A demonstration of the divine authority of the law of nature and of the Christian religion in two parts / by Samuel Parker ...
         Parker, Samuel, 1640-1688.
      
       
         
           1681
        
      
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             A demonstration of the divine authority of the law of nature and of the Christian religion in two parts / by Samuel Parker ...
             Parker, Samuel, 1640-1688.
          
           [7], xlii, [8], 427, [4] p.
           
             Printed by M. Flesher for R. Royston ... and R. Chiswell ...,
             London :
             1681.
          
           
             Errata: p. 427.
             Advertisements: p. [1]-[4] at end.
             Reproduction of original in University of Chicago Library.
             Pages 55-60 faded in filmed copy. Pages 44-69 photographed from Yale University Library copy and inserted at the end.
          
        
      
    
     
       
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           Apologetics -- Early works to 1800.
           Apologetics -- History -- 17th century.
           Natural theology -- Early works to 1800.
        
      
    
     
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           A
           DEMONSTRATION
           OF
           THE
           DIVINE
           AUTHORITY
           OF
           THE
           
             Law
             of
             Nature
          
           ,
           And
           of
           the
           
             Christian
             Religion
          
           .
        
         
           In
           Two
           Parts
           .
        
         
           By
           SAMUEL
           PARKER
           ,
           D.
           D.
           Arch-deacon
           of
           Canterbury
           .
        
         
           LONDON
           :
           Printed
           by
           
             M.
             Flesher
          
           ,
           for
           
             R.
             Royston
          
           ,
           Bookseller
           to
           His
           most
           Sacred
           Majesty
           ,
           and
           
             R.
             Chiswell
          
           ,
           at
           the
           Rose
           and
           Crown
           in
           S
           t
           
           Paul's
           Church-yard
           .
           1681.
           
        
      
       
         
         
         
           
             To
             the
             Reverend
             D
             r
             BATHURST
             ,
             Dean
             of
          
           WELLS
           
             And
             President
             of
          
           TRINITY
           
             College
             in
          
           OXON
           .
        
         
           
             SIR
             ,
          
        
         
           BEing
           my self
           competently
           satisfied
           in
           the
           true
           reasoning
           ,
           and
           thoroughly
           assured
           of
           the
           good
           meaning
           of
           this
           ensuing
           Discourse
           ,
           I
           am
           thereby
           encouraged
           to
           present
           it
           to
           your
           view
           ,
           as
           the
           most
           able
           Judge
           ,
           that
           I
           know
           ,
           both
           of
           the
           Argument
           ,
           and
           the
           Performance
           ,
           and
           to
           beg
           your
           impartial
           Censure
           and
           Opinion
           of
           it
           .
           I
           know
           indeed
           by
           long
           Experience
           your
           Candour
           and
           Kind-nature
           to
           be
           so
           great
           ,
           as
           to
           be
           apt
           sometimes
           to
           sway
           your
           Judgment
           ;
           
           but
           (
           Sir
           )
           I
           beseech
           you
           to
           set
           that
           aside
           for
           once
           ,
           and
           to
           peruse
           this
           Treatise
           not
           with
           the
           courtesie
           of
           a
           Patron
           but
           the
           more
           obliging
           freedom
           of
           a
           Friend
           ,
           (
           to
           which
           familiar
           Relation
           ,
           after
           your
           kindness
           had
           made
           me
           in
           any
           measure
           fit
           for
           and
           worthy
           of
           it
           ,
           you
           have
           been
           pleased
           long
           since
           to
           admit
           me
           .
           )
           And
           so
           (
           Sir
           )
           you
           very
           well
           know
           that
           of
           old
           the
           Philosophers
           and
           Professours
           of
           Learning
           were
           not
           wont
           to
           address
           their
           Discourses
           to
           great
           and
           unlearned
           Patrons
           ,
           as
           has
           been
           the
           fashion
           of
           our
           modern
           times
           ,
           but
           to
           their
           friends
           and
           acquaintance
           of
           the
           greatest
           skill
           in
           that
           sort
           of
           Learning
           that
           they
           profest
           ,
           and
           that
           not
           for
           their
           Protection
           ,
           as
           the
           Complement
           now
           runs
           ,
           but
           their
           sincere
           and
           friendly
           Censure
           .
           Varro
           was
           a
           greater
           Patron
           than
           any
           Senatour
           of
           Rome
           .
           And
           though
           some
           of
           the
           eminent
           men
           of
           Learning
           were
           great
           men
           in
           the
           Common-wealth
           
           too
           ,
           yet
           their
           Friends
           were
           not
           wont
           to
           make
           their
           Addresses
           to
           them
           as
           Members
           of
           the
           Senate
           or
           the
           Areopagus
           ,
           but
           of
           the
           more
           honourable
           Society
           of
           Philosophers
           .
        
         
           And
           that
           (
           Sir
           )
           is
           the
           onely
           design
           I
           have
           in
           presenting
           these
           Papers
           to
           your
           hands
           ,
           not
           to
           load
           your
           modesty
           with
           the
           usual
           complements
           and
           formalities
           of
           Dedications
           ,
           but
           to
           request
           your
           free
           and
           impartial
           Judgment
           of
           them
           ,
           and
           by
           that
           I
           shall
           be
           directed
           to
           frame
           my
           own
           .
           And
           if
           they
           prove
           so
           fortunate
           as
           to
           gain
           your
           Approbation
           ,
           that
           alone
           will
           secure
           me
           of
           their
           Acceptance
           with
           all
           wise
           and
           learned
           Men.
           But
           whatever
           they
           are
           ,
           I
           earnestly
           beseech
           you
           to
           accept
           of
           them
           as
           a
           small
           Token
           of
           unfeigned
           and
           indelible
           Gratitude
           from
           ,
        
         
           
             SIR
             ,
          
           
             Your
             most
             humble
             and
             most
             obliged
             Servant
             ,
             
               Sa.
               Parker
            
             .
          
        
      
       
         
         
         
           PREFACE
           .
        
         
           THis
           Treatise
           being
           written
           in
           pursuance
           of
           a
           former
           in
           the
           Latine
           Tongue
           ,
           ought
           to
           have
           been
           penn'd
           in
           the
           same
           Language
           ;
           and
           so
           very
           probably
           it
           might
           ,
           had
           it
           not
           been
           first
           undertaken
           at
           the
           request
           and
           for
           the
           use
           of
           an
           English
           Friend
           .
           Though
           upon
           review
           I
           cannot
           wish
           that
           it
           had
           been
           composed
           in
           any
           other
           Language
           ,
           because
           though
           the
           Latine
           Tongue
           be
           of
           more
           universal
           use
           ,
           yet
           the
           benefit
           of
           it
           is
           confin'd
           to
           learned
           Men
           ,
           who
           have
           less
           need
           of
           such
           helps
           as
           these
           ,
           and
           when
           they
           have
           ,
           are
           able
           to
           satisfie
           themselves
           .
           Whereas
           the
           ignorant
           and
           the
           unlearned
           among
           our selves
           are
           become
           the
           greatest
           pretenders
           to
           Scepticism
           ,
           and
           it
           is
           the
           common
           People
           that
           now
           a
           days
           set
           up
           for
           Atheism
           and
           Infidelity
           .
           And
           as
           much
           as
           the
           Age
           we
           live
           in
           is
           improved
           Vice
           and
           Wickedness
           ,
           yet
           it
           is
           not
           so
           considerable
           for
           the
           baseness
           of
           Men's
           Practices
           as
           for
           the
           extravagance
           of
           their
           Principles
           .
           For
           we
           have
           not
           invented
           (
           because
           indeed
           
           we
           cannot
           )
           any
           new
           acts
           of
           lewdness
           and
           debauchery
           ;
           and
           the
           Sins
           that
           are
           now
           committed
           ,
           have
           been
           sometimes
           (
           though
           very
           seldom
           )
           committed
           in
           former
           Ages
           ,
           but
           then
           they
           were
           not
           defended
           for
           wise
           and
           harmless
           Actions
           .
           Whereas
           we
           are
           grown
           so
           subtile
           as
           to
           suit
           our
           Notions
           to
           our
           Vices
           ,
           and
           will
           not
           be
           so
           rash
           and
           unadvised
           as
           our
           dull
           Forefathers
           were
           ,
           to
           be
           wicked
           and
           not
           be
           able
           to
           justifie
           it
           upon
           principles
           .
           They
           were
           so
           foolish
           as
           to
           act
           against
           the
           perswasions
           of
           their
           own
           Consciences
           ,
           and
           condemn
           themselves
           in
           their
           own
           Practices
           ,
           but
           we
           are
           so
           prudent
           and
           philosophical
           ,
           that
           unless
           we
           can
           argue
           our selves
           into
           Liberty
           from
           those
           uneasie
           Restraints
           ,
           we
           will
           never
           violently
           break
           through
           them
           .
           So
           that
           Atheism
           and
           Irreligion
           are
           at
           length
           become
           as
           common
           as
           Vice
           and
           Debauchery
           ,
           and
           the
           Vulgar
           (
           by
           which
           I
           intend
           both
           sorts
           ,
           as
           Seneca
           expresses
           it
           ,
           the
           Man
           of
           Title
           as
           well
           as
           the
           clowted
           Shooe
           ,
           if
           equally
           unlearned
           and
           barbarous
           )
           declare
           that
           they
           would
           not
           be
           so
           wicked
           as
           they
           are
           ,
           if
           they
           thought
           that
           they
           lay
           under
           any
           obligations
           to
           be
           good
           .
        
         
           In
           short
           ,
           this
           is
           the
           first
           Age
           of
           the
           World
           that
           I
           know
           of
           ,
           in
           which
           Atheism
           ever
           appeared
           
           any
           where
           in
           publick
           open
           and
           bare-faced
           .
           For
           though
           in
           the
           corruptions
           of
           the
           Roman
           Empire
           Men
           were
           as
           prodigious
           in
           their
           impieties
           as
           debaucheries
           ,
           yet
           the
           publick
           Reverence
           of
           Religion
           (
           such
           as
           it
           was
           )
           was
           in
           appearance
           preserved
           with
           some
           shew
           of
           sacredness
           among
           the
           rankest
           Atheists
           and
           the
           worst
           of
           Men
           ,
           this
           was
           thought
           intolerable
           when
           all
           other
           wickednesses
           were
           openly
           allowed
           and
           practised
           .
           But
           how
           it
           comes
           to
           pass
           among
           us
           (
           unless
           it
           be
           that
           the
           Hypocrisie
           of
           one
           Age
           makes
           way
           for
           the
           Atheism
           of
           another
           )
           I
           know
           not
           ,
           the
           Plebeans
           and
           Mechanicks
           have
           philosophised
           themselves
           into
           Principles
           of
           Impiety
           ,
           and
           read
           their
           Lectures
           of
           Atheism
           in
           the
           Streets
           and
           the
           High-ways
           .
           And
           they
           are
           able
           to
           demonstrate
           out
           of
           the
           Leviathan
           ,
           that
           there
           is
           no
           God
           nor
           Providence
           ,
           but
           that
           all
           things
           come
           to
           pass
           by
           an
           eternal
           Chain
           of
           natural
           Causes
           :
           That
           there
           are
           no
           Principles
           of
           Good
           and
           Evil
           but-onely
           every
           Man's
           Self-interest
           ,
           nor
           any
           Self-interest
           but
           onely
           of
           this
           present
           Life
           :
           That
           humane
           Nature
           is
           a
           meer
           Machine
           ,
           and
           that
           all
           the
           contrivances
           of
           the
           minds
           of
           Men
           are
           nothing
           but
           the
           mechanical
           Results
           of
           Matter
           and
           Motion
           .
           That
           the
           Christian
           Religion
           
           has
           no
           sufficient
           proof
           of
           its
           pretended
           Divine
           Authority
           ,
           and
           that
           no
           wise
           Man
           is
           under
           any
           obligation
           to
           embrace
           it
           ,
           but
           onely
           as
           it
           happens
           to
           be
           commanded
           by
           the
           Laws
           of
           the
           Realm
           .
        
         
           These
           and
           such
           like
           Doctrines
           are
           the
           most
           avowed
           Principles
           of
           the
           unlearned
           Herd
           among
           us
           .
           And
           the
           truth
           is
           ,
           almost
           all
           sense
           of
           Piety
           is
           confin'd
           to
           the
           Men
           of
           Sense
           ,
           whilst
           the
           Rabble
           are
           run
           into
           all
           manner
           of
           Atheism
           and
           Prophaness
           .
           (
           For
           as
           for
           that
           Antinomian
           Enthusiasm
           that
           is
           grown
           so
           rife
           among
           us
           ,
           it
           looks
           more
           like
           Blasphemy
           than
           Religion
           ,
           and
           is
           so
           far
           from
           making
           Men
           less
           wicked
           ,
           that
           it
           onely
           makes
           them
           more
           confident
           in
           their
           wickedness
           ;
           )
           And
           now
           when
           they
           have
           thrown
           off
           either
           all
           regard
           of
           duty
           or
           sense
           of
           distance
           towards
           God
           ,
           they
           quickly
           cashier
           all
           conscience
           of
           honesty
           or
           even
           civility
           towards
           Men
           ,
           and
           together
           with
           their
           Religion
           loose
           their
           good
           Manners
           .
           This
           is
           the
           bottom
           of
           that
           epidemical
           Falshood
           ,
           Perfidiousness
           ,
           Fraud
           ,
           Oppression
           ,
           Rudeness
           and
           Barbarity
           that
           has
           overspread
           the
           whole
           Kingdom
           .
        
         
           Now
           when
           Peoples
           Wickedness
           is
           bottom'd
           upon
           Principle
           ,
           it
           is
           absolutely
           necessary
           to
           convince
           them
           of
           the
           vanity
           of
           
           their
           Principles
           ,
           before
           we
           can
           hope
           to
           work
           them
           to
           any
           effectual
           Reformation
           .
           And
           though
           I
           think
           it
           an
           imprudent
           thing
           to
           be
           disputing
           the
           Fundamentals
           of
           Religion
           to
           the
           common
           People
           ,
           if
           it
           could
           be
           avoided
           ,
           because
           it
           commonly
           rather
           weakens
           than
           confirms
           their
           Faith
           ,
           and
           makes
           them
           think
           that
           to
           be
           onely
           problematical
           ,
           which
           before
           they
           supposed
           to
           be
           unquestionable
           ;
           yet
           when
           they
           have
           raised
           the
           dispute
           among
           themselves
           ,
           and
           have
           by
           chance
           (
           for
           they
           never
           judge
           of
           any
           thing
           upon
           due
           enquiry
           ,
           because
           they
           never
           make
           it
           )
           run
           away
           with
           the
           wrong
           side
           of
           the
           Controversie
           ,
           they
           are
           to
           be
           reduced
           by
           better
           Information
           .
           And
           that
           is
           the
           design
           of
           this
           following
           Treatise
           to
           demonstrate
           to
           them
           these
           two
           great
           fundamental
           Truths
           ,
           viz.
           The
           evident
           obligation
           of
           the
           Law
           of
           Nature
           ,
           and
           the
           Divine
           Authority
           of
           the
           Christian
           Religion
           ,
           which
           alone
           will
           scatter
           away
           all
           their
           little
           Principles
           and
           pretences
           of
           Scepticism
           and
           Infidelity
           ;
           and
           if
           it
           do
           not
           work
           so
           effectually
           upon
           them
           as
           to
           reduce
           them
           to
           a
           right
           sense
           ,
           yet
           it
           will
           at
           least
           destroy
           the
           rudeness
           and
           confidence
           of
           their
           Impiety
           ,
           and
           force
           them
           to
           be
           more
           decent
           and
           modest
           in
           their
           Wickedness
           ,
           
           by
           letting
           them
           see
           that
           what
           they
           supposed
           an
           high
           attainment
           in
           wisedom
           was
           the
           effect
           of
           extream
           ignorance
           and
           meer
           want
           of
           enquiry
           ,
           for
           there
           is
           nothing
           in
           the
           World
           so
           lamentably
           dull
           and
           silly
           as
           the
           Atheistical
           Philosophy
           .
        
         
           And
           now
           when
           we
           have
           spoil'd
           their
           pedantry
           ,
           that
           was
           the
           onely
           thing
           that
           spoil'd
           them
           ,
           we
           have
           half
           reduced
           them
           ,
           by
           letting
           them
           see
           that
           it
           is
           not
           for
           them
           to
           be
           philosophising
           .
           And
           that
           when
           all
           is
           done
           ,
           it
           would
           turn
           to
           a
           much
           better
           account
           as
           to
           their
           own
           design
           ,
           if
           instead
           of
           bewildring
           their
           fancies
           in
           the
           Leviathan
           ,
           they
           would
           learn
           the
           Lord's
           Prayer
           ,
           the
           Creed
           and
           the
           Ten
           Commandments
           in
           the
           vulgar
           Tongue
           .
           For
           after
           all
           their
           labour
           after
           philosophick
           knacks
           and
           curiosities
           ,
           they
           are
           certain
           to
           loose
           their
           vanity
           ,
           and
           instead
           of
           being
           admired
           for
           their
           learning
           as
           they
           design
           ,
           onely
           make
           themselves
           despised
           for
           their
           conceited
           folly
           .
           An
           Ass
           will
           never
           become
           a
           Lion's
           Skin
           ,
           nor
           a
           Mechanick
           a
           Philosopher's
           Cloak
           .
           And
           yet
           I
           must
           confess
           that
           I
           have
           scarce
           any
           hopes
           of
           reclaiming
           such
           of
           the
           multitude
           ,
           as
           are
           already
           tainted
           with
           this
           plague
           .
           For
           I
           know
           by
           too
           much
           experience
           that
           there
           is
           but
           one
           thing
           in
           the
           
           World
           more
           inflexible
           than
           Ignorance
           steel'd
           and
           hardned
           with
           Wickedness
           .
           And
           therefore
           my
           onely
           design
           is
           to
           step
           in
           between
           the
           dead
           and
           the
           living
           ,
           the
           infected
           and
           the
           sound
           ,
           and
           ,
           if
           it
           be
           possible
           ,
           to
           give
           some
           stop
           to
           the
           contagion
           ,
           or
           at
           least
           to
           keep
           the
           Disease
           from
           descending
           to
           Posterity
           .
           For
           as
           for
           this
           unhappy
           Age
           ,
           it
           is
           so
           universally
           overspread
           with
           Vice
           and
           Wickedness
           ,
           that
           it
           is
           not
           reasonable
           to
           expect
           that
           the
           Principles
           of
           Vertue
           and
           Religion
           should
           ever
           find
           any
           just
           entertainment
           in
           it
           .
           But
           certainly
           undebauched
           Posterity
           will
           judge
           more
           impartially
           ;
           and
           such
           I
           know
           is
           the
           power
           of
           Truth
           upon
           the
           minds
           of
           Men
           ,
           that
           if
           it
           can
           but
           gain
           Audience
           it
           will
           at
           last
           prevail
           upon
           all
           that
           are
           disengaged
           from
           Prejudice
           ,
           and
           disdain
           not
           to
           attend
           to
           the
           results
           of
           sober
           Reason
           .
           And
           that
           is
           the
           aim
           of
           this
           ensuing
           Discourse
           ,
           that
           whenever
           Vertue
           shall
           begin
           to
           lift
           up
           its
           head
           and
           recover
           its
           right
           ,
           I
           may
           give
           some
           little
           assistance
           to
           its
           Restauration
           .
           And
           both
           as
           a
           Clergyman
           do
           something
           towards
           promoting
           the
           Happiness
           of
           the
           Souls
           of
           Men
           ,
           and
           as
           an
           Englishman
           towards
           recovering
           the
           ancient
           Reputation
           of
           my
           native
           Country
           for
           Civility
           ,
           Justice
           and
           Integrity
           .
        
         
         
           As
           for
           the
           Law
           of
           Nature
           ,
           which
           is
           the
           Argument
           of
           the
           First
           Part
           ,
           I
           must
           confess
           there
           has
           been
           much
           talk
           in
           the
           World
           about
           it
           ,
           but
           very
           little
           said
           .
           The
           Civilians
           ,
           Canonists
           and
           School-men
           have
           attempted
           little
           more
           than
           to
           define
           it
           ,
           and
           in
           that
           they
           have
           fail'd
           too
           .
           Even
           Grotius
           himself
           has
           so
           far
           mistaken
           it
           ,
           as
           to
           suppose
           it
           obligatory
           without
           the
           supposition
           of
           a
           Deity
           .
           Puffendorf
           has
           indeed
           of
           late
           hapned
           upon
           its
           right
           definition
           in
           general
           ,
           but
           has
           neither
           described
           its
           particular
           Branches
           ,
           nor
           demonstrated
           any
           of
           the
           grounds
           and
           reasons
           of
           its
           Obligation
           .
           And
           the
           Authour
           of
           the
           Book
           
             De
             Principiis
             Justi
             &
             Decori
          
           ,
           once
           or
           twice
           started
           the
           right
           notion
           of
           it
           ,
           but
           quite
           lost
           it
           in
           the
           chace
           ,
           by
           quitting
           his
           own
           scent
           to
           follow
           Mr.
           
           Hobbs's
           cry
           .
           Among
           the
           Ancients
           ,
           both
           Greeks
           and
           Romans
           ,
           I
           find
           as
           little
           perform'd
           ,
           seldom
           any
           thing
           more
           than
           meer
           Definitions
           and
           positive
           Assertions
           ,
           and
           at
           most
           some
           witty
           and
           fancifull
           reasonings
           in
           the
           Platonick
           Writers
           .
           What
           was
           done
           by
           Tully
           in
           his
           Books
           
             De
             Republicâ
          
           ,
           where
           ,
           as
           he
           informs
           us
           in
           his
           Book
           
             De
             Legibus
          
           ,
           it
           was
           copiously
           treated
           of
           ,
           is
           not
           now
           to
           be
           known
           ,
           that
           excellent
           Treatise
           ,
           which
           himself
           valued
           
           much
           above
           all
           his
           other
           Writings
           ,
           being
           unfortunately
           perisht
           ,
           but
           by
           those
           fragments
           that
           are
           remaining
           of
           it
           ,
           I
           am
           apt
           to
           think
           that
           this
           Loss
           has
           been
           competently
           compensated
           by
           the
           learned
           and
           judicious
           Treatise
           of
           our
           Country-man
           Dr.
           Cumberland
           upon
           this
           Argument
           ,
           who
           has
           not
           onely
           hit
           upon
           the
           right
           Notion
           of
           the
           Law
           of
           Nature
           ,
           but
           has
           ,
           in
           a
           method
           heretofore
           proper
           onely
           to
           mathematicks
           ,
           demonstrated
           its
           obligation
           .
           But
           his
           Discourse
           being
           every
           where
           interwoven
           with
           mathematical
           ,
           logical
           ,
           metaphysical
           ,
           and
           physiological
           terms
           and
           notions
           ,
           I
           meet
           with
           very
           few
           that
           have
           been
           able
           to
           master
           its
           sense
           ,
           and
           therefore
           I
           have
           taken
           his
           main
           notion
           alone
           stript
           of
           all
           accessional
           Ornaments
           of
           Learning
           ,
           and
           prosecuted
           the
           demonstration
           of
           it
           my
           own
           way
           in
           a
           familiar
           style
           and
           an
           easie
           method
           .
        
         
           As
           for
           the
           proof
           of
           the
           whole
           matter
           ,
           it
           depends
           upon
           the
           supposition
           of
           an
           Authour
           of
           Nature
           ;
           for
           unless
           that
           be
           antecedently
           granted
           ,
           we
           cannot
           so
           much
           as
           proceed
           to
           enquire
           after
           the
           Law
           of
           Nature
           .
           Because
           if
           he
           never
           contrived
           the
           Nature
           of
           Things
           ,
           it
           is
           evidently
           in
           vain
           to
           search
           for
           his
           design
           in
           the
           Contrivance
           .
           And
           herein
           
           I
           have
           a
           very
           considerable
           Advantage
           of
           the
           learned
           Authour
           that
           I
           follow
           ,
           for
           he
           beginning
           at
           the
           Dispute
           of
           the
           Law
           of
           Nature
           ,
           was
           forced
           to
           presume
           upon
           the
           Supposition
           of
           its
           Authour
           ,
           which
           without
           any
           Presumption
           I
           demand
           and
           challenge
           .
           For
           having
           first
           proved
           all
           those
           physical
           Ends
           and
           Designs
           that
           he
           has
           discover'd
           of
           his
           Providence
           in
           all
           parts
           of
           Nature
           ,
           if
           after
           that
           any
           moral
           Ends
           and
           Designs
           discover
           themselves
           in
           the
           same
           things
           ,
           it
           cannot
           be
           doubted
           but
           that
           they
           are
           the
           effects
           of
           the
           same
           Providence
           ,
           and
           that
           plainly
           connects
           the
           proof
           of
           one
           with
           the
           demonstration
           of
           the
           other
           .
        
         
           Now
           as
           to
           the
           former
           ,
           I
           have
           run
           through
           all
           parts
           of
           Nature
           and
           all
           sects
           of
           Philosophers
           ,
           and
           shewn
           that
           no
           one
           thing
           in
           the
           World
           could
           ever
           have
           been
           as
           it
           is
           ,
           but
           by
           the
           ordering
           of
           Providence
           :
           and
           that
           all
           their
           several
           Attempts
           to
           give
           any
           other
           account
           of
           the
           Nature
           of
           Things
           ,
           are
           intolerably
           childish
           and
           beyond
           all
           things
           ridiculous
           .
           And
           this
           may
           be
           presumed
           without
           any
           breach
           of
           modesty
           ,
           because
           Nature
           it self
           is
           its
           own
           demonstration
           ,
           and
           it
           requires
           onely
           eye-sight
           to
           observe
           that
           it
           could
           be
           contrived
           no
           other
           way
           but
           by
           
           Divine
           Providence
           .
           But
           when
           I
           pretend
           to
           have
           routed
           all
           the
           mechanick
           Philosophers
           ,
           it
           is
           so
           far
           from
           presumption
           ,
           that
           there
           is
           no
           more
           glory
           in
           it
           ,
           than
           in
           the
           Conquest
           of
           an
           Infant
           .
           And
           indeed
           nothing
           does
           more
           exactly
           resemble
           their
           wise
           contrivances
           than
           the
           little
           sports
           and
           works
           of
           Children
           ;
           for
           just
           as
           they
           make
           their
           Play-things
           ,
           so
           do
           these
           grave
           Philosophers
           make
           their
           Worlds
           .
           In
           short
           ,
           the
           folly
           and
           non-sense
           of
           meer
           Mechanism
           or
           accounting
           for
           the
           nature
           of
           Things
           onely
           by
           Matter
           or
           Motion
           or
           any
           other
           second
           Causes
           ,
           is
           so
           notorious
           ,
           that
           all
           the
           Philosophers
           in
           the
           World
           never
           were
           ,
           nor
           ever
           will
           be
           able
           to
           give
           any
           the
           least
           account
           how
           so
           much
           as
           a
           Stone
           should
           fall
           to
           the
           ground
           without
           a
           Divine
           Providence
           .
           This
           may
           seem
           a
           very
           odd
           challenge
           to
           be
           made
           to
           the
           great
           Wits
           and
           Virtuosi
           of
           Mankind
           ,
           but
           I
           make
           it
           not
           rashly
           ,
           and
           have
           throughly
           consider'd
           all
           their
           Attempts
           ,
           and
           more
           than
           enough
           demonstrated
           their
           Vanity
           ,
           and
           am
           sure
           upon
           the
           most
           diligent
           enquiry
           that
           it
           can
           never
           be
           done
           any
           other
           way
           than
           by
           resolving
           it
           into
           the
           force
           of
           Magnetism
           ,
           than
           which
           in
           all
           the
           Universe
           there
           is
           not
           a
           more
           amasing
           piece
           of
           Divine
           Art
           and
           Wisedom
           .
        
         
         
           But
           here
           ,
           before
           I
           can
           proceed
           to
           what
           ought
           to
           have
           immediately
           followed
           ,
           I
           am
           forced
           to
           thrust
           in
           a
           kind
           of
           preposterous
           digression
           ,
           in
           answer
           to
           a
           very
           mean
           piece
           of
           disingenuity
           that
           I
           have
           lately
           met
           with
           from
           the
           Mechanick
           Philosophers
           ,
           viz.
           That
           I
           have
           made
           too
           bold
           with
           the
           reputation
           of
           great
           and
           famous
           Men
           ,
           and
           treat
           those
           that
           have
           been
           admired
           and
           renown'd
           for
           Wisedom
           and
           Learning
           in
           all
           Ages
           as
           if
           they
           were
           void
           of
           common
           sense
           .
           And
           thus
           the
           late
           Authour
           of
           the
           Augmentation
           to
           Mr.
           Hobbs
           his
           Life
           ,
           
           when
           he
           has
           represented
           me
           as
           one
           of
           the
           keenest
           and
           unkindest
           of
           his
           Adversaries
           ,
           brings
           off
           his
           Master
           with
           this
           clean
           Complement
           ,
           that
           he
           has
           no
           reason
           to
           take
           it
           unkindly
           from
           one
           ,
           that
           sticks
           not
           to
           treat
           the
           greatest
           even
           of
           the
           ancient
           Philosophers
           after
           the
           same
           rate
           ,
           and
           gives
           the
           same
           correction
           even
           to
           the
           great
           Aristotle
           himself
           as
           to
           Mr.
           Hobbs
           ,
           and
           as
           for
           the
           famour
           de-Cartes
           he
           sticks
           not
           to
           chastise
           him
           like
           any
           School-boy
           .
        
         
           But
           in
           the
           first
           place
           methinks
           this
           is
           a
           very
           poor
           and
           humble
           Objection
           ,
           and
           becomes
           not
           the
           due
           confidence
           of
           a
           Philosopher
           .
           For
           it
           is
           this
           sort
           of
           Men
           ,
           that
           first
           
           upbraid
           us
           with
           the
           great
           and
           unanswerable
           Performances
           of
           Mr.
           Hobbs
           ,
           and
           tell
           us
           that
           till
           we
           can
           answer
           him
           we
           may
           preach
           what
           we
           please
           to
           the
           People
           ,
           but
           wise
           Men
           will
           be
           of
           his
           mind
           .
           And
           yet
           when
           we
           not
           onely
           answer
           but
           plainly
           demonstrate
           the
           pitifull
           and
           even
           childish
           folly
           of
           his
           pretended
           Philosophy
           ,
           that
           is
           objected
           as
           an
           unpardonable
           rudeness
           to
           so
           learned
           a
           Man.
           But
           I
           would
           fain
           know
           what
           is
           to
           be
           done
           in
           this
           case
           ,
           you
           will
           not
           be
           content
           till
           we
           undertake
           him
           ;
           and
           yet
           if
           we
           do
           ,
           you
           grow
           angry
           ,
           and
           our
           very
           attempting
           it
           is
           made
           our
           crime
           .
           But
           yet
           if
           he
           be
           exposed
           ,
           't
           is
           none
           of
           our
           fault
           but
           his
           own
           ,
           for
           't
           is
           not
           in
           any
           Man's
           power
           to
           make
           his
           Notions
           better
           or
           worse
           than
           they
           are
           ;
           and
           if
           we
           represent
           them
           truly
           ,
           and
           they
           prove
           ridiculous
           ,
           we
           cannot
           help
           it
           ;
           but
           if
           we
           do
           not
           ,
           it
           would
           be
           somewhat
           to
           the
           purpose
           if
           they
           could
           convince
           us
           of
           so
           unmanly
           a
           piece
           of
           disingenuity
           ,
           but
           till
           then
           't
           is
           at
           best
           but
           a
           very
           childish
           thing
           to
           complain
           either
           of
           unkind
           or
           uncivil
           Usage
           .
        
         
           And
           therefore
           ,
           in
           the
           second
           place
           ,
           it
           was
           done
           much
           less
           like
           a
           Philosopher
           onely
           to
           give
           an
           account
           of
           my
           Assertions
           
           against
           Mr.
           Hobbs
           ,
           without
           taking
           any
           notice
           of
           our
           Reasons
           and
           Arguments
           .
           For
           if
           I
           have
           charged
           any
           thing
           upon
           Mr.
           Hobbs
           ,
           and
           have
           not
           demonstratively
           prov'd
           it
           ,
           I
           am
           bound
           to
           give
           publick
           satisfaction
           to
           his
           memory
           .
           But
           if
           I
           have
           ,
           then
           the
           severity
           of
           my
           charge
           is
           no
           fault
           of
           mine
           ;
           and
           for
           that
           I
           dare
           and
           do
           appeal
           to
           the
           judgment
           of
           all
           impartial
           Men
           ,
           whether
           I
           have
           not
           proved
           upon
           and
           against
           him
           all
           that
           I
           pretended
           to
           ;
           and
           if
           I
           have
           ,
           then
           it
           is
           evident
           that
           Mr.
           Hobbs
           has
           asserted
           a
           very
           wicked
           Cause
           very
           foolishly
           .
        
         
           But
           ,
           lastly
           ,
           't
           is
           done
           still
           much
           less
           like
           a
           Philosopher
           to
           load
           me
           with
           that
           invidious
           charge
           of
           traducing
           the
           greatest
           Worthies
           among
           the
           Ancients
           .
           For
           I
           know
           no
           one
           quality
           more
           unbecoming
           a
           Man
           that
           pretends
           to
           letters
           and
           civility
           than
           an
           envious
           affectation
           of
           finding
           fault
           with
           the
           Performances
           of
           great
           Men.
           This
           has
           ever
           been
           the
           creeping
           artifice
           of
           small
           People
           to
           make
           themselves
           considerable
           onely
           by
           the
           greatness
           of
           their
           Adversaries
           ,
           and
           it
           is
           a
           practice
           that
           I
           detest
           as
           I
           do
           Slander
           or
           Perjury
           .
           And
           if
           they
           could
           but
           assign
           one
           Instance
           in
           which
           I
           have
           in
           the
           least
           wrong'd
           any
           learned
           Man
           ,
           they
           should
           not
           be
           so
           forward
           
           to
           shew
           it
           as
           I
           would
           be
           to
           confess
           it
           .
           But
           otheways
           to
           insinuate
           that
           I
           spare
           not
           the
           greatest
           even
           of
           the
           ancient
           Heroes
           ,
           is
           (
           to
           say
           no
           worse
           )
           but
           a
           sneaking
           way
           of
           encountring
           an
           Enemy
           ,
           and
           indeed
           an
           inward
           confession
           of
           the
           want
           of
           some
           better
           reply
           .
           For
           if
           they
           thought
           they
           were
           able
           to
           overthrow
           Arguments
           in
           fair
           Combate
           ,
           they
           would
           scorn
           to
           betake
           themselves
           to
           such
           skulking
           Artifices
           .
           For
           when
           all
           is
           done
           the
           whole
           merits
           of
           the
           Cause
           will
           rest
           upon
           the
           reason
           of
           the
           thing
           ,
           so
           that
           if
           I
           have
           opposed
           or
           confuted
           any
           of
           the
           ancient
           Philosophers
           upon
           good
           and
           substantial
           grounds
           ,
           I
           have
           done
           them
           no
           wrong
           in
           doing
           Truth
           right
           .
           If
           otherwise
           ,
           I
           have
           not
           really
           injured
           them
           but
           my self
           ,
           and
           it
           is
           in
           these
           Gentlemens
           power
           ,
           that
           make
           the
           complaint
           ,
           to
           demonstrate
           the
           falshood
           or
           the
           folly
           of
           my
           Opposition
           .
           But
           till
           then
           I
           think
           it
           becomes
           not
           the
           state
           and
           grandeur
           of
           a
           Philosopher
           to
           condescend
           to
           such
           poor
           topicks
           of
           Insinuation
           .
           But
           if
           they
           will
           do
           so
           ,
           it
           is
           all
           one
           to
           me
           ;
           for
           my
           onely
           design
           is
           the
           pursuit
           of
           real
           Truth
           ,
           I
           mean
           not
           useless
           and
           barren
           Speculation
           ,
           but
           such
           as
           is
           serviceable
           to
           the
           Happiness
           of
           humane
           Nature
           ,
           and
           that
           is
           
           all
           the
           Learning
           or
           Wisedom
           that
           I
           care
           for
           .
           And
           if
           any
           Man
           stand
           in
           my
           way
           ,
           though
           it
           be
           Aristotle
           or
           
             de-Cartes
             ,
             Epicurus
          
           or
           Mr.
           Hobbs
           ,
           Friend
           or
           Foe
           ,
           yea
           though
           it
           be
           
             M.
             Tullius
          
           himself
           ,
           yes
           though
           it
           be
           an
           Angel
           from
           Heaven
           ,
           I
           must
           on
           ,
           and
           if
           I
           am
           forced
           to
           justle
           them
           out
           of
           my
           way
           ,
           I
           cannot
           help
           it
           ,
           for
           I
           am
           resolved
           never
           to
           leave
           it
           my self
           .
        
         
           However
           it
           is
           a
           vain
           thing
           for
           Mechanick
           Philosophers
           to
           complain
           of
           being
           a
           little
           derided
           ,
           when
           they
           so
           wantonly
           and
           affectedly
           expose
           themselves
           to
           it
           .
           For
           how
           is
           it
           possible
           for
           the
           wittiest
           Men
           to
           come
           off
           with
           better
           success
           ,
           that
           ,
           when
           we
           see
           the
           whole
           World
           framed
           with
           such
           admirable
           Art
           and
           Wisedom
           ,
           shall
           undertake
           to
           teach
           the
           senseless
           Materials
           ,
           of
           which
           it
           is
           made
           ,
           to
           be
           their
           own
           Architect
           ?
           I
           will
           and
           do
           grant
           that
           they
           were
           very
           witty
           and
           acute
           Men
           ,
           but
           if
           they
           will
           presume
           so
           extravagantly
           upon
           their
           own
           wit
           ,
           as
           to
           think
           themselves
           such
           almighty
           Conjurers
           as
           to
           be
           able
           not
           onely
           to
           raise
           all
           the
           parts
           of
           dead
           Matter
           into
           Life
           and
           Motion
           ,
           but
           so
           to
           inspire
           them
           as
           to
           make
           them
           dance
           of
           their
           own
           accord
           into
           exact
           Order
           and
           Symetry
           ,
           I
           think
           the
           greatest
           right
           that
           their
           
           Friends
           can
           do
           them
           is
           to
           tell
           the
           World
           that
           much
           Learning
           has
           made
           them
           mad
           ,
           for
           it
           is
           scarce
           to
           be
           imagin'd
           that
           any
           Man
           in
           his
           right
           wits
           could
           ever
           so
           much
           as
           dream
           of
           so
           wild
           a
           design
           .
           It
           is
           just
           as
           if
           a
           Person
           famous
           for
           Architecture
           should
           grow
           so
           odly
           conceited
           of
           his
           skill
           ,
           as
           to
           take
           upon
           him
           with
           the
           greatest
           gravity
           to
           instruct
           the
           World
           how
           to
           build
           Houses
           and
           Palaces
           without
           Work-men
           ,
           by
           teaching
           his
           Art
           to
           the
           Materials
           themselves
           ,
           whereby
           Stone
           ,
           Morter
           ,
           Timber
           ,
           Lead
           ,
           Iron
           ,
           Glass
           shall
           be
           enabled
           to
           work
           and
           contrive
           themselves
           into
           a
           regular
           Building
           ;
           his
           Friends
           certainly
           could
           never
           take
           it
           unkindly
           if
           any
           Man
           should
           conclude
           him
           a
           little
           beside
           himself
           .
           And
           yet
           this
           is
           the
           very
           case
           of
           all
           our
           Mechanick
           Philosophers
           ,
           that
           they
           will
           be
           building
           of
           stately
           Worlds
           without
           an
           Artificer
           .
           For
           in
           that
           alone
           lies
           all
           their
           folly
           ,
           and
           it
           is
           so
           enormous
           in
           it self
           ,
           that
           no
           Man's
           wit
           can
           ever
           help
           or
           mend
           it
           .
           Whereas
           if
           they
           would
           but
           take
           the
           Divine
           Wisedom
           into
           their
           Mechanicks
           ,
           and
           make
           their
           several
           ways
           of
           mechanism
           the
           effects
           of
           his
           contrivance
           and
           not
           the
           results
           of
           blind
           and
           stupid
           Matter
           ,
           for
           me
           they
           might
           play
           at
           mechanising
           as
           long
           and
           
           as
           variously
           as
           they
           please
           .
           But
           till
           then
           I
           must
           beseech
           them
           not
           to
           take
           it
           unkindly
           if
           some
           splenetick
           People
           cannot
           hold
           ,
           and
           if
           after
           this
           they
           shall
           persevere
           in
           their
           complaint
           ,
           the
           next
           thing
           they
           can
           doe
           will
           be
           to
           pity
           them
           .
           And
           thus
           having
           removed
           this
           poor
           but
           plausible
           Objection
           ,
           that
           I
           found
           spitefully
           thrown
           in
           my
           way
           ,
           I
           may
           now
           proceed
           where
           I
           broke
           off
           .
        
         
           Well
           then
           ,
           if
           the
           physical
           Ends
           of
           things
           are
           so
           obvious
           in
           the
           whole
           contrivance
           of
           Nature
           ,
           and
           if
           they
           are
           laid
           for
           the
           ground-work
           by
           the
           Divine
           Providence
           ,
           the
           great
           lines
           of
           Morality
           that
           are
           so
           plainly
           interwoven
           with
           them
           ,
           must
           so
           much
           the
           more
           evidently
           appear
           to
           have
           been
           drawn
           by
           the
           same
           hand
           .
           For
           things
           Moral
           are
           not
           so
           plain
           and
           visible
           in
           their
           own
           nature
           ,
           as
           things
           Physical
           ,
           or
           the
           Rules
           of
           Good
           and
           Evil
           so
           easily
           observable
           as
           the
           Contrivances
           of
           Art
           and
           Wisedom
           ;
           and
           therefore
           when
           those
           are
           drawn
           out
           of
           and
           connected
           with
           these
           ,
           they
           cannot
           but
           derive
           a
           greater
           light
           from
           them
           than
           they
           are
           able
           to
           give
           themselves
           .
           Thus
           for
           example
           ,
           there
           is
           nothing
           more
           evident
           than
           that
           the
           Sun
           (
           whatever
           other
           uses
           it
           may
           have
           )
           is
           design'd
           to
           give
           Light
           and
           Comfort
           to
           this
           
           lower
           World
           ,
           and
           that
           the
           regular
           motions
           of
           one
           or
           both
           are
           so
           artificially
           contrived
           ,
           as
           to
           be
           most
           serviceable
           to
           this
           design
           ,
           insomuch
           that
           if
           any
           the
           least
           alteration
           were
           made
           ,
           it
           must
           prove
           a
           considerable
           prejudice
           to
           this
           whole
           Globe
           .
           Now
           if
           the
           same
           cause
           that
           contrived
           this
           exact
           harmony
           between
           the
           Sun
           and
           the
           Earth
           ,
           has
           in
           any
           part
           of
           this
           Contrivance
           intimated
           any
           Laws
           of
           Life
           ,
           then
           is
           it
           as
           certain
           that
           he
           as
           much
           intends
           that
           Mankind
           should
           govern
           themselves
           by
           those
           Laws
           ,
           as
           that
           the
           Sun
           should
           give
           light
           to
           this
           World.
           
        
         
           This
           connexion
           between
           the
           physical
           and
           moral
           ends
           of
           things
           being
           thus
           firmly
           knit
           ,
           the
           first
           Observation
           of
           Nature
           will
           direct
           us
           to
           one
           great
           end
           of
           Morality
           ,
           and
           that
           is
           universal
           and
           mutual
           Love
           ,
           Kindness
           and
           Benevolence
           between
           all
           rational
           Creatures
           ,
           in
           that
           the
           nature
           of
           Things
           is
           so
           laid
           as
           to
           make
           it
           appear
           that
           he
           that
           made
           it
           ,
           first
           design'd
           the
           Happiness
           of
           all
           ,
           and
           then
           secondly
           to
           oblige
           us
           all
           to
           prosecute
           his
           own
           design
           ,
           has
           so
           ordered
           the
           natural
           course
           of
           things
           ,
           as
           to
           make
           every
           single
           Man's
           Happiness
           to
           depend
           upon
           their
           honest
           and
           sincere
           endeavours
           to
           promote
           that
           of
           the
           Community
           .
           And
           that
           is
           all
           that
           is
           requisite
           
           to
           make
           a
           Law
           or
           enact
           an
           Obligation
           ,
           the
           first
           declaring
           the
           Will
           of
           the
           Law-maker
           to
           all
           his
           Subjects
           ,
           that
           are
           capable
           of
           observing
           it
           ;
           the
           second
           engaging
           their
           Obedience
           to
           it
           by
           the
           Sanctions
           of
           Rewards
           and
           Punishments
           .
           But
           though
           this
           be
           all
           that
           the
           Philosophers
           think
           requisite
           to
           be
           proved
           upon
           this
           Argument
           ,
           yet
           here
           also
           as
           I
           began
           higher
           ,
           and
           founded
           my
           Argument
           of
           the
           Law
           of
           Nature
           not
           upon
           the
           bare
           supposition
           but
           the
           evident
           demonstration
           of
           a
           Deity
           ,
           so
           have
           I
           proceeded
           farther
           to
           the
           certain
           inference
           of
           a
           future
           State.
           For
           though
           that
           be
           the
           natural
           course
           of
           things
           ,
           as
           they
           are
           settled
           by
           the
           Divine
           Providence
           ,
           and
           as
           far
           as
           our
           Actions
           are
           in
           our
           own
           power
           ,
           that
           Interest
           should
           be
           connected
           with
           Honesty
           ,
           yet
           it
           may
           and
           often
           does
           so
           happen
           that
           by
           the
           voluntary
           wickedness
           of
           other
           Men
           they
           are
           opposed
           .
           What
           then
           is
           to
           be
           done
           in
           that
           case
           ?
           If
           interest
           ought
           to
           be
           preferred
           ,
           then
           there
           is
           no
           such
           thing
           as
           Honesty
           ,
           for
           then
           are
           we
           cast
           upon
           the
           Principle
           of
           all
           Wickedness
           ,
           that
           is
           ,
           not
           to
           care
           what
           we
           doe
           ,
           so
           it
           be
           in
           order
           to
           our
           own
           particular
           Self-design
           ,
           and
           if
           that
           be
           once
           taken
           up
           for
           our
           Resolution
           ,
           nothing
           can
           ever
           
           bring
           us
           under
           any
           true
           obligations
           of
           Vertue
           and
           Goodness
           .
           If
           Honesty
           must
           be
           preferred
           ,
           what
           recompence
           shall
           we
           receive
           for
           the
           conscientious
           discharge
           of
           our
           Duty
           ?
           For
           in
           this
           Life
           it
           is
           supposed
           that
           in
           this
           case
           they
           run
           counter
           ,
           and
           therefore
           unless
           the
           Providence
           of
           God
           have
           some
           reserve
           for
           it
           in
           a
           Life
           to
           come
           ,
           he
           has
           obliged
           us
           to
           a
           Duty
           without
           any
           sufficient
           Reward
           ,
           that
           is
           to
           say
           ,
           he
           has
           obliged
           us
           without
           a
           sufficient
           Obligation
           .
           So
           that
           from
           hence
           it
           is
           as
           evident
           that
           the
           same
           Providence
           that
           made
           the
           World
           ,
           and
           has
           interwoven
           in
           the
           make
           of
           it
           the
           Laws
           of
           mutual
           Justice
           for
           the
           attaintment
           of
           our
           common
           Happiness
           ,
           has
           withall
           secured
           a
           future
           state
           of
           Reward
           for
           all
           that
           uprightly
           comply
           with
           his
           design
           ,
           because
           without
           it
           ,
           they
           may
           ,
           when
           they
           have
           discharged
           their
           Duty
           ,
           be
           defeated
           of
           their
           Happiness
           by
           the
           default
           of
           bad
           Men.
           For
           as
           all
           moral
           Goodness
           is
           resolved
           into
           that
           one
           Principle
           of
           seeking
           the
           common
           Good
           in
           the
           first
           place
           ,
           so
           is
           all
           Wickedness
           and
           Immorality
           into
           the
           contrary
           Principle
           of
           neglecting
           or
           opposing
           it
           .
        
         
           Seeing
           then
           that
           all
           Men
           have
           some
           power
           over
           their
           own
           Actions
           (
           for
           without
           
           the
           supposition
           of
           that
           all
           Morality
           sinks
           into
           non-sense
           and
           nothing
           )
           and
           seeing
           we
           find
           by
           too
           common
           experience
           in
           the
           Affairs
           of
           the
           World
           ,
           that
           good
           Men
           when
           they
           have
           done
           all
           they
           can
           as
           to
           the
           discharge
           of
           their
           Duty
           and
           Obligation
           ,
           may
           be
           defeated
           in
           this
           Life
           of
           their
           Reward
           by
           the
           wickedness
           of
           bad
           Men
           ,
           what
           can
           more
           evidently
           follow
           than
           that
           the
           same
           Providence
           that
           has
           obliged
           them
           to
           their
           Duty
           ,
           should
           secure
           their
           Reward
           in
           a
           Life
           to
           come
           .
           These
           things
           are
           so
           inseparably
           connected
           ,
           that
           if
           one
           be
           true
           ,
           all
           is
           true
           ;
           if
           one
           false
           ,
           all
           is
           false
           .
           So
           that
           if
           there
           be
           a
           Deity
           ,
           there
           must
           be
           a
           Law
           of
           Nature
           ;
           and
           if
           a
           Law
           of
           Nature
           ,
           a
           future
           State.
           And
           on
           the
           contrary
           ,
           if
           no
           future
           State
           ,
           then
           no
           Law
           of
           Nature
           ,
           and
           if
           no
           Law
           of
           Nature
           ,
           no
           Deity
           .
           So
           that
           the
           proof
           of
           all
           the
           rest
           ultimately
           resolves
           into
           the
           proof
           of
           a
           Deity
           ;
           and
           that
           being
           the
           most
           evident
           thing
           in
           Nature
           ,
           it
           gives
           the
           same
           evidence
           to
           all
           other
           Principles
           that
           are
           so
           inseparably
           connected
           with
           it
           .
        
         
           And
           having
           brought
           our
           Argument
           to
           that
           head
           ,
           there
           we
           may
           safely
           leave
           it
           ,
           and
           challenge
           the
           assent
           of
           Mankind
           to
           both
           the
           other
           ,
           till
           they
           can
           rationally
           quit
           themselves
           
           of
           the
           belief
           of
           that
           .
           And
           't
           is
           for
           this
           reason
           chiefly
           that
           I
           have
           waved
           all
           physical
           Arguments
           for
           the
           Soul's
           Immortality
           ,
           because
           how
           valid
           soever
           they
           may
           be
           ,
           they
           cannot
           be
           so
           certain
           (
           nor
           indeed
           any
           thing
           else
           )
           as
           the
           existence
           of
           a
           Deity
           ,
           which
           is
           the
           most
           certain
           thing
           in
           Nature
           ,
           and
           of
           which
           I
           have
           as
           good
           assurance
           as
           of
           my
           own
           Being
           .
           Beside
           I
           am
           quite
           tired
           out
           with
           the
           dulness
           of
           Mechanical
           Philosophy
           ,
           with
           which
           I
           must
           have
           engaged
           ,
           if
           I
           had
           undertaken
           the
           Physical
           Argument
           ;
           but
           alas
           when
           they
           are
           not
           able
           to
           give
           any
           tolerable
           account
           of
           a
           Stone
           's
           falling
           to
           the
           Earth
           by
           meer
           Mechanism
           ,
           what
           wretched
           work
           are
           they
           like
           to
           make
           of
           it
           ,
           when
           they
           would
           make
           out
           all
           the
           Actions
           of
           humane
           Understanding
           by
           the
           fortuitous
           workings
           of
           Matter
           .
           And
           when
           Mr.
           Hobbs
           tells
           us
           that
           Reflection
           upon
           our
           own
           Thoughts
           is
           nothing
           but
           the
           Reaction
           of
           one
           parcel
           of
           Matter
           upon
           another
           ,
           the
           Notion
           is
           just
           as
           wise
           and
           philosophical
           ,
           as
           if
           the
           witty
           old
           Gentleman
           had
           told
           us
           ,
           That
           when
           one
           bowling
           Stone
           beats
           back
           another
           ,
           the
           repercussion
           is
           Understanding
           .
           I
           know
           some
           attempts
           of
           the
           same
           kind
           have
           been
           made
           by
           wiser
           Men
           ,
           but
           as
           long
           as
           they
           
           terminate
           in
           meer
           Matter
           ,
           and
           make
           the
           Brain
           any
           more
           than
           the
           Instrument
           of
           Conveyance
           between
           the
           operations
           of
           the
           Mind
           and
           the
           Body
           ,
           their
           discourse
           is
           full
           as
           wise
           ,
           as
           if
           they
           would
           undertake
           to
           turn
           Custards
           and
           Mince-pies
           into
           Philosophers
           or
           Statesmen
           .
           And
           therefore
           I
           cared
           not
           to
           meddle
           with
           this
           part
           of
           the
           Argument
           ,
           because
           I
           must
           confess
           I
           was
           ashamed
           to
           be
           caught
           at
           Childs
           play
           .
        
         
           However
           if
           there
           be
           any
           Mechanism
           (
           as
           no
           doubt
           there
           is
           )
           it
           is
           Divine
           Mechanism
           ,
           but
           as
           for
           that
           I
           will
           not
           be
           so
           presumptuous
           as
           to
           pretend
           to
           fathom
           it
           ,
           and
           though
           it
           were
           easie
           enough
           from
           philosophick
           Reasons
           ,
           Observations
           and
           Experiments
           to
           demonstrate
           that
           God
           has
           actually
           made
           humane
           Nature
           something
           more
           Noble
           ,
           yet
           because
           there
           is
           nothing
           in
           all
           natural
           Philosophy
           so
           evident
           as
           the
           Being
           of
           the
           Divine
           Providence
           ,
           and
           because
           the
           future
           state
           of
           Mankind
           is
           so
           apparently
           connected
           with
           it
           ,
           that
           alone
           far
           exceeds
           the
           evidence
           of
           all
           other
           demonstration
           .
           And
           I
           have
           so
           much
           the
           rather
           pursued
           this
           Argument
           ,
           because
           though
           I
           find
           it
           suggested
           by
           several
           Authours
           both
           ancient
           and
           modern
           ,
           yet
           it
           is
           not
           ,
           that
           I
           know
           of
           ,
           prosecuted
           
           by
           any
           .
           If
           I
           would
           have
           been
           more
           copious
           than
           was
           absolutely
           necessary
           ,
           after
           I
           had
           shewn
           that
           there
           was
           no
           account
           to
           be
           given
           of
           the
           Providence
           of
           God
           in
           the
           Government
           of
           Mankind
           without
           the
           supposition
           of
           a
           future
           State
           ,
           I
           might
           have
           run
           through
           the
           whole
           Series
           of
           humane
           Affairs
           ,
           and
           shewn
           not
           onely
           how
           just
           but
           how
           wise
           the
           Providence
           of
           God
           is
           in
           the
           management
           of
           all
           things
           upon
           this
           Supposition
           .
           But
           alas
           when
           it
           is
           once
           proved
           that
           Divine
           Providence
           cannot
           be
           justified
           without
           it
           ,
           it
           will
           immediately
           and
           of
           it self
           clearly
           prove
           how
           excellently
           it
           is
           quitted
           by
           it
           .
           All
           Objections
           from
           the
           real
           Vanity
           of
           this
           World
           ,
           and
           the
           seeming
           inequality
           of
           Justice
           towards
           good
           and
           bad
           Men
           are
           clear'd
           up
           by
           the
           certainty
           of
           a
           future
           reserve
           .
           But
           the
           proof
           of
           this
           being
           so
           easie
           and
           obvious
           after
           the
           proof
           of
           the
           other
           ,
           it
           is
           needless
           to
           treat
           of
           it
           apart
           ,
           because
           it
           does
           not
           so
           much
           follow
           upon
           it
           ,
           as
           go
           along
           with
           it
           ,
           and
           at
           the
           same
           time
           we
           perceive
           that
           Providence
           cannot
           be
           justified
           without
           it
           ,
           we
           cannot
           but
           see
           how
           admirably
           it
           is
           justified
           with
           it
           .
        
         
           Thus
           far
           may
           we
           advance
           by
           following
           the
           nature
           of
           Things
           and
           the
           conduct
           of
           
           natural
           Reason
           ;
           and
           it
           is
           a
           sufficient
           declaration
           of
           the
           will
           of
           God
           to
           Mankind
           ,
           supposing
           that
           he
           has
           endued
           them
           with
           a
           faculty
           of
           Understanding
           ,
           and
           that
           they
           are
           pleased
           to
           make
           use
           of
           it
           ;
           for
           if
           he
           has
           ,
           the
           connexion
           of
           these
           things
           is
           evident
           enough
           to
           any
           Man
           that
           will
           observe
           it
           ,
           but
           if
           he
           will
           not
           ,
           he
           is
           not
           capable
           of
           any
           kind
           of
           Information
           ,
           no
           blindness
           more
           incurable
           than
           when
           Men
           will
           not
           see
           .
           But
           as
           bright
           as
           the
           light
           of
           Nature
           shines
           ,
           it
           is
           but
           a
           dimm
           thing
           ,
           if
           compared
           to
           that
           great
           glory
           that
           is
           reveal'd
           in
           the
           Gospel
           ;
           there
           Life
           and
           Immortality
           are
           brought
           to
           Light
           ,
           so
           as
           to
           be
           made
           evident
           not
           onely
           to
           our
           Reasons
           but
           our
           very
           Senses
           ,
           our
           belief
           of
           it
           is
           founded
           upon
           visible
           experiment
           and
           ocular
           demonstration
           .
           And
           that
           is
           the
           Argument
           of
           the
           Second
           Part
           ,
           to
           demonstrate
           that
           the
           original
           proof
           of
           it
           is
           on
           all
           sides
           so
           evidently
           confirm'd
           ,
           and
           so
           advantageously
           guarded
           against
           all
           Objections
           ,
           that
           it
           is
           not
           possible
           for
           the
           wit
           of
           Mankind
           to
           have
           laid
           the
           same
           design
           ,
           so
           as
           to
           have
           made
           it
           more
           unquestionable
           .
           For
           that
           is
           an
           undoubted
           proof
           of
           its
           being
           a
           contrivance
           of
           the
           Divine
           Providence
           ,
           in
           that
           if
           we
           would
           onely
           suppose
           that
           the
           Providence
           
           of
           God
           should
           set
           such
           a
           design
           on
           foot
           ,
           we
           cannot
           comprehend
           how
           it
           was
           possible
           to
           recommend
           its
           truth
           to
           the
           World
           with
           greater
           Advantage
           .
           And
           as
           it
           was
           at
           first
           attended
           with
           all
           imaginable
           Evidence
           ,
           so
           is
           the
           Testimony
           ,
           whereby
           the
           knowledge
           of
           it
           is
           conveyed
           down
           to
           us
           ,
           so
           undoubted
           and
           uninterrupted
           ,
           that
           if
           we
           our selves
           had
           been
           Eye-witnesses
           of
           it
           ,
           we
           could
           scarce
           have
           had
           a
           greater
           assurance
           of
           its
           truth
           and
           reality
           ;
           in
           brief
           ,
           there
           are
           so
           many
           and
           so
           forcible
           Arguments
           to
           prove
           it
           apparently
           true
           ,
           that
           I
           cannot
           think
           it
           too
           much
           confidence
           to
           affirm
           that
           it
           is
           scarce
           possible
           to
           be
           false
           .
        
         
           And
           therefore
           for
           the
           more
           effectual
           demonstration
           of
           it
           ,
           I
           have
           gone
           that
           way
           to
           work
           ,
           to
           make
           out
           its
           proof
           from
           the
           monstrous
           and
           infinite
           absurdities
           of
           Unbelief
           ;
           and
           shewn
           that
           it
           must
           believe
           every
           thing
           that
           is
           incredible
           ,
           all
           the
           contradictions
           to
           humane
           Nature
           and
           humane
           Affairs
           .
           I
           have
           laid
           the
           whole
           stress
           of
           my
           Argument
           upon
           the
           Evidence
           of
           the
           matter
           of
           Fact
           ,
           and
           for
           its
           greater
           advantage
           I
           have
           leapt
           over
           fourteen
           Centuries
           ,
           and
           taken
           a
           prospect
           of
           things
           in
           the
           same
           posture
           ,
           in
           which
           they
           stood
           the
           three
           first
           Ages
           of
           
           the
           Church
           .
           For
           then
           the
           History
           of
           our
           Saviour's
           Reformation
           was
           as
           certain
           and
           undoubted
           to
           the
           Men
           of
           that
           Age
           ,
           as
           the
           change
           of
           Religion
           under
           Henry
           the
           Eighth
           is
           or
           can
           be
           to
           the
           Men
           of
           this
           .
           And
           here
           I
           have
           so
           closely
           traced
           the
           Tradition
           of
           it
           up
           to
           the
           very
           Beginning
           ,
           that
           if
           it
           had
           not
           the
           Beginning
           that
           it
           pretends
           to
           ,
           it
           could
           never
           have
           had
           any
           Tradition
           .
           And
           therefore
           I
           shall
           onely
           desire
           the
           Reader
           ,
           to
           suppose
           himself
           as
           near
           to
           the
           time
           of
           our
           Saviour
           as
           he
           is
           to
           the
           Reign
           of
           Henry
           the
           Eighth
           ,
           and
           then
           to
           consider
           with
           himself
           which
           way
           it
           was
           possible
           ,
           that
           there
           should
           over
           have
           been
           any
           such
           thing
           as
           the
           pretence
           of
           Christianity
           in
           the
           World
           ,
           if
           it
           had
           not
           come
           with
           all
           those
           miraculous
           proofs
           of
           Divine
           Authority
           that
           it
           pretends
           to
           .
           And
           that
           I
           hope
           ,
           if
           it
           be
           made
           out
           ,
           is
           satisfaction
           enough
           to
           any
           reasonable
           ,
           nay
           to
           any
           unreasonable
           Man.
           It
           is
           needless
           here
           to
           trouble
           the
           Reader
           with
           any
           farther
           Account
           of
           the
           particulars
           of
           my
           Argument
           ,
           because
           if
           he
           desire
           a
           view
           of
           them
           beforehand
           ,
           they
           are
           all
           distinctly
           drawn
           up
           in
           the
           following
           Schemes
           of
           the
           Contents
           of
           the
           several
           Sections
           .
           Where
           all
           the
           chief
           materials
           of
           the
           whole
           Discourse
           
           may
           be
           seen
           ,
           though
           not
           the
           connexion
           of
           its
           parts
           with
           each
           other
           .
        
         
           I
           have
           no
           more
           to
           say
           but
           onely
           to
           desire
           the
           Reader
           ,
           to
           peruse
           the
           whole
           with
           the
           same
           honest
           and
           impartial
           mind
           wherewith
           it
           was
           written
           ,
           for
           I
           will
           assure
           him
           that
           I
           have
           given
           the
           Cause
           no
           more
           advantage
           than
           that
           has
           given
           me
           .
           And
           as
           I
           may
           challenge
           my
           Reader
           's
           Honesty
           ,
           so
           I
           must
           his
           Ingenuity
           too
           ,
           viz.
           That
           whereas
           I
           have
           built
           my
           whole
           Argument
           upon
           matter
           of
           Fact
           ,
           so
           he
           would
           receive
           every
           matter
           of
           Fact
           onely
           as
           I
           have
           presented
           it
           :
           For
           some
           things
           ,
           and
           indeed
           very
           nigh
           all
           ,
           that
           I
           have
           urged
           ,
           I
           insist
           upon
           as
           undoubted
           Records
           and
           demonstrative
           Proofs
           ,
           yet
           some
           few
           there
           are
           that
           I
           have
           onely
           propounded
           problematically
           ,
           and
           have
           asserted
           them
           not
           because
           I
           thought
           them
           any
           way
           necessary
           to
           the
           Argument
           ,
           which
           though
           they
           were
           granted
           to
           be
           false
           ,
           stands
           unshaken
           upon
           its
           own
           undeniable
           evidence
           ,
           but
           because
           I
           thought
           them
           more
           than
           probable
           Conjectures
           ,
           which
           if
           true
           might
           reflect
           some
           little
           glimmering
           light
           upon
           the
           main
           demonstration
           .
           Neither
           indeed
           do
           I
           mention
           them
           of
           my
           own
           choice
           or
           urge
           them
           as
           any
           part
           of
           my
           positive
           
           proof
           ,
           but
           onely
           bring
           them
           in
           by
           way
           of
           objection
           in
           answer
           to
           the
           humoursome
           singularity
           of
           some
           learned
           Men
           ,
           who
           of
           late
           affect
           ,
           out
           of
           I
           know
           not
           what
           vain
           ostentation
           ,
           to
           disparage
           ,
           what
           in
           them
           lies
           ,
           the
           Records
           of
           the
           Christian
           Church
           and
           the
           Evidences
           of
           the
           Christian
           Faith.
           Of
           whom
           the
           learned
           Mr.
           Vossius
           thus
           justly
           complains
           :
           Profecto
           
           
             nullos
             Religio
             Christiana
             infensiores
             habet
             hostes
             ,
             quàm
             ipsos
             Christianos
             ,
             cum
             vix
             ullum
             apud
             antiquos
             de
             Christo
             aut
             Vaticinium
             aut
             Testimonium
             invenias
             ,
             quod
             non
             complures
             etiam
             doctissimi
             viri
             labefactare
             aut
             etiam
             penitus
             evertere
             fuerint
             Conati
             .
          
           
             The
             Christian
             Religion
             has
             met
             with
             no
             Enemies
             so
             fierce
             as
             Christians
             themselves
             ,
             when
             so
             many
             learned
             Men
             have
             made
             it
             their
             business
             to
             discredit
             ,
             and
             ,
             if
             it
             be
             possible
             ,
             to
             destroy
             every
             Prophesie
             and
             every
             Record
             that
             might
             do
             it
             service
             .
          
           And
           this
           he
           speaks
           with
           regard
           to
           the
           old
           Sybilline
           Verses
           ,
           which
           some
           of
           late
           have
           so
           confidently
           rejected
           with
           a
           scornfull
           reflection
           upon
           the
           credulity
           of
           the
           ancient
           Fathers
           :
           though
           beside
           those
           miserable
           slight
           pretences
           that
           they
           have
           for
           their
           confidence
           ,
           it
           is
           undeniably
           evident
           from
           the
           very
           Books
           
           themselves
           that
           they
           were
           composed
           by
           some
           body
           out
           of
           the
           Writings
           of
           the
           ancient
           Prophets
           ;
           so
           that
           these
           critical
           Gentlemen
           might
           ,
           when
           ever
           they
           are
           disposed
           to
           it
           ,
           as
           reasonably
           fleer
           at
           the
           Original
           Prophesies
           ,
           as
           at
           these
           Translations
           of
           them
           .
           And
           this
           is
           clear
           enough
           as
           to
           all
           those
           passages
           that
           are
           quoted
           in
           the
           Writings
           of
           the
           ancient
           Fathers
           ,
           and
           that
           is
           more
           than
           enough
           to
           justifie
           their
           sincerity
           ;
           but
           it
           is
           by
           no
           means
           ingenuous
           or
           indeed
           honest
           ,
           to
           load
           their
           credit
           ,
           as
           some
           learned
           Men
           have
           done
           ,
           with
           the
           forgeries
           of
           later
           and
           barbarous
           times
           .
        
         
           But
           the
           things
           that
           I
           chiefly
           intend
           in
           this
           Premonition
           are
           the
           Testimony
           of
           Josephus
           concerning
           our
           Saviour
           ,
           the
           reconciling
           him
           with
           Saint
           Luke
           about
           the
           Tax
           of
           Cyrenius
           ,
           the
           Testimony
           of
           Phlegon
           concerning
           the
           Eclipse
           at
           the
           Passion
           ,
           the
           Letter
           of
           
             Pontius
             Pilate
          
           to
           Tiberius
           ,
           the
           Therapeutae
           in
           Philo
           ,
           whether
           they
           were
           Christians
           ,
           and
           lastly
           the
           story
           of
           Agbarus
           King
           of
           Edessa
           .
           All
           which
           I
           first
           intended
           to
           prosecute
           rather
           as
           digressions
           than
           as
           any
           direct
           part
           of
           my
           Argument
           ,
           and
           therefore
           though
           they
           all
           prove
           true
           (
           as
           I
           think
           they
           do
           )
           yet
           I
           cared
           not
           to
           lay
           any
           argumentative
           
           stress
           upon
           them
           ,
           because
           the
           evidence
           of
           their
           truth
           is
           so
           weak
           and
           dusky
           in
           comparison
           of
           that
           undoubted
           and
           noon-day
           certainty
           of
           the
           other
           matters
           of
           Fact
           ,
           upon
           which
           I
           have
           founded
           my
           demonstration
           .
           But
           finding
           a
           fantastick
           and
           unnecessary
           coyness
           in
           our
           great
           Professours
           of
           critical
           Learning
           against
           the
           foremention'd
           particulars
           ,
           and
           that
           upon
           reasons
           very
           far
           short
           of
           that
           great
           confidence
           wherewith
           they
           are
           pleased
           to
           vote
           them
           down
           ,
           I
           thought
           it
           would
           not
           be
           altogether
           unseasonable
           to
           give
           some
           little
           check
           to
           this
           light
           and
           wanton
           humour
           ,
           by
           shewing
           that
           these
           stories
           were
           not
           so
           improbable
           as
           these
           Men
           would
           force
           us
           to
           believe
           ,
           nay
           ,
           by
           proving
           that
           they
           are
           very
           good
           and
           authentick
           Records
           ,
           notwithstanding
           all
           that
           they
           have
           been
           able
           to
           object
           against
           them
           .
        
         
           As
           for
           the
           Testimony
           of
           Josephus
           ,
           it
           is
           well
           known
           with
           what
           an
           unanimous
           cry
           of
           the
           whole
           Pack
           it
           has
           been
           run
           down
           ,
           and
           yet
           upon
           such
           lamentable
           pretences
           ,
           as
           would
           rather
           amaze
           than
           startle
           any
           Man
           to
           consider
           them
           ;
           so
           that
           I
           must
           profess
           that
           upon
           the
           utmost
           enquiry
           that
           I
           can
           make
           ,
           I
           cannot
           see
           any
           the
           least
           ground
           
           to
           doubt
           of
           that
           particular
           passage
           more
           than
           of
           any
           other
           in
           the
           whole
           History
           of
           Josephus
           .
           And
           therefore
           though
           I
           at
           first
           intended
           to
           use
           it
           onely
           as
           an
           accessional
           proof
           ,
           yet
           it
           does
           more
           service
           than
           I
           expected
           from
           it
           ,
           and
           by
           its
           own
           force
           makes
           its
           own
           way
           into
           the
           main
           body
           of
           my
           Argument
           ,
           and
           stands
           there
           as
           unmovable
           as
           any
           other
           Testimony
           whatsoever
           .
           The
           Reconciliation
           of
           Saint
           Luke
           and
           Josephus
           is
           endeavour'd
           onely
           to
           prevent
           a
           critical
           Objection
           ;
           for
           though
           it
           cannot
           reasonably
           be
           required
           in
           a
           matter
           so
           remote
           ,
           and
           in
           a
           time
           of
           so
           much
           variety
           of
           civil
           Action
           ,
           as
           was
           the
           Reign
           of
           Augustus
           ,
           that
           we
           should
           be
           able
           to
           give
           an
           exact
           account
           of
           the
           time
           and
           circumstances
           of
           every
           particular
           Affair
           ,
           and
           make
           an
           agreement
           among
           all
           Writers
           about
           it
           .
           Yet
           when
           both
           these
           stories
           may
           be
           made
           to
           run
           clear
           together
           onely
           by
           making
           one
           easie
           conjecture
           and
           mending
           one
           obvious
           mistake
           ,
           I
           thought
           it
           could
           not
           be
           amiss
           to
           propose
           it
           to
           the
           Reader
           's
           satisfaction
           .
        
         
           As
           for
           the
           Testimonies
           of
           Phlegon
           and
           
             Pontius
             Pilate
          
           ,
           I
           cannot
           see
           any
           the
           least
           ground
           of
           calling
           the
           truth
           of
           either
           into
           question
           ,
           beside
           this
           that
           the
           Criticks
           have
           
           got
           the
           Itch.
           And
           as
           for
           
           Philo's
           Therapeutae
           being
           Christians
           ,
           his
           description
           of
           them
           agrees
           so
           exactly
           to
           the
           state
           of
           the
           Primitive
           Church
           ,
           that
           it
           cannot
           without
           manifest
           violence
           be
           applied
           to
           any
           other
           party
           of
           Men
           ;
           so
           that
           I
           take
           it
           to
           be
           as
           full
           a
           Testimony
           as
           any
           the
           most
           undoubted
           Record
           of
           the
           Christian
           Church
           ;
           and
           in
           this
           I
           am
           since
           the
           writing
           of
           it
           very
           much
           confirm'd
           by
           an
           excellent
           Discourse
           that
           I
           have
           met
           with
           upon
           that
           Argument
           in
           Dr.
           Beveridge
           his
           learned
           and
           judicious
           Defence
           of
           the
           
             Apostolical
             Canons
          
           against
           all
           the
           Dalleans
           ,
           Lib.
           3.
           cap.
           5.
           
        
         
           And
           ,
           in
           the
           last
           place
           ,
           as
           for
           the
           Edessean
           story
           ,
           I
           will
           ,
           because
           I
           would
           not
           be
           too
           retentive
           ,
           grant
           that
           it
           may
           be
           more
           qucstionable
           than
           any
           of
           the
           other
           ;
           For
           though
           there
           is
           not
           the
           least
           ground
           of
           suspecting
           the
           Integrity
           of
           Eusebius
           ,
           when
           he
           protests
           that
           he
           translated
           it
           out
           of
           the
           publick
           Records
           of
           the
           City
           ,
           upon
           which
           alone
           I
           ground
           my
           proof
           ,
           yet
           it
           is
           not
           impossible
           but
           that
           story
           might
           have
           been
           foisted
           into
           the
           Records
           themselves
           ,
           and
           that
           this
           learned
           Man
           might
           with
           too
           much
           greediness
           have
           swallowed
           such
           a
           strange
           and
           surprising
           story
           .
           At
           least
           he
           could
           not
           have
           
           that
           opportunity
           of
           making
           that
           exact
           enquiry
           into
           its
           truth
           ,
           that
           he
           did
           into
           the
           other
           ancient
           Records
           of
           the
           Christian
           Church
           ,
           because
           it
           stood
           singly
           by
           it self
           ,
           and
           could
           not
           ,
           as
           the
           others
           were
           ,
           be
           vouched
           by
           concurrent
           Writers
           ;
           so
           that
           though
           it
           were
           not
           easie
           to
           impose
           upon
           Eusebius
           with
           any
           forgery
           thrust
           upon
           the
           Greek
           Church
           ,
           yet
           even
           he
           was
           no
           more
           able
           ,
           as
           having
           no
           better
           means
           ,
           to
           judge
           of
           the
           truth
           of
           a
           Record
           so
           remote
           ,
           than
           any
           other
           Person
           less
           learned
           .
           And
           this
           I
           say
           ,
           not
           because
           I
           see
           any
           ground
           to
           suspect
           it
           of
           forgery
           ,
           but
           because
           I
           am
           not
           willing
           to
           lay
           too
           great
           a
           stress
           upon
           it
           upon
           the
           score
           of
           its
           solitude
           and
           privacy
           .
           For
           otherwise
           the
           weightiest
           Objections
           that
           are
           made
           against
           it
           ,
           are
           too
           light
           to
           weigh
           any
           thing
           in
           my
           Opinion
           .
           These
           are
           the
           two
           chiefest
           ;
           First
           a
           passage
           in
           our
           Saviour's
           Letter
           taken
           out
           of
           the
           Gospel
           of
           Saint
           John
           ,
           when
           the
           Gospel
           it self
           was
           not
           as
           yet
           written
           :
           Secondly
           ,
           such
           a
           mistake
           in
           Chronology
           ,
           as
           antedates
           our
           Saviour's
           Passion
           three
           years
           .
        
         
           But
           as
           for
           the
           first
           ,
           
             viz.
             Blessed
             art
             thou
             ,
             O
          
           Agbarus
           ,
           
             who
             ,
             though
             thou
             hast
             not
             seen
             ,
             yet
             believest
             on
             me
             ;
             for
             it
             is
             written
             of
             me
             ,
             That
             
             They
             who
             see
             should
             not
             believe
             ,
             and
             they
             who
             see
             not
             should
             believe
             and
             be
             saved
             .
          
           This
           passage
           is
           of
           a
           quite
           different
           sense
           from
           our
           Saviour's
           words
           in
           Saint
           John
           chap.
           20.
           v.
           29.
           
           
             Jesus
             saith
             unto
             him
             ,
             Thomas
             ,
             because
             thou
             hast
             seen
             me
             ,
             thou
             hast
             believed
             :
             blessed
             are
             they
             that
             have
             not
             seen
             ,
             and
             yet
             have
             believed
             .
          
           Where
           seeing
           and
           believing
           are
           not
           opposed
           ,
           as
           in
           the
           former
           words
           to
           Agbarus
           ,
           but
           believing
           upon
           that
           rational
           Evidence
           which
           our
           Saviour
           had
           given
           the
           World
           of
           his
           Divine
           Commission
           ,
           without
           that
           certainty
           of
           sight
           that
           Thomas
           had
           ,
           is
           preferr'd
           as
           more
           ingenuous
           and
           commendable
           .
           But
           ,
           secondly
           ,
           it
           is
           evident
           from
           the
           words
           themselves
           ,
           that
           our
           Saviour
           quotes
           them
           not
           as
           an
           historical
           Record
           but
           as
           a
           prophetick
           Prediction
           ,
           and
           therefore
           uses
           the
           same
           form
           of
           speech
           that
           he
           does
           in
           the
           Evangelists
           ,
           as
           often
           as
           he
           applies
           the
           Prophesies
           of
           the
           Old
           Testament
           to
           himself
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             it
             is
             written
          
           of
           me
           ,
           
             i.
             e.
          
           it
           is
           foretold
           .
           But
           then
           the
           difficulty
           will
           be
           where
           to
           find
           out
           this
           Prophesie
           ;
           Valesius
           has
           spied
           out
           a
           passage
           as
           he
           thinks
           somewhat
           like
           it
           in
           the
           sixth
           of
           Isaiah
           ,
           but
           as
           the
           passage
           it self
           is
           very
           obscure
           ,
           and
           cannot
           without
           too
           unnatural
           a
           force
           be
           brought
           to
           parallel
           this
           
           saying
           ,
           so
           I
           think
           it
           needless
           to
           accommodate
           the
           saying
           it self
           to
           any
           particular
           Prophesie
           ,
           when
           it
           agrees
           so
           fully
           with
           all
           those
           innumerable
           Predictions
           concerning
           the
           stubbornness
           and
           infidelity
           of
           the
           Jews
           ,
           among
           whom
           our
           Saviour
           conversed
           ,
           and
           the
           wonderfull
           conversion
           of
           the
           Gentile
           World
           to
           his
           Faith
           ,
           who
           were
           strangers
           to
           his
           Person
           and
           Conversation
           .
           Infinite
           are
           the
           passages
           to
           this
           purpose
           in
           the
           holy
           Evangelists
           ,
           especially
           as
           to
           the
           strange
           unbelief
           of
           the
           Jews
           ,
           which
           is
           every
           where
           represented
           as
           a
           thing
           so
           monstrously
           stupid
           ,
           as
           if
           no
           other
           account
           could
           be
           given
           of
           it
           than
           by
           the
           utter
           loss
           of
           the
           use
           of
           their
           Eyes
           and
           Ears
           ,
           as
           if
           they
           neither
           saw
           nor
           heard
           those
           things
           that
           were
           daily
           said
           and
           done
           in
           their
           presence
           .
           And
           therefore
           it
           is
           no
           wonder
           if
           our
           Saviour
           use
           this
           saying
           of
           himself
           without
           alluding
           to
           any
           particular
           Text
           ,
           when
           it
           is
           so
           exactly
           suted
           to
           the
           whole
           Tenour
           of
           all
           the
           ancient
           Prophesies
           concerning
           his
           entertainment
           in
           the
           World.
           
        
         
           As
           for
           the
           other
           Objection
           ,
           if
           it
           could
           be
           certain
           ,
           it
           might
           be
           of
           some
           moment
           ,
           but
           chronological
           mistakes
           are
           so
           very
           easie
           ,
           and
           indeed
           in
           length
           of
           time
           unavoidable
           ,
           
           that
           all
           Histories
           would
           be
           overrun
           with
           them
           ,
           were
           we
           not
           directed
           either
           by
           some
           other
           passages
           in
           the
           History
           it self
           ,
           or
           by
           some
           other
           contemporary
           Writers
           ,
           to
           find
           out
           the
           faults
           and
           mistakes
           crept
           into
           the
           Copies
           .
           So
           that
           in
           such
           a
           singular
           story
           as
           this
           ,
           if
           there
           should
           be
           any
           mistake
           of
           a
           Transcriber
           ,
           we
           have
           no
           means
           to
           correct
           it
           .
           And
           that
           it
           is
           actually
           so
           in
           this
           case
           is
           evident
           from
           the
           great
           variety
           of
           Copies
           ,
           that
           are
           so
           strangly
           different
           ,
           that
           learned
           Men
           could
           never
           make
           any
           probable
           conjecture
           of
           the
           certain
           time
           of
           their
           date
           ,
           till
           Valesius
           referred
           it
           to
           the
           Edessean
           account
           .
           But
           then
           (
           say
           they
           )
           according
           to
           that
           it
           must
           have
           hapned
           in
           the
           15
           th
           year
           of
           Tiberius
           ,
           whereas
           learned
           Men
           are
           now
           agreed
           that
           our
           Saviour
           suffer'd
           not
           till
           the
           18
           th
           ,
           after
           which
           time
           Thaddaeus
           must
           have
           come
           to
           Edessa
           .
           But
           be
           it
           so
           ,
           yet
           the
           difficulty
           is
           very
           easily
           solvable
           ,
           for
           if
           the
           date
           in
           Eusebius
           refer
           (
           as
           it
           is
           most
           probable
           it
           should
           )
           to
           the
           time
           of
           our
           Saviour's
           writing
           ,
           it
           falls
           in
           exactly
           enough
           with
           the
           15
           th
           of
           Tiberius
           ,
           in
           which
           our
           Saviour
           first
           publickly
           enter'd
           upon
           the
           exercise
           of
           his
           Office
           ,
           and
           went
           to
           the
           Passover
           at
           Jerusalem
           ,
           where
           Proselytes
           of
           all
           Nations
           were
           then
           assembled
           ,
           and
           
           whither
           some
           might
           as
           well
           repair
           from
           Edessa
           and
           the
           parts
           about
           it
           ,
           as
           the
           Eunuch
           from
           Ethiopia
           ,
           from
           whom
           King
           Agbarus
           might
           receive
           his
           information
           concerning
           Jesus
           the
           same
           year
           ;
           especially
           when
           the
           account
           of
           the
           Edessean
           year
           commenced
           from
           the
           Autumnal
           Equinox
           ,
           which
           was
           a
           considerable
           time
           from
           the
           Passover
           ,
           and
           might
           take
           in
           a
           great
           part
           of
           the
           year
           following
           ,
           and
           so
           include
           the
           second
           Passover
           .
           So
           that
           if
           this
           account
           be
           applied
           to
           the
           main
           transaction
           between
           our
           Saviour
           and
           Agbarus
           ,
           and
           not
           to
           the
           coming
           of
           Thaddaeus
           (
           as
           Valesius
           has
           done
           )
           to
           Edessa
           ,
           which
           was
           but
           an
           Appendix
           to
           it
           ,
           the
           Chronology
           is
           very
           punctual
           ,
           and
           therefore
           upon
           the
           whole
           matter
           I
           can
           as
           yet
           see
           no
           reason
           to
           suspect
           the
           Record
           of
           forgery
           ,
           and
           that
           is
           all
           that
           I
           undertake
           ,
           viz.
           To
           vindicate
           it
           from
           the
           confident
           but
           groundless
           exceptions
           of
           learned
           Men
           ,
           and
           desire
           them
           till
           they
           can
           produce
           some
           more
           material
           demurrs
           against
           it
           ,
           that
           its
           plea
           may
           be
           admitted
           .
           Though
           otherwise
           because
           it
           is
           a
           single
           and
           unassisted
           Testimony
           ,
           I
           should
           be
           wary
           of
           laying
           any
           more
           stress
           upon
           it
           ,
           than
           as
           it
           agrees
           exactly
           with
           all
           those
           other
           innumerable
           Records
           ,
           that
           I
           think
           I
           
           have
           proved
           unquestionable
           .
           But
           if
           I
           am
           mistaken
           either
           in
           any
           of
           these
           or
           any
           other
           historical
           or
           chronological
           Nicities
           ,
           they
           are
           no
           more
           than
           the
           fringes
           of
           my
           Argument
           ,
           which
           is
           demonstrative
           either
           with
           or
           without
           them
           .
           And
           now
           this
           being
           premised
           that
           the
           Reader
           take
           all
           matters
           of
           Fact
           as
           I
           have
           intended
           and
           represented
           them
           ,
           and
           lay
           the
           same
           stress
           upon
           them
           that
           I
           have
           done
           ,
           I
           will
           upon
           the
           perusal
           of
           the
           whole
           leave
           it
           to
           his
           own
           choice
           to
           make
           his
           own
           conclusion
           .
        
         
           I
           am
           not
           ignorant
           that
           it
           is
           commonly
           lookt
           upon
           as
           an
           invidious
           thing
           for
           an
           Authour
           to
           seem
           to
           speak
           with
           any
           assurance
           of
           his
           own
           performance
           ;
           but
           for
           that
           I
           am
           not
           concern'd
           ,
           for
           I
           onely
           make
           use
           of
           my
           own
           liberty
           to
           judge
           of
           the
           nature
           and
           capacity
           of
           my
           Argument
           ,
           and
           leave
           others
           to
           theirs
           .
           And
           as
           I
           would
           not
           be
           so
           vain
           as
           to
           overvalue
           ,
           so
           neither
           would
           I
           be
           so
           formal
           as
           to
           undervalue
           a
           Discourse
           ,
           onely
           because
           it
           is
           my
           own
           ,
           lest
           by
           this
           seeming
           and
           counterfeit
           modesty
           in
           my self
           ,
           I
           reflect
           but
           a
           scurvy
           and
           uncivil
           complement
           upon
           my
           Cause
           .
           For
           Writers
           ,
           when
           all
           is
           done
           ,
           do
           not
           create
           their
           Topicks
           of
           Reasoning
           ,
           no
           more
           than
           Workers
           
           in
           the
           Mines
           do
           their
           Oar
           ,
           but
           onely
           dig
           up
           such
           Materials
           as
           the
           Vein
           will
           afford
           .
           So
           that
           if
           I
           should
           pretend
           to
           less
           Evidence
           than
           my
           Cause
           has
           given
           me
           ,
           I
           should
           onely
           wrong
           that
           ,
           for
           I
           do
           not
           make
           ,
           but
           find
           it
           .
           And
           therefore
           though
           I
           would
           not
           forestall
           my
           Reader
           's
           Judgment
           ,
           much
           less
           upbraid
           his
           Ingenuity
           by
           pretending
           too
           confidently
           to
           demonstration
           ,
           but
           leave
           every
           Man
           to
           the
           result
           of
           his
           own
           impartial
           thoughts
           ,
           yet
           this
           I
           cannot
           but
           declare
           for
           my
           own
           part
           ,
           That
           the
           Evidence
           that
           the
           good
           Providence
           of
           God
           has
           given
           me
           of
           my
           Christian
           Faith
           ,
           is
           much
           greater
           than
           I
           could
           in
           reason
           have
           expected
           ,
           and
           I
           am
           sure
           much
           more
           than
           I
           should
           in
           modesty
           have
           desired
           .
           And
           the
           satisfaction
           that
           upon
           a
           thorough
           Enquiry
           I
           have
           received
           is
           so
           very
           great
           ,
           that
           as
           much
           as
           I
           think
           my self
           obliged
           to
           the
           Goodness
           of
           the
           Divine
           Providence
           for
           the
           strange
           work
           of
           my
           Redemption
           ,
           I
           think
           my self
           not
           less
           obliged
           for
           the
           wonderfull
           and
           amasing
           Evidence
           that
           he
           has
           given
           me
           of
           it
           .
           The
           security
           of
           the
           Gift
           is
           as
           valuable
           as
           the
           Gift
           it self
           .
           For
           it
           is
           the
           certainty
           of
           our
           Title
           to
           good
           things
           ,
           that
           gives
           our
           Minds
           satisfaction
           in
           them
           .
           And
           certainly
           it
           is
           the
           highest
           contentment
           
           that
           humane
           Nature
           is
           capable
           of
           ,
           to
           live
           ,
           not
           with
           a
           meer
           fluctuating
           Hope
           and
           unexamin'd
           Belief
           ,
           but
           a
           just
           and
           reasonable
           Assurance
           of
           immortal
           Happiness
           .
           But
           if
           in
           this
           this
           following
           Discourse
           fall
           short
           of
           demonstration
           ,
           yet
           however
           I
           am
           ensured
           of
           its
           acceptance
           with
           all
           good
           Men
           from
           the
           goodness
           of
           its
           design
           ,
           which
           is
           to
           doe
           some
           honour
           to
           our
           dear
           Saviour
           and
           his
           Divine
           Religion
           .
           And
           if
           by
           this
           Undertaking
           I
           have
           done
           any
           thing
           towards
           that
           ,
           it
           is
           enough
           ,
           and
           I
           may
           from
           this
           time
           forward
           as
           cheerfully
           ,
           as
           the
           good
           old
           Man
           did
           ,
           when
           he
           had
           his
           Saviour
           in
           his
           Arms
           ,
           sing
           my
           
             Nunc
             Dimittis
          
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             PART
             I.
             A
             Demonstration
             of
             the
             Law
             of
             Nature
             from
             the
             Nature
             of
             Things
             ,
             and
             of
             the
             future
             State
             of
             Mankind
             from
             the
             Law
             of
             Nature
             .
          
           
             
               
                 §
                 I.
              
               THE
               Enquiry
               after
               a
               Law
               of
               Nature
               supposes
               and
               depends
               upon
               the
               antecedent
               proof
               of
               an
               Authour
               of
               Nature
               .
               
                 pag.
                 1.
              
               
            
             
               
                 §
                 II.
              
               The
               Law
               of
               Nature
               not
               to
               be
               proved
               by
               Instincts
               and
               Notions
               within
               us
               ,
               but
               by
               the
               outward
               Appearances
               of
               Things
               .
               
                 p.
                 5.
              
               
            
             
               
                 §
                 III.
              
               The
               greater
               and
               the
               lesser
               Rules
               of
               Morality
               ;
               the
               greater
               evident
               to
               all
               the
               World
               ,
               the
               consent
               of
               Mankind
               as
               to
               their
               Obligation
               ,
               unknown
               to
               none
               without
               the
               most
               wilfull
               ignorance
               or
               most
               brutish
               stupidity
               .
               The
               lesser
               are
               onely
               Rules
               of
               Decency
               :
               one
               Direction
               about
               them
               all
               ,
               viz.
               To
               avoid
               unnatural
               imitations
               .
               
                 p.
                 9.
              
               
            
             
               
                 §
                 IV.
              
               All
               the
               Laws
               of
               Nature
               reduced
               to
               one
               Principle
               ,
               viz.
               Mutual
               Love
               and
               Kindness
               among
               all
               Mankind
               ;
               this
               demonstrated
               to
               be
               the
               will
               and
               intention
               of
               their
               Maker
               .
               The
               absurdity
               of
               Mr.
               
               Hobbs's
               supposed
               state
               of
               War
               shewn
               ,
               though
               there
               were
               no
               Deity
               .
               But
               if
               there
               be
               a
               Deity
               the
               Obligation
               of
               the
               Law
               of
               Nature
               unavoidable
               .
               
                 p.
                 17.
              
               
            
             
               
               
                 §
                 V.
              
               The
               end
               and
               design
               of
               Society
               ,
               its
               Divine
               Institution
               demonstrated
               .
               The
               state
               of
               War
               shewn
               to
               be
               contradictory
               to
               humane
               Nature
               .
               
                 p.
                 25.
              
               
            
             
               
                 §
                 VI.
              
               The
               Divine
               Institution
               of
               Propriety
               and
               Dominion
               proved
               first
               from
               the
               limitedness
               of
               every
               Man's
               Nature
               ,
               secondly
               from
               its
               subserviency
               to
               the
               publick
               Good.
               
                 p.
                 35.
              
               
            
             
               
                 §
                 VII
              
               .
               The
               Law
               of
               Nature
               made
               known
               and
               recommended
               to
               us
               from
               the
               constitution
               of
               all
               things
               within
               us
               ;
               First
               ,
               From
               the
               natural
               activity
               of
               the
               mind
               of
               Man.
               
                 p.
                 42.
              
               
            
             
               
                 §
                 VIII
              
               .
               Secondly
               ,
               From
               that
               natural
               sense
               and
               desire
               that
               every
               Man
               has
               of
               his
               own
               Happiness
               .
               
                 p.
                 47.
              
               
            
             
               
                 §
                 IX
              
               .
               Thirdly
               ,
               From
               some
               natural
               instincts
               and
               inclinations
               of
               humane
               Nature
               .
               As
               ,
               First
               ,
               Conjunction
               of
               Sexes
               for
               propagation
               of
               the
               Kind
               .
               Secondly
               ,
               The
               strength
               of
               natural
               Affection
               between
               Parents
               and
               Children
               .
               Thirdly
               ,
               Natural
               Pity
               and
               Compassion
               .
               Lastly
               ,
               From
               the
               Passion
               of
               Laughing
               .
               
                 p.
                 50.
              
               
            
             
               
                 §
                 X.
              
               All
               the
               particulars
               of
               the
               Argument
               recapitulated
               .
               
                 p.
                 57.
              
               
            
             
               
                 §
                 XI
              
               .
               The
               Sanction
               of
               the
               Laws
               of
               Nature
               by
               natural
               Rewards
               and
               Penalties
               proved
               .
               
                 p.
                 60.
              
               
            
             
               
                 §
                 XII
              
               .
               The
               first
               reward
               of
               Vertue
               is
               its
               own
               intrinsick
               pleasure
               ,
               and
               natural
               tendency
               to
               tranquility
               of
               Mind
               and
               health
               of
               Body
               .
               
                 p.
                 64.
              
               
            
             
               
                 §
                 XIII
              
               .
               The
               second
               is
               the
               Conscience
               that
               a
               good
               Man
               has
               of
               his
               approving
               himself
               to
               the
               wisedom
               of
               the
               Divine
               Understanding
               ,
               and
               the
               acceptance
               of
               the
               Divine
               Will.
               
                 p.
                 69.
              
               
            
             
               
                 §
                 XIV
              
               .
               The
               third
               is
               the
               endearment
               and
               recommendation
               of
               himself
               to
               the
               love
               and
               good-will
               of
               Mankind
               .
               
                 p.
                 74.
              
               
            
             
               
                 §
                 XV.
              
               The
               first
               natural
               Punishment
               of
               Injustice
               is
               the
               forfeiture
               of
               all
               other
               Mens
               Kindness
               .
               The
               second
               is
               
               Insecurity
               .
               The
               third
               is
               provoking
               the
               whole
               Society
               to
               endeavour
               his
               destruction
               in
               order
               to
               the
               publick
               Safety
               .
               
                 p.
                 79.
              
               
            
             
               
                 §
                 XVI
              
               .
               As
               the
               Law
               of
               Nature
               follows
               upon
               the
               supposition
               of
               a
               Divine
               Providence
               ,
               so
               does
               the
               certainty
               of
               a
               future
               State
               upon
               the
               supposition
               of
               a
               Law
               of
               Nature
               ,
               in
               that
               without
               it
               it
               can
               never
               attain
               the
               end
               of
               its
               Institution
               ;
               and
               first
               because
               without
               it
               Mankind
               is
               utterly
               uncapable
               of
               Happiness
               ;
               this
               proved
               against
               all
               the
               Philosophers
               .
               
                 p.
                 84.
              
               
            
             
               
                 §
                 XVII
              
               .
               And
               first
               against
               the
               Epicureans
               .
               The
               Controversie
               with
               them
               stated
               ,
               not
               whether
               Pleasure
               be
               our
               sovereign
               Happiness
               ,
               but
               what
               Pleasure
               .
               
                 p.
                 88.
              
               
            
             
               
                 §
                 XVIII
              
               .
               The
               meanness
               and
               foulness
               of
               Epicurus
               his
               Doctrine
               ,
               that
               all
               Happiness
               consists
               in
               sensual
               Pleasure
               ,
               proved
               against
               those
               several
               Apologies
               that
               are
               made
               to
               excuse
               it
               .
               
                 p.
                 91.
              
               
            
             
               
                 §
                 XIX
              
               .
               There
               can
               be
               no
               Happiness
               in
               this
               Life
               ,
               if
               taken
               alone
               ,
               because
               of
               the
               fickleness
               and
               uncertainty
               of
               all
               its
               Enjoyments
               .
               
                 p.
                 96
              
            
             
               
                 §
                 XX.
              
               The
               several
               prescriptions
               of
               Epicurus
               and
               Seneca
               against
               the
               miseries
               of
               Life
               shewn
               to
               be
               vain
               and
               trifling
               .
               
                 p.
                 99.
              
               
            
             
               
                 §
                 XXI
              
               .
               The
               fear
               of
               Death
               proved
               an
               inevitable
               and
               insuperable
               misery
               of
               Life
               ,
               without
               the
               hope
               of
               Immortality
               .
               The
               vanity
               of
               Epicurus
               his
               great
               Antidote
               against
               the
               fear
               of
               Death
               ,
               viz.
               That
               Death
               cannot
               hurt
               us
               ,
               because
               when
               that
               is
               we
               are
               not
               .
               
                 p.
                 106.
              
               
            
             
               
                 §
                 XXII
              
               .
               All
               the
               other
               Receits
               prescribed
               by
               the
               Philosophers
               against
               the
               fear
               of
               Death
               represented
               and
               exploded
               .
               
                 p.
                 113.
              
               
            
             
               
                 §
                 XXIII
              
               .
               Without
               a
               future
               State
               no
               sufficient
               foundation
               for
               Vertue
               :
               First
               ,
               Not
               for
               Temperance
               .
               
                 p.
                 120.
              
               
            
             
               
                 §
                 XXIV
              
               .
               Secondly
               ,
               Not
               for
               Justice
               ,
               nor
               Magnanimity
               .
               
                 p.
                 124.
              
               
            
             
               
               
                 §
                 XXV
              
               .
               The
               vanity
               of
               the
               stoical
               Philosophy
               represented
               ,
               upon
               its
               Principles
               neither
               Happiness
               nor
               Vertue
               without
               a
               future
               State.
               
                 p.
                 131.
              
               
            
             
               
                 §
                 XXVI
              
               .
               An
               account
               of
               the
               Platonick
               and
               Peripatetick
               Morality
               out
               of
               Tully
               .
               And
               first
               his
               consolatory
               Discourses
               ,
               in
               his
               first
               Book
               of
               
                 Tusculane
                 Questions
              
               ,
               against
               the
               fear
               of
               Death
               proved
               vain
               and
               ineffectual
               .
               
                 p.
                 139.
              
               
            
             
               
                 §
                 XXVII
              
               .
               The
               same
               shewn
               of
               the
               Remedies
               prescribed
               in
               his
               second
               Book
               for
               the
               alleviating
               of
               Pain
               .
               
                 p.
                 147.
              
               
            
             
               
                 §
                 XXVIII
              
               .
               The
               same
               shewn
               of
               the
               Prescriptions
               of
               the
               third
               and
               fourth
               Books
               against
               Grief
               and
               Trouble
               under
               the
               calamities
               of
               Life
               ,
               and
               all
               other
               perturbations
               of
               the
               Mind
               .
               
                 p.
                 151.
              
               
            
             
               
                 §
                 XXIX
              
               .
               An
               account
               of
               the
               fifth
               Book
               ,
               where
               he
               forsakes
               the
               Peripatetick
               Philosophy
               as
               insufficient
               to
               his
               purpose
               ,
               and
               what
               good
               reasons
               he
               had
               so
               to
               doe
               .
               
                 p.
                 157.
              
               
            
             
               
                 §
                 XXX
              
               .
               The
               defect
               of
               his
               own
               new
               way
               of
               philosophising
               proved
               in
               general
               .
               
                 p.
                 162.
              
               
            
             
               
                 §
                 XXXI
              
               .
               That
               great
               and
               glorious
               Maxime
               of
               his
               Friend
               Brutus
               ,
               That
               Vertue
               is
               sufficient
               to
               its
               own
               Happiness
               ,
               proved
               to
               be
               a
               vain
               and
               empty
               saying
               without
               Immortality
               .
               The
               Argument
               concluded
               .
               
                 p.
                 167.
              
               
            
          
        
         
           
             PART
             II.
             A
             Demonstration
             of
             the
             Divine
             Authority
             of
             the
             Christian
             Religion
             ,
             from
             the
             undoubted
             Certainty
             of
             the
             Matter
             of
             Fact
             ,
             and
             the
             uninterrupted
             Tradition
             of
             the
             Church
             .
          
           
             
               
                 §
                 I.
              
               THE
               great
               advantage
               of
               the
               Gospel
               above
               the
               Law
               of
               Nature
               .
               
                 pag.
                 175.
              
               
            
             
               
                 §
                 II.
              
               The
               Evidence
               and
               Certainty
               of
               the
               Christian
               
               Faith
               demonstrated
               from
               the
               infinite
               and
               intolerable
               Absurdities
               of
               Unbelief
               .
               
                 p.
                 179.
              
               
            
             
               
                 §
                 III.
              
               This
               particularly
               proved
               ,
               according
               to
               our
               Saviour's
               own
               Advice
               ,
               in
               the
               Article
               of
               his
               Resurrection
               .
               
                 p.
                 182.
              
               
            
             
               
                 §
                 IV.
              
               The
               impossibility
               of
               the
               Apostles
               being
               false
               in
               their
               Testimony
               of
               it
               ,
               demonstrated
               from
               the
               first
               Instinct
               of
               humane
               Nature
               ,
               love
               of
               Life
               ,
               and
               desire
               of
               Self-preservation
               .
               
                 p.
                 184.
              
               
            
             
               
                 §
                 V.
              
               The
               same
               proved
               from
               its
               contradiction
               to
               all
               the
               principles
               of
               Prudence
               and
               common
               Understanding
               .
               
                 p.
                 190.
              
               
            
             
               
                 §
                 VI.
              
               The
               same
               proved
               from
               its
               inconsistency
               with
               and
               contrariety
               to
               their
               own
               design
               in
               publishing
               Christianity
               to
               the
               World.
               
                 p.
                 193.
              
               
            
             
               
                 §
                 VII
              
               .
               The
               undoubted
               Truth
               of
               the
               Scripture
               History
               ,
               if
               written
               by
               those
               Persons
               whose
               names
               it
               bears
               .
               
                 p.
                 199.
              
               
            
             
               
                 §
                 VIII
              
               .
               That
               it
               could
               not
               be
               written
               by
               any
               other
               demonstratively
               proved
               .
               
                 p.
                 204.
              
               
            
             
               
                 §
                 IX
              
               .
               The
               Books
               of
               the
               New
               Testament
               ,
               whose
               Authority
               was
               sometime
               disputed
               ,
               proved
               to
               be
               of
               Apostolical
               Antiquity
               .
               
                 p.
                 207.
              
               
            
             
               
                 §
                 X.
              
               Mr.
               
               Hobbs's
               Witticism
               against
               the
               Divine
               Authority
               of
               the
               Scriptures
               ,
               that
               the
               Canon
               was
               first
               compiled
               by
               the
               Council
               of
               Laodicea
               ,
               confuted
               .
               
                 p.
                 210.
              
               
            
             
               
                 §
                 XI
              
               .
               The
               concurrence
               of
               Jews
               and
               Heathens
               with
               the
               Testimony
               of
               Christian
               Writers
               .
               
                 p.
                 112.
              
               
            
             
               
                 §
                 XII
                 .
                 Josephus
              
               and
               Saint
               Luke
               reconciled
               about
               the
               Tax
               of
               Cyrenius
               and
               the
               Death
               of
               
                 Herod
                 Agrippa
                 .
                 p.
                 215.
              
               
            
             
               
                 §
                 XIII
              
               .
               The
               famous
               Testimony
               of
               Josephus
               concerning
               our
               Saviour
               vindicated
               from
               the
               exceptions
               of
               
                 Tanaquil
                 Faber
              
               and
               other
               Criticks
               .
               
                 p.
                 222.
              
               
            
             
               
                 §
                 XIV
              
               .
               The
               Testimony
               of
               Phlegon
               concerning
               the
               Eclipse
               at
               the
               Passion
               asserted
               .
               
                 p.
                 229.
              
               
            
             
               
               
                 §
                 XV.
                 Pontius
                 Pilate
              
               his
               Narrative
               concerning
               our
               Saviour
               to
               Tiberius
               ,
               and
               Tiberius
               his
               Opinion
               of
               it
               ,
               cleared
               .
               
                 p.
                 230.
              
               
            
             
               
                 §
                 XVI
              
               .
               The
               Story
               of
               Agbarus
               proved
               genuine
               .
               
                 p.
                 235.
              
               
            
             
               
                 §
                 XVII
              
               .
               The
               impossibility
               of
               the
               Apostles
               prevailing
               upon
               the
               Faith
               of
               Mankind
               ,
               if
               their
               Story
               had
               been
               false
               .
               
                 p.
                 239.
              
               
            
             
               
                 §
                 XVIII
              
               .
               The
               speedy
               propagation
               of
               Christianity
               in
               all
               parts
               of
               the
               World
               described
               .
               
               Philo's
               Therapeutae
               proved
               to
               have
               been
               Christians
               .
               
                 p.
                 241.
              
               
            
             
               
                 §
                 XIX
              
               .
               The
               first
               disadvantage
               of
               Christianity
               ,
               if
               it
               had
               been
               false
               ,
               its
               being
               a
               late
               matter
               of
               Fact.
               
                 p.
                 251.
              
               
            
             
               
                 §
                 XX.
              
               The
               second
               disadvantage
               of
               Christianity
               was
               its
               contrariety
               to
               the
               Atheism
               and
               the
               Luxury
               of
               the
               Age
               in
               which
               it
               was
               published
               .
               
                 p.
                 256.
              
               
            
             
               
                 §
                 XXI
              
               .
               The
               third
               disadvantage
               of
               Christianity
               was
               its
               defiance
               to
               the
               establisht
               and
               inveterate
               Religions
               of
               the
               World
               ,
               both
               Jewish
               and
               Heathen
               .
               
                 p.
                 259.
              
               
            
             
               
                 §
                 XXII
              
               .
               The
               wonderfull
               success
               of
               Christianity
               ,
               notwithstanding
               all
               other
               disadvantages
               ,
               not
               to
               be
               ascribed
               to
               any
               thing
               but
               the
               greatness
               of
               that
               rational
               Evidence
               that
               it
               gave
               of
               its
               Truth
               .
               
                 p.
                 263.
              
               
            
             
               
                 §
                 XXIII
              
               .
               That
               the
               Apostles
               planted
               the
               Christian
               Faith
               with
               so
               much
               speed
               by
               the
               power
               of
               Miracles
               ;
               and
               that
               it
               was
               not
               possible
               to
               have
               done
               it
               any
               other
               way
               .
               
                 p.
                 266.
              
               
            
             
               
                 §
                 XXIV
              
               .
               The
               continuance
               of
               the
               same
               power
               to
               the
               next
               following
               Ages
               asserted
               ,
               and
               with
               the
               greatest
               Assurance
               appeal'd
               to
               by
               all
               the
               Advocates
               of
               Christianity
               in
               their
               publick
               Writings
               .
               
                 p.
                 275.
              
               
            
             
               
                 §
                 XXV
              
               .
               The
               vanity
               of
               the
               Objection
               of
               the
               Ancients
               against
               the
               Miracles
               of
               our
               Saviour
               and
               his
               Apostles
               ,
               that
               they
               were
               wrought
               by
               Magick
               .
               
                 p.
                 283.
              
               
            
             
               
                 §
                 XXVI
              
               .
               The
               vanity
               of
               the
               Miracles
               opposed
               by
               the
               Heathens
               to
               our
               Saviour
               ,
               particularly
               that
               of
               Vespasian
               in
               curing
               the
               Lame
               and
               the
               Blind
               .
               
                 p.
                 287.
              
               
            
             
               
               
                 §
                 XXVII
              
               .
               An
               account
               of
               the
               evident
               Imposture
               of
               
                 Apollonius
                 Tyanaeus
              
               from
               his
               own
               Historian
               
                 Philostratus
                 .
                 p.
                 293.
              
               
            
             
               
                 §
                 XXVIII
              
               .
               The
               Evidence
               of
               the
               Christian
               Faith
               from
               meer
               humane
               Tradition
               ,
               and
               that
               first
               publick
               by
               the
               uninterrupted
               succession
               of
               Bishops
               in
               the
               chief
               Churches
               from
               the
               Apostles
               .
               
                 p.
                 300.
              
               
            
             
               
                 §
                 XXIX
              
               .
               The
               same
               proved
               by
               private
               Tradition
               ,
               and
               first
               of
               Saint
               Clement
               Bishop
               of
               
                 Rome
                 .
                 p.
                 308.
              
               
            
             
               
                 §
                 XXX
              
               .
               Secondly
               ,
               of
               Saint
               Ignatius
               ,
               with
               an
               account
               of
               himself
               and
               his
               Epistles
               .
               
                 p.
                 311.
              
               
            
             
               
                 §
                 XXXI
              
               .
               Thirdly
               ,
               of
               Saint
               
                 Policarp
                 ,
                 Pothinus
              
               and
               Papias
               .
               The
               wisedom
               of
               the
               Ancients
               vindicated
               as
               to
               the
               Paschal
               Controversie
               .
               
                 p.
                 320.
              
               
            
             
               
                 §
                 XXXII
              
               .
               Of
               Hegesippus
               .
               The
               purity
               of
               the
               primitive
               Church
               vindicated
               against
               all
               Innovators
               .
               And
               Hegesippus
               his
               History
               against
               the
               cavils
               of
               
                 Scaliger
                 .
                 p.
                 328.
              
               
            
             
               
                 §
                 XXXIII
              
               .
               Of
               
                 Justin
                 Martyr
                 ,
                 Irenaeus
              
               ,
               and
               a
               great
               number
               more
               .
               
                 p.
                 338.
              
               
            
             
               
                 §
                 XXXIV
              
               .
               The
               Objection
               from
               the
               Infidelity
               of
               great
               numbers
               of
               Men
               in
               that
               Age
               answered
               ;
               the
               first
               ground
               of
               the
               Infidelity
               of
               the
               Jews
               was
               their
               invincible
               Prejudice
               in
               honour
               of
               Moses
               .
               
                 p.
                 343.
              
               
            
             
               
                 §
                 XXXV
              
               .
               Their
               second
               great
               Prejudice
               was
               their
               expectation
               of
               a
               great
               Temporal
               Prince
               for
               their
               Messias
               ,
               and
               how
               they
               were
               crossed
               in
               it
               by
               our
               Saviour
               .
               
                 p.
                 349.
              
               
            
             
               
                 §
                 XXXVI
              
               .
               Atheism
               the
               ground
               of
               the
               Sadducees
               opposing
               Christianity
               ,
               and
               fanatick
               Pride
               and
               Arrogance
               of
               the
               Pharisees
               .
               
                 p.
                 357.
              
               
            
             
               
                 §
                 XXXVII
              
               .
               The
               Heathens
               opposed
               Christianity
               for
               the
               sake
               of
               Idolatry
               .
               The
               Neronian
               Persecution
               onely
               a
               trick
               of
               State
               to
               secure
               himself
               from
               the
               fury
               of
               the
               Multitude
               ,
               by
               delivering
               up
               the
               Christians
               to
               it
               .
               
                 p.
                 363.
              
               
            
             
               
               
                 §
                 XXXVIII
              
               .
               Domitian's
               Persecution
               founded
               upon
               jealousie
               of
               State
               against
               the
               Line
               of
               
                 David
                 .
                 Hegesippus
              
               vindicated
               in
               his
               account
               of
               it
               against
               Scaliger
               .
               The
               jealousie
               both
               of
               the
               Emperours
               and
               the
               Senate
               about
               the
               Messias
               .
               
                 p.
                 370.
              
               
            
             
               
                 §
                 XXXIX
              
               .
               An
               account
               of
               the
               following
               Persecutions
               ,
               and
               of
               the
               injustice
               and
               unreasonableness
               of
               their
               several
               Proceedings
               against
               the
               Christians
               .
               
                 p.
                 376.
              
               
            
             
               
                 §
                 XL.
              
               The
               Persecutions
               not
               set
               on
               foot
               or
               carried
               on
               by
               the
               Governours
               themselves
               ,
               but
               the
               rage
               and
               fury
               of
               the
               fanatick
               Rabble
               .
               
                 p.
                 380.
              
               
            
             
               
                 §
                 XLI
              
               .
               The
               Rabble
               enraged
               against
               them
               by
               impudent
               Lyes
               and
               Calumnies
               .
               
                 p.
                 387.
              
               
            
             
               
                 §
                 XLII
              
               .
               Christianity
               opposed
               by
               the
               Pythagoreans
               upon
               the
               score
               of
               Superstition
               .
               An
               account
               of
               the
               Superstition
               of
               that
               Sect.
               Of
               
                 Porphyrie
                 ,
                 Hierocles
              
               and
               
                 Julian
                 .
                 p.
                 391.
              
               
            
             
               
                 §
                 XLIII
              
               .
               Christianity
               opposed
               by
               the
               Epicureans
               upon
               the
               score
               of
               Atheism
               .
               A
               large
               account
               and
               particular
               confutation
               of
               Celsus
               his
               Cavils
               and
               Calumnies
               .
               
                 p.
                 397.
              
               
            
             
               
                 §
                 XLIV
              
               .
               The
               Conclusion
               .
               
                 p.
                 417.
              
               
            
          
        
      
    
     
       
         
         
           A
           Demonstration
           OF
           THE
           LAW
           of
           NATURE
           ,
           FROM
           THE
           NATURE
           of
           THINGS
           ;
           And
           of
           the
           Future
           State
           of
           Mankind
           ,
           from
           the
           Law
           of
           Nature
           .
           PART
           I.
           
        
         
           §
           1.
           
           HAving
           already
           from
           all
           those
           admirable
           contrivances
           that
           are
           visible
           in
           Nature
           ,
           and
           from
           all
           those
           wise
           designs
           that
           discover
           themselves
           in
           the
           frame
           and
           constitution
           of
           things
           ,
           demonstrated
           that
           there
           is
           a
           Sovereign
           Lord
           and
           Governour
           of
           the
           Universe
           :
           I
           shall
           now
           endeavour
           in
           the
           same
           method
           and
           by
           the
           same
           argument
           to
           discover
           that
           model
           of
           Government
           that
           he
           has
           set
           down
           to
           himself
           ,
           and
           those
           Laws
           that
           he
           has
           prescribed
           to
           us
           ,
           and
           those
           Sanctions
           by
           which
           he
           has
           recommended
           them
           to
           our
           practice
           ;
           And
           here
           I
           shall
           desire
           nothing
           more
           to
           be
           granted
           me
           then
           what
           I
           think
           I
           have
           sufficient
           right
           to
           demand
           ,
           viz.
           what
           I
           have
           already
           proved
           ,
           that
           there
           is
           a
           God
           ,
           or
           an
           Authour
           of
           the
           Universe
           ,
           and
           that
           is
           the
           last
           result
           of
           this
           Enquiry
           ;
           for
           if
           
           there
           be
           no
           Deity
           ,
           there
           is
           an
           end
           of
           our
           present
           Disquisition
           ,
           and
           we
           must
           turn
           back
           to
           the
           former
           Question
           ,
           which
           must
           be
           determin'd
           before
           we
           can
           proceed
           to
           this
           Enquiry
           :
           but
           that
           being
           granted
           ,
           the
           other
           unavoidably
           follows
           ,
           that
           if
           the
           world
           be
           govern'd
           by
           a
           divine
           Providence
           ,
           there
           are
           then
           some
           certain
           Laws
           and
           Rules
           of
           Government
           .
           And
           therefore
           the
           Epicureans
           ,
           when
           they
           would
           take
           away
           all
           natural
           Obligations
           to
           Religion
           ,
           Justice
           and
           Honesty
           ,
           first
           endeavour
           to
           free
           the
           minds
           of
           men
           from
           all
           apprehensions
           of
           a
           Divine
           Providence
           ;
           for
           it
           is
           certain
           that
           without
           a
           Lawgiver
           there
           can
           be
           no
           Laws
           ;
           so
           that
           if
           there
           be
           no
           Deity
           ,
           or
           if
           the
           Deity
           that
           is
           ,
           have
           no
           Regard
           to
           or
           Knowledge
           of
           humane
           Affairs
           ,
           he
           can
           neither
           prescribe
           any
           thing
           to
           our
           Actions
           ,
           nor
           abet
           his
           Prescriptions
           with
           Rewards
           and
           Punishments
           .
           These
           men
           are
           consistent
           with
           themselves
           and
           their
           Principles
           ,
           but
           Master
           Hobs
           ,
           that
           he
           may
           be
           constant
           to
           his
           own
           way
           of
           contradicting
           himself
           as
           well
           as
           all
           the
           World
           beside
           ,
           has
           given
           us
           a
           Body
           of
           Natural
           Laws
           that
           were
           never
           enacted
           by
           the
           Authority
           of
           a
           Legislator
           ;
           for
           upon
           that
           one
           absurd
           Supposition
           he
           founds
           all
           his
           Morality
           ,
           beginning
           his
           Hypothesis
           from
           a
           supposed
           State
           of
           Nature
           ,
           in
           which
           nothing
           is
           or
           can
           be
           just
           or
           unjust
           ,
           which
           can
           never
           be
           supposed
           ,
           if
           there
           be
           a
           Deity
           ,
           and
           to
           suppose
           it
           ,
           is
           to
           suppose
           no
           Deity
           ;
           and
           then
           whatever
           Laws
           the
           Philosopher
           afterwards
           provides
           for
           the
           Government
           of
           the
           World
           ,
           they
           are
           made
           Laws
           by
           himself
           ,
           and
           require
           Obedience
           without
           the
           Will
           and
           Command
           of
           a
           Governour
           .
           And
           there
           is
           the
           whole
           Mystery
           of
           all
           his
           Politicks
           ,
           by
           this
           sly
           Supposition
           to
           leave
           the
           Deity
           out
           of
           the
           Government
           of
           the
           World
           ;
           and
           without
           it
           there
           is
           no
           difference
           between
           his
           Laws
           of
           Nature
           and
           those
           of
           all
           Mankind
           :
           for
           though
           he
           boasts
           himself
           the
           
           Founder
           of
           all
           Morality
           ,
           yet
           he
           gives
           us
           the
           very
           same
           that
           have
           been
           acknowledged
           in
           all
           Ages
           ,
           onely
           we
           must
           not
           receive
           them
           upon
           the
           Authority
           of
           God
           ,
           but
           upon
           his
           own
           ;
           for
           by
           virtue
           of
           his
           own
           Wit
           ,
           after
           he
           has
           discarded
           the
           Authority
           of
           God
           ,
           he
           has
           (
           as
           he
           thinks
           )
           found
           out
           a
           way
           to
           make
           them
           obligatory
           to
           all
           the
           World.
           But
           how
           ineffectually
           to
           his
           own
           purpose
           and
           how
           inconsistently
           with
           himself
           I
           shall
           not
           now
           trouble
           my self
           to
           enquire
           ,
           having
           elsewhere
           sufficiently
           proved
           that
           by
           that
           one
           Supposition
           he
           has
           irrecoverably
           let
           all
           Mankind
           loose
           to
           all
           manner
           of
           Wickedness
           and
           Vilany
           .
           But
           if
           we
           will
           own
           any
           Laws
           of
           Nature
           to
           any
           material
           purpose
           of
           Life
           ,
           we
           must
           first
           suppose
           a
           supreme
           Governour
           ,
           by
           whose
           Authority
           they
           were
           enacted
           ,
           and
           to
           whom
           we
           are
           accountable
           for
           our
           Duty
           and
           Obedience
           .
           So
           that
           all
           that
           remains
           to
           be
           accounted
           for
           is
           ,
           to
           demonstrate
           from
           the
           Nature
           of
           Things
           a
           Divine
           Institution
           of
           the
           Law
           of
           Nature
           enjoyning
           its
           Observance
           to
           all
           Mankind
           .
           For
           if
           the
           Nature
           of
           Things
           were
           made
           and
           contrived
           by
           a
           wise
           and
           intelligent
           Cause
           ,
           that
           proposed
           to
           himself
           some
           Design
           in
           the
           Contrivance
           of
           every
           part
           ,
           then
           whatever
           Effects
           result
           from
           the
           Nature
           of
           Things
           as
           they
           stand
           contrived
           and
           constituted
           by
           him
           ,
           are
           to
           be
           ultimately
           resolved
           into
           his
           Providence
           .
           And
           therefore
           whatever
           Notions
           or
           Observations
           are
           imprinted
           upon
           our
           Senses
           or
           upon
           our
           Minds
           by
           outward
           Objects
           ,
           he
           is
           as
           much
           the
           Cause
           of
           all
           such
           Impressions
           as
           if
           they
           had
           been
           stampt
           upon
           us
           immediately
           by
           himself
           .
           If
           then
           from
           the
           Observation
           of
           the
           Nature
           of
           Things
           that
           present
           themselves
           to
           our
           Senses
           we
           are
           made
           to
           understand
           that
           such
           Actions
           produce
           such
           Effects
           ,
           it
           is
           the
           same
           thing
           as
           if
           we
           had
           received
           our
           Informa
           tion
           from
           the
           supreme
           Authour
           himself
           ,
           because
           he
           has
           on
           purpose
           so
           contrived
           them
           as
           to
           make
           it
           necessary
           
           for
           us
           to
           take
           notice
           of
           that
           Information
           that
           is
           given
           us
           by
           their
           being
           so
           contrived
           .
           And
           herein
           consists
           the
           Institution
           of
           the
           Law
           of
           Nature
           ,
           that
           God
           has
           signified
           to
           us
           his
           own
           Design
           and
           Intention
           towards
           Mankind
           in
           the
           Contrivance
           of
           it
           ,
           and
           has
           induced
           us
           to
           pursue
           the
           same
           Design
           with
           himself
           by
           Rewards
           and
           Punishments
           resulting
           from
           the
           Nature
           of
           Things
           as
           we
           comply
           with
           or
           disobey
           his
           Will.
           For
           that
           is
           all
           that
           is
           proper
           or
           necessary
           to
           make
           a
           Law
           ,
           or
           to
           pass
           an
           Obligation
           ,
           first
           ,
           to
           declare
           the
           Will
           or
           Command
           of
           the
           Legislatour
           ;
           secondly
           ,
           to
           enforce
           Obedience
           to
           it
           by
           consequent
           Rewards
           and
           Penalties
           .
           So
           that
           if
           it
           can
           be
           proved
           that
           the
           Authour
           of
           Nature
           has
           signified
           any
           certain
           Rules
           of
           Life
           to
           Mankind
           by
           the
           very
           Order
           and
           Frame
           of
           Nature
           ,
           and
           that
           he
           has
           farther
           made
           them
           obligatory
           to
           all
           the
           World
           by
           making
           the
           same
           necessary
           connexion
           between
           the
           Duty
           and
           the
           Reward
           as
           there
           is
           between
           every
           natural
           Cause
           and
           Effect
           ,
           their
           Obligation
           will
           be
           establish'd
           upon
           no
           weaker
           Grounds
           or
           Proofs
           then
           of
           certain
           Demonstration
           ,
           and
           we
           shall
           have
           the
           same
           Assurance
           that
           they
           are
           design'd
           for
           the
           Rules
           of
           our
           Actions
           as
           we
           can
           have
           that
           any
           natural
           Cause
           was
           ordain'd
           to
           produce
           its
           natural
           Effect
           :
           And
           it
           will
           be
           as
           manifest
           from
           the
           whole
           Constitution
           of
           Nature
           ,
           when
           it
           is
           consider'd
           and
           reflected
           upon
           ,
           that
           God
           intended
           Mankind
           should
           govern
           themselves
           by
           such
           certain
           Principles
           as
           that
           it
           is
           the
           Office
           of
           the
           Sun
           to
           give
           Light
           to
           the
           World.
           This
           is
           the
           thing
           that
           I
           here
           attempt
           to
           prove
           and
           hope
           to
           perform
           .
           And
           the
           Proof
           of
           it
           will
           consist
           of
           these
           two
           parts
           ,
           first
           ,
           to
           demonstrate
           the
           Publication
           ;
           secondly
           ,
           the
           Sanction
           of
           the
           Laws
           of
           Nature
           .
        
         
         
           §
           II.
           1.
           
           As
           to
           the
           Sufficiency
           of
           the
           Publication
           of
           the
           Law
           of
           Nature
           ,
           the
           plain
           Account
           of
           it
           has
           been
           obscured
           by
           nothing
           more
           ,
           then
           that
           it
           has
           alwaies
           been
           described
           and
           discoursed
           of
           in
           metaphorical
           and
           allusive
           Expressions
           ,
           such
           as
           Engravings
           ,
           and
           Inscriptions
           ,
           and
           the
           
             Tables
             of
             the
             Heart
          
           ,
           &c.
           
           As
           if
           the
           Law
           of
           Nature
           consisted
           of
           a
           certain
           number
           of
           Propositions
           that
           were
           imprinted
           upon
           the
           Minds
           of
           Men
           ,
           and
           concreated
           with
           their
           Understandings
           ,
           by
           attending
           to
           and
           reflecting
           upon
           which
           they
           were
           instructed
           or
           bound
           to
           govern
           their
           moral
           Actions
           .
           Perhaps
           this
           may
           be
           true
           ,
           and
           God
           may
           possibly
           have
           put
           some
           secret
           Notices
           into
           the
           Minds
           of
           Men
           for
           the
           greater
           security
           of
           Justice
           and
           Honesty
           in
           the
           World
           ;
           but
           then
           ,
           beside
           that
           there
           is
           no
           way
           to
           prove
           the
           Certainty
           or
           demonstrate
           the
           Obligation
           of
           any
           such
           inward
           Record
           ,
           this
           plainly
           resolves
           the
           Authority
           of
           the
           Law
           of
           Nature
           into
           uncertain
           and
           unaccountable
           Principles
           ,
           or
           such
           as
           may
           be
           pretended
           ,
           and
           ,
           when
           they
           are
           ,
           ought
           to
           be
           admitted
           without
           any
           Proof
           or
           Evidence
           of
           Reason
           ,
           and
           this
           amounts
           to
           no
           more
           then
           all
           the
           idle
           and
           precarious
           Pretences
           of
           Enthusiasm
           ;
           and
           whatsoever
           some
           Men
           affirm
           or
           fancy
           to
           be
           written
           upon
           their
           Hearts
           must
           immediately
           pass
           an
           Obligation
           upon
           all
           Mens
           Actions
           ,
           and
           the
           Finger
           of
           God
           may
           be
           as
           wildly
           pleaded
           in
           all
           cases
           that
           are
           not
           to
           be
           accounted
           for
           by
           the
           Principles
           of
           natural
           Reason
           and
           Conscience
           ,
           as
           the
           Spirit
           of
           God
           has
           been
           .
           But
           though
           that
           influences
           the
           Minds
           of
           Men
           with
           secret
           and
           undiscernible
           Impressions
           ,
           yet
           it
           must
           not
           be
           made
           use
           of
           to
           warrant
           the
           Lawfulness
           of
           any
           Undertaking
           ;
           but
           that
           must
           be
           decided
           by
           the
           common
           and
           avowed
           Rules
           of
           Vertue
           and
           Religion
           ;
           because
           it
           is
           certain
           that
           the
           Spirit
           of
           God
           always
           acts
           according
           to
           their
           Intendment
           and
           Direction
           :
           so
           that
           
           by
           them
           we
           must
           judge
           of
           its
           Impulses
           ,
           and
           not
           suffer
           our selves
           to
           be
           determin'd
           in
           any
           Affair
           ,
           but
           where
           they
           will
           abet
           or
           justify
           our
           Proceedings
           ,
           whether
           we
           really
           are
           or
           are
           not
           acted
           by
           any
           other
           Principle
           ,
           otherwise
           there
           could
           be
           no
           certain
           Rule
           of
           moral
           Actions
           .
        
         
           And
           thus
           too
           may
           Men
           that
           are
           bold
           and
           confident
           call
           every
           thing
           the
           Law
           of
           Nature
           that
           they
           have
           a
           mind
           or
           fancy
           to
           ,
           without
           being
           bound
           to
           give
           any
           Proof
           of
           its
           Reasonableness
           or
           Account
           of
           its
           Obligation
           ;
           it
           is
           no
           more
           but
           calling
           it
           the
           Law
           written
           in
           their
           Hearts
           ,
           and
           then
           it
           must
           right
           or
           wrong
           pass
           for
           the
           Universal
           Law
           of
           Mankind
           :
           so
           that
           after
           this
           rate
           there
           will
           remain
           no
           certain
           method
           whereby
           we
           may
           discern
           mens
           own
           Fancies
           ,
           Prejudices
           and
           Inclinations
           ,
           from
           the
           true
           Dictates
           of
           right
           Reason
           and
           the
           natural
           Grounds
           of
           Good
           and
           Evil.
           
        
         
           And
           therefore
           these
           Phrases
           are
           not
           to
           be
           taken
           in
           exact
           propriety
           of
           Speech
           ,
           but
           only
           in
           a
           loose
           and
           popular
           way
           of
           Expression
           ;
           and
           so
           they
           were
           intended
           by
           those
           that
           first
           used
           them
           ,
           that
           only
           alluded
           to
           the
           known
           Customs
           and
           Solemnities
           of
           enacting
           Laws
           ,
           that
           were
           always
           wont
           to
           be
           declared
           and
           published
           to
           the
           Subject
           by
           Writing
           or
           Proclamation
           ;
           and
           in
           allusion
           to
           this
           they
           came
           to
           describe
           the
           Law
           of
           Nature
           by
           the
           Voice
           within
           ,
           the
           Book
           of
           Conscience
           ,
           the
           Tables
           of
           the
           Heart
           ,
           &c.
           because
           the
           Laws
           of
           Nature
           are
           as
           certainly
           declared
           reasonable
           and
           obligatory
           by
           the
           State
           of
           Nature
           ,
           as
           if
           they
           had
           been
           written
           upon
           our
           Minds
           by
           the
           finger
           of
           God
           ,
           or
           proclaim'd
           by
           an
           audible
           voice
           to
           our
           Consciences
           .
        
         
           However
           ,
           Though
           we
           should
           allow
           them
           in
           their
           literal
           sense
           (
           and
           so
           ,
           for
           any
           thing
           I
           know
           ,
           we
           may
           )
           yet
           we
           can
           never
           derive
           the
           certainty
           of
           their
           Obligation
           from
           such
           uncertain
           Suppositions
           ,
           at
           least
           we
           
           need
           not
           ,
           when
           they
           are
           so
           clearly
           demonstrable
           from
           Reason
           and
           Experience
           ,
           from
           the
           Observations
           of
           Nature
           and
           the
           Necessities
           of
           Life
           ,
           from
           the
           Advantages
           of
           Justice
           and
           the
           Comforts
           of
           Society
           ;
           this
           gives
           a
           complete
           and
           satisfactory
           Account
           of
           their
           Authority
           to
           the
           Minds
           of
           Men
           ,
           and
           they
           may
           come
           to
           a
           sufficient
           Knowledge
           and
           Understanding
           of
           their
           Duty
           by
           their
           own
           Thoughts
           and
           Reflections
           without
           any
           other
           declaration
           or
           express
           discovery
           of
           the
           Will
           of
           God.
           
        
         
           And
           this
           seems
           to
           be
           the
           meaning
           of
           Saint
           Paul
           in
           his
           description
           of
           the
           case
           of
           the
           Gentiles
           ,
           Rom.
           2.
           14
           ,
           15.
           where
           it
           is
           observable
           that
           he
           describes
           the
           Law
           which
           he
           affirms
           to
           be
           written
           in
           their
           Hearts
           (
           in
           allusion
           to
           the
           Mosaick
           Tables
           )
           not
           by
           the
           common
           expression
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           general
           Notions
           or
           Instincts
           of
           Good
           and
           Evil
           ,
           but
           by
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Reasonings
           ,
           or
           such
           evident
           Results
           or
           Conclusions
           as
           it
           is
           natural
           or
           at
           least
           very
           easy
           for
           the
           Mind
           of
           Man
           to
           make
           from
           its
           experience
           and
           observation
           of
           things
           ;
           for
           the
           Heathen
           World
           had
           no
           other
           Objects
           to
           exercise
           or
           entertain
           their
           Thoughts
           withall
           ,
           but
           what
           Nature
           presented
           to
           them
           ,
           and
           therefore
           those
           Reasonings
           of
           their
           Consciences
           that
           Saint
           Paul
           here
           speaks
           of
           ,
           must
           of
           necessity
           be
           deduced
           from
           this
           Principle
           and
           no
           other
           .
        
         
           And
           thus
           are
           the
           Laws
           of
           Nature
           drawn
           forth
           into
           use
           and
           bound
           upon
           the
           Conscience
           ,
           not
           by
           any
           express
           Voice
           or
           immediate
           Impression
           of
           the
           Legislator
           ,
           but
           by
           vertue
           of
           the
           workings
           of
           our
           own
           Minds
           and
           the
           unavoidable
           Results
           of
           our
           own
           Consciences
           ,
           that
           as
           long
           as
           we
           act
           sincerely
           and
           meditate
           impartially
           upon
           the
           Nature
           of
           things
           ,
           will
           lead
           us
           into
           some
           knowledg
           of
           our
           Duty
           and
           convince
           us
           of
           the
           reasonableness
           and
           necessity
           of
           our
           Obedience
           .
        
         
         
           There
           is
           no
           man
           so
           desperately
           dull
           and
           stupid
           as
           not
           to
           be
           able
           to
           perceive
           and
           examine
           the
           Truth
           of
           the
           first
           Problems
           in
           Morality
           ,
           when
           (
           as
           we
           shall
           prove
           )
           they
           are
           so
           evident
           from
           the
           whole
           frame
           and
           constitution
           of
           Nature
           ,
           and
           when
           they
           are
           found
           so
           usefull
           from
           all
           the
           experience
           and
           observation
           of
           humane
           Life
           ,
           that
           it
           is
           even
           impossible
           to
           open
           our
           Eyes
           or
           to
           look
           abroad
           without
           observing
           their
           Goodness
           ;
           so
           that
           we
           cannot
           suppose
           any
           Person
           to
           live
           without
           any
           sense
           of
           Vertue
           and
           Religion
           ,
           without
           supposing
           such
           a
           brutish
           Stupidity
           as
           can
           scarce
           be
           supposed
           incident
           to
           a
           Rational
           Creature
           .
        
         
           But
           if
           any
           Man
           will
           choose
           inadvertency
           ,
           and
           resolve
           to
           make
           no
           serious
           Reflections
           upon
           the
           most
           common
           Objects
           that
           present
           themselves
           to
           his
           outward
           Senses
           ,
           there
           is
           nothing
           in
           the
           World
           so
           plain
           or
           so
           obvious
           that
           he
           may
           never
           so
           much
           as
           take
           notice
           of
           .
           But
           then
           this
           is
           such
           a
           brutish
           Affront
           to
           his
           Nature
           ,
           such
           an
           affected
           and
           wilfull
           sottishness
           ,
           that
           it
           is
           of
           all
           Crimes
           the
           most
           unnatural
           and
           inexcusable
           .
           It
           is
           indeed
           not
           impossible
           but
           a
           Man
           may
           be
           so
           wretchedly
           regardless
           of
           all
           things
           as
           never
           to
           have
           made
           one
           Observation
           all
           his
           life-time
           ,
           and
           to
           be
           ignorant
           even
           of
           the
           Truth
           of
           that
           Proposition
           ,
           that
           the
           whole
           of
           any
           thing
           is
           bigger
           then
           a
           part
           of
           it
           ;
           but
           then
           nothing
           can
           ever
           be
           pleaded
           to
           excuse
           such
           a
           palpable
           brutishness
           and
           inadvertency
           ;
           and
           all
           the
           World
           will
           impute
           so
           gross
           an
           Ignorance
           to
           the
           most
           shamefull
           and
           unpardonable
           neglect
           of
           his
           natural
           Abilities
           ;
           and
           no
           Man
           will
           ever
           pretend
           in
           his
           behalf
           that
           he
           wanted
           sufficient
           Means
           for
           making
           the
           discovery
           .
        
         
           And
           thus
           it
           is
           in
           the
           first
           and
           fundamental
           Principles
           of
           good
           and
           evil
           ;
           they
           are
           so
           legible
           in
           the
           whole
           Contrivance
           and
           all
           the
           Appearances
           of
           Nature
           ;
           they
           are
           so
           necessary
           to
           the
           Being
           and
           Preservation
           of
           Mankind
           ;
           
           their
           Equity
           is
           so
           apparent
           and
           their
           Convenience
           so
           obvious
           in
           every
           Action
           of
           humane
           Life
           ,
           that
           no
           man
           can
           reflect
           upon
           any
           thing
           either
           within
           or
           without
           him
           ,
           but
           it
           must
           make
           him
           sensible
           of
           their
           Obligation
           ;
           and
           he
           that
           does
           not
           perceive
           it
           ,
           is
           guilty
           of
           the
           same
           unconceivable
           Stupidity
           ,
           as
           the
           Man
           that
           should
           pass
           through
           the
           World
           without
           ever
           knowing
           that
           twice
           two
           make
           four
           .
        
         
           §
           III.
           For
           there
           are
           but
           two
           Rules
           of
           humane
           Actions
           ,
           either
           the
           greater
           or
           the
           smaller
           Morals
           ,
           as
           the
           Platonists
           divide
           them
           .
        
         
           The
           first
           takes
           in
           all
           the
           great
           and
           fundamental
           Principles
           of
           Morality
           ;
           whose
           evidence
           is
           so
           notorious
           ,
           that
           it
           is
           not
           possible
           for
           an
           Upright
           man
           not
           to
           discern
           their
           Goodness
           and
           Obligation
           ;
           and
           whose
           Usefulness
           is
           so
           common
           and
           diffusive
           ,
           and
           so
           necessary
           to
           the
           good
           of
           all
           Mankind
           ;
           that
           it
           is
           not
           so
           much
           as
           possible
           for
           any
           Society
           to
           subsist
           without
           some
           regard
           to
           their
           Authority
           :
           and
           in
           these
           great
           and
           fundamental
           Measures
           of
           good
           and
           evil
           all
           Men
           and
           all
           Nations
           agree
           ,
           the
           most
           civil
           and
           the
           most
           barbarous
           People
           consent
           in
           the
           first
           Principles
           of
           natural
           Religion
           ,
           and
           the
           first
           Provisions
           of
           natural
           Justice
           .
        
         
           We
           have
           no
           reason
           to
           believe
           there
           are
           any
           Corners
           in
           the
           World
           void
           of
           all
           Notices
           of
           a
           Deity
           and
           all
           sense
           of
           Humanity
           ;
           and
           though
           some
           men
           that
           may
           tell
           us
           any
           thing
           what
           they
           please
           ,
           are
           pleased
           to
           tell
           us
           that
           there
           are
           ,
           yet
           they
           give
           us
           very
           little
           ground
           to
           credit
           their
           Report
           ,
           because
           their
           Converse
           in
           those
           places
           was
           so
           very
           short
           ,
           and
           their
           Entercourse
           with
           those
           People
           so
           very
           imperfect
           ,
           and
           withall
           their
           Languages
           so
           utterly
           unintelligible
           to
           one
           another
           ,
           it
           is
           easy
           enough
           to
           suppose
           the
           Inhabitants
           
           might
           have
           divers
           Notions
           of
           which
           Strangers
           were
           not
           capable
           of
           making
           the
           least
           Observation
           ,
           no
           nor
           so
           much
           as
           any
           Enquiry
           ;
           at
           least
           it
           is
           sufficient
           to
           destroy
           the
           Credit
           of
           their
           Testimony
           concerning
           their
           Manners
           and
           Customs
           ,
           when
           the
           best
           Information
           they
           were
           capable
           of
           was
           so
           imperfect
           and
           so
           incompetent
           .
        
         
           But
           however
           ,
           suppose
           there
           were
           any
           part
           of
           Mankind
           so
           desperately
           debaucht
           as
           to
           live
           without
           all
           sense
           of
           God
           and
           good
           Manners
           ;
           yet
           there
           are
           none
           so
           much
           as
           suspected
           of
           so
           great
           a
           degeneracy
           ,
           but
           such
           as
           give
           us
           too
           manifest
           Tokens
           of
           extreme
           Sottishness
           and
           Stupidity
           as
           to
           all
           the
           other
           Necessities
           and
           Conveniencies
           of
           Life
           ,
           and
           that
           live
           altogether
           like
           the
           brute-Beasts
           heedless
           and
           regardless
           of
           themselves
           and
           their
           own
           Natures
           ,
           without
           making
           any
           reflections
           upon
           their
           own
           Minds
           ,
           or
           emproving
           any
           observations
           from
           their
           own
           Experience
           .
        
         
           Now
           I
           will
           not
           deny
           but
           that
           it
           is
           possible
           for
           Creatures
           so
           utterly
           supine
           and
           negligent
           ,
           to
           be
           ignorant
           of
           the
           most
           common
           and
           most
           obvious
           Notions
           of
           things
           .
           For
           all
           Knowledge
           is
           the
           effect
           of
           some
           Attention
           ;
           and
           if
           Men
           will
           not
           attend
           ,
           they
           deprive
           themselves
           of
           all
           means
           of
           Information
           ;
           If
           they
           will
           not
           make
           use
           of
           their
           Faculties
           ,
           it
           is
           not
           the
           certainty
           nor
           the
           evidence
           of
           Truth
           that
           can
           force
           or
           obtrude
           an
           Impression
           upon
           their
           Minds
           ;
           and
           though
           perchance
           it
           is
           possible
           that
           the
           Almighty
           Power
           of
           God
           may
           overcome
           their
           Dulness
           ,
           yet
           this
           is
           violent
           and
           preternatural
           ,
           and
           it
           is
           not
           to
           be
           expected
           that
           he
           should
           alter
           the
           course
           of
           Nature
           only
           to
           repair
           our
           wilfull
           Sottishness
           ;
           for
           that
           were
           to
           destroy
           the
           Principles
           of
           all
           Morality
           and
           to
           make
           us
           uncapable
           of
           all
           practice
           of
           Good
           and
           Evil
           by
           forcing
           ,
           
             i.
             e.
          
           destroying
           our
           Wills.
           And
           therefore
           humane
           Kind
           must
           be
           govern'd
           
           in
           an
           humane
           way
           ,
           and
           not
           be
           overpowred
           by
           any
           such
           forcible
           and
           vehement
           means
           as
           may
           offer
           violence
           to
           its
           Liberty
           .
           So
           that
           when
           the
           Divine
           Providence
           has
           done
           all
           that
           is
           fit
           or
           necessary
           to
           bring
           them
           to
           the
           knowledg
           of
           their
           Duty
           ,
           it
           must
           after
           all
           be
           left
           to
           their
           own
           Power
           and
           the
           freedom
           of
           their
           own
           Choice
           ,
           whether
           they
           will
           or
           will
           not
           make
           use
           of
           the
           means
           that
           he
           has
           left
           them
           for
           that
           purpose
           .
        
         
           And
           therefore
           as
           to
           this
           it
           matters
           not
           whether
           the
           natural
           Law
           be
           written
           upon
           the
           Mind
           of
           Man
           or
           the
           nature
           of
           Things
           .
           For
           wheresoever
           it
           may
           be
           recorded
           or
           howsoever
           collected
           ,
           it
           cannot
           be
           drawn
           forth
           into
           use
           and
           practice
           without
           the
           help
           of
           Reflection
           .
           And
           though
           it
           were
           properly
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           a
           certain
           number
           of
           Propositions
           imprinted
           upon
           the
           Heart
           or
           Conscience
           of
           Man
           ,
           yet
           he
           may
           as
           easily
           take
           no
           notice
           of
           what
           is
           legible
           within
           him
           ,
           as
           not
           observe
           what
           is
           plainly
           deducible
           from
           the
           whole
           frame
           and
           constitution
           of
           Nature
           without
           him
           ,
           in
           that
           the
           knowledg
           of
           both
           depends
           entirely
           upon
           his
           own
           Animadversion
           .
        
         
           So
           that
           if
           the
           Author
           of
           Nature
           have
           made
           any
           sufficient
           discovery
           of
           his
           Will
           and
           Pleasure
           either
           by
           Instinct
           or
           by
           the
           Order
           of
           Nature
           ,
           that
           is
           a
           sufficient
           Provision
           for
           the
           due
           government
           of
           Mankind
           ,
           and
           the
           common
           welfare
           of
           the
           World
           ;
           and
           though
           there
           are
           some
           few
           in
           it
           so
           monstrously
           dull
           and
           sottish
           ,
           as
           not
           to
           take
           the
           least
           notice
           of
           the
           most
           obvious
           Truths
           ,
           yet
           that
           is
           meerly
           the
           defect
           of
           their
           own
           Will
           ,
           and
           not
           any
           default
           of
           his
           Wisdom
           ;
           and
           it
           is
           enough
           to
           secure
           the
           common
           good
           ,
           that
           their
           usefulness
           is
           so
           great
           and
           notorious
           ,
           that
           it
           cannot
           but
           be
           observed
           by
           all
           that
           make
           any
           use
           of
           their
           Understandings
           .
           And
           thus
           is
           the
           Consent
           of
           Nations
           a
           great
           
           proof
           and
           confirmation
           of
           the
           Laws
           of
           Nature
           ,
           for
           though
           their
           differences
           are
           numberless
           as
           to
           casual
           and
           arbitrary
           Customs
           ,
           and
           as
           to
           their
           municipal
           Laws
           ,
           and
           their
           more
           remote
           and
           less
           usefull
           Rules
           of
           Morality
           ,
           yet
           as
           for
           the
           great
           and
           fundamental
           Laws
           of
           Justice
           and
           Religion
           ,
           they
           are
           vouch't
           by
           the
           Catholick
           Consent
           and
           Practice
           of
           all
           known
           Nations
           both
           Civil
           and
           Savage
           .
        
         
           The
           belief
           of
           a
           Deity
           ,
           the
           obligation
           of
           Oaths
           ,
           love
           to
           Parents
           and
           gratitude
           to
           Benefactors
           ,
           and
           to
           doe
           to
           all
           Men
           as
           we
           would
           be
           done
           to
           our selves
           ,
           are
           catholick
           and
           obligatory
           all
           the
           World
           over
           ,
           and
           are
           the
           Laws
           of
           Nations
           as
           well
           as
           Nature
           ,
           or
           (
           as
           Aristotle
           expresses
           it
           )
           are
           of
           the
           same
           force
           in
           all
           places
           ,
           as
           fire
           burns
           every
           where
           alike
           ,
           and
           is
           of
           the
           same
           use
           in
           Greece
           and
           in
           Persia.
           And
           these
           if
           attended
           to
           will
           provide
           competently
           for
           the
           great
           necessities
           and
           the
           main
           duties
           of
           Mankind
           ,
           and
           from
           them
           may
           easily
           be
           derived
           all
           other
           emergent
           and
           subordinate
           Rules
           of
           Good
           and
           Evil
           ;
           though
           it
           is
           not
           to
           be
           expected
           they
           should
           be
           ratified
           with
           the
           same
           consent
           of
           Nations
           ,
           and
           require
           an
           equal
           Obligation
           in
           all
           times
           and
           all
           places
           ,
           because
           their
           Usefulness
           is
           neither
           so
           great
           nor
           so
           certain
           ;
           and
           by
           consequence
           not
           so
           likely
           to
           be
           attested
           with
           the
           same
           agreement
           of
           Voices
           :
           For
           where
           the
           Evidence
           is
           not
           so
           very
           notorious
           and
           the
           Obligation
           so
           very
           reasonable
           ,
           it
           is
           an
           easy
           matter
           for
           Men
           to
           differ
           in
           their
           Perswasions
           about
           them
           .
        
         
           Especially
           if
           we
           consider
           how
           Mankind
           are
           every-where
           more
           or
           less
           determin'd
           by
           uncertain
           and
           casual
           Principles
           ,
           by
           wild
           Customs
           ,
           by
           superstitious
           Fancies
           ,
           by
           National
           Interests
           ,
           &c.
           and
           therefore
           though
           all
           the
           World
           agree
           in
           the
           first
           and
           fundamental
           Principles
           of
           Morality
           ,
           yet
           they
           differ
           endlesly
           
           in
           deducing
           and
           drawing
           forth
           particular
           Laws
           from
           them
           into
           use
           and
           practice
           ;
           and
           all
           Nations
           have
           their
           own
           proper
           Usages
           ,
           that
           they
           set
           up
           to
           themselves
           as
           the
           Rules
           and
           Measures
           of
           Civility
           and
           good
           Manners
           ,
           and
           judge
           all
           People
           wild
           and
           barbarous
           ,
           whose
           Practices
           do
           not
           agree
           with
           their
           own
           National
           Customs
           .
        
         
           And
           from
           hence
           it
           comes
           to
           pass
           that
           many
           Propositions
           are
           reckoned
           into
           the
           Laws
           of
           Nature
           ,
           that
           derive
           all
           their
           Authority
           from
           accidental
           Prescriptions
           ,
           or
           at
           most
           from
           emergent
           Cases
           of
           Necessity
           ;
           for
           it
           may
           and
           often
           does
           fall
           out
           that
           an
           Action
           may
           be
           highly
           usefull
           at
           a
           certain
           time
           or
           place
           ,
           and
           so
           be
           fit
           to
           be
           established
           into
           a
           standing
           Law
           ,
           and
           yet
           may
           afterwards
           by
           change
           of
           things
           lose
           the
           ground
           and
           reasonableness
           of
           its
           Institution
           ;
           and
           yet
           if
           it
           have
           once
           been
           honour'd
           with
           publick
           Reputation
           ,
           and
           have
           perhaps
           acquired
           a
           religious
           Opinion
           with
           the
           People
           ,
           it
           is
           not
           after
           that
           to
           be
           revers't
           or
           violated
           without
           the
           most
           horrid
           and
           unnatural
           Impiety
           ;
           and
           those
           Nations
           are
           supposed
           to
           be
           fall'n
           from
           all
           the
           good
           Principles
           and
           Inclinations
           of
           humane
           Nature
           ,
           that
           live
           in
           contrary
           or
           but
           different
           Customs
           .
           And
           this
           is
           in
           no
           other
           Instance
           more
           remarkable
           than
           in
           the
           several
           ways
           of
           Burial
           and
           Ceremonies
           of
           treating
           the
           Dead
           ,
           which
           though
           they
           are
           capable
           of
           no
           other
           Decency
           or
           Determination
           than
           what
           is
           derived
           upon
           them
           by
           the
           manners
           of
           the
           Place
           ,
           yet
           are
           they
           everywhere
           lookt
           upon
           with
           a
           religious
           Reverence
           ;
           and
           therefore
           all
           that
           use
           different
           Customs
           must
           be
           lookt
           upon
           by
           the
           People
           at
           least
           as
           brutish
           and
           unnatural
           .
        
         
           But
           setting
           aside
           such
           fancies
           as
           have
           no
           other
           obligation
           but
           of
           old
           Usage
           and
           strong
           Conceit
           ,
           the
           differences
           about
           the
           real
           Laws
           of
           good
           and
           evil
           are
           neither
           
           great
           nor
           many
           ,
           at
           least
           among
           the
           better-manner'd
           and
           more
           civil
           Nations
           ,
           
             i.
             e.
          
           among
           such
           as
           have
           consider'd
           the
           reasonableness
           of
           things
           and
           the
           conveniences
           of
           Life
           ;
           and
           if
           men
           will
           be
           upright
           in
           their
           Endeavours
           ,
           and
           honestly
           and
           impartially
           weigh
           the
           Reasons
           and
           true
           Accounts
           of
           things
           ,
           though
           they
           may
           and
           always
           will
           differ
           in
           their
           Perswasions
           ,
           and
           entertain
           very
           hard
           and
           unkind
           Opinions
           upon
           the
           account
           of
           their
           Differences
           ,
           yet
           their
           Errors
           can
           neither
           be
           very
           wicked
           nor
           very
           dangerous
           .
           Integrity
           ensures
           both
           their
           own
           Innocence
           and
           the
           Divine
           Acceptance
           ;
           for
           the
           man
           that
           really
           pursues
           his
           best
           apprehensions
           of
           things
           can
           never
           fall
           into
           great
           and
           enormous
           Mistakes
           ,
           and
           if
           he
           run
           into
           less
           important
           Miscarriages
           ,
           he
           may
           be
           secure
           to
           have
           them
           discharged
           upon
           the
           score
           of
           his
           Sincerity
           :
           And
           when
           God
           has
           prescribed
           him
           no
           particular
           Rules
           of
           Duty
           ,
           but
           left
           him
           to
           the
           conduct
           of
           his
           own
           Reason
           and
           Observation
           ,
           and
           when
           the
           Man
           has
           followed
           the
           best
           notices
           of
           things
           that
           he
           was
           able
           to
           discover
           in
           his
           circumstances
           and
           according
           to
           his
           abilities
           ,
           it
           is
           as
           certain
           as
           that
           the
           Almighty
           is
           good
           and
           just
           ,
           that
           he
           will
           accept
           the
           uprightness
           of
           his
           Purposes
           and
           the
           worthiness
           of
           his
           Endeavours
           .
        
         
           So
           that
           in
           these
           less
           material
           and
           more
           remote
           Instances
           of
           Morality
           the
           Divine
           Wisdom
           has
           sufficiently
           provided
           for
           the
           government
           of
           the
           World
           and
           the
           Happiness
           of
           Mankind
           ;
           for
           if
           they
           will
           but
           attend
           to
           the
           first
           Results
           of
           their
           own
           Minds
           ,
           and
           the
           most
           evident
           Principles
           of
           good
           and
           evil
           ,
           and
           guide
           their
           Actions
           and
           Sentiments
           by
           a
           respect
           to
           them
           ,
           they
           can
           never
           be
           dangerously
           deceived
           or
           abused
           in
           all
           other
           apprehensions
           of
           things
           ,
           so
           that
           all
           the
           difficulty
           that
           is
           required
           to
           secure
           our
           Obedience
           both
           to
           the
           greater
           and
           the
           lesser
           Laws
           of
           Nature
           is
           plainly
           no
           
           more
           than
           to
           resolve
           to
           be
           honest
           and
           upright
           Men
           ;
           If
           they
           will
           ,
           that
           alone
           will
           instruct
           them
           in
           all
           the
           Obligations
           of
           their
           Duty
           :
           if
           they
           will
           not
           ,
           it
           is
           certain
           all
           the
           Revelations
           in
           the
           World
           can
           never
           master
           wilfull
           Perverseness
           or
           Ignorance
           ;
           and
           this
           is
           enough
           to
           prove
           (
           if
           it
           prove
           true
           )
           that
           the
           Providence
           of
           God
           has
           not
           been
           defective
           in
           making
           sufficient
           Provisions
           for
           the
           government
           of
           Mankind
           .
        
         
           The
           other
           Rule
           of
           Manners
           comprehends
           all
           the
           Laws
           and
           Prescriptions
           of
           Decency
           that
           serve
           chiefly
           to
           adorn
           and
           set
           off
           the
           practices
           of
           essential
           Goodness
           ;
           which
           though
           it
           be
           beautifull
           and
           amiable
           enough
           in
           it self
           ,
           yet
           it
           appears
           much
           more
           lovely
           to
           the
           World
           ,
           when
           it
           is
           accompanied
           with
           handsomness
           of
           Address
           and
           Behaviour
           ,
           and
           that
           is
           the
           proper
           meaning
           of
           Civility
           and
           good-Manners
           ;
           in
           opposition
           to
           Rudeness
           and
           Barbarity
           ;
           it
           is
           not
           to
           be
           practised
           and
           disciplined
           in
           Formalities
           and
           fashionable
           Gestures
           ,
           but
           it
           is
           confined
           to
           the
           exercise
           of
           Vertue
           ,
           to
           take
           off
           all
           seeming
           sullenness
           and
           austerity
           from
           it
           by
           the
           smoothness
           and
           agreeableness
           of
           Conversation
           .
        
         
           But
           then
           all
           its
           Rules
           are
           the
           results
           of
           Prudence
           and
           Wisdom
           ,
           of
           Custom
           and
           Observation
           ,
           and
           are
           not
           (
           as
           the
           former
           )
           capable
           of
           any
           certain
           determination
           ,
           and
           especially
           because
           they
           depend
           upon
           and
           are
           only
           to
           be
           determin'd
           by
           that
           infinite
           variety
           of
           Circumstances
           that
           are
           incident
           to
           humane
           Actions
           ;
           and
           though
           in
           some
           emergent
           cases
           a
           prudent
           Man
           may
           possibly
           miss
           in
           arts
           of
           Ceremony
           ,
           yet
           he
           can
           scarcely
           fail
           in
           the
           more
           material
           Rules
           of
           Decency
           .
           However
           to
           be
           ready
           at
           them
           and
           exact
           in
           them
           requires
           rather
           wit
           than
           integrity
           ;
           and
           therefore
           though
           they
           are
           great
           advantages
           to
           Vertue
           ,
           yet
           are
           they
           no
           parts
           of
           natural
           Morality
           ,
           and
           so
           are
           not
           to
           be
           sought
           
           for
           from
           the
           nature
           of
           things
           ,
           nor
           to
           be
           consider'd
           among
           the
           Laws
           of
           Nature
           ;
           and
           by
           consequence
           have
           no
           concernment
           in
           our
           present
           Enquiry
           .
           Only
           give
           me
           leave
           to
           prescribe
           one
           general
           Rule
           concerning
           them
           ,
           because
           its
           Observation
           is
           of
           so
           very
           great
           usefulness
           to
           the
           real
           interest
           of
           Vertue
           .
        
         
           And
           that
           is
           that
           every
           man
           for
           the
           wise
           and
           decent
           management
           of
           himself
           and
           his
           own
           Affairs
           would
           have
           a
           special
           regard
           to
           the
           capacity
           of
           his
           Nature
           and
           the
           particular
           tendency
           of
           his
           Humour
           .
           For
           beside
           that
           all
           strein'd
           and
           forced
           Behaviour
           is
           plainly
           undecent
           ,
           it
           probably
           betrays
           men
           into
           unhandsome
           Shifts
           and
           Actions
           ,
           in
           that
           nothing
           is
           more
           uneasy
           than
           to
           carry
           on
           an
           humour
           that
           is
           unnatural
           ;
           and
           then
           when
           they
           have
           entangled
           themselves
           in
           streights
           and
           difficulties
           ,
           they
           are
           forced
           to
           break
           loose
           by
           false
           Stories
           or
           false
           Promises
           ,
           or
           some
           other
           unjust
           and
           unworthy
           Artifices
           .
        
         
           Thus
           severe
           men
           can
           never
           sustein
           the
           Person
           of
           the
           courtly
           and
           the
           facetious
           ,
           but
           will
           quickly
           run
           themselves
           into
           such
           inconvenient
           Obligations
           ,
           as
           they
           can
           neither
           handsomly
           keep
           nor
           honestly
           break
           :
           and
           therefore
           it
           is
           not
           only
           a
           Rule
           of
           Prudence
           but
           of
           Honesty
           not
           to
           affect
           unnatural
           Imitations
           ,
           but
           that
           every
           man
           live
           after
           his
           own
           manner
           ,
           and
           provided
           the
           design
           of
           his
           life
           be
           vertuous
           ,
           that
           he
           pursue
           it
           in
           his
           own
           way
           .
           Thus
           men
           of
           quick
           and
           ready
           thoughts
           ,
           that
           know
           how
           to
           meet
           with
           suddain
           turns
           of
           Affairs
           ,
           and
           can
           foresee
           probable
           Events
           and
           Contingencies
           of
           things
           ,
           may
           be
           more
           reserved
           and
           designing
           in
           the
           prosecution
           of
           their
           Ends
           ,
           because
           they
           are
           to
           be
           obtained
           by
           nothing
           so
           much
           as
           Secrecy
           ,
           and
           whenever
           they
           are
           discover'd
           ,
           are
           defeated
           .
        
         
           But
           as
           for
           Persons
           of
           a
           more
           blunt
           and
           downright
           humour
           ,
           that
           are
           not
           nimble
           or
           foreseeing
           
           enough
           to
           way-lay
           all
           changes
           ,
           it
           is
           more
           advisable
           to
           live
           with
           more
           openness
           and
           simplicity
           of
           manners
           ,
           and
           to
           pursue
           their
           Ends
           rather
           by
           Courage
           than
           Dexterity
           ,
           it
           is
           more
           becoming
           their
           Person
           and
           more
           usefull
           to
           the
           World
           ;
           so
           that
           as
           long
           as
           the
           cause
           of
           Vertue
           and
           the
           good
           of
           Mankind
           lie
           at
           the
           bottom
           of
           mens
           Intentions
           ,
           it
           is
           not
           material
           which
           way
           they
           work
           out
           their
           Ends.
           But
           every
           man
           must
           perform
           his
           own
           part
           in
           his
           own
           way
           ,
           
             i.
             e.
          
           as
           Nature
           has
           furnisht
           him
           with
           Abilities
           ,
           and
           so
           he
           abstain
           from
           fraud
           or
           violence
           (
           that
           directly
           contradict
           all
           pretensions
           to
           Vertue
           )
           he
           may
           behave
           himself
           in
           all
           Entercourses
           of
           life
           ,
           either
           with
           closeness
           or
           openness
           of
           Address
           ,
           according
           as
           he
           shall
           find
           himself
           most
           able
           to
           manage
           and
           maintain
           the
           humour
           .
        
         
           Now
           these
           smaller
           Morals
           being
           fil'd
           off
           the
           Account
           ,
           because
           though
           they
           are
           pretty
           ornaments
           of
           civil
           Conversation
           ,
           yet
           are
           they
           not
           absolutely
           necessary
           to
           the
           happiness
           and
           security
           of
           Mankind
           ,
           which
           is
           the
           only
           Principle
           by
           which
           we
           are
           to
           guide
           our selves
           in
           our
           Inquest
           after
           the
           Laws
           of
           Nature
           ;
           reckoning
           therefore
           no
           Rules
           into
           their
           Account
           ,
           but
           such
           as
           apparently
           provide
           for
           our
           natural
           and
           common
           Necessities
           ;
           we
           shall
           find
           their
           Obligation
           as
           evident
           and
           unavoidable
           as
           their
           Necessity
           ;
           and
           though
           this
           might
           be
           proved
           beyond
           all
           contradiction
           by
           an
           induction
           of
           Particulars
           ,
           yet
           the
           clearest
           method
           of
           Demonstration
           is
           to
           reduce
           all
           particular
           Cases
           to
           one
           general
           Head
           ,
           in
           which
           all
           the
           rest
           are
           apparently
           included
           ,
           or
           from
           which
           they
           are
           unavoidably
           deduced
           .
        
         
           §
           IV.
           And
           that
           is
           universal
           Justice
           or
           Humanity
           ,
           or
           so
           much
           love
           and
           good-will
           to
           all
           Mankind
           ,
           as
           obliges
           every
           man
           to
           seek
           the
           welfare
           and
           happiness
           of
           the
           whole
           Community
           and
           every
           Member
           of
           it
           ,
           
           as
           well
           as
           his
           own
           private
           and
           particular
           Interest
           ;
           and
           this
           one
           Proposition
           (
           if
           once
           consented
           to
           )
           is
           enough
           to
           restrain
           him
           from
           all
           wrongs
           and
           injuries
           ;
           in
           that
           they
           never
           proceed
           from
           any
           other
           Principle
           than
           too
           much
           love
           and
           concernment
           for
           a
           man
           's
           own
           self
           ,
           without
           any
           regard
           to
           the
           good
           of
           others
           ;
           whereas
           had
           he
           any
           affection
           for
           their
           welfare
           together
           with
           his
           own
           ,
           he
           would
           have
           no
           inducement
           to
           invade
           their
           Rights
           for
           the
           enlargement
           of
           his
           own
           Propriety
           .
        
         
           And
           this
           becomes
           more
           forcible
           upon
           his
           Mind
           ,
           if
           he
           be
           seriously
           convinced
           that
           the
           most
           likely
           way
           to
           emprove
           or
           secure
           his
           own
           private
           Weal
           is
           to
           consult
           and
           promote
           the
           common
           Good
           ;
           and
           that
           his
           own
           happiness
           depends
           so
           much
           upon
           his
           contributing
           ,
           according
           to
           the
           measure
           of
           his
           ability
           ,
           his
           serious
           endeavours
           to
           procure
           the
           good
           of
           all
           ,
           insomuch
           that
           it
           cannot
           possibly
           subsist
           but
           in
           conjunction
           with
           it
           and
           subordinate
           to
           it
           ,
           and
           yet
           all
           this
           ,
           Nature
           it self
           declares
           to
           every
           man
           that
           will
           observe
           it
           ,
           and
           that
           is
           all
           that
           is
           needfull
           to
           establish
           a
           Law
           or
           pass
           an
           obligation
           ;
           and
           this
           is
           the
           thing
           that
           I
           say
           is
           so
           plainly
           observable
           from
           the
           whole
           contrivance
           of
           the
           Universe
           ,
           that
           it
           cannot
           possibly
           escape
           any
           Man's
           knowledg
           without
           wilfull
           Ignorance
           and
           Perverseness
           .
        
         
           And
           now
           if
           this
           one
           general
           Rule
           be
           so
           legible
           in
           the
           nature
           of
           things
           ,
           it
           draws
           after
           it
           all
           the
           particular
           obligations
           of
           Vertue
           and
           Honesty
           ,
           and
           whoever
           is
           upright
           in
           his
           Intentions
           of
           behaving
           himself
           in
           all
           things
           according
           to
           the
           best
           of
           his
           Understanding
           by
           its
           guidance
           and
           direction
           ,
           cannot
           easily
           fall
           into
           any
           considerable
           mistakes
           or
           miscarriages
           in
           matters
           of
           Justice
           and
           Equity
           ,
           but
           must
           necessarily
           quit
           himself
           like
           an
           honest
           man
           in
           all
           entercourses
           and
           towards
           all
           Relations
           .
        
         
         
           And
           yet
           the
           reasonableness
           and
           necessity
           of
           this
           Rule
           is
           so
           obvious
           ,
           that
           a
           man
           cannot
           so
           much
           as
           look
           abroad
           into
           the
           Fields
           without
           being
           inform'd
           of
           its
           Obligation
           ;
           for
           there
           he
           beholds
           the
           Fruits
           of
           the
           Earth
           provided
           for
           the
           preservation
           and
           the
           comfort
           of
           the
           life
           of
           Man
           ,
           which
           himself
           can
           never
           expect
           to
           reap
           and
           enjoy
           ,
           unless
           he
           will
           be
           content
           with
           the
           Comfort
           of
           his
           own
           share
           ,
           and
           allow
           every
           man
           else
           his
           lot
           and
           proportion
           ;
           So
           that
           the
           knowledg
           of
           this
           Vertue
           and
           the
           benefit
           that
           accrues
           to
           every
           man
           by
           it
           requires
           no
           deep
           and
           philosophical
           Speculation
           of
           things
           ,
           but
           is
           plainly
           visible
           in
           the
           most
           common
           prospect
           of
           Nature
           .
           In
           which
           it
           is
           certain
           that
           the
           provisions
           made
           for
           the
           preservation
           and
           the
           comfort
           of
           the
           life
           of
           Man
           were
           made
           by
           the
           Authour
           of
           Nature
           for
           the
           use
           and
           benefit
           of
           his
           whole
           Family
           ,
           so
           that
           if
           any
           one
           or
           some
           few
           should
           go
           about
           to
           engross
           them
           to
           themselves
           and
           exclude
           all
           others
           from
           partaking
           with
           them
           ,
           they
           cannot
           but
           be
           conscious
           to
           themselves
           that
           they
           act
           cross
           to
           their
           Maker's
           design
           .
           And
           as
           it
           is
           certain
           that
           God
           design'd
           that
           all
           his
           Offspring
           should
           share
           in
           the
           Blessings
           of
           his
           Providence
           ,
           so
           is
           it
           certain
           that
           they
           cannot
           be
           enjoyed
           but
           by
           mutual
           help
           and
           kindness
           ;
           so
           that
           every
           man
           as
           he
           is
           concern'd
           to
           enjoy
           his
           own
           share
           is
           obliged
           to
           love
           and
           assist
           his
           Neighbour
           ,
           at
           least
           to
           suffer
           him
           quietly
           to
           enjoy
           his
           .
           And
           this
           brings
           every
           man
           to
           understand
           all
           the
           Benefits
           of
           Peace
           and
           Society
           ,
           that
           are
           so
           many
           Rewards
           naturally
           annext
           to
           the
           several
           exercises
           of
           this
           Duty
           .
           But
           because
           the
           generality
           of
           men
           are
           not
           so
           sensible
           of
           Rewards
           as
           Punishments
           ,
           I
           shall
           rather
           choose
           to
           demonstrate
           the
           great
           Benefits
           of
           this
           Vertue
           of
           mutual
           love
           and
           kindness
           by
           the
           horrible
           mischiefs
           that
           must
           follow
           upon
           the
           general
           breach
           and
           dissolution
           of
           it
           :
           and
           they
           are
           so
           great
           
           that
           though
           it
           were
           only
           to
           prevent
           and
           provide
           against
           them
           ,
           it
           were
           abundantly
           sufficient
           to
           recommend
           its
           practice
           to
           Mankind
           ,
           For
           it
           is
           manifest
           that
           if
           they
           once
           betake
           themselves
           to
           contend
           and
           scramble
           ,
           and
           live
           in
           a
           perpetual
           state
           of
           war
           ,
           every
           man
           taking
           care
           for
           no
           more
           than
           one
           ,
           and
           standing
           upon
           his
           own
           guard
           in
           defyance
           to
           all
           the
           World
           beside
           ,
           they
           will
           only
           hinder
           one
           another
           from
           the
           common
           Enjoyment
           of
           all
           the
           necessary
           Provisions
           of
           life
           ,
           and
           instead
           of
           living
           securely
           and
           cheerfully
           upon
           the
           bounty
           of
           Nature
           ,
           they
           must
           unavoidably
           destroy
           both
           that
           and
           themselves
           too
           ;
           for
           certainly
           no
           man
           can
           ever
           expect
           to
           be
           safe
           or
           happy
           ,
           that
           has
           all
           the
           World
           to
           his
           Enemy
           ,
           and
           yet
           that
           would
           be
           the
           condition
           of
           every
           man
           ,
           if
           we
           all
           pursued
           our
           own
           Interests
           without
           regard
           and
           (
           whenever
           it
           happens
           )
           in
           opposition
           to
           the
           welfare
           of
           all
           others
           .
        
         
           What
           a
           miserable
           and
           distracted
           World
           would
           this
           be
           ,
           if
           every
           man's
           care
           and
           kindness
           never
           reacht
           beyond
           himself
           ?
           Our
           Lives
           must
           be
           for
           ever
           poor
           and
           solitary
           ,
           and
           infinitely
           more
           unsafe
           than
           Hares
           and
           Foxes
           and
           Vermin
           ,
           and
           we
           should
           all
           without
           a
           Metaphor
           be
           worse
           then
           Wolves
           to
           one
           another
           ;
           always
           insecure
           and
           uneasy
           ,
           eaten
           up
           with
           jealousies
           and
           suspicions
           ,
           troublesome
           to
           our selves
           and
           to
           all
           the
           World
           beside
           ,
           and
           in
           continual
           fear
           and
           danger
           from
           the
           whole
           Creation
           ;
           and
           yet
           in
           spite
           of
           all
           our
           vigilance
           and
           industry
           every
           man's
           Life
           would
           be
           short
           and
           his
           Death
           violent
           .
        
         
           All
           this
           is
           so
           manifest
           at
           first
           view
           ,
           that
           one
           would
           wonder
           how
           a
           late
           Authour
           could
           be
           so
           wild
           as
           well
           as
           wicked
           in
           his
           Conceits
           as
           not
           only
           to
           define
           the
           State
           of
           Nature
           to
           be
           a
           State
           of
           War
           ,
           but
           to
           lay
           down
           this
           Supposition
           as
           the
           only
           fundamental
           Principle
           of
           all
           Government
           and
           Morality
           :
           for
           if
           that
           be
           the
           State
           
           of
           Nature
           ,
           to
           which
           Nature
           it self
           would
           guide
           and
           direct
           reasonable
           Men
           ,
           though
           they
           were
           under
           no
           obligation
           of
           Laws
           or
           Covenants
           no
           nor
           Deity
           ,
           then
           certainly
           the
           State
           of
           Nature
           must
           be
           a
           State
           of
           Peace
           and
           Friendship
           in
           that
           it
           is
           so
           apparent
           from
           the
           plainest
           and
           most
           familiar
           Observations
           of
           things
           ,
           that
           Mankind
           is
           furnisht
           with
           sufficient
           Provisions
           for
           the
           necessities
           and
           comforts
           of
           life
           ,
           if
           every
           man
           would
           be
           content
           with
           his
           own
           moderate
           and
           reasonable
           proportion
           ;
           but
           if
           not
           ,
           that
           then
           their
           lives
           must
           of
           necessity
           become
           for
           ever
           forlorn
           and
           miserable
           ,
           and
           that
           they
           would
           all
           be
           so
           far
           from
           being
           ever
           secure
           in
           their
           own
           enjoyments
           ,
           that
           it
           would
           be
           plainly
           impossible
           for
           every
           or
           any
           single
           Person
           to
           defend
           himself
           against
           the
           fraud
           or
           the
           violence
           of
           all
           the
           World
           beside
           .
        
         
           If
           this
           (
           I
           say
           )
           be
           so
           visible
           from
           the
           very
           first
           Observation
           of
           things
           ,
           Mankind
           cannot
           be
           supposed
           so
           wild
           and
           extravagant
           (
           unless
           we
           can
           suppose
           them
           all
           perfectly
           mad
           and
           void
           of
           all
           sense
           of
           wisedom
           and
           reason
           )
           as
           naturally
           to
           fall
           into
           a
           state
           of
           mutual
           hatred
           and
           enmity
           ,
           when
           that
           were
           so
           manifest
           a
           contradiction
           to
           the
           first
           dictates
           of
           their
           own
           Understandings
           ,
           and
           the
           most
           obvious
           directions
           of
           the
           nature
           of
           things
           .
           And
           therefore
           they
           can
           never
           come
           into
           this
           inhumane
           condition
           of
           life
           ,
           till
           they
           become
           so
           unwise
           and
           so
           unnatural
           ,
           as
           to
           act
           against
           all
           the
           principles
           of
           their
           own
           Reasons
           ,
           and
           all
           the
           suggestions
           of
           their
           own
           Interests
           .
           So
           far
           is
           this
           from
           being
           the
           original
           State
           of
           humane
           Nature
           ,
           that
           (
           without
           the
           supposition
           of
           a
           Providence
           )
           nothing
           can
           ever
           betray
           men
           into
           it
           but
           the
           most
           unnatural
           and
           unreasonable
           folly
           in
           the
           World.
           
        
         
           So
           that
           though
           we
           could
           suppose
           that
           humane
           Race
           sprang
           out
           of
           the
           Earth
           without
           dependance
           upon
           or
           obligation
           to
           any
           Creatour
           ,
           yet
           if
           we
           will
           be
           pleased
           
           only
           to
           suppose
           them
           endued
           with
           the
           Faculties
           and
           Apprehensions
           of
           Men
           ,
           they
           would
           naturally
           fall
           into
           a
           condition
           of
           Peace
           and
           Society
           ,
           it
           being
           so
           evidently
           every
           Man's
           Interest
           to
           seek
           and
           procure
           it
           .
           So
           that
           this
           imaginary
           State
           of
           War
           is
           just
           so
           much
           the
           State
           of
           Nature
           as
           it
           is
           for
           all
           Mankind
           to
           be
           Fools
           and
           Madmen
           .
           But
           if
           it
           be
           more
           natural
           for
           this
           sort
           of
           Beings
           that
           we
           call
           Men
           to
           be
           guided
           in
           their
           Actions
           by
           the
           nature
           of
           things
           and
           the
           convictions
           of
           their
           own
           Minds
           ,
           and
           the
           love
           of
           their
           own
           selves
           ,
           that
           will
           immediately
           reverse
           the
           whole
           train
           of
           their
           Thoughts
           and
           Inclinations
           ,
           and
           bend
           all
           their
           Designs
           to
           a
           quite
           contrary
           course
           of
           life
           ,
           and
           instead
           of
           every
           Man
           's
           falling
           upon
           every
           Man
           he
           meets
           (
           as
           that
           Hypothesis
           imagines
           )
           he
           would
           court
           his
           Friendship
           ,
           though
           he
           had
           no
           other
           motive
           to
           it
           ,
           than
           that
           by
           his
           help
           and
           assistance
           ,
           he
           might
           the
           better
           secure
           his
           own
           safety
           .
        
         
           And
           if
           it
           be
           natural
           for
           every
           man
           in
           his
           wits
           to
           seek
           and
           desire
           that
           (
           which
           no
           man
           in
           his
           wits
           can
           ever
           doubt
           of
           )
           't
           is
           as
           natural
           to
           enlarge
           his
           Friendships
           and
           Dependances
           ,
           in
           that
           as
           many
           as
           he
           endears
           or
           obliges
           ,
           so
           many
           he
           engages
           to
           his
           service
           and
           defence
           ;
           so
           that
           so
           far
           as
           Men
           live
           according
           to
           the
           first
           Principles
           of
           Nature
           and
           Discretion
           ,
           so
           far
           do
           they
           endeavour
           after
           the
           love
           and
           good-will
           of
           Mankind
           ,
           because
           their
           safety
           and
           happiness
           is
           greater
           or
           less
           according
           to
           the
           number
           of
           their
           Friends
           or
           Enemies
           ;
           and
           therefore
           every
           Man
           as
           he
           is
           concern'd
           to
           secure
           his
           own
           quiet
           ,
           is
           concern'd
           to
           secure
           the
           good-will
           of
           all
           Men
           ,
           and
           to
           procure
           it
           by
           being
           as
           unfeinedly
           concern'd
           for
           their
           welfare
           as
           for
           his
           own
           .
        
         
           For
           that
           is
           the
           most
           proper
           and
           effectual
           method
           to
           engage
           any
           Man
           to
           seek
           or
           consult
           my
           Interest
           ;
           to
           convince
           him
           that
           it
           is
           most
           serviceable
           to
           his
           
           own
           ;
           so
           that
           the
           strongest
           motive
           that
           can
           be
           propounded
           to
           court
           his
           benevolence
           ,
           is
           to
           perswade
           and
           satisfy
           him
           that
           it
           is
           the
           most
           natural
           and
           most
           probable
           way
           to
           endear
           me
           to
           his
           cause
           and
           service
           ;
           and
           therefore
           upon
           the
           same
           Principle
           that
           every
           Man
           is
           inclined
           to
           seek
           his
           own
           private
           good
           ,
           unless
           he
           will
           directly
           cross
           with
           his
           own
           designs
           ,
           he
           is
           obliged
           to
           seek
           the
           publick
           too
           ,
           
             i.
             e.
          
           the
           good
           of
           all
           others
           within
           the
           sphere
           of
           his
           own
           Power
           and
           Capacity
           .
        
         
           But
           now
           if
           he
           be
           so
           plainly
           directed
           to
           this
           by
           the
           nature
           of
           things
           ,
           and
           if
           the
           nature
           of
           things
           were
           so
           framed
           and
           contrived
           on
           purpose
           by
           a
           Wise
           and
           Supreme
           Cause
           ;
           that
           is
           a
           sufficient
           Indication
           to
           Mankind
           ,
           that
           it
           is
           his
           mind
           and
           will
           that
           they
           should
           govern
           themselves
           and
           their
           Actions
           by
           its
           direction
           ;
           because
           ,
           as
           I
           premised
           at
           the
           beginning
           ,
           the
           whole
           train
           of
           natural
           Effects
           are
           ultimately
           to
           be
           resolved
           into
           his
           Providence
           ,
           that
           is
           the
           only
           cause
           of
           the
           nature
           of
           things
           ,
           and
           of
           all
           the
           properties
           that
           result
           from
           it
           ;
           and
           therefore
           if
           the
           usefulness
           and
           necessity
           of
           this
           Rule
           be
           so
           evident
           in
           the
           whole
           Contrivance
           of
           Nature
           ,
           it
           is
           the
           Authour
           of
           Nature
           that
           has
           made
           it
           so
           ;
           and
           then
           there
           is
           no
           avoiding
           the
           Conclusion
           without
           downright
           and
           wilfull
           perverseness
           ,
           but
           that
           he
           intended
           that
           those
           of
           his
           Creatures
           ,
           that
           were
           able
           to
           make
           Observations
           upon
           his
           Works
           ,
           should
           take
           it
           for
           the
           Rule
           of
           their
           Actions
           .
        
         
           So
           that
           if
           there
           be
           an
           Authour
           of
           Nature
           ,
           this
           is
           a
           demonstrative
           proof
           of
           the
           Law
           of
           Nature
           ;
           and
           no
           Man
           can
           desire
           a
           greater
           Evidence
           than
           he
           has
           or
           may
           have
           of
           the
           truth
           of
           that
           Supposition
           .
           For
           if
           there
           were
           no
           God
           ,
           't
           is
           certain
           we
           can
           be
           under
           no
           Obligation
           ;
           but
           if
           there
           be
           one
           ,
           and
           if
           he
           have
           so
           clearly
           discover'd
           his
           Will
           in
           all
           the
           Effects
           of
           his
           Providence
           ,
           he
           has
           done
           all
           that
           can
           be
           required
           to
           establish
           
           it
           into
           a
           Law
           ,
           and
           declare
           it
           a
           matter
           of
           our
           Duty
           .
        
         
           So
           that
           by
           the
           same
           method
           that
           we
           arrive
           to
           the
           knowledg
           of
           the
           Supreme
           Cause
           ,
           are
           we
           forced
           into
           an
           acknowledgment
           of
           his
           Sovereign
           Will
           and
           Pleasure
           ;
           and
           if
           from
           all
           the
           wonderfull
           and
           curious
           Contrivances
           that
           appear
           in
           the
           nature
           of
           things
           ,
           it
           be
           reasonable
           to
           conclude
           that
           they
           were
           so
           disposed
           by
           a
           Wise
           and
           Intelligent
           Being
           ;
           the
           very
           same
           Appearances
           that
           discover
           him
           ,
           discover
           his
           Intention
           too
           .
           And
           therefore
           whoever
           goes
           about
           to
           avoid
           the
           Obligation
           of
           the
           Law
           of
           Nature
           ,
           must
           first
           casheir
           the
           Being
           of
           a
           God
           ;
           and
           then
           indeed
           (
           as
           I
           observed
           at
           first
           )
           our
           work
           is
           done
           ;
           for
           it
           is
           in
           vain
           to
           vindicate
           the
           Goodness
           and
           Wisdom
           of
           his
           Providence
           ,
           if
           there
           be
           no
           such
           thing
           at
           all
           ;
           for
           that
           destroys
           the
           matter
           of
           Enquiry
           and
           the
           Supposition
           upon
           which
           we
           argue
           ;
           and
           then
           we
           must
           betake
           our selves
           to
           a
           new
           dispute
           ,
           and
           prove
           the
           Existence
           of
           a
           Deity
           ;
           and
           when
           that
           is
           granted
           ,
           we
           may
           then
           and
           not
           till
           then
           ,
           proceed
           to
           demonstrate
           from
           all
           the
           Effects
           of
           his
           Providence
           the
           Obligation
           of
           his
           Laws
           .
           And
           that
           is
           all
           that
           can
           be
           demanded
           or
           need
           to
           be
           performed
           ,
           upon
           supposition
           of
           a
           Supreme
           Governour
           of
           the
           World
           ,
           to
           assign
           by
           what
           Laws
           he
           governs
           it
           ;
           and
           he
           is
           a
           very
           unreasonable
           Man
           that
           requires
           greater
           Evidence
           of
           the
           Being
           of
           a
           Law
           ,
           than
           can
           be
           given
           of
           the
           Being
           of
           the
           Lawgiver
           himself
           ;
           and
           if
           we
           have
           so
           much
           ,
           we
           have
           enough
           and
           all
           that
           we
           can
           justly
           desire
           ,
           and
           he
           that
           would
           have
           more
           ,
           is
           not
           to
           be
           satisfied
           without
           a
           contradiction
           .
        
         
           This
           then
           being
           granted
           that
           there
           is
           a
           Sovereign
           Cause
           of
           the
           Universe
           ,
           which
           must
           be
           supposed
           in
           the
           order
           of
           Nature
           ,
           before
           we
           can
           proceed
           to
           any
           farther
           Enquiry
           ;
           the
           best
           and
           easiest
           way
           to
           find
           out
           
           the
           rules
           and
           methods
           of
           his
           Government
           ,
           is
           to
           reflect
           upon
           the
           naturall
           order
           and
           tendency
           of
           things
           ;
           for
           that
           being
           altogether
           contrived
           and
           design'd
           by
           himself
           ,
           it
           manifestly
           discovers
           to
           all
           that
           are
           able
           to
           observe
           the
           connection
           between
           causes
           and
           effects
           ,
           what
           he
           principally
           intends
           and
           aims
           at
           .
        
         
           So
           that
           all
           things
           in
           Nature
           being
           so
           order'd
           as
           to
           inform
           every
           Man
           that
           the
           happiness
           of
           all
           Mankind
           and
           every
           member
           thereof
           is
           to
           be
           obtain'd
           by
           mutuall
           Benevolence
           ,
           and
           by
           nothing
           else
           ,
           that
           is
           a
           clear
           and
           satisfactory
           evidence
           to
           them
           all
           ,
           that
           as
           it
           is
           the
           end
           of
           all
           his
           purposes
           ,
           so
           it
           is
           his
           intention
           to
           oblige
           all
           his
           Subjects
           to
           act
           in
           pursuance
           of
           the
           same
           design
           .
           And
           what
           could
           be
           done
           more
           effectually
           to
           engage
           them
           to
           it
           ,
           than
           to
           let
           them
           know
           (
           if
           they
           will
           know
           any
           thing
           at
           all
           )
           not
           onely
           that
           it
           is
           his
           own
           will
           and
           pleasure
           by
           that
           order
           that
           he
           has
           establish't
           in
           the
           world
           ;
           but
           also
           that
           he
           expects
           that
           they
           should
           comply
           with
           it
           ,
           as
           they
           intend
           to
           enjoy
           all
           the
           comforts
           and
           escape
           all
           the
           miseries
           of
           life
           ;
           and
           that
           he
           has
           done
           to
           purpose
           ,
           when
           he
           has
           made
           every
           Man's
           private
           Good
           so
           manifestly
           to
           depend
           upon
           his
           sincere
           and
           serious
           Endeavours
           to
           promote
           the
           Good
           of
           all
           ,
           with
           the
           same
           necessary
           connexion
           as
           naturall
           Effects
           do
           upon
           their
           naturall
           Causes
           ;
           and
           therefore
           seeing
           we
           have
           such
           an
           ample
           assurance
           of
           the
           nature
           of
           our
           Duty
           ,
           and
           such
           vehement
           Enforcements
           to
           perform
           it
           ,
           we
           have
           all
           the
           conditions
           that
           can
           be
           required
           to
           bring
           us
           under
           the
           Power
           of
           a
           Law
           or
           an
           Obligation
           to
           Obedience
           .
        
         
           §
           V.
           Now
           this
           sense
           of
           mutuall
           Benevolence
           ,
           as
           it
           contains
           in
           it
           all
           the
           duties
           of
           Justice
           and
           Equity
           ,
           and
           is
           able
           (
           if
           attended
           to
           )
           without
           any
           other
           direction
           to
           preserve
           men
           honest
           and
           vertuous
           in
           all
           their
           entercourses
           of
           life
           ,
           so
           it
           erects
           (
           without
           any
           train
           of
           
           Consequences
           )
           the
           two
           things
           ,
           that
           are
           the
           most
           necessary
           to
           the
           happiness
           and
           security
           of
           mankind
           ,
           Society
           and
           Propriety
           ;
           in
           that
           it
           consists
           in
           nothing
           else
           than
           a
           just
           and
           reasonable
           Division
           of
           every
           Man's
           Love
           between
           himself
           and
           the
           publick
           ,
           
             i.
             e.
          
           between
           himself
           and
           all
           others
           to
           whom
           his
           Power
           and
           Concernment
           reaches
           .
        
         
           Now
           if
           there
           be
           a
           common
           interest
           ,
           in
           which
           every
           Man
           is
           concern'd
           ,
           as
           he
           is
           concern'd
           in
           his
           own
           ,
           that
           is
           it
           that
           makes
           Society
           ;
           and
           if
           no
           Man
           from
           the
           naturall
           condition
           of
           his
           faculties
           be
           able
           to
           carry
           on
           either
           the
           one
           or
           the
           other
           without
           having
           a
           peculiar
           share
           divided
           and
           appropriated
           to
           himself
           for
           the
           exercise
           and
           employment
           of
           his
           industry
           ;
           it
           is
           that
           that
           assigns
           and
           settles
           propriety
           ;
           so
           that
           both
           these
           result
           immediately
           from
           the
           constitution
           of
           nature
           ,
           and
           are
           as
           evident
           to
           any
           Man
           that
           observes
           the
           natural
           frame
           of
           things
           ,
           as
           any
           experiments
           in
           naturall
           Philosophy
           ,
           or
           problems
           in
           Mathematicks
           ,
           and
           resolve
           themselves
           into
           such
           propositions
           as
           these
           ,
           that
           those
           causes
           that
           preserve
           the
           whole
           ,
           preserve
           its
           parts
           also
           ;
           and
           that
           those
           that
           preserve
           the
           parts
           ,
           preserve
           the
           whole
           ;
           but
           for
           a
           fuller
           and
           more
           distinct
           demonstration
           of
           both
           ,
           we
           shall
           prove
           and
           consider
           them
           apart
           .
        
         
           And
           first
           as
           for
           Society
           ;
           it
           is
           absolutely
           necessary
           to
           the
           support
           and
           comfort
           of
           the
           life
           of
           Man
           ;
           for
           were
           this
           once
           dissolved
           ,
           and
           should
           Mankind
           once
           betake
           themselves
           to
           the
           Woods
           and
           the
           Deserts
           ,
           and
           imitate
           the
           manners
           of
           wild
           and
           unsociable
           Creatures
           ,
           they
           must
           subsist
           by
           destroying
           and
           preying
           upon
           each
           other
           ;
           and
           then
           the
           most
           innocent
           would
           always
           be
           the
           least
           secure
           ,
           as
           never
           being
           apt
           to
           invade
           other
           mens
           rights
           ,
           and
           lying
           always
           exposed
           to
           other
           mens
           wrongs
           and
           injuries
           ;
           and
           on
           the
           contrary
           the
           most
           injurious
           would
           always
           upon
           that
           account
           
           be
           the
           least
           unhappy
           ,
           ever
           studying
           to
           enlarge
           the
           bounds
           of
           their
           Power
           by
           wily
           and
           unjust
           Invasions
           ;
           and
           then
           the
           wanton
           and
           the
           violent
           Leviathan
           must
           at
           length
           devour
           all
           ,
           as
           being
           the
           cruelest
           ,
           and
           so
           more
           apt
           ;
           the
           strongest
           ,
           and
           so
           more
           able
           to
           oppress
           the
           rest
           .
        
         
           Whence
           that
           saying
           of
           one
           of
           the
           Ancients
           that
           Laws
           and
           Societies
           were
           established
           for
           the
           sake
           of
           wise
           and
           good
           men
           ,
           viz.
           to
           preserve
           them
           from
           the
           injuries
           and
           oppressions
           of
           the
           bad
           ;
           for
           as
           much
           as
           if
           these
           would
           but
           be
           content
           to
           prescribe
           bounds
           to
           their
           appetites
           ,
           and
           moderate
           their
           desires
           by
           the
           capacities
           of
           Nature
           ,
           they
           would
           never
           be
           disposed
           nor
           invited
           to
           encroach
           upon
           other
           mens
           enjoyments
           ;
           but
           whilst
           their
           Appetites
           are
           unbridled
           and
           exorbitant
           ,
           and
           not
           restrain'd
           within
           the
           necessities
           and
           conveniencies
           of
           Nature
           ,
           they
           must
           be
           invading
           the
           Shares
           and
           Proprieties
           of
           their
           honest
           and
           harmless
           Neighbours
           to
           satisfy
           their
           wanton
           and
           unreasonable
           Humours
           .
        
         
           This
           then
           is
           the
           proper
           end
           and
           usefulness
           of
           Society
           ,
           to
           institute
           a
           common
           Amity
           and
           Friendship
           amongst
           men
           ,
           to
           unite
           multitudes
           together
           into
           combinations
           of
           Friendship
           ,
           to
           endear
           them
           to
           each
           other
           by
           mutuall
           Offices
           of
           love
           and
           kindness
           ,
           and
           by
           a
           joynt
           defence
           of
           their
           common
           welfare
           against
           all
           foreign
           Injuries
           and
           Invasions
           ;
           so
           that
           to
           be
           just
           and
           honest
           is
           onely
           to
           be
           true
           and
           faithfull
           to
           our
           Friends
           ;
           and
           were
           Mankind
           as
           faithfull
           to
           one
           another
           as
           the
           condition
           of
           their
           Nature
           requires
           ,
           and
           the
           Author
           of
           it
           expects
           ,
           there
           would
           be
           no
           need
           of
           civil
           Laws
           and
           Penalties
           ,
           that
           are
           onely
           a
           second
           and
           subsidiary
           help
           to
           force
           a
           few
           bad
           men
           to
           preserve
           that
           amity
           and
           friendship
           ,
           which
           ,
           were
           they
           good
           and
           vertuous
           ,
           they
           would
           choose
           of
           their
           own
           accord
           ,
           as
           most
           reasonable
           in
           it self
           ;
           and
           most
           agreeable
           to
           humane
           nature
           .
        
         
         
           So
           that
           this
           is
           plain
           ,
           that
           if
           Men
           will
           but
           reflect
           upon
           the
           Condition
           of
           their
           Natures
           ;
           consider
           the
           insufficiency
           of
           their
           own
           personal
           Strength
           to
           their
           own
           Security
           ;
           observe
           the
           necessity
           of
           a
           publick
           Concern
           in
           order
           to
           the
           preservation
           of
           every
           Man
           's
           private
           Interest
           ,
           that
           alone
           (
           unless
           they
           were
           in
           good
           earnest
           resolved
           to
           work
           their
           own
           destruction
           )
           would
           combine
           and
           embodie
           them
           into
           Societies
           to
           maintain
           each
           others
           Rights
           by
           a
           common
           Assistance
           against
           all
           the
           Invasions
           of
           Fraud
           and
           Violence
           .
           And
           without
           this
           what
           could
           be
           more
           wretched
           ,
           forlorn
           ,
           and
           melancholy
           than
           the
           Life
           of
           Man
           ?
           for
           if
           we
           suppose
           him
           in
           that
           State
           of
           War
           ,
           that
           as
           our
           Authour
           tells
           us
           ,
           could
           we
           suppose
           him
           out
           of
           Society
           ,
           must
           be
           natural
           and
           unavoidable
           ,
           every
           Man
           must
           then
           live
           in
           perpetual
           dangers
           ,
           fears
           and
           jealousies
           ,
           seeing
           he
           must
           have
           every
           Man
           to
           his
           Enemy
           ;
           and
           is
           not
           his
           Condition
           sufficiently
           desperate
           ,
           that
           must
           trust
           to
           his
           own
           single
           Strength
           and
           Wit
           to
           guard
           and
           defend
           himself
           against
           the
           Fraud
           and
           Violence
           of
           all
           the
           World
           beside
           ?
        
         
           There
           is
           nothing
           more
           obvious
           than
           that
           this
           eternal
           Warfare
           is
           the
           most
           improper
           State
           for
           the
           Happiness
           of
           Mankind
           in
           general
           ,
           or
           the
           security
           of
           every
           Man
           's
           particular
           Possessions
           and
           Accommodations
           ;
           and
           that
           is
           it
           certainly
           destructive
           of
           all
           those
           Comforts
           and
           Advantages
           ,
           that
           are
           to
           be
           reaped
           from
           and
           enjoyed
           in
           a
           State
           of
           Peace
           and
           Society
           .
           And
           therefore
           no
           Man
           that
           has
           any
           kindness
           for
           himself
           can
           ever
           think
           it
           wise
           or
           reasonable
           in
           it self
           ,
           or
           well-pleasing
           to
           their
           Maker
           ,
           for
           all
           men
           to
           continue
           in
           such
           a
           State
           ,
           in
           which
           they
           must
           all
           for
           their
           own
           security
           be
           obliged
           to
           seek
           their
           own
           mutual
           Mischief
           and
           Destruction
           .
        
         
           And
           if
           a
           State
           of
           War
           and
           Anarchy
           be
           so
           manifestly
           uncomfortable
           ,
           that
           alone
           is
           a
           sufficient
           Direction
           
           to
           all
           men
           in
           their
           wits
           to
           think
           of
           conditions
           of
           peace
           and
           mutuall
           defence
           ;
           and
           men
           must
           be
           supposed
           so
           cross
           grain'd
           to
           themselves
           ,
           that
           they
           must
           wittingly
           choose
           to
           thwart
           both
           their
           Interest
           and
           their
           Reason
           ,
           before
           they
           can
           reconcile
           their
           minds
           to
           any
           other
           thoughts
           than
           of
           Love
           and
           Society
           .
           And
           if
           it
           were
           possible
           ever
           to
           imagine
           Mankind
           out
           of
           a
           condition
           of
           Government
           ,
           we
           can
           never
           conceive
           them
           so
           absur'd
           ,
           as
           to
           choose
           to
           continue
           in
           a
           posture
           so
           unsafe
           and
           so
           uncomfortable
           .
        
         
           And
           therefore
           it
           is
           as
           wild
           as
           confident
           an
           assertion
           of
           our
           Philosopher
           of
           Malmsbury
           to
           lay
           it
           down
           as
           the
           fundamentall
           Principle
           of
           all
           Government
           ,
           that
           Mankind
           is
           inclined
           and
           determined
           by
           Nature
           to
           acts
           of
           mutuall
           hatred
           and
           hostility
           .
           For
           what
           does
           he
           mean
           by
           the
           nature
           of
           Man
           ?
           If
           those
           passions
           and
           inclinations
           that
           are
           common
           to
           him
           with
           other
           Creatures
           ;
           even
           that
           is
           manifestly
           false
           as
           we
           shall
           prove
           in
           the
           sequell
           of
           this
           discourse
           by
           an
           induction
           of
           particulars
           ,
           in
           that
           every
           thing
           in
           humane
           nature
           has
           a
           vehement
           tendency
           to
           acts
           of
           love
           and
           good-will
           .
        
         
           But
           suppose
           his
           bruitish
           part
           to
           be
           wild
           and
           savage
           ,
           yet
           if
           we
           take
           in
           the
           whole
           account
           of
           our
           Nature
           ,
           and
           onely
           suppose
           our selves
           intelligent
           and
           rationall
           Beings
           ,
           nothing
           will
           appear
           more
           extravagant
           than
           to
           affirm
           that
           nature
           inclines
           or
           rather
           (
           as
           he
           determines
           it
           )
           forces
           us
           into
           a
           posture
           of
           War
           and
           mutuall
           Cruelty
           ;
           and
           here
           it
           is
           not
           at
           all
           materiall
           whether
           Reason
           be
           an
           innate
           faculty
           ,
           or
           onely
           an
           acquired
           habit
           and
           result
           of
           Experience
           ;
           but
           't
           is
           sufficient
           to
           my
           purpose
           that
           every
           Man
           has
           or
           may
           have
           ability
           and
           sagacity
           enough
           to
           observe
           what
           tends
           to
           ,
           and
           what
           contradicts
           his
           own
           happiness
           ;
           and
           to
           govern
           his
           appetites
           and
           passions
           ,
           so
           as
           may
           be
           most
           serviceable
           to
           the
           comfort
           and
           chearfulness
           of
           his
           own
           life
           .
        
         
         
           And
           then
           it
           is
           as
           absur'd
           to
           say
           that
           it
           is
           naturall
           to
           Mankind
           to
           hate
           and
           destroy
           one
           another
           ,
           as
           that
           it
           is
           prudent
           and
           reasonable
           for
           every
           Man
           to
           follow
           such
           courses
           ,
           as
           are
           apparently
           contradictory
           to
           his
           own
           safety
           and
           interest
           ,
           for
           nothing
           is
           more
           plainly
           so
           ,
           and
           more
           freely
           acknowledg'd
           on
           all
           hands
           to
           be
           so
           ,
           than
           a
           State
           of
           perpetuall
           war
           and
           enmity
           ;
           and
           so
           it
           is
           largely
           enough
           represented
           by
           the
           Author
           himself
           of
           that
           Hypothesis
           .
           So
           that
           if
           it
           be
           most
           naturall
           to
           Mankind
           to
           love
           their
           own
           ease
           and
           happiness
           ,
           and
           to
           use
           and
           pursue
           those
           means
           that
           are
           absolutely
           necessary
           to
           its
           attainment
           ,
           then
           it
           follows
           unavoidably
           that
           nothing
           is
           more
           naturall
           than
           to
           seek
           peace
           and
           friendship
           ,
           without
           which
           the
           life
           of
           Man
           must
           of
           necessity
           be
           sadly
           unsafe
           and
           uncomfortable
           .
        
         
           So
           that
           we
           can
           never
           suppose
           it
           naturall
           to
           every
           Man
           to
           quarrell
           with
           every
           Man
           ,
           till
           we
           can
           suppose
           it
           naturall
           to
           all
           Mankind
           to
           be
           raving
           and
           bedlam
           mad
           ,
           and
           to
           endeavour
           by
           all
           violent
           means
           as
           well
           to
           make
           away
           themselves
           as
           to
           destroy
           one
           another
           ;
           and
           when
           we
           have
           supposed
           that
           ,
           it
           will
           then
           (
           I
           must
           confess
           )
           not
           be
           impossible
           but
           that
           his
           Philosophy
           may
           meet
           with
           some
           entertainment
           in
           the
           World
           ;
           but
           as
           long
           as
           men
           are
           content
           to
           continue
           in
           their
           Wits
           ,
           they
           will
           always
           judge
           it
           most
           naturall
           and
           most
           reasonable
           to
           choose
           such
           a
           method
           of
           life
           ,
           as
           is
           at
           least
           consistent
           with
           their
           own
           quiet
           and
           safety
           ,
           and
           by
           consequence
           will
           abhor
           nothing
           with
           a
           more
           naturall
           Aversation
           than
           thoughts
           and
           designs
           of
           an
           eternall
           War
           ,
           that
           is
           so
           palpably
           inconsistent
           with
           it
           .
        
         
           And
           as
           for
           what
           is
           pretended
           of
           the
           equality
           of
           all
           mens
           strength
           by
           nature
           ,
           that
           it
           causes
           mutuall
           fear
           ,
           and
           that
           mutuall
           fear
           puts
           them
           upon
           mutuall
           violence
           ,
           every
           Man
           endeavouring
           to
           secure
           himself
           by
           
           anticipating
           the
           attempts
           of
           every
           Man.
           This
           is
           so
           far
           from
           being
           any
           likely
           motive
           to
           contention
           ,
           that
           there
           cannot
           be
           a
           more
           effectuall
           Argument
           to
           perswade
           and
           force
           men
           to
           Friendship
           ,
           and
           to
           assist
           and
           oblige
           each
           other
           by
           all
           the
           Offices
           of
           love
           and
           kindness
           .
        
         
           For
           if
           their
           Forces
           are
           equall
           ,
           so
           is
           the
           danger
           of
           the
           Combate
           too
           ,
           and
           if
           they
           engage
           it
           is
           possible
           they
           may
           both
           perish
           by
           the
           event
           of
           War
           ,
           at
           least
           the
           Victour
           cannot
           gain
           so
           much
           by
           his
           Enemies
           destruction
           as
           he
           ventures
           by
           the
           hazard
           of
           his
           own
           life
           ;
           and
           therefore
           seeing
           there
           is
           so
           little
           advantage
           to
           be
           got
           in
           this
           way
           of
           defence
           ,
           every
           Man
           can
           have
           but
           very
           little
           reason
           or
           inclination
           to
           make
           use
           of
           it
           for
           his
           own
           safety
           .
           And
           then
           beside
           as
           their
           power
           is
           equall
           to
           injure
           ,
           so
           it
           is
           to
           help
           each
           other
           ;
           and
           if
           I
           employ
           my
           strength
           for
           anothers
           benefit
           ,
           that
           is
           the
           likeliest
           way
           to
           oblige
           him
           to
           a
           just
           and
           honourable
           Requitall
           ;
           and
           certainly
           his
           inclination
           to
           do
           me
           good
           turns
           is
           somewhat
           more
           comfortable
           than
           his
           displeasure
           or
           hostility
           ;
           and
           therefore
           it
           must
           needs
           be
           a
           much
           more
           forcible
           inducement
           to
           win
           his
           good-will
           by
           Anticipations
           of
           Friendship
           ,
           than
           to
           provoke
           his
           rage
           and
           revenge
           by
           invading
           his
           Rights
           ,
           and
           making
           the
           first
           Assault
           upon
           his
           Life
           and
           Liberty
           .
        
         
           But
           if
           we
           farther
           consider
           how
           vastly
           every
           single
           Man's
           Power
           is
           surmounted
           by
           the
           Power
           of
           all
           men
           ,
           and
           how
           unable
           one
           man
           is
           to
           defend
           himself
           against
           the
           violence
           of
           a
           multitude
           ,
           and
           withall
           how
           much
           his
           interest
           is
           secured
           and
           enlarged
           by
           the
           accession
           of
           all
           mens
           love
           and
           assistance
           ,
           then
           if
           men
           are
           by
           nature
           bereaft
           of
           their
           understandings
           ,
           if
           they
           are
           born
           possest
           with
           wild
           and
           lunatick
           Spirits
           we
           might
           suppose
           they
           would
           all
           run
           raving
           and
           foming
           up
           and
           
           down
           the
           World
           ,
           and
           every
           Man
           fall
           upon
           every
           Man
           he
           meets
           with
           ,
           and
           that
           for
           no
           other
           reason
           than
           because
           they
           are
           an
           equall
           match
           ,
           so
           that
           if
           he
           did
           not
           give
           ,
           he
           must
           take
           the
           first
           blow
           .
        
         
           But
           if
           we
           suppose
           them
           in
           their
           right
           minds
           ,
           with
           any
           sense
           of
           humanity
           or
           discretion
           about
           them
           ,
           able
           to
           reflect
           upon
           the
           great
           advantages
           of
           mutuall
           Benevolence
           ,
           and
           the
           horrible
           mischiefs
           of
           a
           perpetuall
           Hostility
           ,
           it
           is
           easie
           to
           imagine
           how
           ready
           and
           forward
           such
           sober
           People
           would
           be
           to
           oblige
           one
           another
           by
           kind
           and
           civill
           Treatments
           ,
           and
           to
           rejoyce
           in
           any
           opportunities
           of
           doing
           good
           Offices
           to
           others
           for
           the
           Comfort
           and
           Cheerfulness
           of
           their
           own
           lives
           .
           So
           that
           the
           result
           of
           all
           this
           dispute
           ,
           viz.
           what
           use
           men
           would
           naturally
           make
           of
           their
           Power
           upon
           one
           another
           from
           the
           consideration
           of
           its
           Equality
           ;
           is
           onely
           to
           enquire
           whether
           Mankind
           be
           by
           nature
           in
           or
           out
           of
           their
           wits
           ;
           if
           the
           former
           may
           be
           taken
           for
           granted
           ,
           the
           case
           is
           very
           plain
           that
           men
           (
           unless
           they
           are
           alter'd
           by
           preter-naturall
           distempers
           )
           are
           creatures
           tame
           and
           civill
           enough
           ;
           but
           if
           it
           must
           be
           presumed
           that
           they
           are
           all
           naturally
           frantick
           ,
           and
           void
           of
           all
           principles
           of
           reason
           and
           sobriety
           ,
           that
           indeed
           will
           be
           a
           proper
           foundation
           for
           the
           Hobbian
           Politicks
           ,
           and
           upon
           that
           supposition
           it
           is
           possible
           they
           may
           be
           allowed
           ;
           I
           am
           sure
           they
           never
           can
           upon
           any
           other
           .
        
         
           And
           as
           for
           what
           is
           farther
           pretended
           of
           the
           passion
           of
           fear
           ,
           the
           desire
           of
           Glory
           ,
           and
           some
           other
           affections
           of
           humane
           Nature
           ,
           that
           they
           naturally
           dispose
           men
           into
           a
           posture
           of
           mutuall
           violence
           .
           This
           too
           is
           onely
           credible
           upon
           the
           former
           supposition
           ;
           for
           if
           all
           Mankind
           were
           acted
           purely
           by
           unaccountable
           humours
           and
           whimseys
           ,
           and
           were
           driven
           upon
           the
           wildest
           and
           most
           extravagant
           attempts
           without
           their
           own
           consent
           and
           deliberation
           ,
           then
           indeed
           we
           might
           
           suppose
           they
           might
           be
           hurried
           upon
           rash
           and
           fool-hardy
           actions
           ,
           they
           know
           neither
           why
           nor
           how
           .
        
         
           But
           if
           these
           passions
           (
           how
           vehement
           soever
           )
           are
           or
           may
           be
           brought
           under
           the
           conduct
           of
           reason
           and
           discretion
           ,
           and
           if
           we
           have
           so
           much
           power
           over
           them
           ,
           as
           that
           we
           may
           (
           if
           we
           please
           )
           not
           indulge
           them
           any
           farther
           than
           may
           be
           consistent
           with
           our
           own
           quiet
           and
           tranquility
           ,
           then
           the
           Question
           is
           what
           course
           a
           prudent
           man
           would
           take
           to
           gratifie
           these
           inclinations
           .
           And
           that
           is
           answer'd
           from
           the
           premises
           that
           any
           Man
           in
           his
           wits
           ,
           whatever
           he
           designes
           ,
           would
           endeavour
           to
           carry
           on
           all
           his
           projects
           in
           ways
           of
           peace
           and
           civility
           ;
           and
           especially
           if
           he
           were
           afraid
           of
           all
           other
           Men
           ,
           he
           would
           think
           it
           his
           wisest
           course
           rather
           to
           court
           them
           by
           offers
           of
           friendship
           ,
           than
           to
           provoke
           them
           by
           injuries
           and
           ill-turns
           .
        
         
           So
           that
           the
           inclination
           of
           these
           passions
           can
           onely
           be
           accounted
           for
           in
           conjunction
           with
           the
           Reasons
           and
           Understandings
           of
           Men
           ;
           and
           then
           what
           way
           a
           prudent
           man
           would
           naturally
           determine
           himself
           ,
           that
           must
           be
           supposed
           their
           naturall
           tendency
           .
           They
           are
           not
           capable
           of
           any
           certain
           determination
           from
           themselves
           ,
           but
           receive
           their
           Biass
           from
           the
           bent
           of
           Mens
           designs
           and
           resolutions
           ,
           and
           may
           be
           inclined
           either
           way
           as
           they
           choose
           to
           act
           rashly
           or
           advisedly
           ;
           and
           the
           same
           passions
           that
           make
           Fools
           and
           Mad-men
           turbulent
           ,
           make
           all
           Men
           in
           their
           wits
           modest
           and
           peaceable
           .
        
         
           And
           here
           to
           this
           purpose
           it
           is
           pretty
           to
           observe
           that
           when
           Mr.
           Hobbs
           treats
           of
           War
           and
           the
           causes
           of
           War
           ,
           it
           is
           then
           manifest
           in
           that
           Chapter
           that
           Men
           are
           forced
           into
           it
           by
           the
           violent
           passions
           of
           Fear
           ,
           and
           Hope
           ,
           and
           Glory
           ;
           but
           then
           when
           he
           proceeds
           to
           discourse
           of
           Peace
           and
           the
           inducements
           to
           Peace
           ,
           the
           same
           passions
           are
           ready
           to
           serve
           his
           purpose
           thereto
           ,
           and
           the
           
           very
           same
           naturall
           causes
           may
           be
           assign'd
           either
           for
           War
           or
           Peace
           as
           it
           pleases
           him
           and
           serves
           his
           turn
           and
           his
           cause
           .
           But
           after
           this
           rate
           of
           talking
           it
           is
           an
           easie
           matter
           to
           prove
           any
           thing
           out
           of
           any
           thing
           ,
           it
           is
           no
           more
           than
           first
           to
           lay
           two
           propositions
           together
           ,
           and
           proceed
           to
           say
           this
           follows
           that
           ,
           though
           there
           be
           no
           other
           reason
           for
           it
           ,
           than
           because
           it
           did
           not
           go
           before
           it
           ,
           and
           that
           is
           an
           Hobbian
           Demonstration
           .
        
         
           But
           this
           may
           suffice
           to
           shew
           that
           as
           mutuall
           Benevolence
           is
           necessary
           to
           the
           happiness
           of
           Mankind
           ,
           so
           is
           society
           necessary
           to
           the
           exercise
           of
           mutuall
           Benevolence
           ;
           and
           if
           so
           ,
           then
           if
           there
           be
           a
           supreme
           Governour
           of
           the
           World
           ,
           that
           is
           an
           unquestionable
           proof
           of
           its
           Institution
           by
           virtue
           of
           his
           Authority
           ;
           in
           that
           without
           it
           ,
           it
           is
           manifest
           he
           can
           never
           obtain
           the
           end
           of
           his
           Creation
           ,
           which
           (
           if
           it
           be
           any
           at
           all
           )
           must
           be
           the
           happiness
           of
           his
           Creatures
           ,
           a
           thing
           plainly
           impossible
           to
           be
           hoped
           for
           without
           the
           benefit
           of
           Society
           .
        
         
           Especially
           when
           he
           has
           vested
           all
           Mankind
           in
           an
           equall
           and
           common
           Right
           ,
           to
           the
           comfort
           and
           felicity
           of
           their
           Lives
           ,
           and
           when
           we
           know
           that
           he
           desires
           and
           intends
           the
           well-fare
           of
           all
           his
           Off-spring
           ,
           and
           when
           he
           has
           made
           that
           to
           depend
           so
           unavoidably
           upon
           the
           care
           and
           the
           safety
           of
           a
           common
           Interest
           ;
           all
           that
           is
           a
           sufficient
           declaration
           of
           his
           will
           to
           all
           his
           Creatures
           ,
           that
           are
           able
           to
           observe
           and
           reflect
           upon
           that
           order
           of
           things
           that
           he
           has
           instituted
           and
           establish't
           in
           the
           frame
           of
           his
           Creation
           ,
           that
           he
           expects
           they
           should
           pursue
           the
           same
           end
           with
           himself
           (
           which
           is
           the
           good
           of
           all
           )
           and
           make
           use
           of
           such
           means
           as
           are
           absolutely
           necessary
           to
           its
           attainment
           (
           which
           is
           Society
           )
           especially
           when
           he
           has
           farther
           enforced
           it
           by
           such
           powerfull
           Rewards
           and
           Penalties
           ,
           as
           to
           annex
           every
           single
           Man's
           Happiness
           to
           the
           performance
           ,
           and
           his
           Misery
           to
           the
           neglect
           of
           this
           Duty
           .
        
         
         
           §
           VI.
           Secondly
           ,
           as
           for
           Propriety
           ,
           it
           is
           as
           plainly
           instituted
           and
           injoined
           by
           Nature
           ,
           or
           the
           Authour
           of
           Nature
           as
           Society
           ;
           and
           that
           upon
           these
           two
           accounts
           ,
           in
           that
           every
           Man
           's
           naturall
           power
           and
           capacity
           is
           limited
           ,
           and
           that
           unavoidably
           and
           by
           it self
           introduces
           a
           limited
           use
           and
           enjoyment
           of
           things
           ;
           for
           no
           Man
           can
           claim
           a
           greater
           right
           from
           Nature
           than
           he
           is
           capable
           of
           enjoying
           ,
           and
           therefore
           seeing
           that
           is
           fully
           provided
           for
           by
           a
           parcell
           that
           is
           proportion'd
           to
           it self
           and
           its
           necessities
           ,
           he
           cannot
           challenge
           by
           virtue
           of
           his
           naturall
           Right
           any
           power
           over
           the
           Remainder
           ;
           but
           will
           be
           content
           to
           leave
           whatsoever
           he
           cannot
           enjoy
           himself
           to
           other
           Mens
           use
           and
           advantage
           ;
           and
           certainly
           that
           is
           very
           reasonable
           to
           allow
           our
           Neighbours
           to
           challenge
           their
           share
           of
           happiness
           when
           our
           own
           turn
           is
           fully
           served
           and
           satisfied
           .
           So
           that
           Nature
           by
           setting
           bounds
           to
           the
           capacities
           of
           our
           Appetites
           and
           Enjoyments
           thereby
           plainly
           determines
           the
           limits
           of
           our
           Rights
           ,
           without
           setting
           them
           forth
           by
           any
           other
           lines
           and
           descriptions
           .
        
         
           For
           the
           right
           of
           Nature
           neither
           is
           nor
           can
           be
           (
           as
           some
           Lawyers
           and
           Philosophers
           have
           wildly
           enough
           defined
           it
           )
           any
           such
           state
           of
           life
           in
           which
           Mankind
           may
           be
           supposed
           free
           from
           all
           manner
           of
           Laws
           and
           Obligations
           ,
           because
           this
           very
           supposition
           is
           made
           inconsistent
           and
           impossible
           from
           the
           Nature
           of
           created
           Beings
           ,
           which
           can
           never
           be
           supposed
           to
           exist
           without
           depending
           upon
           and
           being
           subject
           to
           some
           superiour
           Power
           ,
           and
           that
           implies
           or
           at
           least
           inferrs
           their
           Obnoxiousness
           to
           Duty
           and
           Obligation
           ;
           and
           then
           his
           will
           or
           pleasure
           by
           whatsoever
           means
           it
           is
           reveal'd
           and
           discover'd
           becomes
           the
           measure
           both
           of
           their
           Duty
           and
           their
           Liberty
           .
        
         
           And
           therefore
           it
           must
           needs
           be
           a
           wild
           account
           of
           things
           that
           supposes
           any
           right
           of
           Nature
           antecedent
           
           to
           the
           Law
           of
           Nature
           ,
           because
           it
           is
           so
           flat
           a
           contradiction
           to
           the
           naturall
           state
           of
           things
           ,
           that
           carry
           conscience
           of
           Duty
           and
           engagements
           to
           Obedience
           in
           their
           very
           existence
           ;
           and
           therefore
           to
           suppose
           them
           to
           be
           ,
           and
           not
           to
           be
           subject
           to
           the
           law
           of
           Nature
           or
           the
           will
           of
           its
           Author
           ,
           is
           to
           suppose
           them
           both
           to
           be
           and
           not
           to
           be
           at
           the
           same
           time
           .
           And
           though
           Man
           be
           made
           a
           free
           Agent
           ,
           that
           is
           endued
           with
           a
           Power
           to
           doe
           whatsoever
           pleases
           him
           ,
           yet
           Power
           is
           not
           Right
           ,
           but
           the
           right
           use
           of
           Power
           is
           ;
           and
           when
           he
           does
           or
           desires
           such
           things
           as
           are
           fit
           and
           consonant
           to
           his
           Nature
           ,
           he
           observes
           its
           Laws
           and
           maintains
           its
           Rights
           ,
           because
           he
           is
           allowed
           every
           thing
           that
           is
           naturall
           and
           forbid
           nothing
           but
           what
           is
           not
           .
        
         
           So
           that
           the
           Law
           of
           Nature
           is
           no
           restraint
           superinduced
           upon
           the
           desires
           and
           liberties
           of
           Nature
           (
           as
           it
           is
           generally
           conceived
           )
           but
           it
           is
           such
           a
           rule
           of
           life
           as
           is
           most
           agreeable
           to
           the
           naturall
           state
           of
           things
           ;
           and
           it
           is
           onely
           a
           regard
           to
           that
           that
           determines
           the
           measures
           of
           our
           Duty
           ,
           and
           from
           thence
           the
           bounds
           of
           our
           Liberty
           .
           Naturall
           Justice
           consists
           in
           restraining
           our
           desires
           to
           our
           naturall
           Appetites
           ,
           all
           that
           exceeds
           them
           ,
           it
           forbids
           ;
           that
           is
           the
           Law
           of
           Nature
           ;
           all
           that
           does
           not
           ,
           it
           permits
           ,
           and
           that
           is
           the
           right
           of
           Nature
           ;
           so
           that
           it
           is
           plain
           that
           Nature
           sets
           bounds
           to
           it self
           by
           the
           limitedness
           of
           its
           own
           Being
           ,
           and
           that
           it
           is
           impossible
           there
           should
           ever
           be
           any
           state
           of
           Nature
           capable
           of
           an
           unlimited
           Right
           ,
           for
           its
           Liberty
           can
           never
           be
           greater
           than
           its
           Capacities
           ,
           and
           therefore
           if
           its
           Powers
           are
           confined
           within
           certain
           measures
           ,
           its
           Rights
           must
           be
           restrained
           to
           the
           same
           allowances
           ,
           for
           it
           is
           apparently
           absurd
           to
           say
           that
           any
           Man
           has
           a
           right
           or
           a
           licence
           to
           doe
           more
           than
           he
           can
           doe
           .
        
         
           So
           vain
           a
           conceit
           is
           it
           to
           suppose
           that
           in
           the
           state
           of
           Nature
           every
           Man
           has
           a
           Right
           to
           all
           things
           ,
           when
           it
           
           is
           so
           contradictory
           both
           to
           the
           nature
           of
           things
           ,
           and
           so
           inconsistent
           with
           the
           reasonable
           claims
           of
           all
           other
           Persons
           ;
           and
           supposes
           no
           less
           absurdity
           than
           that
           Nature
           and
           right
           Reason
           advise
           a
           Man
           to
           engross
           to
           himself
           whatsover
           he
           can
           ,
           though
           it
           be
           of
           no
           advantage
           to
           himself
           and
           injurious
           to
           all
           the
           world
           beside
           ;
           than
           which
           nothing
           can
           be
           conceived
           more
           disagreeing
           with
           the
           state
           of
           Nature
           and
           the
           dictates
           of
           right
           Reason
           ;
           for
           that
           being
           of
           a
           limited
           capacity
           ,
           every
           Man's
           understanding
           cannot
           but
           inform
           him
           that
           he
           ought
           to
           challenge
           no
           more
           by
           virtue
           of
           its
           Right
           ,
           than
           what
           it
           is
           capable
           of
           enjoying
           ;
           and
           if
           he
           do
           ,
           that
           then
           he
           claims
           it
           in
           vain
           and
           to
           no
           real
           purpose
           ,
           and
           that
           certainly
           agrees
           neither
           with
           the
           dictates
           of
           Nature
           nor
           of
           right
           Reason
           .
        
         
           So
           that
           though
           we
           should
           remove
           the
           Divine
           Providence
           out
           of
           the
           world
           ;
           yet
           notwithstanding
           the
           Right
           or
           at
           least
           the
           Necessity
           of
           Propriety
           would
           arise
           from
           the
           naturall
           constitution
           of
           things
           ;
           which
           will
           direct
           every
           Man
           to
           confine
           his
           desires
           to
           his
           Appetites
           ,
           and
           when
           he
           has
           his
           own
           share
           of
           happiness
           to
           content
           himself
           with
           its
           enjoyment
           ,
           and
           not
           to
           disturb
           himself
           or
           defraud
           his
           Neighbours
           without
           encreasing
           his
           own
           felicity
           ,
           a
           thing
           so
           apparently
           absurd
           that
           nothing
           can
           be
           more
           so
           ,
           than
           to
           suppose
           that
           this
           is
           the
           naturall
           humour
           of
           Mankind
           ,
           and
           especially
           of
           the
           wiser
           part
           of
           it
           .
        
         
           But
           then
           if
           we
           suppose
           a
           Divine
           Providence
           ,
           (
           as
           here
           we
           must
           do
           )
           we
           must
           suppose
           too
           that
           he
           has
           given
           us
           all
           a
           naturall
           Right
           and
           Claim
           to
           our
           portion
           of
           happiness
           ,
           from
           whence
           it
           follows
           that
           it
           is
           but
           just
           and
           reasonable
           ,
           and
           agreeable
           to
           his
           will
           that
           every
           Man
           should
           be
           willing
           that
           others
           should
           have
           Liberty
           to
           enjoy
           their
           own
           proper
           share
           of
           Felicity
           ,
           as
           well
           as
           he
           desires
           to
           enjoy
           his
           ;
           because
           the
           same
           Providence
           
           that
           vests
           me
           in
           a
           Right
           to
           my
           own
           Propriety
           ,
           has
           granted
           the
           same
           Right
           to
           all
           Mankind
           beside
           ;
           and
           therefore
           naturall
           equity
           and
           regard
           to
           his
           Sovereign
           will
           commands
           me
           to
           be
           content
           with
           my
           own
           allowance
           ,
           and
           to
           suffer
           them
           to
           enjoy
           what
           is
           allotted
           to
           their
           share
           .
           So
           unavoidable
           is
           the
           Institution
           of
           Propriety
           from
           the
           limitedness
           of
           our
           Natures
           and
           their
           naturall
           Capacities
           .
        
         
           And
           therefore
           following
           the
           supposition
           that
           there
           was
           once
           no
           Propriety
           ,
           and
           that
           all
           the
           World
           lay
           in
           common
           to
           all
           its
           Inhabitants
           ,
           yet
           the
           Nature
           of
           things
           would
           have
           directed
           them
           to
           a
           division
           ,
           it
           being
           so
           plainly
           necessary
           both
           to
           the
           preservation
           of
           the
           whole
           species
           and
           of
           every
           individual
           Man.
           And
           so
           all
           rational
           Creatures
           would
           be
           obliged
           by
           the
           same
           Law
           ,
           and
           with
           the
           same
           Sanctions
           to
           establish
           Propriety
           ,
           by
           which
           they
           are
           obliged
           in
           obedience
           to
           their
           Creatour's
           will
           to
           promote
           the
           publick
           good
           .
           And
           yet
           this
           very
           supposition
           is
           a
           flat
           contradiction
           to
           the
           naturall
           condition
           of
           Mankind
           ,
           every
           Man
           being
           born
           in
           a
           state
           of
           Society
           and
           limited
           use
           of
           things
           ;
           for
           ,
           as
           Mr.
           Hobbs
           himself
           states
           it
           ,
           we
           are
           no
           sooner
           born
           ,
           but
           we
           are
           actually
           under
           the
           Power
           and
           Authority
           of
           our
           Parents
           ,
           so
           that
           it
           is
           as
           naturall
           to
           Man
           to
           be
           in
           subjection
           as
           to
           be
           born
           .
           Neither
           for
           the
           Proof
           hereof
           is
           it
           needfull
           to
           appeal
           to
           the
           Testimony
           of
           the
           sacred
           History
           or
           any
           other
           ancient
           Record
           concerning
           the
           Original
           of
           Mankind
           ,
           humane
           Nature
           it self
           is
           a
           demonstration
           of
           its
           own
           beginning
           ,
           for
           seeing
           it
           cannot
           subsist
           but
           in
           individuals
           ,
           and
           seeing
           every
           individual
           Man
           is
           mortall
           ,
           there
           must
           be
           some
           other
           cause
           of
           the
           whole
           race
           of
           Mankind
           .
           And
           he
           having
           so
           disposed
           the
           natural
           condition
           of
           Men
           as
           that
           no
           Man
           can
           come
           into
           the
           World
           but
           in
           a
           limited
           state
           of
           
           things
           ,
           that
           is
           a
           demonstrative
           evidence
           of
           its
           Divine
           Institution
           .
        
         
           2.
           
           But
           then
           Secondly
           ,
           we
           are
           forced
           upon
           it
           in
           that
           as
           single
           Persons
           cannot
           enjoy
           their
           own
           Lot
           ,
           so
           neither
           can
           they
           contribute
           their
           Assistance
           to
           the
           publick
           good
           but
           by
           a
           limited
           and
           appropriated
           use
           of
           things
           ,
           for
           their
           naturall
           Powers
           being
           of
           a
           finite
           and
           contracted
           force
           as
           well
           as
           their
           naturall
           Appetites
           ;
           they
           can
           serve
           the
           Common-wealth
           onely
           according
           to
           the
           proportion
           of
           their
           Abilities
           ,
           and
           therefore
           seeing
           one
           man
           cannot
           do
           all
           things
           ,
           it
           is
           necessary
           every
           Man
           should
           take
           some
           particular
           task
           for
           the
           carrying
           on
           of
           the
           publick
           Welfare
           .
        
         
           And
           if
           right
           reason
           
             i.
             e.
          
           the
           mind
           of
           Man
           guiding
           it self
           by
           an
           upright
           observation
           of
           the
           Nature
           of
           things
           ,
           commands
           every
           Man
           to
           seek
           and
           endeavour
           the
           happiness
           of
           all
           Men
           ,
           it
           commands
           us
           to
           confine
           our
           endeavours
           within
           the
           reach
           of
           our
           own
           Activity
           ,
           for
           it
           can
           require
           nothing
           but
           what
           is
           possible
           by
           Nature
           ,
           and
           therefore
           its
           Obligation
           must
           stint
           it self
           to
           the
           bounds
           of
           every
           Man's
           Power
           ,
           and
           so
           it
           promotes
           the
           Interest
           of
           the
           Community
           by
           engaging
           every
           single
           Member
           of
           it
           to
           do
           his
           own
           work
           and
           mind
           his
           own
           business
           .
        
         
           So
           that
           whoever
           performs
           the
           duty
           of
           his
           Station
           and
           Employment
           ,
           serves
           both
           himself
           and
           the
           Common-wealth
           ;
           in
           that
           the
           Prosperity
           of
           the
           whole
           arises
           from
           the
           Industry
           of
           the
           several
           Parts
           ,
           and
           their
           Industry
           cannot
           be
           employed
           without
           assigning
           them
           distinct
           Offices
           and
           divided
           Interests
           ;
           for
           till
           that
           be
           done
           it
           will
           be
           impossible
           to
           prevent
           those
           eternall
           Quarrels
           and
           Contentions
           ,
           that
           must
           arise
           about
           the
           limits
           of
           every
           Man
           's
           Right
           ,
           and
           the
           proportion
           of
           every
           Man's
           Work
           ;
           and
           whilst
           they
           are
           taken
           up
           with
           their
           own
           picques
           and
           animosities
           ,
           the
           Earth
           must
           lye
           
           uncultivated
           and
           the
           publick
           Weal
           neglected
           ,
           from
           whence
           nothing
           else
           can
           naturally
           follow
           but
           perpetuall
           want
           and
           misery
           .
        
         
           And
           the
           most
           common
           experience
           informs
           us
           that
           there
           is
           no
           way
           of
           avoiding
           or
           ending
           Contentions
           but
           by
           dividing
           the
           common
           Interest
           into
           particular
           shares
           ,
           and
           setting
           out
           every
           Man
           his
           own
           Propriety
           ,
           so
           plainly
           does
           there
           follow
           from
           the
           fundamental
           principle
           of
           seeking
           the
           publick
           Good
           an
           Obligation
           upon
           every
           Man
           to
           accept
           his
           own
           Lot
           ,
           and
           to
           leave
           all
           others
           undisturbed
           in
           theirs
           ,
           whereby
           he
           fully
           acquits
           himself
           as
           to
           all
           the
           duties
           of
           Justice
           or
           Honesty
           ,
           whether
           publick
           or
           private
           .
        
         
           And
           for
           this
           Reason
           has
           the
           Divine
           Providence
           distributed
           among
           the
           Sons
           of
           men
           variety
           of
           Abilities
           ,
           whether
           naturall
           or
           artificiall
           ,
           suitable
           to
           all
           the
           needs
           and
           conveniencies
           of
           humane
           life
           ,
           that
           so
           by
           a
           joynt
           contribution
           of
           every
           Man's
           Talent
           and
           Faculty
           ,
           all
           our
           wants
           may
           some
           way
           or
           other
           be
           tollerably
           supplied
           ;
           so
           that
           to
           do
           good
           Offices
           cannot
           so
           properly
           be
           said
           to
           give
           as
           to
           exchange
           Favours
           ;
           and
           they
           are
           duties
           of
           Justice
           rather
           than
           Charity
           ;
           every
           Man
           stands
           endebted
           by
           the
           bonds
           and
           engagements
           of
           Nature
           to
           cast
           his
           Symbol
           into
           the
           publick
           Stock
           ,
           and
           therefore
           if
           he
           expect
           to
           enjoy
           the
           industry
           of
           other
           Men
           without
           making
           any
           return
           of
           some
           service
           of
           his
           own
           ,
           he
           does
           not
           onely
           cheat
           them
           ,
           but
           he
           robs
           and
           defrauds
           the
           whole
           Society
           .
           And
           he
           that
           carries
           on
           no
           designs
           of
           good
           but
           purely
           for
           himself
           ,
           is
           not
           onely
           wretched
           and
           nigardly
           ,
           but
           he
           is
           false
           and
           injurious
           .
        
         
           In
           short
           all
           the
           Laws
           of
           Justice
           and
           Society
           are
           contain'd
           in
           that
           one
           excellent
           and
           comprehensive
           Rule
           ,
           Whatsoever
           ye
           would
           that
           Men
           should
           doe
           unto
           you
           ,
           even
           so
           doe
           unto
           them
           .
           And
           therefore
           unless
           a
           Man
           
           would
           be
           content
           (
           which
           no
           Man
           can
           be
           )
           that
           all
           other
           Men
           should
           mind
           nothing
           but
           their
           own
           meer
           selves
           ,
           and
           that
           in
           opposition
           both
           to
           his
           own
           and
           the
           publick
           Interest
           ,
           he
           is
           unjust
           or
           does
           not
           as
           he
           would
           be
           done
           by
           ,
           if
           he
           perform
           not
           to
           others
           the
           same
           Offices
           that
           he
           expects
           from
           them
           ,
           in
           all
           his
           respective
           capacities
           :
           but
           if
           he
           does
           ,
           he
           is
           an
           honest
           man
           ,
           a
           good
           Neighbour
           ,
           and
           a
           good
           Subject
           ,
           and
           discharges
           all
           that
           can
           be
           required
           of
           him
           towards
           all
           Relations
           .
        
         
           So
           that
           Propriety
           and
           Commerce
           are
           so
           far
           from
           being
           of
           any
           positive
           Institution
           ,
           that
           Mankind
           are
           forced
           upon
           it
           by
           the
           first
           necessities
           of
           Nature
           ,
           and
           naturally
           fall
           into
           it
           for
           their
           own
           subsistence
           and
           preservation
           .
           It
           s
           benefit
           is
           so
           obvious
           and
           its
           practice
           so
           unavoidable
           ,
           that
           Men
           betake
           themselves
           to
           it
           almost
           antecedently
           to
           their
           Reasonings
           .
           The
           limitedness
           of
           every
           Man
           's
           own
           Nature
           confines
           him
           to
           a
           certain
           Propriety
           ,
           and
           the
           convenience
           of
           his
           own
           life
           invites
           him
           to
           trade
           and
           transact
           with
           others
           thereby
           to
           partake
           the
           use
           of
           their
           Proprieties
           as
           well
           as
           his
           own
           ;
           for
           that
           is
           the
           proper
           advantage
           of
           Commerce
           to
           emprove
           and
           enlarge
           the
           comforts
           of
           life
           by
           mutuall
           Exchanges
           ,
           whereby
           every
           Man
           enjoys
           what
           every
           Man
           possesses
           .
        
         
           And
           this
           is
           the
           naturall
           Originall
           of
           dominion
           too
           ,
           that
           is
           nothing
           else
           but
           a
           lasting
           and
           continued
           Propriety
           ;
           for
           if
           at
           present
           I
           have
           a
           Right
           to
           a
           divided
           use
           of
           things
           ,
           both
           for
           my
           own
           preservation
           and
           the
           common
           Good
           ,
           their
           future
           enjoyment
           has
           the
           same
           Relation
           to
           the
           future
           security
           of
           both
           ,
           as
           their
           present
           has
           to
           the
           present
           ,
           and
           therefore
           it
           is
           as
           naturall
           and
           as
           necessary
           that
           I
           should
           be
           vested
           with
           a
           perpetuall
           Power
           to
           hold
           my
           Estate
           against
           all
           other
           claims
           and
           pretences
           hereafter
           ,
           as
           it
           is
           that
           I
           should
           use
           
           or
           enjoy
           it
           at
           present
           ;
           and
           that
           is
           all
           that
           we
           mean
           by
           Dominion
           .
           This
           may
           suffice
           in
           general
           to
           shew
           how
           plainly
           Nature
           ,
           and
           God
           by
           Nature
           informs
           Mankind
           of
           these
           great
           and
           fundamental
           Duties
           of
           Justice
           and
           Morality
           ;
           their
           Knowledge
           is
           so
           obvious
           as
           to
           make
           their
           Obligation
           unavoidable
           .
        
         
           §
           VII
           .
           But
           beside
           this
           undoubted
           signification
           of
           his
           Will
           ,
           that
           he
           has
           given
           from
           the
           Constitution
           of
           all
           things
           without
           us
           ,
           he
           has
           farther
           secured
           our
           regard
           and
           obedience
           to
           it
           from
           the
           Constitution
           of
           all
           things
           within
           us
           :
           there
           is
           no
           Faculty
           or
           Passion
           in
           humane
           Nature
           that
           does
           not
           incline
           us
           to
           ,
           or
           rather
           enforce
           us
           upon
           their
           Observation
           ,
           insomuch
           that
           we
           cannot
           neglect
           them
           without
           doing
           violence
           to
           all
           our
           own
           Inclinations
           as
           well
           as
           affronting
           all
           the
           dictates
           of
           Reason
           ,
           and
           the
           directions
           of
           Nature
           .
           I
           shall
           not
           insist
           upon
           all
           Particulars
           ,
           but
           shall
           content
           my self
           with
           onely
           these
           Three
           .
        
         
           
             1.
             
             The
             natural
             Activity
             of
             the
             Mind
             of
             Man.
             
          
           
             2.
             
             It
             s
             natural
             Sense
             and
             Appetite
             of
             Happiness
             .
          
           
             3.
             
             Some
             natural
             Instincts
             and
             Inclinations
             of
             humane
             Nature
             .
          
        
         
           All
           which
           necessarily
           leade
           to
           the
           Knowledge
           and
           engage
           to
           the
           Practice
           of
           the
           Laws
           of
           Nature
           .
           All
           which
           will
           amount
           to
           no
           inconsiderable
           proof
           of
           the
           abundant
           care
           that
           the
           divine
           Providence
           has
           taken
           to
           acquaint
           us
           with
           the
           nature
           of
           our
           Duty
           ,
           and
           to
           endear
           it
           to
           our
           Regard
           .
        
         
           1.
           
           The
           natural
           Activity
           of
           the
           Mind
           of
           Man
           ;
           it
           cannot
           avoid
           to
           reflect
           upon
           its
           own
           Nature
           ,
           and
           observe
           its
           own
           Inclinations
           and
           Faculties
           ;
           and
           by
           that
           means
           it
           immediately
           perceives
           it self
           to
           be
           a
           thinking
           or
           a
           reasonable
           Being
           ;
           and
           then
           it
           is
           as
           natural
           to
           it
           to
           act
           suitably
           to
           the
           condition
           of
           its
           Nature
           ,
           as
           
           it
           is
           to
           all
           other
           Creatures
           to
           follow
           the
           Instincts
           and
           Appetites
           of
           theirs
           ;
           for
           as
           the
           brute-Beasts
           are
           prompted
           to
           pursue
           agreeable
           Objects
           by
           an
           inward
           Sense
           of
           their
           own
           Desires
           and
           Necessities
           ;
           so
           is
           Man
           inclined
           to
           act
           rationally
           by
           that
           inward
           Assurance
           he
           has
           that
           he
           is
           endued
           with
           Reason
           and
           Understanding
           ;
           and
           that
           alone
           is
           sufficient
           to
           bring
           an
           Obligation
           upon
           him
           without
           any
           other
           express
           and
           positive
           Command
           .
        
         
           For
           as
           by
           this
           Reflection
           he
           is
           lead
           into
           the
           Knowledge
           of
           Himself
           and
           his
           Nature
           ,
           so
           by
           that
           Knowledge
           is
           he
           instructed
           in
           the
           Rule
           of
           his
           Duty
           ;
           which
           is
           onely
           to
           live
           and
           behave
           himself
           as
           becomes
           a
           reasonable
           Creature
           ;
           and
           in
           that
           consists
           the
           morality
           of
           his
           Actions
           ;
           so
           that
           from
           the
           Nature
           of
           Man
           ,
           and
           from
           the
           Knowledge
           of
           his
           own
           Nature
           (
           of
           which
           yet
           it
           is
           impossible
           for
           him
           to
           be
           ignorant
           )
           results
           the
           Sense
           and
           the
           Conscience
           of
           his
           Duty
           ;
           because
           he
           cannot
           so
           much
           as
           reflect
           upon
           himself
           (
           and
           yet
           that
           he
           cannot
           avoid
           )
           without
           being
           conscious
           of
           the
           Faculties
           of
           his
           Mind
           ;
           and
           when
           he
           is
           so
           ,
           it
           is
           not
           more
           necessary
           to
           follow
           its
           Dictates
           and
           Suggestions
           ,
           than
           it
           is
           to
           inform
           him
           how
           to
           satisfie
           his
           natural
           Appetites
           ,
           or
           to
           teach
           him
           that
           when
           he
           is
           hungry
           or
           thirsty
           ,
           it
           will
           be
           convenient
           for
           Nature
           to
           eat
           or
           drink
           .
           His
           own
           inward
           Sense
           is
           enough
           to
           convince
           him
           of
           their
           Use
           and
           Comfort
           ,
           and
           that
           without
           any
           other
           Instruction
           minds
           him
           of
           seeking
           such
           Objects
           and
           doing
           such
           Actions
           as
           will
           please
           and
           satisfie
           his
           Appetites
           .
        
         
           The
           case
           is
           the
           same
           as
           to
           the
           suggestions
           of
           our
           Minds
           ;
           to
           be
           sensible
           of
           them
           is
           of
           it self
           sufficient
           to
           oblige
           us
           to
           act
           accordingly
           ;
           and
           therefore
           there
           is
           nothing
           more
           needfull
           to
           acquaint
           Mankind
           with
           the
           Obligations
           of
           the
           Law
           of
           Nature
           ,
           than
           onely
           to
           let
           
           them
           know
           that
           they
           are
           rational
           Creatures
           ;
           and
           it
           is
           as
           easy
           for
           them
           to
           know
           that
           ,
           as
           it
           is
           to
           know
           that
           they
           are
           .
           But
           as
           it
           is
           unavoidable
           for
           the
           Mind
           of
           Man
           to
           understand
           it self
           and
           its
           own
           Abilities
           ;
           so
           is
           it
           to
           take
           notice
           of
           all
           such
           things
           as
           are
           any
           way
           presented
           to
           its
           Observation
           ,
           and
           then
           to
           reflect
           upon
           its
           own
           Knowledge
           ,
           and
           then
           to
           weigh
           and
           consider
           the
           nature
           of
           its
           Objects
           and
           to
           compare
           them
           among
           themselves
           ,
           and
           out
           of
           all
           to
           draw
           Conclusions
           for
           its
           own
           Use
           and
           Satisfaction
           ,
           especially
           when
           it
           perceives
           it self
           employed
           in
           such
           matters
           as
           have
           any
           considerable
           influence
           upon
           its
           own
           Welfare
           and
           Contentment
           .
        
         
           And
           yet
           such
           are
           all
           the
           first
           Apprehensions
           of
           Things
           ,
           they
           thrust
           and
           obtrude
           themselves
           upon
           our
           Thoughts
           ,
           and
           are
           so
           obvious
           and
           so
           perpetually
           before
           our
           Eyes
           that
           it
           is
           scarce
           in
           our
           Power
           to
           shift
           their
           Notice
           .
           Thus
           has
           every
           Man
           a
           natural
           Notion
           of
           Pain
           and
           Pleasure
           ,
           and
           he
           feels
           by
           daily
           Experience
           what
           things
           are
           gratefull
           or
           unpleasant
           to
           the
           respective
           Faculties
           both
           of
           his
           Body
           and
           Mind
           ,
           and
           those
           he
           pursues
           and
           these
           he
           shuns
           with
           a
           kind
           of
           fatal
           Necessity
           .
        
         
           So
           that
           if
           he
           will
           but
           attend
           honestly
           to
           his
           first
           Observations
           of
           Things
           ,
           that
           alone
           will
           leade
           him
           into
           a
           clear
           and
           distinct
           knowledge
           of
           his
           Duty
           ,
           
             i.
             e.
          
           to
           apply
           himself
           to
           such
           a
           course
           of
           life
           as
           he
           apprehends
           and
           feels
           to
           be
           most
           serviceable
           to
           his
           own
           Interest
           .
           And
           that
           a
           very
           little
           Experience
           (
           if
           he
           be
           at
           all
           upright
           )
           will
           convince
           him
           ,
           is
           rather
           to
           be
           obtain'd
           in
           the
           ways
           of
           Justice
           and
           Integrity
           than
           of
           Fraud
           and
           Violence
           ;
           and
           this
           ,
           if
           he
           will
           be
           true
           to
           his
           Principles
           ,
           immediately
           enters
           him
           upon
           the
           serious
           Practice
           of
           all
           moral
           Vertues
           .
           So
           that
           upon
           this
           account
           too
           it
           is
           impossible
           for
           any
           Man
           to
           avoid
           the
           knowledge
           
           of
           his
           Duty
           without
           wilfull
           and
           affected
           perverfeness
           .
           He
           must
           choose
           to
           be
           ignorant
           of
           his
           own
           Being
           ,
           he
           must
           resolve
           not
           to
           reflect
           upon
           the
           most
           common
           Objects
           of
           his
           Senses
           ,
           or
           to
           act
           cross
           to
           the
           most
           necessary
           and
           unavoidable
           Convictions
           of
           his
           own
           Mind
           ,
           before
           he
           can
           ever
           think
           of
           reconciling
           himself
           to
           unjust
           and
           vicious
           Practices
           ;
           and
           if
           so
           ,
           then
           can
           no
           Man
           ever
           pretend
           that
           he
           wants
           competent
           Means
           to
           bring
           him
           into
           a
           sense
           and
           an
           acknowledgment
           of
           his
           moral
           Obligations
           .
        
         
           For
           in
           the
           result
           of
           this
           Principle
           there
           are
           but
           two
           things
           necessary
           to
           a
           Life
           of
           Vertue
           ,
           and
           they
           are
           Consideration
           and
           Integrity
           ;
           both
           which
           are
           so
           entirely
           within
           our
           own
           Power
           ,
           and
           so
           easily
           secured
           without
           pains
           or
           study
           ,
           that
           no
           Man
           can
           possibly
           fail
           in
           either
           of
           them
           without
           wilfull
           Prevarication
           .
           As
           for
           the
           first
           it
           is
           (
           as
           I
           have
           already
           proved
           )
           natural
           and
           unavoidable
           to
           the
           Mind
           of
           Man
           ,
           that
           is
           of
           so
           spritely
           and
           active
           a
           Temper
           ,
           that
           it
           cannot
           subsist
           without
           thinking
           and
           reflecting
           upon
           its
           own
           Thoughts
           ,
           and
           of
           this
           every
           Man
           is
           convinced
           from
           the
           workings
           of
           his
           own
           Mind
           .
        
         
           When
           he
           is
           at
           leasure
           and
           free
           from
           all
           other
           Employment
           ,
           that
           is
           seldom
           or
           never
           Idle
           ,
           but
           is
           always
           framing
           some
           Conceits
           and
           Apprehensions
           of
           Things
           ,
           and
           entertaining
           it self
           with
           its
           own
           Thoughts
           and
           Reasonings
           ,
           so
           that
           it
           is
           so
           far
           from
           requiring
           any
           strength
           of
           Intention
           to
           consider
           of
           Things
           ,
           that
           it
           is
           scarce
           in
           any
           Man's
           Power
           to
           avoid
           it
           :
           Especially
           when
           there
           are
           so
           many
           outward
           Objects
           that
           perpetually
           thrust
           themselves
           upon
           his
           Observation
           ,
           as
           all
           the
           Appearances
           of
           Nature
           do
           ;
           so
           that
           at
           last
           there
           is
           nothing
           more
           requisite
           to
           make
           him
           acquainted
           with
           whatsoever
           that
           suggests
           ,
           than
           onely
           to
           take
           notice
           of
           what
           he
           cannot
           but
           behold
           .
           And
           such
           Animadversions
           
           are
           so
           familiar
           and
           so
           importunate
           ,
           that
           to
           overcome
           their
           force
           and
           vehemence
           ,
           a
           Man
           must
           first
           take
           no
           little
           pains
           to
           stiflle
           and
           neglect
           them
           ;
           so
           easy
           is
           the
           knowledge
           of
           the
           Laws
           of
           Nature
           ,
           that
           no
           Man
           can
           escape
           it
           without
           labour'd
           Ignorance
           .
        
         
           And
           then
           as
           for
           Integrity
           ,
           it
           is
           so
           far
           from
           requiring
           any
           new
           task
           to
           secure
           it
           ,
           that
           (
           unless
           we
           will
           wilfully
           pervert
           the
           workings
           of
           our
           own
           Minds
           )
           it
           unavoidably
           follows
           upon
           Consideration
           :
           For
           certainly
           there
           is
           nothing
           more
           natural
           or
           more
           agreeable
           than
           for
           a
           Man
           to
           act
           suitably
           to
           the
           Dictates
           and
           Results
           of
           his
           own
           Thoughts
           ;
           and
           the
           Man
           that
           determines
           to
           act
           otherwise
           ,
           resolves
           to
           be
           cross
           and
           peevish
           to
           himself
           and
           his
           own
           Counsels
           ;
           so
           that
           if
           Men
           will
           but
           onely
           suffer
           themselves
           to
           follow
           the
           plainest
           Directions
           of
           their
           own
           Minds
           and
           Judgments
           ,
           that
           alone
           will
           keep
           them
           Upright
           and
           Innocent
           as
           to
           the
           main
           and
           most
           important
           Matters
           of
           their
           Duty
           .
        
         
           And
           that
           is
           enough
           to
           secure
           the
           Welfare
           of
           Mankind
           and
           the
           Peace
           of
           Societies
           ,
           and
           to
           satisfie
           every
           Man
           's
           own
           Conscience
           ,
           and
           to
           obtain
           the
           Divine
           Acceptance
           ,
           in
           that
           he
           does
           all
           that
           can
           reasonably
           be
           expected
           or
           demanded
           from
           any
           Person
           in
           his
           Condition
           ;
           and
           to
           suppose
           that
           the
           Almighty
           requires
           more
           ,
           is
           plainly
           to
           destroy
           the
           Goodness
           and
           the
           Justice
           of
           his
           Providence
           .
           For
           if
           once
           he
           exacts
           of
           any
           Man
           beyond
           the
           proportion
           of
           his
           Abilities
           ,
           he
           may
           as
           reasonably
           impose
           all
           the
           impossible
           things
           in
           Nature
           ,
           in
           that
           there
           are
           no
           degrees
           of
           Impossibility
           ;
           so
           that
           if
           he
           injoyn
           me
           any
           one
           thing
           that
           is
           never
           so
           little
           above
           my
           Power
           (
           so
           it
           be
           but
           above
           it
           )
           he
           may
           as
           well
           injoyn
           all
           the
           Contradictions
           that
           are
           impossible
           to
           Omnipotence
           it self
           ,
           for
           to
           Me
           and
           my
           Powers
           they
           are
           both
           alike
           Impossible
           .
           So
           that
           unless
           we
           
           will
           (
           and
           that
           in
           defiance
           to
           our
           own
           experience
           )
           charge
           God's
           Government
           of
           the
           World
           with
           the
           most
           petulant
           and
           unreasonable
           Tyranny
           ,
           it
           is
           manifest
           that
           there
           is
           nothing
           more
           easie
           or
           more
           obvious
           in
           Nature
           than
           for
           Mankind
           to
           know
           his
           Will
           and
           procure
           his
           Favour
           ;
           it
           requires
           nothing
           more
           than
           not
           to
           be
           wilfull
           Sots
           and
           Fools
           .
        
         
           §
           VIII
           .
           The
           Second
           Principle
           that
           forces
           us
           into
           a
           knowledge
           of
           our
           Duty
           is
           that
           natural
           sense
           and
           desire
           that
           every
           Man
           has
           of
           his
           own
           Happiness
           ;
           the
           apprehension
           and
           the
           appetite
           whereof
           result
           from
           the
           first
           and
           the
           strongest
           instinct
           of
           Nature
           ,
           in
           that
           it
           is
           without
           doubt
           natural
           to
           Mankind
           ,
           as
           well
           as
           to
           all
           other
           Creatures
           ,
           to
           love
           and
           desire
           their
           own
           Welfare
           ,
           and
           consequently
           to
           consider
           by
           what
           means
           and
           in
           what
           methods
           it
           is
           attainable
           .
           And
           now
           the
           bare
           proposal
           and
           prosecution
           of
           this
           design
           immediately
           brings
           every
           Man
           into
           a
           sense
           of
           all
           the
           main
           duties
           of
           Morality
           .
        
         
           For
           ,
           upon
           the
           serious
           consideration
           of
           the
           nature
           of
           Things
           ,
           he
           cannot
           but
           discern
           in
           the
           result
           of
           all
           ,
           that
           Justice
           and
           Benevolence
           has
           a
           more
           effectual
           tendency
           to
           procure
           his
           Happiness
           than
           Fraud
           and
           Oppression
           .
        
         
           And
           then
           ,
           if
           ,
           upon
           the
           force
           of
           that
           perswasion
           ,
           he
           set
           himself
           upon
           resolutions
           of
           Vertue
           and
           Honesty
           ,
           he
           will
           ,
           by
           a
           little
           care
           and
           experience
           ,
           gain
           such
           a
           skill
           in
           their
           practice
           ,
           as
           Men
           usually
           do
           prudence
           and
           dexterity
           in
           the
           management
           of
           those
           Affairs
           that
           they
           choose
           for
           the
           serious
           employment
           of
           their
           Lives
           .
           For
           they
           ,
           according
           to
           the
           sagacity
           of
           their
           minds
           ,
           quickly
           grow
           subtil
           and
           curious
           in
           their
           own
           proper
           business
           ;
           so
           as
           to
           be
           able
           to
           perceive
           the
           less
           discernible
           degrees
           of
           advantage
           and
           disadvantage
           ,
           and
           to
           follow
           
           them
           with
           greater
           readiness
           and
           to
           improve
           them
           with
           greater
           art
           .
        
         
           And
           so
           is
           it
           if
           they
           make
           it
           any
           part
           of
           the
           design
           of
           the
           business
           of
           their
           Lives
           to
           look
           after
           and
           obtain
           their
           own
           Contentment
           ,
           and
           so
           betake
           themselves
           to
           those
           courses
           and
           manners
           of
           life
           as
           are
           most
           apparently
           serviceable
           to
           that
           end
           ;
           they
           cannot
           but
           arrive
           at
           a
           competent
           knowledge
           and
           sufficiency
           ,
           not
           onely
           in
           the
           great
           and
           fundamental
           rules
           of
           Morality
           ,
           but
           in
           all
           the
           subordinate
           measures
           and
           less
           observable
           circumstances
           of
           good
           and
           evil
           .
           So
           that
           it
           is
           made
           almost
           unavoidable
           ,
           even
           from
           the
           very
           first
           instinct
           of
           Nature
           ,
           but
           that
           all
           Men
           must
           have
           some
           sense
           and
           notion
           of
           their
           Duty
           ,
           because
           it
           is
           impossible
           but
           they
           must
           sometimes
           have
           some
           thoughts
           and
           some
           designs
           of
           being
           happy
           ;
           and
           then
           if
           they
           act
           in
           order
           to
           it
           ,
           according
           to
           the
           dictates
           of
           their
           own
           minds
           and
           the
           directions
           suggested
           to
           them
           by
           the
           nature
           of
           things
           ,
           they
           must
           determin
           themselves
           to
           pursue
           it
           in
           such
           ways
           as
           are
           agreeable
           to
           both
           ,
           
             i.
             e.
          
           by
           living
           according
           to
           the
           Laws
           of
           Nature
           and
           the
           Principles
           of
           Integrity
           .
        
         
           Or
           by
           being
           sincere
           in
           their
           pretences
           of
           Kindness
           and
           Benevolence
           to
           all
           Men
           ,
           and
           faithfull
           to
           this
           Principle
           in
           their
           Entercourses
           and
           Transactions
           with
           them
           ,
           which
           alone
           will
           easily
           leade
           them
           into
           the
           knowledge
           and
           bring
           them
           under
           the
           obligation
           of
           all
           the
           Duties
           of
           Morality
           ;
           because
           they
           so
           naturally
           arise
           out
           of
           this
           Principle
           ,
           or
           are
           rather
           so
           apparently
           contain'd
           in
           it
           ,
           that
           whoever
           embraces
           it
           as
           the
           best
           Rule
           of
           his
           Actions
           ,
           and
           the
           most
           usefull
           Instrument
           of
           his
           Happiness
           ,
           cannot
           ,
           as
           occasion
           is
           offer'd
           ,
           but
           acknowledge
           himself
           bound
           to
           act
           according
           to
           the
           rules
           and
           prescriptions
           of
           all
           the
           particular
           Vertues
           that
           are
           but
           so
           many
           ways
           and
           means
           of
           pursuing
           this
           one
           general
           End
           :
           And
           in
           whatsoever
           capacity
           we
           consider
           Mankind
           ,
           
           if
           we
           are
           resolved
           to
           seek
           our
           own
           happiness
           in
           conjunction
           with
           the
           common
           good
           ,
           (
           and
           yet
           nothing
           is
           more
           manifest
           than
           that
           it
           is
           not
           to
           be
           compast
           upon
           any
           other
           terms
           )
           this
           will
           secure
           a
           worthy
           and
           honest
           behaviour
           in
           all
           regards
           and
           towards
           all
           Relations
           .
        
         
           Thus
           take
           them
           in
           their
           greater
           or
           their
           lesser
           Societies
           ,
           this
           still
           enforces
           them
           to
           pursue
           what
           is
           usefull
           or
           necessary
           to
           the
           good
           of
           all
           ;
           some
           things
           there
           are
           necessary
           to
           the
           welfare
           of
           Mankind
           in
           general
           ,
           and
           these
           take
           in
           the
           fundamental
           Rules
           of
           Morality
           and
           the
           Laws
           of
           Nations
           ;
           (
           which
           are
           nothing
           else
           than
           the
           Law
           of
           Nature
           ,
           as
           exercised
           between
           Nation
           and
           Nation
           )
           and
           some
           things
           there
           are
           that
           are
           usefull
           to
           one
           City
           ,
           or
           a
           certain
           Body
           of
           Men
           united
           under
           one
           civil
           Government
           ,
           and
           these
           are
           provided
           for
           by
           national
           and
           municipal
           Laws
           ;
           and
           some
           things
           there
           are
           that
           have
           a
           peculiar
           Influence
           upon
           the
           good
           of
           particular
           Families
           ,
           and
           these
           direct
           to
           us
           the
           performance
           of
           all
           oeconomical
           Duties
           as
           we
           stand
           engaged
           in
           our
           several
           domestick
           Relations
           ;
           and
           lastly
           ,
           some
           things
           there
           are
           that
           relate
           onely
           to
           the
           concernments
           of
           single
           Persons
           ,
           and
           by
           these
           is
           every
           Man
           obliged
           to
           deal
           justly
           and
           candidly
           in
           all
           his
           affairs
           and
           transactions
           .
        
         
           So
           that
           if
           Men
           have
           any
           sense
           of
           or
           design
           for
           their
           own
           Happiness
           ,
           and
           if
           they
           will
           be
           upright
           in
           the
           use
           of
           those
           means
           that
           they
           cannot
           but
           understand
           to
           be
           most
           effectual
           to
           procure
           it
           ,
           this
           alone
           will
           irresistibly
           drive
           them
           into
           a
           sense
           and
           acknowledgment
           of
           all
           their
           respective
           obligations
           .
           And
           in
           the
           same
           manner
           might
           I
           proceed
           to
           draw
           forth
           the
           whole
           System
           of
           all
           moral
           Vertues
           from
           this
           natural
           appetite
           of
           Happiness
           ;
           but
           that
           is
           too
           large
           an
           undertaking
           ,
           and
           more
           than
           is
           necessary
           to
           our
           present
           purpose
           ;
           it
           is
           enough
           
           that
           if
           Men
           will
           follow
           their
           own
           natural
           Instinct
           of
           self-love
           ,
           and
           take
           those
           courses
           as
           cannot
           but
           appear
           to
           themselves
           most
           agreeable
           to
           it
           ,
           that
           this
           alone
           will
           guide
           them
           into
           a
           sufficient
           knowledge
           of
           all
           the
           rules
           of
           Good
           and
           Evil.
           
        
         
           §
           IX
           .
           Thirdly
           ,
           The
           observation
           of
           this
           Law
           is
           farther
           recommended
           ,
           and
           in
           some
           measure
           secured
           ,
           by
           its
           agreeableness
           with
           all
           the
           Appetites
           and
           Inclinations
           of
           humane
           Nature
           ;
           all
           our
           natural
           desires
           are
           not
           onely
           just
           and
           reasonable
           in
           themselves
           ,
           but
           they
           incline
           us
           to
           such
           designs
           and
           actions
           ,
           as
           naturally
           tend
           to
           the
           good
           and
           welfare
           of
           Mankind
           .
           And
           if
           there
           be
           any
           practices
           that
           have
           a
           more
           remarkable
           consonancy
           to
           our
           Reasons
           ,
           and
           are
           of
           a
           greater
           necessity
           to
           our
           Happiness
           ,
           they
           are
           peculiarly
           gratefull
           and
           acceptable
           to
           our
           strongest
           Instincts
           and
           Appetites
           .
        
         
           So
           that
           before
           a
           Man
           can
           cast
           off
           his
           Obedience
           to
           the
           Laws
           of
           Nature
           ,
           he
           must
           doe
           violence
           to
           all
           its
           Inclinations
           ,
           and
           pervert
           the
           bent
           of
           its
           first
           Impressions
           as
           well
           as
           affront
           the
           dictates
           of
           his
           Understanding
           ,
           
             i.
             e.
          
           Injustice
           and
           Cruelty
           are
           Unnatural
           as
           well
           as
           Unreasonable
           ;
           and
           all
           Men
           are
           guarded
           and
           prejudiced
           against
           such
           attempts
           by
           the
           temper
           and
           constitution
           of
           their
           Natures
           ;
           that
           recoils
           at
           an
           unjust
           or
           an
           unkind
           action
           ,
           and
           has
           some
           affections
           so
           tender
           ,
           that
           they
           cannot
           naturally
           endure
           to
           entertain
           injurious
           or
           wicked
           designs
           ;
           and
           withall
           so
           strong
           and
           vehement
           that
           they
           force
           him
           to
           a
           prosecution
           of
           the
           most
           commendable
           acts
           of
           love
           and
           kindness
           .
        
         
           So
           that
           though
           they
           were
           not
           establish't
           into
           Laws
           ,
           nor
           received
           any
           Sanction
           from
           the
           meer
           inclinations
           of
           Nature
           (
           though
           that
           they
           must
           ,
           if
           we
           suppose
           an
           Authour
           of
           Nature
           )
           yet
           are
           they
           thereby
           endear'd
           to
           
           our
           care
           and
           observation
           ;
           and
           that
           is
           a
           very
           considerable
           advantage
           to
           secure
           their
           credit
           and
           reputation
           in
           the
           world
           ;
           in
           that
           it
           is
           impossible
           for
           any
           humour
           to
           keep
           up
           its
           esteem
           for
           any
           time
           ,
           that
           is
           not
           acceptable
           to
           Nature
           :
           and
           therefore
           how
           much
           soever
           Men
           may
           labour
           to
           debauch
           their
           Minds
           by
           wicked
           Customs
           and
           affected
           Impieties
           ,
           yet
           in
           spite
           of
           all
           their
           sturdy
           Resolutions
           ,
           natural
           Affection
           will
           at
           last
           overcome
           ,
           and
           there
           are
           very
           few
           (
           if
           any
           )
           that
           can
           so
           far
           harden
           themselves
           as
           to
           shake
           off
           or
           vanquish
           all
           natural
           Endearments
           .
           But
           for
           a
           more
           satisfactory
           account
           of
           this
           Principle
           it
           is
           necessary
           to
           specifie
           some
           particular
           Passions
           that
           incline
           Mankind
           to
           a
           love
           of
           Society
           and
           Good-nature
           ,
           or
           (
           in
           other
           words
           )
           to
           Justice
           and
           Friendship
           and
           Honesty
           .
        
         
           1.
           
           Conjunction
           of
           Sexes
           for
           propagation
           of
           the
           kind
           :
           and
           this
           becomes
           necessary
           from
           the
           same
           Causes
           that
           are
           necessary
           to
           the
           preservation
           of
           every
           single
           Person
           ,
           and
           this
           not
           onely
           inclines
           but
           compels
           them
           to
           delight
           in
           each
           others
           Society
           ,
           with
           the
           highest
           Affections
           of
           mutual
           Love
           and
           Kindness
           .
        
         
           So
           that
           they
           cannot
           take
           care
           of
           their
           own
           support
           without
           being
           obliged
           to
           extend
           their
           Affections
           beyond
           themselves
           ;
           and
           this
           inclination
           is
           of
           greater
           force
           and
           has
           a
           stronger
           tendency
           to
           Society
           in
           Mankind
           than
           in
           any
           sort
           of
           Creatures
           ,
           in
           that
           it
           is
           constant
           and
           perpetual
           ,
           and
           not
           confined
           to
           certain
           times
           and
           seasons
           ;
           and
           that
           makes
           them
           more
           capable
           of
           these
           tender
           impressions
           :
           and
           thus
           are
           the
           generality
           of
           Men
           carried
           on
           by
           the
           instigation
           of
           Nature
           ,
           as
           well
           as
           some
           other
           motives
           to
           seek
           Marriages
           ,
           and
           take
           upon
           them
           the
           care
           of
           Families
           and
           the
           education
           of
           Children
           ;
           and
           that
           obliges
           them
           to
           Justice
           and
           Civility
           as
           well
           for
           the
           sake
           of
           their
           domestick
           Relatives
           as
           for
           their
           own
           .
        
         
         
           For
           the
           preservation
           of
           Propriety
           is
           as
           necessary
           to
           the
           preservation
           of
           Families
           as
           of
           Persons
           ;
           and
           therefore
           as
           I
           would
           not
           provoke
           my
           Neighbour
           to
           invade
           my
           own
           Enclosures
           ,
           I
           must
           avoid
           to
           lay
           waste
           or
           plunder
           his
           ;
           and
           as
           I
           would
           secure
           my
           own
           Plantation
           ,
           it
           concerns
           me
           to
           oblige
           the
           affections
           and
           assistence
           of
           all
           others
           that
           lie
           within
           the
           compass
           of
           my
           Affairs
           ,
           
             i.
             e.
          
           of
           all
           that
           are
           able
           to
           succour
           me
           with
           their
           Friendship
           or
           annoy
           me
           with
           their
           Injuries
           .
        
         
           And
           thus
           are
           we
           all
           enforced
           to
           neighbourly
           kindnesses
           from
           the
           same
           principle
           that
           endears
           us
           to
           our
           nearest
           and
           natural
           Relations
           ,
           and
           this
           concern
           extends
           it self
           from
           House
           to
           House
           through
           whole
           Kingdoms
           and
           Countries
           ;
           for
           every
           Man
           has
           the
           same
           tenderness
           for
           his
           own
           Family
           as
           for
           himself
           ,
           and
           therefore
           are
           they
           all
           equally
           concern'd
           to
           have
           their
           Rights
           kept
           safe
           and
           inviolable
           .
           And
           thus
           are
           great
           Empires
           and
           Common
           wealths
           but
           so
           many
           Combinations
           of
           so
           many
           Families
           for
           their
           own
           mutual
           defence
           and
           protection
           ;
           and
           now
           if
           Men
           are
           strongly
           inclined
           by
           Nature
           to
           enter
           into
           Families
           ;
           and
           if
           a
           regard
           to
           their
           own
           Families
           oblige
           them
           to
           be
           just
           and
           honest
           to
           their
           Neighbours
           ;
           and
           if
           both
           these
           combine
           them
           together
           into
           greater
           Societies
           ,
           both
           for
           their
           private
           and
           their
           common
           Safety
           ,
           the
           Institution
           of
           Government
           is
           so
           far
           from
           being
           any
           far
           fetch
           't
           contrivance
           ,
           that
           it
           is
           natural
           for
           Men
           to
           fall
           into
           this
           Order
           ;
           its
           necessity
           is
           so
           great
           and
           so
           apparent
           ,
           that
           no
           Man
           can
           refuse
           or
           dislike
           it
           without
           being
           very
           unwise
           or
           very
           unnatural
           .
        
         
           2.
           
           The
           strength
           of
           natural
           Affection
           between
           Parents
           and
           Children
           ;
           and
           this
           proceeds
           from
           the
           same
           mechanical
           Necessity
           with
           the
           passion
           of
           self-love
           ;
           Eurip.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           that
           they
           are
           made
           up
           of
           the
           same
           material
           Principles
           that
           
           necessarily
           beget
           a
           sympathy
           between
           their
           native
           Contextures
           and
           Dispositions
           ;
           so
           that
           setting
           aside
           the
           workings
           of
           their
           Minds
           and
           the
           emprovements
           of
           their
           Understandings
           ,
           that
           alone
           must
           quickly
           oblige
           natural
           Relations
           to
           mutual
           Endearments
           .
           The
           propriety
           of
           their
           Constitutions
           and
           the
           peculiar
           mold
           of
           their
           Bodies
           disposes
           them
           to
           agreeable
           passions
           and
           inclinations
           .
        
         
           Children
           are
           ,
           (
           as
           the
           Ancients
           phrase
           it
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           pieces
           of
           their
           Parents
           ,
           and
           the
           matter
           of
           which
           they
           are
           formed
           is
           stampt
           with
           the
           same
           Characters
           and
           Propensions
           .
           And
           this
           is
           very
           visible
           in
           the
           outward
           signatures
           and
           features
           of
           their
           Bodies
           ;
           but
           it
           is
           much
           more
           certain
           in
           the
           inward
           complexion
           and
           modification
           of
           their
           humours
           ;
           and
           it
           is
           impossible
           but
           that
           must
           breed
           an
           agreeableness
           of
           temper
           and
           affection
           .
           At
           least
           from
           whencesoever
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           may
           arise
           ,
           it
           is
           evident
           from
           the
           most
           universal
           Experience
           that
           there
           is
           no
           passion
           more
           natural
           or
           more
           acceptable
           to
           Mankind
           ;
           insomuch
           that
           no
           people
           were
           ever
           able
           to
           resist
           or
           to
           overcome
           the
           vehemence
           of
           its
           bent
           and
           inclination
           ;
           neither
           were
           there
           ever
           any
           able
           so
           much
           as
           to
           attempt
           it
           ,
           unless
           here
           and
           there
           such
           a
           Monster
           ,
           as
           affected
           both
           to
           put
           an
           affront
           upon
           the
           strongest
           principles
           of
           his
           own
           Nature
           and
           the
           most
           avowed
           practices
           of
           Mankind
           .
        
         
           And
           their
           singularity
           is
           so
           unnatural
           ,
           that
           how
           boldly
           soever
           these
           wretches
           may
           seem
           to
           pretend
           to
           it
           ,
           they
           can
           never
           be
           confident
           or
           serious
           in
           such
           an
           enormous
           baseness
           .
           It
           is
           impossible
           for
           any
           thing
           that
           has
           the
           shape
           or
           the
           bowels
           of
           a
           Man
           to
           be
           cruel
           to
           his
           own
           off-spring
           without
           a
           sad
           regret
           and
           recoil
           of
           his
           own
           Nature
           .
           And
           now
           when
           this
           Instinct
           is
           imprinted
           upon
           us
           with
           such
           deep
           and
           lasting
           Characters
           ,
           when
           the
           force
           of
           its
           inclinations
           is
           so
           strong
           and
           vehement
           ;
           
           and
           when
           it
           is
           very
           nigh
           as
           natural
           and
           inseparable
           as
           the
           love
           of
           our selves
           ,
           it
           is
           a
           mighty
           inducement
           to
           seek
           peace
           and
           exercise
           good
           will
           as
           well
           for
           their
           sakes
           as
           our
           own
           .
        
         
           Beside
           that
           this
           endears
           us
           to
           something
           out
           of
           our selves
           ,
           and
           obliges
           us
           to
           some
           concernment
           beyond
           our
           own
           meer
           self-interest
           ,
           and
           is
           the
           first
           beginning
           of
           a
           Society
           ,
           and
           lays
           the
           first
           foundations
           of
           a
           publick
           Good
           ,
           that
           spreads
           it self
           into
           a
           wider
           extent
           with
           the
           increase
           of
           Families
           and
           Kindreds
           ,
           which
           being
           related
           to
           each
           other
           as
           well
           as
           single
           Persons
           make
           up
           Kingdoms
           and
           Common-wealths
           ;
           beside
           all
           this
           ,
           it
           cannot
           but
           be
           a
           mighty
           inducement
           to
           all
           persons
           to
           settle
           Peace
           or
           Obligations
           of
           mutual
           Love
           as
           well
           for
           the
           sake
           of
           posterity
           as
           for
           their
           own
           ,
           in
           that
           it
           is
           equally
           necessary
           to
           the
           happiness
           of
           all
           Mankind
           in
           all
           times
           and
           all
           places
           ;
           and
           therefore
           as
           they
           desire
           the
           happiness
           of
           their
           off-spring
           (
           which
           yet
           it
           is
           natural
           for
           them
           to
           desire
           as
           vehemently
           as
           their
           own
           )
           they
           cannot
           but
           be
           concern'd
           for
           the
           continuance
           of
           Peace
           and
           Amity
           among
           them
           .
        
         
           And
           this
           obliges
           them
           not
           onely
           to
           keep
           the
           World
           in
           good
           order
           for
           their
           own
           time
           ,
           but
           to
           take
           care
           of
           the
           settlement
           and
           tranquility
           of
           future
           Ages
           .
           From
           whence
           proceed
           the
           establishments
           of
           Government
           and
           the
           standing
           Laws
           and
           prescriptions
           of
           Justice
           :
           this
           then
           is
           plainly
           no
           inconsiderable
           enforcement
           to
           the
           practice
           of
           Vertue
           and
           Honesty
           ,
           when
           it
           is
           so
           absolutely
           necessary
           to
           the
           gratifying
           of
           so
           strong
           and
           so
           natural
           an
           Inclination
           .
        
         
           3.
           
           Natural
           Pity
           and
           Compassion
           .
           The
           Divine
           Providence
           has
           implanted
           in
           the
           Nature
           and
           Constitution
           of
           humane
           Bodies
           a
           principle
           of
           Love
           and
           Tenderness
           ,
           and
           the
           bowels
           of
           Men
           are
           soft
           and
           apt
           to
           receive
           impressions
           from
           the
           complaints
           and
           calamities
           
           of
           their
           Brethren
           ;
           and
           they
           cannot
           ,
           without
           doing
           violence
           to
           themselves
           and
           their
           own
           natural
           sense
           of
           Humanity
           ,
           be
           altogether
           senseless
           of
           the
           miseries
           and
           infelicities
           of
           other
           Men.
           It
           is
           possible
           indeed
           that
           some
           few
           may
           so
           long
           accustom
           themselves
           to
           savageness
           and
           cruelty
           ,
           as
           to
           have
           no
           more
           sense
           of
           any
           kind
           and
           humane
           passions
           than
           Wolves
           and
           Tygers
           ;
           but
           then
           these
           are
           Monsters
           ,
           and
           such
           as
           have
           apparently
           debauch't
           or
           affronted
           all
           the
           principles
           and
           inclinations
           of
           their
           own
           Natures
           .
        
         
           But
           as
           for
           the
           generality
           of
           Men
           their
           hearts
           are
           so
           tender
           and
           their
           natural
           affections
           so
           humane
           ,
           that
           they
           cannot
           but
           pity
           and
           commiserate
           the
           afflicted
           with
           a
           kind
           of
           fatal
           and
           mechanical
           Sympathy
           ;
           their
           groans
           force
           tears
           and
           sighs
           from
           the
           unafflicted
           ,
           and
           't
           is
           a
           pain
           to
           them
           not
           to
           be
           able
           to
           relieve
           their
           miseries
           .
           All
           mercy
           is
           mingled
           with
           some
           grief
           ,
           and
           we
           are
           so
           far
           interessed
           in
           the
           sufferings
           of
           others
           ,
           as
           to
           make
           us
           apt
           to
           rescue
           them
           from
           their
           sorrows
           for
           our
           own
           ease
           as
           well
           as
           theirs
           .
        
         
           And
           though
           every
           Man
           is
           not
           endued
           with
           the
           same
           degree
           of
           Tenderness
           ,
           yet
           there
           are
           no
           natures
           or
           tempers
           so
           sullen
           and
           morose
           as
           not
           to
           have
           some
           sense
           of
           Compassion
           and
           Humanity
           ,
           at
           least
           so
           much
           as
           shall
           oblige
           them
           to
           succour
           the
           extremely
           miserable
           ,
           when
           they
           can
           doe
           it
           without
           any
           dammage
           or
           disadvantage
           to
           themselves
           ;
           and
           he
           that
           refuses
           to
           light
           his
           Neighbour's
           Candle
           (
           as
           old
           Ennius
           discourses
           )
           when
           it
           may
           be
           done
           without
           diminishing
           the
           light
           of
           his
           own
           ;
           and
           he
           that
           suffers
           a
           Stranger
           to
           perish
           for
           Thirst
           ,
           rather
           than
           be
           at
           the
           pains
           to
           lift
           up
           a
           Finger
           to
           direct
           him
           to
           the
           next
           Fountain
           ;
           and
           he
           that
           should
           wittingly
           let
           a
           Garment
           perish
           for
           want
           of
           use
           ,
           and
           a
           naked
           Brother
           perish
           for
           want
           of
           it
           ,
           would
           be
           detested
           by
           all
           Mankind
           ,
           as
           a
           degenerate
           Churl
           
           from
           that
           natural
           Instinct
           of
           love
           and
           pity
           that
           they
           (
           as
           well
           as
           almost
           all
           other
           Creatures
           )
           have
           to
           their
           own
           kind
           .
        
         
           Now
           this
           passion
           has
           a
           vehement
           tendency
           to
           the
           Institution
           of
           Friendships
           and
           Societies
           ,
           not
           onely
           in
           that
           it
           gives
           restraints
           to
           the
           fury
           of
           Men
           (
           supposing
           them
           in
           a
           state
           of
           War
           )
           by
           making
           them
           even
           ashamed
           to
           add
           more
           load
           of
           misery
           to
           the
           extremely
           calamitous
           ,
           and
           to
           fall
           foul
           upon
           one
           that
           adverse
           Fortune
           has
           already
           beaten
           to
           the
           ground
           ,
           an
           outrage
           so
           more
           than
           brutish
           ,
           that
           even
           Beasts
           of
           prey
           themselves
           are
           reported
           to
           abhor
           it
           ;
           but
           beside
           ,
           by
           making
           opportunities
           of
           mutual
           Assistence
           ,
           and
           by
           endearing
           the
           good
           will
           of
           all
           that
           any
           Man
           has
           the
           good
           fortune
           to
           help
           or
           relieve
           ,
           especially
           when
           there
           are
           so
           many
           inconveniences
           and
           infelicities
           of
           life
           ,
           and
           when
           some
           of
           them
           are
           so
           incident
           to
           all
           states
           of
           Men
           ,
           that
           there
           is
           no
           man
           so
           perfectly
           and
           independently
           happy
           ,
           as
           not
           at
           some
           time
           or
           other
           to
           accept
           of
           anothers
           pity
           ,
           if
           not
           to
           stand
           in
           need
           of
           his
           help
           :
           And
           thus
           by
           virtue
           of
           this
           passion
           are
           all
           Men
           not
           onely
           in
           a
           natural
           capacity
           of
           obliging
           each
           other
           ,
           but
           under
           a
           strong
           inclination
           to
           a
           state
           of
           mutual
           Benevolence
           .
        
         
           And
           here
           I
           might
           subjoin
           that
           the
           Faculty
           or
           Passion
           of
           Laughing
           is
           peculiar
           to
           Mankind
           :
           The
           cause
           (
           they
           say
           )
           is
           a
           certain
           branch
           of
           Nerves
           derived
           from
           the
           Brain
           partly
           to
           the
           Heart
           and
           partly
           to
           the
           Diaphragm
           ;
           from
           whence
           it
           comes
           to
           pass
           that
           upon
           every
           gratefull
           Imagination
           the
           Heart
           is
           moved
           and
           affected
           with
           joy
           ,
           and
           the
           Diaphragm
           drawn
           into
           such
           motions
           as
           usually
           appear
           in
           Laughter
           .
           But
           whatsoever
           the
           physical
           reason
           of
           it
           may
           be
           ,
           this
           is
           certain
           ,
           that
           it
           is
           a
           great
           delight
           of
           humane
           Life
           ,
           and
           endearment
           of
           humane
           Society
           ;
           the
           pleasure
           of
           friendly
           
           Conversation
           ,
           and
           the
           main
           ease
           and
           divertisement
           of
           all
           our
           Labours
           ;
           without
           which
           the
           life
           of
           Man
           would
           be
           irksome
           ,
           tedious
           and
           solitary
           ;
           eaten
           up
           with
           perpetual
           cares
           and
           melancholy
           thoughts
           ,
           and
           this
           draws
           and
           allures
           Men
           out
           of
           their
           dens
           and
           retirements
           ,
           and
           makes
           them
           to
           rejoice
           in
           that
           satisfaction
           they
           find
           in
           each
           others
           company
           ;
           and
           nothing
           can
           tend
           more
           naturally
           to
           the
           creating
           of
           kindness
           and
           cementing
           of
           friendship
           than
           that
           mutual
           complacency
           they
           reap
           from
           each
           others
           mirth
           and
           cheerfulness
           ;
           so
           that
           both
           sorts
           of
           passions
           ,
           as
           well
           the
           pleasant
           as
           the
           grave
           ,
           are
           so
           contrived
           as
           to
           incline
           us
           to
           the
           love
           of
           Society
           ,
           and
           the
           exercise
           of
           mutual
           Benevolence
           .
        
         
           §
           X.
           And
           now
           when
           we
           lay
           all
           these
           premises
           together
           ,
           and
           consider
           how
           many
           ways
           the
           Divine
           Providence
           has
           signified
           the
           intentions
           of
           his
           will
           and
           pleasure
           to
           all
           his
           intelligent
           Creatures
           ;
           and
           by
           how
           many
           motives
           he
           has
           endear'd
           and
           recommended
           it
           to
           their
           regard
           ,
           it
           will
           amount
           to
           no
           less
           than
           a
           demonstrative
           assurance
           of
           their
           perpetual
           and
           universal
           Obligation
           ;
           He
           has
           made
           their
           knowledge
           so
           obvious
           and
           so
           unavoidable
           ,
           that
           there
           is
           no
           possible
           way
           to
           escape
           their
           Observation
           but
           by
           the
           most
           inexcusable
           ways
           of
           neglect
           ,
           either
           wilfull
           Ignorance
           or
           wilfull
           Perversness
           ,
        
         
           How
           could
           the
           Almighty
           have
           made
           fairer
           provisions
           to
           guide
           and
           instruct
           us
           in
           our
           Duty
           ,
           than
           by
           making
           every
           thing
           in
           Nature
           ,
           within
           and
           without
           us
           ,
           an
           argument
           and
           declaration
           of
           it
           ?
           He
           has
           first
           furnish't
           us
           with
           wit
           and
           understanding
           enough
           to
           consult
           the
           comfort
           and
           happiness
           of
           our
           own
           lives
           ;
           and
           then
           he
           has
           so
           contrived
           the
           nature
           of
           things
           ,
           as
           to
           let
           us
           see
           (
           if
           we
           will
           but
           make
           any
           use
           of
           our
           natural
           abilities
           )
           that
           there
           is
           no
           peace
           nor
           safety
           to
           be
           had
           ,
           
           nothing
           but
           trouble
           and
           misery
           without
           engagements
           of
           mutual
           Love
           and
           Friendship
           ,
           that
           alone
           is
           sufficient
           to
           discover
           the
           intention
           of
           his
           Mind
           and
           the
           matter
           of
           their
           Duty
           ,
           and
           to
           oblige
           them
           without
           any
           farther
           enquiry
           to
           apply
           themselves
           to
           act
           accordingly
           .
        
         
           So
           that
           if
           Men
           will
           but
           suffer
           their
           own
           Minds
           to
           attend
           to
           the
           most
           unavoidable
           Objects
           of
           their
           own
           Senses
           ,
           and
           the
           impartial
           Results
           of
           their
           own
           Thoughts
           ,
           they
           cannot
           avoid
           to
           conclude
           that
           it
           is
           the
           will
           and
           intention
           of
           the
           Authour
           of
           Nature
           ,
           that
           they
           should
           conform
           themselves
           to
           those
           directions
           that
           he
           has
           prescribed
           to
           them
           in
           the
           Order
           of
           Nature
           ,
           and
           that
           is
           to
           conform
           all
           their
           designs
           and
           actions
           to
           this
           comprehensive
           principle
           of
           mutual
           and
           universal
           Benevolence
           .
        
         
           Which
           because
           it
           can
           never
           be
           reduced
           to
           practice
           without
           Society
           and
           the
           establishment
           of
           a
           common
           Interest
           ,
           that
           is
           an
           unquestionable
           evidence
           of
           the
           Divine
           Institution
           of
           it
           ,
           for
           whoever
           commands
           the
           End
           ,
           thereby
           commands
           the
           necessary
           Means
           ,
           and
           therefore
           if
           it
           be
           so
           manifest
           from
           all
           things
           in
           Nature
           that
           every
           Man
           is
           enjoin'd
           by
           his
           Creatour
           (
           if
           he
           own
           and
           acknowledge
           any
           )
           to
           love
           and
           bear
           hearty
           good-will
           to
           all
           Men
           as
           well
           for
           his
           own
           as
           their
           Interest
           ;
           and
           if
           it
           be
           as
           manifest
           from
           all
           the
           same
           appearances
           of
           things
           ,
           that
           this
           can
           never
           be
           done
           without
           entring
           and
           engaging
           themselves
           into
           Societies
           ,
           that
           is
           an
           undoubted
           proof
           of
           their
           Institution
           .
        
         
           So
           that
           though
           we
           could
           suppose
           that
           they
           were
           not
           at
           first
           form'd
           by
           God
           himself
           (
           though
           no
           supposition
           can
           be
           more
           uncooth
           and
           unimaginable
           )
           but
           that
           Mankind
           once
           lived
           without
           them
           ,
           and
           ranged
           themselves
           into
           several
           Bodies
           and
           Combinations
           by
           their
           own
           voluntary
           Consent
           ,
           yet
           if
           they
           were
           certainly
           instructed
           and
           commanded
           so
           to
           doe
           by
           the
           
           supreme
           Governour
           of
           all
           ,
           that
           clearly
           resolves
           the
           Institution
           of
           Society
           into
           his
           Will
           and
           not
           their
           Choice
           ,
           in
           that
           they
           are
           determin'd
           to
           it
           in
           Obedience
           to
           his
           Command
           .
        
         
           And
           now
           this
           being
           so
           plainly
           establisht
           by
           virtue
           of
           his
           Authority
           ,
           it
           comprehends
           all
           things
           that
           are
           necessary
           to
           its
           Exercise
           or
           Preservation
           ,
           especially
           Propriety
           and
           Dominion
           ,
           without
           which
           no
           Man
           can
           doe
           any
           service
           to
           the
           common
           Interest
           ,
           and
           by
           which
           Men
           are
           forced
           to
           live
           in
           the
           practice
           of
           mutual
           Justice
           and
           Honesty
           ;
           so
           easily
           and
           almost
           irresistibly
           are
           they
           drawn
           under
           an
           obligation
           of
           the
           main
           Duties
           of
           Morality
           ,
           if
           they
           will
           but
           make
           any
           reflections
           upon
           the
           natures
           of
           Things
           ,
           and
           the
           observations
           of
           their
           own
           Minds
           ;
           and
           that
           one
           would
           think
           is
           enough
           to
           acquit
           the
           Divine
           Providence
           from
           any
           the
           least
           suspicion
           of
           being
           defective
           in
           giving
           any
           part
           of
           Mankind
           sufficient
           Rules
           and
           Instructions
           for
           the
           due
           Government
           of
           themselves
           and
           their
           moral
           Actions
           .
        
         
           And
           yet
           is
           he
           not
           content
           to
           provide
           such
           means
           ,
           as
           cannot
           but
           be
           effectual
           without
           extreme
           sottishness
           ,
           but
           withall
           makes
           some
           accessional
           security
           to
           prevent
           us
           from
           the
           danger
           of
           that
           ,
           and
           to
           force
           us
           to
           take
           some
           notice
           of
           his
           Mind
           and
           Will
           :
           so
           that
           unless
           we
           can
           prevail
           with
           our selves
           to
           stifle
           all
           the
           workings
           of
           our
           own
           Minds
           (
           as
           busie
           and
           thoughtfull
           as
           they
           are
           )
           unless
           we
           can
           prevail
           with
           our selves
           to
           take
           no
           care
           for
           our
           own
           Happiness
           ;
           unless
           we
           can
           overcome
           the
           most
           vehement
           instincts
           and
           inclinations
           of
           our
           own
           Natures
           ,
           all
           these
           must
           unavoidably
           carry
           us
           into
           a
           knowledge
           of
           his
           Will
           ,
           and
           by
           their
           own
           force
           determine
           us
           to
           a
           compliance
           with
           it
           .
        
         
           So
           that
           ,
           all
           these
           things
           being
           first
           seriously
           weighed
           apart
           ,
           and
           then
           layed
           together
           ,
           they
           will
           prove
           such
           a
           mighty
           demonstration
           of
           the
           existence
           of
           a
           Law
           of
           
           Nature
           ,
           that
           if
           we
           can
           with
           any
           confidence
           conclude
           any
           Discourse
           with
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           we
           may
           much
           more
           doe
           it
           in
           this
           ,
           there
           being
           no
           one
           Argument
           in
           the
           world
           ,
           except
           the
           existence
           of
           a
           Deity
           ,
           upon
           which
           it
           is
           founded
           ,
           that
           can
           equal
           it
           in
           the
           pregnancy
           and
           the
           variety
           of
           its
           proof
           .
           And
           this
           may
           suffice
           for
           the
           proof
           of
           the
           declaration
           of
           the
           Law
           of
           Nature
           ;
           the
           next
           thing
           to
           be
           consider'd
           is
           its
           Sanction
           .
        
         
           §
           XI
           .
           And
           this
           comes
           to
           our
           knowledge
           in
           the
           same
           way
           of
           conveyance
           or
           publication
           with
           the
           Law
           it self
           ;
           for
           as
           the
           Authour
           of
           Nature
           declares
           to
           Mankind
           by
           the
           Order
           of
           Nature
           ,
           that
           he
           seriously
           intends
           the
           welfare
           and
           happiness
           of
           the
           whole
           Community
           ;
           so
           does
           he
           at
           the
           same
           time
           and
           by
           the
           same
           means
           require
           of
           all
           and
           every
           Member
           of
           it
           to
           act
           according
           to
           his
           will
           and
           pleasure
           under
           the
           enforcement
           of
           natural
           Rewards
           and
           Penalties
           ,
           and
           those
           motives
           of
           obedience
           are
           the
           proper
           Sanction
           to
           make
           the
           Law
           obligatory
           .
        
         
           For
           Obligation
           properly
           signifies
           nothing
           but
           laying
           a
           Necessity
           upon
           us
           to
           act
           according
           to
           the
           direction
           of
           the
           Law
           ;
           not
           that
           the
           Mind
           of
           Man
           can
           be
           determin'd
           by
           outward
           force
           or
           violence
           ,
           or
           that
           any
           Law-giver
           whatsoever
           can
           compel
           it
           to
           a
           compliance
           and
           submission
           to
           his
           will
           against
           its
           own
           :
           It
           is
           onely
           to
           be
           wrought
           upon
           by
           Reason
           and
           Perswasion
           ,
           by
           Arguments
           of
           Hope
           and
           Fear
           ,
           by
           Rewards
           and
           Punishments
           ;
           the
           consideration
           whereof
           though
           it
           does
           not
           by
           its
           own
           direct
           influence
           over-power
           the
           Minds
           of
           Men
           ,
           yet
           it
           does
           it
           effectually
           enough
           by
           virtue
           of
           that
           natural
           Instinct
           that
           is
           implanted
           in
           them
           to
           pursue
           their
           own
           Happiness
           .
        
         
           For
           being
           determin'd
           by
           a
           Necessity
           of
           Nature
           to
           pursue
           such
           things
           as
           are
           productive
           of
           it
           ,
           and
           to
           shun
           
           such
           as
           are
           inconsistent
           with
           it
           ,
           all
           such
           considerations
           as
           inform
           or
           assure
           us
           what
           Actions
           are
           so
           ,
           bring
           a
           kind
           of
           Necessity
           upon
           our
           Understandings
           ,
           forasmuch
           as
           it
           is
           natural
           and
           therefore
           necessary
           to
           seek
           our
           own
           Happiness
           and
           the
           means
           of
           acquiring
           it
           .
           And
           that
           is
           the
           proper
           meaning
           of
           Obligation
           ,
           not
           to
           bind
           any
           fetters
           and
           restraints
           upon
           our
           Wills
           ;
           but
           to
           propound
           such
           powerfull
           motives
           and
           arguments
           to
           them
           ,
           as
           cannot
           but
           determine
           their
           Choice
           ,
           if
           they
           will
           either
           attend
           to
           their
           reasonableness
           ,
           or
           follow
           the
           first
           Appetite
           and
           strongest
           Inclination
           of
           their
           Natures
           .
        
         
           So
           that
           if
           the
           Divine
           Providence
           have
           so
           order'd
           the
           Constitution
           of
           Things
           ,
           as
           to
           make
           it
           necessary
           that
           such
           a
           proportion
           of
           happiness
           should
           follow
           in
           the
           course
           of
           Nature
           upon
           the
           performance
           of
           such
           a
           Duty
           ,
           and
           on
           the
           contrary
           as
           much
           misery
           upon
           its
           neglect
           ,
           he
           has
           plainly
           establisht
           it
           into
           a
           binding
           Law
           by
           all
           the
           force
           and
           energy
           that
           is
           proper
           to
           Legislation
           ;
           and
           if
           he
           had
           reveal'd
           it
           to
           the
           world
           by
           an
           express
           voice
           and
           declaration
           ,
           or
           any
           other
           visible
           way
           of
           entercourse
           ,
           it
           would
           not
           have
           been
           a
           more
           proper
           Sanction
           and
           more
           powerfull
           enforcement
           of
           his
           Will.
           
        
         
           Seeing
           all
           the
           use
           of
           any
           such
           Revelation
           must
           have
           been
           to
           move
           them
           to
           Obedience
           by
           Arguments
           of
           Hope
           and
           Fear
           ;
           so
           that
           if
           he
           have
           set
           before
           us
           by
           the
           frame
           of
           Nature
           so
           many
           effectual
           Motives
           of
           this
           kind
           ,
           they
           are
           of
           the
           same
           force
           ,
           as
           if
           they
           had
           been
           first
           made
           known
           to
           the
           world
           by
           Writing
           or
           Proclamation
           or
           any
           other
           Solemnities
           of
           inacting
           Laws
           .
           So
           that
           onely
           supposing
           an
           Authour
           of
           Nature
           ,
           which
           (
           as
           I
           have
           often
           already
           suggested
           )
           must
           be
           supposed
           in
           the
           order
           of
           Nature
           antecedently
           to
           all
           enquiries
           after
           the
           Law
           of
           Nature
           ,
           this
           matter
           will
           demonstrate
           it
           
           self
           from
           the
           most
           obvious
           effects
           of
           his
           Providence
           ,
           and
           the
           most
           undoubted
           designs
           of
           his
           Government
           .
        
         
           For
           it
           is
           demonstratively
           certain
           by
           induction
           of
           Particulars
           that
           every
           Vertue
           has
           some
           natural
           efficacy
           in
           it
           to
           advance
           both
           the
           publick
           Good
           and
           the
           private
           Interest
           ;
           so
           that
           these
           things
           being
           so
           inseparably
           join'd
           together
           ,
           and
           that
           by
           an
           order
           and
           necessity
           of
           Nature
           ,
           
             i.
             e.
          
           by
           the
           contrivance
           and
           wisedom
           of
           that
           Divine
           Providence
           that
           made
           it
           ,
           what
           can
           be
           more
           evident
           than
           that
           he
           commands
           and
           requires
           all
           his
           Creatures
           ,
           that
           are
           capable
           of
           any
           knowledge
           of
           his
           Will
           and
           sense
           of
           their
           Duty
           ,
           to
           act
           sutably
           to
           that
           order
           of
           things
           that
           he
           has
           establisht
           in
           the
           World
           ,
           and
           to
           that
           declaration
           of
           his
           Mind
           that
           he
           has
           made
           by
           that
           Establishment
           .
        
         
           And
           thus
           is
           it
           notorious
           from
           the
           first
           Principles
           of
           natural
           Philosophy
           and
           the
           most
           obvious
           appearances
           of
           daily
           Experience
           ,
           that
           Temperance
           ,
           Love
           of
           Friends
           and
           Neighbours
           ,
           Faithfulness
           in
           Oaths
           and
           Promises
           ,
           an
           Aptness
           to
           kind
           and
           obliging
           Offices
           ,
           Gratitude
           to
           Benefactours
           ,
           Love
           and
           Affection
           to
           natural
           Relations
           ,
           and
           a
           gentle
           and
           peaceable
           Disposition
           towards
           all
           good
           Men
           are
           highly
           usefull
           or
           rather
           absolutely
           necessary
           to
           all
           the
           comforts
           of
           humane
           Life
           ,
           to
           Peace
           and
           Quietness
           ,
           to
           Safety
           and
           Contentment
           ,
           to
           health
           of
           Body
           and
           satisfaction
           of
           Mind
           ,
           as
           well
           as
           to
           happiness
           of
           Society
           ,
           the
           preservation
           of
           Government
           ,
           and
           the
           securing
           of
           all
           Men
           in
           their
           just
           Rights
           against
           all
           manner
           of
           Injuries
           and
           Oppressions
           .
        
         
           And
           't
           is
           certain
           from
           the
           same
           Principles
           that
           all
           contrary
           Vices
           have
           the
           quite
           contrary
           Effects
           ,
           and
           tend
           both
           to
           the
           destruction
           of
           the
           publick
           Safety
           ,
           and
           of
           every
           Man
           's
           private
           Tranquility
           ,
           Unpeaceableness
           ,
           Injustice
           ,
           Persidiousness
           ,
           and
           all
           other
           acts
           of
           excessive
           and
           unreasonable
           Self-love
           ,
           that
           looks
           meerly
           
           to
           its
           own
           Interest
           without
           any
           regard
           to
           or
           concern
           for
           the
           good
           of
           others
           naturally
           produce
           all
           the
           Mischiefs
           and
           Calamities
           of
           Life
           ;
           and
           in
           the
           same
           proportion
           that
           these
           prevail
           in
           the
           practice
           of
           the
           World
           ,
           in
           the
           same
           do
           they
           abate
           the
           Peace
           of
           the
           Society
           ,
           and
           the
           Safety
           of
           every
           Man's
           Life
           ,
           and
           the
           Quiet
           of
           every
           Man's
           Mind
           .
        
         
           So
           that
           these
           things
           being
           thus
           apparently
           tied
           together
           by
           such
           an
           inevitable
           train
           of
           Causes
           and
           Effects
           ,
           and
           their
           connextion
           being
           so
           obvious
           and
           so
           palpable
           to
           every
           Man's
           notice
           ,
           what
           can
           we
           imagine
           the
           Divine
           Providence
           could
           have
           done
           more
           to
           recommend
           their
           Practice
           and
           enforce
           their
           Obligation
           ?
           and
           for
           a
           farther
           proof
           of
           this
           I
           might
           resume
           all
           the
           Heads
           of
           Discourse
           ,
           that
           I
           have
           already
           represented
           to
           discover
           the
           Sufficiency
           of
           the
           Publication
           of
           the
           Law
           of
           Nature
           ,
           and
           shew
           what
           particular
           Rewards
           are
           entail'd
           upon
           the
           performance
           of
           particular
           Duties
           ,
           and
           what
           Punishments
           are
           in
           the
           course
           of
           Nature
           inflicted
           upon
           their
           Neglect
           .
        
         
           But
           what
           I
           have
           performed
           in
           the
           former
           part
           of
           this
           Discourse
           supersedes
           the
           necessity
           of
           any
           distinct
           account
           of
           it
           here
           ;
           because
           I
           have
           all
           along
           ,
           as
           I
           have
           proceeded
           ,
           demonstrated
           together
           with
           their
           subserviency
           to
           the
           publick
           Weal
           their
           serviceableness
           to
           every
           Man
           's
           private
           Interest
           ,
           and
           that
           includes
           as
           well
           the
           Sanction
           as
           the
           Declaration
           of
           the
           Law.
           And
           therefore
           without
           descending
           to
           all
           Particulars
           ,
           I
           shall
           onely
           in
           general
           treat
           of
           those
           Enforcements
           ,
           that
           Nature
           or
           the
           Authour
           of
           it
           has
           added
           to
           all
           his
           Laws
           ,
           and
           they
           alone
           will
           give
           us
           a
           sufficient
           account
           of
           their
           Obligation
           ;
           in
           that
           they
           are
           so
           many
           and
           so
           obvious
           to
           the
           most
           vulgar
           Experience
           and
           most
           easy
           Observation
           ,
           that
           there
           is
           nothing
           else
           that
           concerns
           the
           Life
           of
           Man
           ,
           the
           knowledge
           whereof
           is
           more
           familiar
           and
           more
           unavoidable
           .
           
           §
           XII
           .
           The
           first
           Reward
           of
           Vertue
           is
           its
           own
           natural
           and
           intrinsick
           Pleasure
           .
           Acts
           of
           Love
           and
           Kindness
           are
           in
           themselves
           gratefull
           and
           agreeable
           to
           the
           temper
           of
           humane
           Nature
           ;
           and
           all
           Men
           feel
           a
           natural
           Deliciousness
           consequent
           upon
           every
           Exercise
           of
           their
           good-natur'd
           Passions
           ;
           And
           nothing
           affects
           the
           Mind
           with
           greater
           Complacency
           ,
           than
           to
           reflect
           upon
           its
           own
           inward
           Joy
           and
           Contentment
           .
           So
           that
           the
           Delight
           of
           every
           vertuous
           Resolution
           doubles
           upon
           it self
           ;
           in
           that
           first
           it
           strikes
           our
           Minds
           with
           a
           direct
           Pleasure
           by
           its
           suitableness
           to
           our
           Natures
           ,
           and
           then
           our
           Minds
           entertain
           themselves
           with
           pleasant
           Reflections
           upon
           their
           own
           Worth
           and
           Tranquility
           .
        
         
           And
           this
           is
           made
           so
           apparent
           from
           the
           plainest
           and
           most
           easy
           Experience
           ,
           that
           it
           cannot
           possibly
           escape
           any
           Man's
           Animadversion
           ;
           There
           is
           no
           Man
           that
           does
           not
           perceive
           more
           satisfaction
           in
           the
           Affections
           of
           Love
           and
           Joy
           and
           Good-will
           ,
           than
           in
           the
           black
           and
           unquiet
           Passions
           of
           Malice
           ,
           Envy
           and
           Hatred
           ,
           that
           do
           but
           torment
           the
           Mind
           with
           Anguish
           ,
           Restlesness
           and
           Confusion
           .
           A
           base
           and
           ill-natur'd
           Disposition
           frets
           and
           vexes
           it self
           with
           perpetual
           male-contentedness
           ;
           and
           the
           Man
           that
           gives
           himself
           up
           to
           any
           spite
           and
           rancour
           of
           Mind
           ,
           is
           not
           so
           much
           as
           within
           the
           capacity
           of
           Happiness
           :
           at
           least
           in
           the
           same
           proportion
           that
           good
           or
           bad
           Passions
           prevail
           in
           the
           Minds
           of
           Men
           ,
           in
           the
           same
           are
           they
           affected
           with
           Joy
           or
           Misery
           .
           Now
           this
           being
           made
           so
           plain
           and
           visible
           in
           the
           whole
           Entercourse
           of
           humane
           Life
           ,
           it
           must
           needs
           lay
           a
           mighty
           Enforcement
           and
           manifest
           Obligation
           to
           a
           suitable
           Behaviour
           ;
           for
           what
           Motive
           can
           we
           conceive
           of
           nearer
           concernment
           ,
           than
           when
           the
           Action
           it self
           is
           its
           own
           Reward
           or
           Punishment
           ?
        
         
           And
           as
           the
           kind
           Passions
           are
           most
           agreeable
           to
           the
           temper
           of
           our
           Minds
           ,
           so
           are
           they
           most
           healthfull
           to
           
           the
           Constitution
           of
           our
           Bodies
           ,
           and
           have
           a
           natural
           Influence
           upon
           the
           Cheerfulness
           and
           Preservation
           of
           our
           Lives
           .
           The
           Affections
           of
           Love
           and
           Hope
           and
           Delight
           cherish
           our
           natural
           Heat
           ,
           sweeten
           our
           radical
           Moisture
           ,
           beget
           gentle
           and
           vigorous
           Spirits
           ,
           promote
           the
           Circulation
           of
           the
           Bloud
           ,
           and
           make
           the
           Heart
           and
           all
           the
           vital
           Parts
           more
           brisk
           and
           lively
           .
           Whereas
           on
           the
           contrary
           ,
           Hatred
           and
           Envy
           and
           Discontent
           stifle
           the
           motion
           of
           the
           Bloud
           ,
           oppress
           the
           Heart
           ,
           damp
           the
           Spirits
           ,
           and
           hinder
           the
           functions
           of
           the
           Brains
           and
           Nerves
           ,
           and
           breed
           Diseases
           and
           Obstructions
           of
           the
           Spleen
           .
        
         
           For
           when
           the
           briskness
           of
           the
           vital
           Heat
           is
           checkt
           ,
           and
           the
           contraction
           of
           the
           Heart
           weakned
           ,
           the
           Bloud
           grows
           thick
           and
           cold
           in
           the
           Extremities
           of
           the
           Vessels
           ,
           and
           is
           not
           able
           to
           thrust
           it self
           forward
           through
           the
           remoter
           Branches
           of
           the
           Arteries
           into
           the
           Fibres
           of
           the
           Veins
           ;
           but
           stagnates
           in
           all
           the
           more
           narrow
           Passages
           of
           the
           Body
           ;
           especially
           in
           the
           more
           curious
           and
           delicate
           Vessels
           that
           are
           every
           where
           spread
           up
           and
           down
           through
           the
           substance
           of
           the
           Brain
           ;
           from
           whence
           proceed
           tremblings
           in
           the
           Heart
           ,
           paleness
           in
           the
           Face
           ,
           and
           (
           if
           they
           are
           strong
           and
           inveterate
           )
           scorbutick
           Distempers
           through
           the
           whole
           habit
           of
           the
           Body
           .
        
         
           So
           that
           as
           a
           Man
           desires
           length
           of
           Life
           and
           preservation
           of
           Health
           ,
           he
           is
           obliged
           to
           shun
           all
           bitter
           and
           unkind
           Passions
           ;
           in
           that
           they
           are
           in
           the
           constitution
           of
           Nature
           necessary
           causes
           of
           Discrasies
           and
           Diseases
           ;
           and
           though
           their
           Symtoms
           ,
           unless
           they
           are
           very
           vehement
           ,
           are
           not
           so
           obvious
           and
           palpable
           ,
           yet
           are
           they
           certain
           from
           all
           the
           Experiments
           and
           Observations
           in
           natural
           Philosophy
           ;
           and
           in
           what
           proportion
           soever
           they
           prevail
           over
           Mens
           Minds
           ,
           in
           the
           same
           do
           they
           disorder
           and
           disturb
           their
           Bodies
           .
           So
           that
           the
           Law
           
           of
           Nature
           is
           recommended
           to
           the
           nature
           of
           Man
           in
           all
           its
           Capacities
           ,
           and
           is
           suited
           to
           the
           satisfaction
           of
           all
           its
           respective
           Faculties
           of
           Body
           and
           Mind
           ,
           and
           by
           consequence
           is
           design'd
           to
           make
           up
           the
           completest
           and
           most
           entire
           Enjoyment
           of
           Pleasure
           and
           Happiness
           .
        
         
           But
           besides
           this
           ,
           as
           it
           extends
           its
           Delight
           to
           all
           our
           Appetites
           ,
           so
           does
           it
           make
           the
           sense
           of
           their
           Felicity
           more
           intence
           and
           affecting
           ,
           and
           entertain
           the
           Mind
           with
           the
           most
           vehement
           and
           transporting
           Joys
           .
           For
           there
           are
           but
           two
           things
           requisite
           to
           raise
           Pleasure
           up
           to
           the
           height
           of
           Beatitude
           ;
           and
           they
           are
           the
           spriteliness
           of
           the
           Act
           and
           the
           excellency
           of
           the
           Object
           .
           Now
           the
           Good
           of
           all
           Mankind
           (
           which
           is
           the
           general
           notion
           and
           scope
           of
           all
           Vertue
           )
           being
           of
           the
           largest
           and
           most
           diffusive
           extent
           ,
           and
           the
           biggest
           Design
           that
           we
           can
           either
           desire
           or
           propose
           to
           our selves
           ,
           it
           calls
           forth
           all
           the
           vigour
           and
           earnestness
           of
           our
           Minds
           ,
           and
           employs
           the
           utmost
           force
           and
           vehemence
           of
           our
           Passions
           ,
           and
           transports
           us
           with
           perpetual
           Delight
           and
           Satisfaction
           .
        
         
           Every
           Man
           enjoys
           a
           sensible
           Complacency
           in
           every
           act
           of
           Kindness
           ,
           his
           Good-will
           reflects
           back
           upon
           himself
           ,
           and
           when
           he
           is
           concern'd
           to
           procure
           anothers
           Happiness
           ,
           he
           thereby
           increases
           his
           own
           ;
           but
           when
           the
           Object
           of
           his
           Affections
           is
           so
           vast
           and
           unbounded
           a
           Good
           ,
           it
           excites
           a
           force
           and
           quickness
           of
           Mind
           proportionable
           to
           its
           own
           greatness
           ;
           it
           equalls
           the
           utmost
           capacity
           of
           all
           our
           Powers
           ,
           and
           we
           can
           never
           outdoe
           its
           worth
           ;
           it
           is
           sufficient
           to
           entertain
           all
           our
           Thoughts
           and
           to
           employ
           all
           our
           Actions
           ;
           and
           the
           Man
           that
           propounds
           this
           to
           himself
           as
           the
           delight
           of
           his
           Soul
           and
           the
           design
           of
           his
           Life
           ,
           never
           wants
           for
           objects
           or
           opportunities
           of
           Content
           ,
           but
           enjoys
           a
           complete
           and
           continual
           Felicity
           from
           the
           exercise
           of
           his
           own
           good-will
           and
           the
           reflections
           of
           his
           own
           Mind
           .
        
         
         
           And
           though
           no
           Man
           can
           be
           capable
           of
           so
           pure
           and
           unmixed
           a
           Satisfaction
           in
           this
           Life
           ,
           there
           being
           so
           many
           Calamities
           out
           of
           their
           own
           power
           and
           disposal
           to
           discompose
           it
           ,
           yet
           are
           the
           degrees
           of
           a
           Man's
           Happiness
           (
           as
           far
           as
           he
           is
           master
           of
           it
           himself
           )
           always
           proportion'd
           to
           the
           emprovement
           of
           this
           temper
           of
           his
           Mind
           ;
           his
           Joy
           and
           his
           Delight
           are
           of
           the
           same
           extent
           with
           his
           Love
           and
           his
           Good-will
           ,
           and
           he
           that
           most
           dilates
           the
           exercise
           of
           his
           kind
           Passions
           ,
           most
           widens
           the
           capacity
           of
           his
           Enjoyments
           ;
           and
           so
           much
           as
           a
           Man
           falls
           short
           of
           this
           universal
           Kindness
           ,
           so
           much
           does
           he
           afflict
           himself
           with
           Anguish
           and
           Discontent
           ,
           and
           that
           is
           sufficient
           encouragement
           to
           excite
           him
           to
           work
           up
           his
           Mind
           to
           habitual
           Resolutions
           of
           Love
           and
           Kindness
           ,
           when
           they
           are
           all
           along
           their
           own
           Reward
           in
           proportion
           to
           their
           own
           strength
           and
           vigour
           ;
           and
           he
           that
           is
           possest
           with
           most
           Good-will
           ,
           becomes
           thereby
           the
           happiest
           and
           most
           contented
           Man
           ,
           and
           he
           that
           is
           possest
           with
           nothing
           else
           enjoys
           his
           full
           and
           adequate
           Felicity
           .
        
         
           Though
           so
           great
           a
           Goodness
           and
           by
           consequence
           so
           great
           an
           Happiness
           is
           onely
           agreeable
           to
           the
           descripsion
           of
           the
           Joys
           of
           Heaven
           ,
           where
           eternal
           Love
           will
           be
           our
           eternal
           Bliss
           ;
           yet
           seeing
           in
           this
           World
           there
           is
           a
           difference
           as
           to
           the
           Misery
           or
           Happiness
           of
           every
           Man's
           Life
           in
           proportion
           to
           the
           degrees
           of
           this
           Affection
           ,
           that
           is
           a
           sufficient
           inducement
           to
           him
           to
           habituate
           himself
           to
           its
           free
           and
           constant
           Exercise
           ;
           when
           he
           is
           so
           plainly
           engaged
           as
           he
           desires
           and
           designs
           the
           improvement
           of
           his
           own
           Content
           ,
           to
           procure
           and
           delight
           in
           the
           Content
           of
           others
           ;
           and
           so
           far
           as
           he
           extends
           his
           concernment
           for
           their
           welfare
           ,
           so
           many
           Objects
           does
           he
           provide
           for
           the
           entertainment
           of
           his
           most
           pleasant
           and
           agreeable
           Passions
           .
        
         
         
           Which
           being
           all
           the
           Happiness
           that
           is
           within
           our
           own
           power
           ,
           it
           is
           the
           most
           proper
           motive
           to
           determine
           our
           Wills
           to
           such
           Thoughts
           and
           Actions
           as
           are
           most
           effectual
           to
           attain
           or
           to
           advance
           it
           .
           For
           that
           is
           the
           proper
           use
           of
           Rewards
           and
           Penalties
           to
           set
           before
           us
           such
           Considerations
           as
           are
           suited
           to
           determine
           our
           Wills
           to
           such
           Designs
           and
           Actions
           as
           lie
           within
           our
           own
           power
           ;
           if
           they
           do
           not
           ,
           all
           the
           Arguments
           in
           the
           World
           are
           to
           no
           purpose
           ,
           and
           nothing
           is
           more
           absurd
           than
           to
           court
           or
           threaten
           a
           Man
           into
           the
           doing
           of
           what
           is
           impossible
           .
           And
           therefore
           seeing
           the
           casual
           or
           the
           fatal
           Calamities
           of
           humane
           Life
           are
           altogether
           out
           of
           our
           own
           disposal
           ,
           and
           will
           befall
           us
           whether
           we
           will
           or
           will
           not
           ,
           they
           can
           have
           no
           possible
           influence
           to
           determine
           the
           choice
           and
           the
           resolution
           of
           our
           Minds
           ,
           but
           the
           onely
           things
           that
           can
           affect
           us
           as
           moral
           Agents
           ,
           are
           such
           Proposals
           of
           good
           or
           evil
           ,
           as
           we
           know
           our selves
           able
           to
           dispose
           of
           ,
           as
           we
           are
           pleased
           to
           incline
           our
           own
           Wills.
           
        
         
           What
           then
           though
           the
           natural
           Calamities
           of
           Life
           are
           incident
           to
           the
           Good
           equally
           with
           the
           Bad
           ,
           it
           is
           not
           in
           our
           power
           to
           avoid
           or
           overrule
           their
           Necessity
           ,
           but
           when
           they
           happen
           to
           us
           ,
           all
           we
           have
           then
           to
           doe
           ,
           is
           to
           bear
           them
           as
           we
           are
           able
           .
           And
           what
           will
           enable
           us
           to
           bear
           them
           as
           we
           ought
           ,
           I
           shall
           represent
           in
           the
           second
           part
           of
           this
           Discourse
           .
           But
           because
           there
           are
           some
           things
           that
           have
           some
           influence
           upon
           our
           Happiness
           ,
           that
           are
           altogether
           out
           of
           our
           own
           disposal
           ,
           shall
           we
           therefore
           take
           no
           care
           of
           all
           those
           that
           are
           altogether
           within
           it
           ?
           That
           may
           become
           the
           humour
           of
           peevish
           and
           unreasonable
           People
           ,
           but
           certainly
           no
           prudent
           Man
           ,
           because
           he
           cannot
           overpower
           all
           things
           to
           comply
           with
           his
           own
           Will
           ,
           will
           therefore
           conclude
           with
           himself
           that
           it
           is
           in
           vain
           to
           be
           concern'd
           about
           those
           that
           he
           is
           able
           to
           command
           .
        
         
         
           And
           therefore
           all
           those
           we
           must
           set
           aside
           as
           of
           no
           use
           and
           consideration
           in
           matters
           of
           Morality
           ,
           in
           that
           they
           are
           of
           another
           Nature
           ,
           and
           depend
           upon
           other
           Causes
           ;
           it
           is
           enough
           at
           present
           that
           the
           Providence
           of
           God
           has
           left
           a
           certain
           proportion
           of
           our
           Felicity
           to
           our
           own
           disposal
           ,
           by
           a
           regard
           to
           which
           we
           ought
           (
           if
           we
           are
           wise
           )
           to
           order
           our
           Designs
           and
           Actions
           ;
           and
           that
           he
           has
           annexed
           such
           degrees
           and
           advantages
           of
           Happiness
           to
           such
           practices
           and
           habits
           of
           Vertue
           ;
           and
           that
           is
           all
           that
           can
           be
           done
           to
           recommend
           them
           to
           our
           choice
           and
           good
           Opinion
           ;
           especially
           when
           the
           Act
           it self
           is
           its
           own
           Reward
           ;
           and
           is
           the
           most
           pleasant
           Exercise
           of
           the
           Mind
           of
           Man.
           
        
         
           §
           XIII
           .
           2.
           
           If
           there
           be
           a
           Deity
           or
           Sovereign
           Cause
           of
           all
           things
           (
           that
           is
           ever
           supposed
           in
           this
           Enquiry
           )
           we
           must
           of
           necessity
           suppose
           him
           endued
           with
           the
           highest
           measures
           of
           Reason
           ,
           Wisedom
           and
           Goodness
           ;
           for
           these
           are
           Excellencies
           that
           we
           perceive
           to
           reside
           in
           some
           degree
           within
           our selves
           ;
           and
           therefore
           much
           more
           in
           him
           whose
           Idea
           comprehends
           all
           Perfections
           ,
           and
           who
           is
           the
           onely
           cause
           of
           all
           ours
           .
           Now
           right
           Reason
           is
           the
           same
           in
           God
           and
           in
           his
           Creatures
           ,
           because
           it
           is
           measured
           by
           the
           same
           Rule
           ,
           and
           that
           is
           the
           Nature
           of
           Things
           ;
           and
           when
           it
           agrees
           with
           that
           ,
           it
           passes
           a
           true
           Judgment
           ,
           and
           when
           it
           does
           not
           ,
           it
           is
           false
           and
           erroneous
           ;
           and
           therefore
           if
           it
           be
           consonant
           to
           the
           Reason
           of
           Man
           and
           the
           Nature
           of
           Things
           to
           judge
           that
           the
           Good
           of
           all
           is
           preferrable
           to
           the
           advantage
           of
           a
           single
           Person
           ,
           it
           cannot
           be
           supposed
           that
           the
           unerring
           Wisedom
           of
           God
           should
           fall
           into
           a
           different
           or
           a
           contrary
           Perswasion
           ,
           for
           that
           were
           to
           reconcile
           no
           less
           than
           contradictory
           Propositions
           to
           right
           Reason
           .
        
         
         
           And
           therefore
           this
           Rule
           of
           Justice
           and
           Goodness
           results
           unavoidably
           from
           his
           essential
           Attributes
           ,
           and
           therein
           consists
           the
           whole
           Account
           and
           Employment
           of
           his
           Providence
           to
           carry
           on
           the
           common
           Good
           of
           his
           Creatures
           by
           proper
           and
           effectual
           Instruments
           ;
           and
           all
           Goodness
           and
           Wisedom
           and
           Vertue
           is
           reducible
           to
           these
           two
           Principles
           ,
           first
           to
           propound
           worthy
           Ends
           ,
           and
           then
           to
           pursue
           them
           by
           suitable
           means
           ;
           there
           is
           nothing
           else
           capable
           of
           praise
           and
           commendation
           ,
           and
           therefore
           if
           the
           Good
           of
           all
           be
           the
           noblest
           End
           that
           he
           can
           design
           ,
           it
           is
           certain
           that
           it
           is
           agreeable
           to
           his
           Will
           ,
           that
           all
           his
           Creatures
           (
           that
           are
           sensible
           of
           it
           )
           should
           seek
           it
           by
           those
           means
           that
           they
           shall
           judge
           most
           agreeable
           to
           his
           Understanding
           .
        
         
           And
           this
           is
           much
           more
           evident
           ,
           if
           we
           consider
           the
           Deity
           not
           onely
           as
           the
           most
           excellent
           of
           all
           rational
           Beings
           ,
           but
           as
           the
           supreme
           Cause
           of
           their
           Existence
           ,
           and
           then
           it
           is
           but
           reasonable
           ,
           if
           he
           first
           created
           them
           ,
           to
           conclude
           that
           he
           desires
           their
           continuance
           and
           preservation
           ;
           otherwise
           he
           must
           have
           made
           them
           without
           design
           and
           to
           no
           purpose
           ;
           and
           then
           if
           therein
           consists
           the
           common
           Good
           of
           all
           that
           they
           should
           continue
           to
           enjoy
           those
           Natures
           and
           emprove
           those
           Perfections
           that
           he
           bestowed
           upon
           them
           ;
           that
           cannot
           but
           be
           conceived
           most
           acceptable
           to
           the
           Intention
           of
           his
           Will
           ,
           and
           most
           agreeable
           to
           the
           Scope
           of
           his
           Creation
           .
        
         
           Especially
           if
           to
           all
           this
           we
           shall
           adde
           those
           Intimations
           of
           his
           Mind
           that
           he
           has
           so
           plainly
           interwoven
           with
           the
           whole
           Systeme
           of
           Things
           ,
           in
           that
           all
           the
           Effects
           of
           Nature
           are
           the
           Effects
           of
           his
           Will
           ;
           and
           therefore
           when
           any
           thing
           in
           Nature
           declares
           any
           Proposition
           to
           be
           true
           ,
           and
           enforces
           or
           invites
           us
           to
           accept
           of
           it
           as
           the
           Rule
           of
           our
           Actions
           by
           discovering
           its
           
           good
           and
           bad
           Consequences
           to
           our selves
           ,
           God
           onely
           by
           that
           means
           discovers
           to
           us
           what
           it
           is
           that
           he
           requires
           of
           us
           .
        
         
           So
           that
           the
           natural
           Trains
           and
           Results
           of
           Things
           being
           laid
           and
           framed
           by
           his
           Providence
           ,
           when
           they
           thrust
           themselves
           upon
           the
           Observation
           of
           our
           Senses
           or
           our
           Minds
           ,
           they
           onely
           inform
           us
           (
           if
           we
           will
           at
           all
           attend
           to
           our
           own
           Experience
           )
           upon
           what
           Rules
           and
           Principles
           he
           has
           establisht
           the
           Government
           of
           the
           World
           ,
           and
           by
           consequence
           instruct
           us
           how
           to
           behave
           our selves
           suitably
           to
           his
           Will
           in
           all
           our
           Désigns
           and
           Actions
           .
           So
           that
           it
           is
           past
           all
           Controversie
           that
           whatsoever
           force
           the
           Law
           of
           Nature
           carries
           along
           with
           it
           ,
           is
           derived
           upon
           it
           purely
           by
           virtue
           of
           the
           Divine
           Authority
           .
        
         
           And
           therefore
           they
           cannot
           pass
           any
           proper
           Obligation
           upon
           any
           of
           his
           Creatures
           ,
           but
           onely
           such
           as
           are
           capable
           of
           knowing
           that
           they
           proceed
           from
           Himself
           ,
           in
           that
           all
           their
           obligatory
           Power
           depends
           purely
           upon
           that
           Supposition
           ;
           and
           from
           hence
           it
           is
           that
           they
           are
           peculiar
           onely
           to
           those
           that
           are
           endued
           with
           Reason
           or
           Understanding
           ,
           in
           that
           they
           alone
           are
           in
           any
           condition
           of
           knowing
           from
           whom
           they
           are
           derived
           ;
           and
           this
           being
           premised
           ,
           all
           that
           remains
           to
           be
           enquired
           after
           is
           to
           find
           out
           by
           what
           natural
           Sanctions
           God
           has
           bound
           his
           Precepts
           upon
           the
           Minds
           of
           his
           reasonable
           and
           intelligent
           Subjects
           .
        
         
           For
           when
           his
           Almighty
           Wisedom
           did
           so
           contrive
           the
           Nature
           of
           Things
           ,
           that
           such
           Effects
           should
           naturally
           follow
           upon
           such
           Actions
           ,
           and
           withall
           made
           their
           connexion
           so
           necessary
           that
           they
           could
           not
           but
           be
           foreseen
           by
           all
           that
           were
           not
           wilfully
           blind
           or
           perverse
           ;
           it
           is
           not
           to
           be
           doubted
           but
           that
           he
           intended
           that
           they
           should
           seriously
           weigh
           and
           consider
           them
           before
           they
           address't
           themselves
           to
           Action
           ,
           and
           so
           determine
           
           their
           Wills
           according
           to
           the
           strength
           and
           direction
           of
           their
           Motives
           .
        
         
           And
           that
           such
           Effects
           there
           are
           ,
           I
           have
           already
           in
           part
           proved
           in
           the
           Premises
           by
           shewing
           the
           necessity
           of
           universal
           Good-will
           to
           the
           satisfaction
           of
           our
           Minds
           ,
           and
           shall
           farther
           make
           good
           in
           the
           sequel
           by
           shewing
           its
           necessity
           to
           the
           preservation
           of
           our
           Beings
           :
           Though
           all
           this
           I
           have
           sufficiently
           made
           good
           in
           the
           former
           part
           of
           this
           Discourse
           concerning
           the
           Declaration
           of
           the
           Law
           of
           Nature
           ,
           wherein
           is
           demonstrated
           that
           Mankind
           cannot
           subsist
           but
           in
           a
           condition
           of
           mutual
           Love
           and
           Assistance
           ,
           and
           that
           certainly
           is
           sanction
           or
           obligation
           enough
           to
           a
           suitable
           Behaviour
           .
        
         
           And
           now
           this
           Concernment
           of
           the
           Divine
           Providence
           in
           our
           Actions
           being
           taken
           into
           the
           consideration
           of
           our
           Affairs
           ,
           as
           it
           resolves
           the
           total
           obligation
           of
           the
           Law
           of
           Nature
           into
           the
           Will
           of
           God
           ,
           so
           it
           backs
           and
           enforces
           it
           with
           the
           most
           powerfull
           and
           effectual
           Sanction
           in
           the
           World
           ,
           viz.
           the
           Pleasures
           or
           Torments
           of
           Conscience
           ,
           or
           the
           Judgment
           of
           a
           Man's
           Mind
           upon
           his
           own
           Actions
           in
           reference
           to
           the
           Judgment
           of
           God
           ;
           and
           this
           of
           all
           things
           has
           the
           most
           irresistible
           Influence
           upon
           every
           Man's
           Happiness
           or
           Misery
           .
        
         
           I
           shall
           not
           here
           heap
           up
           all
           the
           Horrours
           that
           naturally
           arise
           out
           of
           an
           accusing
           Conscience
           ;
           Grief
           and
           Shame
           and
           Distraction
           and
           Fear
           and
           Restlesness
           and
           Despair
           ,
           and
           every
           thing
           that
           can
           vex
           and
           torment
           our
           Minds
           ;
           nor
           on
           the
           contrary
           all
           the
           Felicities
           that
           follow
           upon
           an
           acquitting
           Conscience
           ,
           Peace
           and
           Quietness
           and
           Confidence
           and
           Joy
           and
           Courage
           and
           Assurance
           of
           the
           Love
           and
           Favour
           of
           God.
           These
           have
           been
           often
           enough
           described
           to
           the
           World
           ,
           and
           every
           Man
           is
           able
           to
           describe
           them
           to
           himself
           .
           It
           is
           sufficient
           to
           observe
           in
           general
           that
           those
           Laws
           must
           
           needs
           be
           strictly
           tied
           upon
           us
           ,
           that
           are
           bound
           on
           with
           a
           regard
           to
           the
           Judgment
           and
           Observation
           of
           the
           Almighty
           ,
           from
           the
           Apprehension
           whereof
           result
           all
           the
           forementioned
           Effects
           of
           a
           good
           or
           a
           bad
           Conscience
           .
           And
           to
           specifie
           no
           other
           particular
           Effects
           ,
           I
           shall
           mention
           onely
           these
           two
           .
        
         
           1.
           
           The
           first
           Effect
           of
           an
           honest
           and
           upright
           Conscience
           is
           the
           unspeakable
           Pleasure
           and
           Satisfaction
           that
           a
           Man
           reaps
           from
           the
           inward
           Assurance
           that
           he
           has
           of
           the
           Agreement
           of
           his
           own
           Mind
           with
           the
           Wisedom
           and
           Goodness
           of
           the
           supreme
           and
           most
           perfect
           Understanding
           ;
           then
           which
           nothing
           can
           be
           conceived
           more
           pregnant
           with
           Delight
           and
           Joy
           ;
           in
           that
           every
           Man
           has
           the
           highest
           esteem
           and
           opinion
           of
           the
           Deity
           that
           he
           worships
           ,
           and
           it
           is
           his
           greatest
           ambition
           to
           imitate
           and
           resemble
           Him
           in
           his
           Attributes
           and
           Perfections
           ;
           and
           he
           is
           satisfied
           and
           pleased
           with
           himself
           according
           to
           the
           degrees
           of
           his
           confidence
           of
           approving
           himself
           to
           the
           Divine
           Mind
           by
           his
           conformity
           to
           it
           .
           And
           on
           the
           other
           side
           the
           contrary
           Effects
           of
           Shame
           and
           Discontent
           follow
           upon
           an
           evil
           Conscience
           ,
           or
           the
           sense
           of
           his
           falling
           short
           of
           the
           Glory
           of
           God
           ,
           and
           of
           his
           defection
           from
           the
           Excellency
           of
           his
           own
           Nature
           .
        
         
           2.
           
           And
           then
           secondly
           as
           every
           good
           Man
           approves
           himself
           to
           the
           Wisedom
           of
           the
           Divine
           Understanding
           ,
           so
           also
           to
           the
           Acceptance
           of
           the
           Divine
           Will
           ;
           in
           that
           he
           knows
           that
           whatever
           may
           be
           propounded
           to
           him
           as
           the
           first
           Inducement
           of
           his
           Obedience
           ,
           it
           is
           certain
           that
           the
           last
           End
           of
           the
           Legislatour
           is
           the
           good
           of
           all
           his
           Creatures
           ,
           and
           by
           consequence
           to
           seek
           and
           procure
           that
           is
           the
           most
           effectual
           way
           to
           render
           a
           Man
           gratefull
           and
           acceptable
           to
           him
           .
           His
           Goodness
           extends
           it self
           to
           all
           his
           Works
           ,
           and
           his
           Providence
           is
           concern'd
           for
           the
           Welfare
           of
           all
           his
           Subjects
           .
           That
           is
           
           the
           great
           design
           of
           his
           Creation
           ,
           and
           the
           main
           care
           of
           his
           Government
           ;
           and
           for
           that
           purpose
           onely
           did
           he
           bestow
           their
           Beings
           upon
           them
           ,
           to
           put
           something
           into
           a
           capacity
           of
           being
           happy
           beside
           himself
           ,
           and
           nothing
           can
           so
           much
           honour
           or
           gratify
           him
           as
           their
           Felicity
           .
        
         
           So
           that
           it
           is
           certain
           that
           nothing
           can
           so
           much
           please
           or
           oblige
           the
           supreme
           Governour
           of
           the
           Universe
           ,
           as
           that
           all
           his
           Creatures
           that
           observe
           the
           Conditions
           of
           the
           common
           Peace
           and
           live
           according
           to
           the
           Rules
           of
           common
           Justice
           should
           be
           treated
           with
           all
           manner
           of
           kindness
           and
           fair-dealing
           ;
           and
           that
           nothing
           can
           so
           effectually
           force
           him
           to
           the
           greatest
           severity
           of
           Revenge
           and
           Punishment
           ,
           as
           when
           any
           of
           his
           Subjects
           set
           themselves
           to
           act
           cross
           to
           a
           Design
           that
           is
           so
           dear
           and
           tender
           to
           him
           .
        
         
           For
           as
           it
           is
           certain
           that
           the
           Creatour
           of
           all
           intends
           the
           Good
           of
           all
           ,
           so
           it
           is
           as
           certain
           that
           all
           right
           Reason
           (
           and
           by
           consequence
           the
           Reason
           of
           God
           )
           judges
           it
           necessary
           for
           its
           security
           and
           preservation
           by
           some
           proportionable
           Punishments
           to
           restrain
           all
           Attempts
           inconsistent
           with
           it
           .
           And
           then
           because
           no
           wickedness
           (
           how
           secret
           soever
           )
           can
           escape
           the
           Divine
           Cognisance
           ,
           it
           cannot
           be
           doubted
           but
           that
           he
           will
           peremptorily
           determine
           to
           punish
           it
           according
           to
           the
           Tenour
           of
           his
           Threatnings
           ,
           because
           he
           knows
           it
           to
           be
           so
           highly
           usefull
           to
           the
           last
           and
           greatest
           end
           of
           all
           his
           Providence
           .
        
         
           §
           XIV
           .
           3.
           
           But
           then
           in
           the
           third
           place
           ,
           there
           is
           no
           Man
           but
           that
           owes
           more
           to
           the
           kindness
           and
           assistance
           of
           others
           for
           the
           Comforts
           and
           Enjoyments
           of
           his
           Life
           than
           to
           his
           own
           personal
           Care
           and
           Providence
           ;
           our
           Plenty
           is
           so
           short
           ,
           that
           we
           cannot
           subsist
           without
           foreign
           Supplies
           ;
           and
           our
           Strength
           so
           weak
           ,
           
           that
           we
           cannot
           defend
           our selves
           without
           foreign
           Assistances
           ,
           and
           let
           any
           Man
           reflect
           upon
           his
           own
           Self-sufficiency
           ,
           and
           then
           consider
           ,
           whether
           as
           the
           Nature
           of
           Things
           is
           contrived
           ,
           if
           he
           were
           impertinent
           to
           all
           the
           World
           beside
           ,
           and
           no
           Man
           else
           were
           concern'd
           to
           relieve
           his
           Wants
           ,
           whether
           then
           ,
           I
           say
           ,
           his
           Life
           would
           be
           comfortable
           enough
           to
           render
           it
           at
           all
           desirable
           .
        
         
           Were
           States
           altogether
           unconcern'd
           for
           the
           Welfare
           of
           their
           Subjects
           ;
           were
           Parents
           utterly
           regardless
           of
           the
           Education
           of
           their
           Children
           ;
           should
           one
           Sex
           give
           a
           Bill
           of
           Divorce
           to
           the
           other
           ;
           should
           every
           individual
           Person
           separate
           himself
           from
           his
           Family
           and
           from
           his
           Prince
           and
           from
           his
           Country
           ;
           should
           all
           Mankind
           agree
           to
           break
           up
           Society
           ,
           and
           resolve
           every
           Man
           to
           shift
           onely
           for
           himself
           ,
           and
           take
           no
           care
           in
           the
           World
           for
           the
           Welfare
           and
           Preservation
           of
           all
           the
           rest
           ,
           they
           would
           be
           the
           most
           helpless
           and
           forlorn
           Creatures
           in
           the
           World
           ;
           they
           would
           become
           an
           easy
           Prey
           ,
           not
           onely
           to
           the
           Beasts
           of
           their
           own
           kind
           ,
           but
           to
           all
           those
           of
           the
           Wilderness
           ;
           Man
           is
           born
           so
           defenceless
           ,
           and
           so
           without
           all
           those
           Weapons
           ,
           wherewith
           Nature
           has
           furnisht
           some
           other
           Creatures
           ,
           that
           he
           has
           nothing
           to
           arm
           himself
           against
           their
           Fury
           ,
           but
           by
           united
           Strength
           and
           Counsel
           .
           
             Fac
             nos
             singulos
             ,
             quid
             sumus
             ?
             proeda
             Animalium
             &
             victimae
             ,
             ac
             vilissimus
             &
             facillimus
             sanguis
             .
          
           Sen.
           4.
           
             de
             Benef.
             c.
          
           18.
           
        
         
           The
           Mischiefs
           and
           Calamities
           of
           Life
           are
           so
           many
           and
           so
           unavoidable
           out
           of
           the
           state
           of
           Society
           or
           mutual
           Good-will
           ,
           that
           nothing
           can
           be
           more
           unquestionable
           than
           that
           if
           there
           be
           any
           such
           thing
           as
           a
           Divine
           Providence
           ,
           it
           was
           his
           Intention
           not
           onely
           to
           oblige
           them
           to
           seek
           ,
           but
           to
           force
           them
           to
           enter
           into
           a
           Condition
           of
           Peace
           and
           Friendship
           .
           And
           this
           dependance
           of
           the
           Happiness
           of
           Mankind
           upon
           each
           others
           Benevolence
           
           comprehends
           so
           great
           a
           variety
           and
           accumulation
           of
           things
           ,
           that
           there
           is
           scarce
           any
           Man
           that
           is
           not
           or
           may
           not
           be
           in
           a
           condition
           of
           assisting
           or
           obstructing
           another
           Man's
           Affairs
           ,
           and
           therefore
           it
           is
           alike
           every
           Man's
           Interest
           and
           Wisedom
           to
           win
           the
           widest
           and
           most
           diffusive
           Friendship
           that
           he
           is
           able
           to
           compass
           or
           manage
           in
           all
           the
           ways
           of
           Integrity
           ,
           thereby
           to
           strengthen
           and
           secure
           his
           own
           Interest
           ,
           that
           one
           way
           or
           other
           or
           at
           some
           time
           or
           other
           might
           otherwise
           be
           endanger'd
           by
           the
           Enmity
           of
           those
           who
           now
           secure
           it
           by
           their
           Friendship
           .
        
         
           And
           to
           this
           he
           is
           obliged
           (
           as
           he
           would
           consult
           his
           own
           Content
           )
           not
           once
           or
           twice
           but
           through
           the
           whole
           course
           and
           design
           of
           his
           Life
           ,
           because
           his
           Happiness
           always
           depends
           upon
           the
           Good-will
           of
           others
           ;
           and
           therefore
           in
           every
           Action
           he
           is
           bound
           to
           consider
           what
           Opinion
           other
           Men
           have
           of
           it
           as
           well
           as
           himself
           ,
           because
           their
           good
           Opinion
           has
           so
           powerfull
           and
           so
           necessary
           an
           Influence
           upon
           the
           right
           carriage
           of
           his
           Affairs
           .
           So
           that
           as
           he
           desires
           Success
           in
           all
           his
           Undertakings
           he
           is
           highly
           concern'd
           to
           purchase
           their
           Good-will
           by
           all
           civil
           and
           obliging
           Offices
           .
        
         
           And
           then
           if
           they
           will
           obey
           the
           Dictates
           of
           right
           Reason
           ,
           they
           will
           think
           themselves
           obliged
           to
           bear
           the
           same
           Affections
           to
           him
           and
           to
           each
           other
           as
           he
           expresses
           to
           them
           all
           ,
           because
           the
           Happiness
           of
           them
           all
           singly
           has
           the
           same
           foreign
           Dependence
           with
           his
           own
           .
           And
           thus
           if
           Men
           will
           have
           any
           regard
           to
           the
           quiet
           of
           their
           own
           Lives
           are
           they
           brought
           under
           the
           plainest
           and
           most
           unavoidable
           Obligation
           to
           mutual
           Love
           and
           Friendship
           ,
           and
           they
           improve
           the
           Comforts
           of
           their
           Lives
           in
           proportion
           to
           the
           degrees
           of
           their
           Benevolence
           ;
           its
           lowest
           Exercise
           is
           rewarded
           with
           proportionable
           Benefits
           ,
           but
           as
           it
           improves
           it self
           to
           higher
           and
           more
           friendly
           Offices
           ,
           so
           its
           Advantages
           
           increase
           all
           along
           with
           the
           kindness
           of
           its
           Intentions
           .
        
         
           Thus
           Innocence
           or
           a
           meer
           forbearance
           of
           Injuries
           is
           the
           lowest
           exercise
           of
           Benevolence
           and
           Humanity
           ,
           and
           yet
           this
           defends
           from
           all
           those
           mischievous
           and
           malevolent
           Attempts
           that
           otherwise
           would
           destroy
           the
           common
           security
           of
           Mankind
           ;
           for
           if
           we
           suppose
           them
           in
           a
           condition
           of
           defyance
           to
           all
           ingagements
           of
           Kindness
           ,
           and
           setled
           in
           a
           perfect
           state
           of
           War
           ,
           in
           which
           they
           were
           bound
           to
           endeavour
           each
           others
           Destruction
           ,
           and
           doe
           the
           utmost
           mischief
           they
           were
           able
           ,
           nothing
           could
           be
           expected
           but
           utter
           misery
           and
           wretchedness
           ,
           and
           it
           would
           unavoidably
           bring
           in
           all
           the
           Evils
           to
           which
           humane
           Life
           can
           any
           way
           be
           supposed
           obnoxious
           ;
           so
           that
           when
           Men
           refrain
           from
           this
           wild
           and
           wanton
           Cruelty
           ,
           that
           proceeds
           from
           some
           sense
           of
           Humanity
           ,
           and
           is
           of
           it self
           a
           very
           considerable
           ease
           and
           security
           to
           the
           Life
           of
           Man.
           
        
         
           We
           are
           hereby
           permitted
           to
           enjoy
           what
           we
           can
           get
           by
           our
           own
           Industry
           without
           disturbance
           from
           others
           ,
           though
           our
           Labours
           are
           not
           eased
           by
           their
           Assistance
           ;
           and
           this
           is
           a
           little
           more
           comfortable
           than
           to
           be
           in
           perpetual
           danger
           of
           being
           rob'd
           both
           of
           our
           Enjoyments
           and
           our
           Lives
           by
           every
           Man
           that
           hapned
           to
           find
           out
           our
           Dens
           and
           lurking
           Holes
           .
           Nothing
           can
           be
           imagin'd
           more
           miserable
           than
           a
           state
           of
           perfect
           Inhumanity
           ,
           and
           that
           is
           a
           sufficient
           Signification
           to
           us
           ,
           that
           the
           Divine
           Providence
           if
           he
           ever
           design'd
           the
           Happiness
           of
           any
           of
           his
           Creatures
           or
           ever
           intended
           that
           they
           should
           design
           it
           themselves
           (
           and
           these
           are
           two
           very
           modest
           Suppositions
           if
           there
           be
           any
           Providence
           at
           all
           )
           that
           he
           requires
           them
           to
           avoid
           it
           under
           the
           severest
           and
           most
           dreadfull
           Penalties
           .
        
         
           And
           the
           farther
           off
           they
           keep
           from
           this
           savage
           State
           ,
           the
           nearer
           do
           they
           approach
           to
           the
           Contentment
           and
           
           Tranquility
           of
           their
           Lives
           ;
           and
           if
           they
           resolve
           not
           onely
           to
           refrain
           from
           weakning
           each
           others
           Interest
           by
           Wrongs
           and
           Oppressions
           ,
           but
           to
           advance
           it
           by
           all
           the
           Offices
           of
           Love
           and
           Kindness
           ,
           and
           adde
           Beneficence
           to
           Innocence
           ,
           they
           raise
           the
           happiness
           of
           their
           Condition
           according
           to
           the
           height
           of
           their
           Friendship
           .
           Nothing
           is
           in
           this
           Life
           so
           satisfactory
           and
           comfortable
           as
           an
           entire
           Affection
           and
           Fidelity
           between
           Friends
           ;
           it
           is
           the
           Consummation
           of
           all
           humane
           Joys
           ;
           and
           as
           much
           as
           any
           Man
           fall
           short
           of
           this
           perfection
           of
           Kindness
           ,
           so
           much
           does
           he
           abate
           of
           the
           complacency
           of
           his
           Life
           .
        
         
           This
           is
           visible
           in
           all
           the
           experience
           of
           the
           World
           and
           the
           management
           of
           all
           Affairs
           ,
           and
           there
           is
           no
           Man
           that
           regards
           the
           natural
           Consequences
           of
           Things
           that
           does
           not
           understand
           the
           advantage
           that
           accrues
           to
           himself
           from
           all
           his
           good
           Turns
           and
           Obligations
           past
           upon
           others
           .
           And
           for
           this
           Reason
           all
           Men
           that
           pretend
           to
           any
           Wisedom
           or
           Sobriety
           ,
           are
           thereby
           easily
           determin'd
           to
           a
           courteous
           and
           obliging
           Conversation
           ,
           and
           therefore
           it
           is
           needless
           to
           represent
           to
           such
           Persons
           the
           convenience
           and
           prudence
           of
           their
           own
           choice
           :
           the
           onely
           People
           that
           need
           information
           in
           these
           matters
           that
           so
           nearly
           concern
           them
           ,
           are
           the
           negligent
           and
           inconsiderate
           part
           of
           Mankind
           .
           These
           do
           not
           think
           or
           observe
           enough
           to
           see
           into
           the
           probable
           Events
           of
           things
           ,
           and
           are
           to
           be
           made
           sensible
           by
           nothing
           but
           the
           actual
           Infliction
           or
           certain
           Foresight
           of
           Misery
           ,
           and
           therefore
           letting
           pass
           that
           part
           of
           the
           Sanction
           that
           comes
           from
           the
           Reward
           ,
           I
           shall
           onely
           a
           little
           particularise
           that
           part
           of
           it
           that
           is
           derived
           from
           the
           Punishment
           ,
           and
           shew
           into
           what
           manifest
           disadvantages
           every
           Man
           runs
           himself
           by
           every
           unjust
           and
           dishonest
           Action
           .
        
         
         
           §
           XV.
           1.
           
           He
           thereby
           manifestly
           impairs
           and
           often
           forfeits
           a
           proportion
           of
           his
           own
           Interest
           ,
           in
           that
           his
           Happiness
           (
           as
           well
           as
           every
           Man
           's
           else
           )
           depends
           in
           some
           considerable
           measure
           upon
           the
           good-will
           of
           his
           Neighbours
           ,
           and
           it
           is
           always
           in
           their
           power
           either
           to
           promote
           or
           to
           hinder
           his
           welfare
           ;
           and
           then
           their
           Friendship
           or
           their
           Enmity
           is
           chiefly
           determin'd
           by
           his
           own
           Behaviour
           ;
           if
           they
           perceive
           him
           sincere
           for
           the
           advancement
           of
           the
           common
           Good
           ,
           and
           forward
           to
           all
           offices
           of
           Kindness
           and
           Humanity
           ,
           that
           is
           a
           considerable
           obligation
           to
           them
           to
           requite
           his
           Goodness
           with
           a
           suitable
           Behaviour
           ,
           but
           if
           he
           neglect
           opportunities
           of
           doing
           good
           ,
           and
           shew
           himself
           regardless
           of
           all
           manner
           of
           Interests
           but
           his
           own
           ,
           that
           naturally
           estranges
           their
           Affections
           ,
           and
           they
           throw
           off
           all
           inclinations
           of
           Kindness
           to
           him
           ,
           as
           a
           Person
           that
           disclaims
           all
           designs
           of
           Kindness
           to
           them
           .
           And
           then
           a
           Man's
           condition
           is
           uncomfortable
           enough
           ,
           when
           he
           is
           forsaken
           of
           all
           the
           World
           ,
           and
           left
           all
           alone
           to
           shift
           for
           himself
           with
           a
           bad
           Conscience
           .
           The
           bare
           want
           of
           Friends
           is
           a
           sad
           punishment
           of
           all
           selfishness
           ;
           and
           though
           he
           be
           in
           Prosperity
           ,
           it
           is
           no
           pleasant
           reflexion
           to
           consider
           that
           he
           is
           scorn'd
           and
           neglected
           and
           hated
           by
           the
           publick
           Vote
           of
           all
           good
           Men
           :
           but
           if
           he
           fall
           into
           Adversity
           (
           and
           that
           sometime
           or
           other
           happens
           to
           every
           crafty
           and
           dishonest
           Man
           )
           he
           is
           left
           to
           the
           sadness
           of
           his
           own
           Fortune
           ,
           and
           no
           Man
           is
           concern'd
           to
           assist
           or
           relieve
           him
           ,
           but
           the
           whole
           Society
           triumphs
           and
           rejoices
           in
           his
           Ruin.
           
        
         
           2.
           
           The
           next
           natural
           Punishment
           of
           Injustice
           is
           Insecurity
           ;
           for
           let
           the
           wickedness
           be
           committed
           with
           never
           so
           much
           craft
           and
           privacy
           ,
           yet
           no
           Man
           can
           ever
           certainly
           assure
           himself
           to
           escape
           discovery
           ;
           so
           many
           unforeseen
           and
           unsuspected
           ways
           are
           there
           of
           betraying
           the
           most
           secret
           Crimes
           :
           so
           that
           though
           it
           
           were
           possible
           to
           shake
           off
           all
           apprehensions
           of
           a
           Divine
           Displeasure
           ,
           yet
           there
           is
           no
           Remedy
           against
           the
           perpetual
           Fears
           of
           Revenge
           from
           Men.
           And
           thus
           Epicurus
           after
           he
           had
           set
           Men
           loose
           from
           any
           regard
           to
           the
           Observation
           of
           Providence
           ,
           yet
           he
           thought
           it
           so
           difficult
           and
           so
           almost
           impossible
           to
           conceal
           any
           enormous
           baseness
           for
           ever
           ,
           that
           he
           concluded
           no
           wise
           Man
           could
           venture
           upon
           it
           but
           with
           the
           uneasiness
           and
           terrour
           of
           an
           accusing
           Conscience
           .
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           no
           Man
           can
           be
           secure
           of
           privacy
           :
           and
           though
           it
           is
           possible
           he
           might
           be
           so
           dexterous
           or
           so
           fortunate
           as
           to
           have
           pass't
           through
           a
           thousand
           Impieties
           with
           credit
           and
           impunity
           ,
           yet
           all
           this
           while
           the
           Man
           enjoys
           but
           little
           comfort
           in
           himself
           and
           his
           unjust
           possessions
           ,
           because
           he
           cannot
           but
           be
           always
           diffident
           that
           first
           or
           last
           once
           before
           he
           dies
           by
           some
           unlucky
           accident
           or
           other
           ,
           he
           is
           either
           intrapt
           in
           some
           new
           Attempts
           ,
           or
           betrayed
           in
           some
           old
           Wiles
           .
        
         
           So
           that
           though
           dishonest
           Men
           may
           sometimes
           have
           the
           fortune
           ,
           yet
           they
           can
           never
           have
           the
           confidence
           ,
           to
           pass
           unpunished
           ,
           and
           the
           incessant
           fear
           of
           this
           robs
           them
           of
           all
           real
           mirth
           for
           the
           present
           ,
           and
           all
           security
           for
           the
           future
           ,
           
             Potest
             nocenti
             contingere
             ut
             lateat
             ,
             latendi
             fides
             non
             potest
             .
          
           So
           that
           howsoever
           he
           may
           shift
           the
           publick
           Justice
           ,
           there
           is
           no
           avoiding
           the
           punishment
           of
           his
           own
           Fears
           ,
           especially
           when
           there
           is
           so
           much
           likelihood
           that
           some
           time
           or
           other
           he
           is
           surprised
           and
           discover'd
           ,
           and
           when
           it
           is
           so
           very
           probable
           and
           usual
           in
           the
           order
           of
           humane
           Affairs
           for
           all
           Guilt
           some
           time
           or
           other
           to
           be
           brought
           to
           Judgment
           .
           Plerumque
           (
           says
           Torquatus
           in
           Cicero
           prim
           .
           de
           fin
           .
           )
           
             improborum
             facta
             primò
             suspicio
             insequitur
             ,
             deinde
             Sermo
             atque
             fama
             ,
             tum
             accusator
             ,
             tum
             judex
             ,
             multi
             etiam
             se
             indicaverunt
             .
          
        
         
         
           3.
           
           The
           Man
           that
           is
           false
           and
           injurious
           does
           not
           onely
           forfeit
           the
           advantages
           of
           being
           loved
           and
           trusted
           and
           protected
           ,
           but
           he
           provokes
           all
           Men
           even
           from
           their
           natural
           principle
           of
           self-love
           to
           seek
           and
           contrive
           his
           destruction
           ,
           and
           engages
           them
           all
           (
           as
           they
           tender
           their
           own
           safety
           )
           into
           a
           combination
           against
           him
           .
           And
           that
           is
           the
           proper
           use
           and
           design
           of
           publick
           and
           capital
           Punishments
           ,
           it
           is
           onely
           an
           agreement
           or
           confederacy
           of
           the
           whole
           Society
           to
           cut
           off
           all
           such
           private
           Members
           of
           it
           as
           disturb
           the
           common
           Peace
           ,
           and
           thereby
           endanger
           every
           particular
           Man's
           Safety
           ;
           and
           it
           becomes
           the
           joint
           and
           equal
           Interest
           of
           all
           that
           are
           peaceable
           or
           desire
           so
           to
           be
           ,
           to
           declare
           open
           War
           against
           him
           ;
           and
           that
           Man
           has
           disadvantage
           enough
           that
           contends
           with
           his
           single
           Strength
           against
           the
           Power
           of
           a
           Multitude
           ;
           and
           yet
           so
           does
           every
           one
           that
           declares
           by
           his
           practices
           ,
           that
           he
           is
           not
           concern'd
           what
           becomes
           of
           their
           Interest
           by
           not
           sticking
           to
           oppress
           and
           oppose
           it
           in
           all
           the
           ways
           of
           fraud
           and
           violence
           for
           the
           advancement
           of
           his
           own
           .
        
         
           And
           to
           punish
           such
           is
           the
           defence
           of
           the
           publick
           Weal
           ,
           and
           the
           equal
           Interest
           of
           the
           whole
           Community
           and
           every
           Member
           of
           it
           ,
           and
           therefore
           it
           is
           but
           reasonable
           that
           every
           injurious
           Person
           should
           expect
           that
           they
           should
           appear
           and
           rise
           up
           with
           one
           consent
           against
           him
           and
           his
           Interest
           .
           They
           have
           all
           a
           tender
           sense
           of
           their
           own
           Happiness
           as
           well
           as
           he
           of
           his
           ,
           and
           are
           sufficiently
           jealous
           of
           all
           designs
           and
           entrenchments
           upon
           their
           Rights
           ;
           so
           that
           if
           they
           once
           observe
           a
           Person
           that
           cares
           not
           how
           much
           he
           lays
           them
           waste
           ▪
           for
           the
           enlargement
           of
           his
           own
           Power
           and
           Propriety
           ,
           't
           is
           natural
           for
           them
           to
           fall
           upon
           him
           with
           all
           the
           keenness
           of
           Revenge
           ,
           and
           to
           treat
           him
           as
           a
           common
           Enemy
           without
           Mercy
           or
           Compassion
           .
        
         
         
           And
           though
           the
           injury
           may
           possibly
           in
           its
           direct
           intention
           reach
           no
           farther
           than
           a
           single
           Person
           ,
           yet
           the
           affront
           and
           disobligation
           extends
           it self
           to
           all
           ;
           for
           he
           thereby
           plainly
           discovers
           that
           he
           is
           prepared
           for
           any
           mischief
           against
           any
           Person
           for
           the
           advancement
           of
           his
           own
           Ends
           ,
           and
           every
           Man
           has
           reason
           to
           conclude
           that
           he
           would
           serve
           him
           in
           the
           same
           kind
           ,
           if
           ever
           he
           hapned
           to
           fall
           into
           the
           same
           circumstances
           ;
           so
           that
           though
           he
           suffer
           not
           at
           all
           by
           the
           Oppression
           of
           his
           Neighbour
           ▪
           yet
           he
           cannot
           but
           resent
           it
           even
           for
           his
           own
           sake
           ,
           and
           if
           it
           ever
           lie
           in
           his
           power
           revenge
           it
           too
           .
        
         
           And
           now
           that
           Man
           can
           have
           but
           little
           assurance
           of
           his
           Safety
           ,
           or
           comfort
           of
           his
           Life
           ,
           that
           knows
           it
           to
           be
           the
           common
           concernment
           of
           all
           ,
           that
           have
           any
           power
           in
           or
           over
           his
           affairs
           ,
           to
           work
           and
           contrive
           his
           Ruine
           ;
           and
           though
           he
           may
           escape
           all
           his
           days
           (
           as
           some
           Thieves
           and
           Out
           laws
           do
           )
           unpunisht
           and
           unrevenged
           ,
           yet
           the
           apprehension
           of
           his
           danger
           and
           sense
           of
           his
           insecurity
           are
           enough
           to
           destroy
           all
           the
           quiet
           of
           his
           Life
           and
           tranquility
           of
           his
           Mind
           ,
           and
           he
           is
           or
           has
           reason
           to
           be
           fearfull
           in
           the
           same
           proportion
           that
           he
           is
           wicked
           and
           unjust
           .
        
         
           And
           now
           so
           much
           as
           a
           Man
           hazards
           of
           the
           safety
           of
           his
           Enjoyments
           ,
           so
           much
           does
           he
           abate
           of
           their
           Value
           .
           So
           that
           though
           this
           part
           of
           the
           natural
           punishment
           of
           Vice
           that
           is
           to
           be
           expected
           from
           the
           persons
           injured
           or
           offended
           ,
           is
           not
           always
           certain
           and
           unavoidable
           ,
           in
           that
           all
           humane
           Actions
           are
           in
           their
           own
           nature
           contingent
           ,
           and
           so
           it
           is
           possible
           that
           the
           Persons
           they
           provoke
           may
           never
           have
           the
           Power
           or
           the
           Will
           to
           revenge
           their
           Wrongs
           ,
           yet
           because
           the
           consequence
           is
           so
           very
           probable
           as
           it
           is
           ,
           that
           carries
           in
           it
           such
           a
           certain
           and
           valuable
           proportion
           of
           Evil
           ,
           as
           may
           serve
           to
           deter
           all
           Men
           from
           venturing
           to
           incur
           
           their
           displeasure
           by
           unjust
           or
           unkind
           Attempts
           ,
           and
           may
           be
           so
           design'd
           and
           propounded
           by
           the
           supreme
           Law
           giver
           as
           inducements
           to
           all
           his
           Subjects
           ,
           that
           have
           any
           regard
           to
           their
           own
           Happiness
           ,
           to
           have
           some
           regard
           to
           this
           in
           all
           their
           Affairs
           and
           Entercourses
           with
           Men.
           
        
         
           The
           case
           is
           the
           very
           same
           here
           as
           it
           is
           in
           all
           civil
           Laws
           ,
           where
           it
           is
           not
           necessary
           that
           every
           Malefactour
           should
           be
           certainly
           brought
           to
           publick
           Justice
           ;
           but
           yet
           because
           there
           is
           so
           fair
           a
           likelihood
           that
           one
           time
           or
           other
           he
           comes
           to
           execution
           ,
           the
           very
           fear
           of
           so
           probable
           an
           Event
           is
           a
           sufficient
           Sanction
           and
           an
           effectual
           one
           too
           upon
           the
           generality
           of
           Men
           to
           refrain
           them
           from
           a
           course
           of
           open
           and
           professed
           Violence
           .
           And
           thus
           when
           it
           is
           mighty
           odds
           ,
           though
           it
           is
           not
           absolutely
           certain
           that
           every
           injurious
           Person
           shall
           (
           considering
           the
           natural
           passions
           of
           Men
           )
           not
           onely
           be
           fully
           repayed
           in
           his
           own
           kind
           ,
           but
           be
           forced
           to
           suffer
           a
           greater
           damage
           by
           his
           breach
           of
           Peace
           and
           Faith
           (
           for
           that
           is
           done
           by
           every
           act
           of
           Injustice
           )
           than
           he
           can
           ever
           hope
           to
           gain
           advantage
           by
           it
           ,
           if
           he
           should
           have
           the
           good
           fortune
           (
           that
           seldom
           happens
           )
           to
           escape
           unpunished
           :
           this
           consideration
           alone
           is
           in
           all
           common
           cases
           an
           overruling
           Argument
           with
           any
           Man
           of
           any
           tolerable
           Understanding
           to
           determine
           him
           to
           resolutions
           of
           just
           and
           honest
           dealing
           with
           all
           Men.
           
        
         
           I
           might
           add
           innumerable
           other
           particulars
           to
           this
           purpose
           ,
           but
           they
           occur
           so
           easily
           to
           every
           Man's
           Observation
           ,
           that
           after
           I
           have
           given
           this
           Specimen
           of
           it
           ,
           that
           alone
           is
           abundantly
           sufficient
           to
           the
           satisfaction
           of
           sincere
           and
           ingenuous
           Minds
           ;
           so
           that
           it
           were
           to
           be
           tedious
           to
           very
           little
           if
           any
           purpose
           to
           represent
           the
           whole
           Train
           of
           good
           or
           bad
           Consequences
           that
           naturally
           follow
           upon
           all
           good
           or
           bad
           Practices
           ;
           but
           it
           is
           enough
           that
           in
           the
           ordinary
           course
           of
           Nature
           and
           
           Providence
           ,
           the
           Happiness
           and
           Safety
           of
           every
           Man's
           Life
           is
           proportion'd
           to
           the
           degrees
           of
           his
           Vertue
           and
           Honesty
           .
           And
           if
           Men
           will
           but
           be
           at
           the
           pains
           to
           attend
           to
           this
           single
           Observation
           ,
           that
           alone
           will
           bring
           them
           into
           some
           competent
           knowledge
           of
           all
           the
           subordinate
           Duties
           of
           Morality
           ,
           and
           under
           a
           sufficient
           obligation
           to
           their
           serious
           and
           habitual
           Practice
           ;
           and
           no
           Law
           of
           what
           nature
           soever
           is
           capable
           of
           a
           more
           proper
           or
           more
           powerfull
           Sanction
           .
           And
           therefore
           to
           conclude
           ,
           and
           not
           to
           recapitulate
           all
           particulars
           ,
           the
           premises
           seriously
           laid
           together
           ,
           will
           ,
           I
           think
           ,
           amount
           to
           a
           fair
           and
           forcible
           demonstration
           of
           the
           Problem
           I
           undertook
           to
           prove
           ,
           viz.
           The
           certain
           Institution
           of
           the
           Law
           of
           Nature
           ,
           in
           that
           the
           Authour
           of
           it
           has
           signified
           to
           us
           his
           own
           design
           and
           intention
           toward
           Mankind
           in
           the
           contrivance
           of
           it
           ,
           and
           has
           obliged
           us
           as
           far
           as
           our
           actions
           are
           in
           our
           own
           Power
           to
           pursue
           the
           same
           design
           with
           himself
           by
           Rewards
           and
           Punishments
           resulting
           from
           the
           nature
           of
           Things
           ,
           as
           we
           comply
           with
           or
           disobey
           this
           publication
           of
           his
           Will.
           
        
         
           §
           XVI
           .
           Hitherto
           I
           have
           endeavour'd
           to
           demonstrate
           that
           if
           there
           be
           a
           supreme
           Cause
           and
           Governour
           of
           the
           World
           ,
           that
           then
           the
           design
           of
           his
           Government
           is
           the
           common
           Happiness
           of
           all
           Mankind
           ,
           and
           that
           for
           the
           attainment
           of
           this
           general
           End
           ,
           he
           has
           so
           contrived
           the
           nature
           of
           Things
           as
           to
           make
           every
           Man
           's
           particular
           Happiness
           to
           depend
           ,
           as
           far
           as
           things
           are
           within
           his
           own
           power
           ,
           upon
           his
           endeavours
           of
           promoting
           that
           of
           all
           .
           Which
           two
           fundamental
           Principles
           being
           laid
           ,
           first
           ,
           of
           the
           Being
           of
           a
           Providence
           ,
           and
           then
           of
           the
           Goodness
           of
           it
           ,
           that
           will
           certainly
           guide
           and
           direct
           us
           to
           something
           farther
           than
           what
           we
           have
           hitherto
           demonstrated
           .
           For
           all
           that
           I
           have
           already
           proved
           is
           not
           sufficient
           to
           make
           us
           actually
           Happy
           ,
           but
           
           rather
           puts
           us
           into
           a
           capacity
           of
           being
           so
           .
           If
           indeed
           the
           Providence
           of
           God
           had
           not
           taken
           so
           much
           care
           to
           secure
           the
           common
           Peace
           and
           mutual
           Love
           of
           Mankind
           ,
           we
           had
           all
           been
           certainly
           and
           fatally
           miserable
           ;
           though
           when
           this
           provision
           is
           made
           it
           is
           not
           enough
           to
           make
           us
           happy
           ,
           and
           therefore
           he
           has
           in
           vain
           done
           so
           much
           for
           us
           ,
           unless
           he
           doe
           something
           more
           .
           Especially
           when
           ,
           after
           all
           our
           best
           endeavours
           to
           attain
           Happiness
           in
           that
           way
           that
           the
           Providence
           of
           God
           hath
           chalk't
           out
           to
           us
           ,
           it
           is
           possible
           to
           be
           defeated
           of
           it
           by
           some
           other
           causes
           without
           our
           own
           default
           ,
           and
           then
           what
           must
           follow
           but
           that
           the
           Divine
           Providence
           (
           if
           it
           be
           constant
           to
           its
           own
           design
           ,
           and
           unless
           it
           be
           so
           it
           is
           no
           Divine
           Providence
           )
           is
           obliged
           to
           compensate
           or
           secure
           it
           some
           other
           way
           .
           For
           it
           is
           certain
           that
           a
           great
           part
           of
           our
           Happiness
           is
           out
           of
           our
           own
           power
           ,
           and
           therefore
           notwithstanding
           all
           our
           endeavours
           after
           it
           ,
           we
           may
           not
           attain
           to
           it
           ,
           and
           then
           if
           the
           design
           of
           the
           Divine
           Providence
           be
           to
           make
           us
           happy
           in
           the
           way
           of
           Vertue
           ,
           (
           as
           I
           have
           proved
           it
           is
           )
           in
           this
           case
           he
           has
           obliged
           himself
           to
           ensure
           it
           by
           some
           other
           means
           ,
           unless
           we
           can
           suppose
           that
           he
           has
           proposed
           to
           himself
           an
           end
           without
           providing
           sufficient
           means
           to
           effect
           it
           ;
           which
           is
           to
           say
           that
           this
           excellent
           Being
           ,
           that
           has
           contrived
           the
           whole
           Creation
           with
           such
           wonderfull
           Art
           and
           Wisedom
           ,
           has
           done
           all
           this
           in
           order
           to
           a
           thing
           impossible
           :
           or
           that
           he
           has
           engaged
           us
           to
           the
           performance
           of
           our
           Duty
           by
           the
           promise
           of
           a
           Reward
           ,
           and
           yet
           when
           we
           have
           faithfully
           done
           our
           Work
           that
           he
           should
           defraud
           us
           of
           our
           Wages
           .
        
         
           And
           this
           brings
           in
           the
           second
           part
           of
           my
           Argument
           ,
           That
           seeing
           God
           designs
           our
           Happiness
           ,
           and
           seeing
           he
           has
           contrived
           things
           so
           as
           to
           oblige
           us
           as
           far
           as
           it
           is
           in
           our
           own
           power
           to
           procure
           it
           in
           the
           way
           before
           described
           ;
           and
           seeing
           that
           alone
           is
           not
           sufficient
           
           for
           the
           attainment
           of
           this
           End
           ;
           and
           if
           it
           were
           that
           yet
           notwithstanding
           we
           may
           be
           defeated
           of
           it
           ,
           there
           must
           (
           I
           say
           )
           remain
           some
           other
           design
           of
           Providence
           than
           what
           we
           have
           hitherto
           discover'd
           .
           And
           here
           unavoidably
           comes
           in
           the
           Happiness
           of
           a
           future
           state
           .
           For
           if
           it
           be
           made
           evident
           ,
           after
           the
           proof
           of
           the
           Premises
           ,
           that
           we
           are
           not
           capable
           of
           Happiness
           ,
           or
           after
           our
           best
           endeavours
           after
           it
           that
           we
           may
           be
           deprived
           of
           it
           ,
           it
           then
           undeniably
           follows
           that
           either
           there
           is
           such
           a
           state
           ,
           or
           that
           there
           is
           no
           such
           thing
           as
           a
           Divine
           Providence
           .
           And
           this
           I
           shall
           endeavour
           to
           make
           good
           from
           these
           two
           plain
           and
           easie
           Propositions
           .
        
         
           First
           in
           general
           ,
           That
           without
           it
           no
           Man
           is
           capable
           of
           being
           happy
           .
        
         
           Secondly
           in
           particular
           ,
           That
           without
           it
           no
           Man
           can
           be
           obliged
           to
           be
           vertuous
           ;
           nay
           ,
           on
           the
           contrary
           ,
           that
           the
           best
           Men
           may
           ,
           and
           frequently
           are
           ,
           upon
           the
           account
           of
           their
           Goodness
           ,
           notwithstanding
           all
           that
           care
           God
           has
           taken
           of
           them
           in
           this
           world
           ,
           the
           most
           miserable
           .
           From
           whence
           it
           is
           manifest
           that
           either
           there
           is
           no
           Providence
           ,
           which
           I
           have
           already
           proved
           ,
           and
           therefore
           now
           suppose
           ;
           or
           if
           there
           be
           ,
           that
           upon
           that
           supposition
           there
           is
           the
           same
           certainty
           of
           a
           future
           state
           as
           there
           is
           of
           the
           Being
           and
           Providence
           of
           a
           Deity
           ,
           so
           that
           whoever
           denies
           one
           must
           be
           forced
           to
           disavow
           both
           ,
           which
           I
           now
           undertake
           to
           prove
           from
           the
           forementioned
           Principles
           .
        
         
           First
           ,
           That
           without
           a
           future
           state
           Mankind
           is
           utterly
           uncapable
           of
           Happiness
           .
           And
           for
           the
           more
           convincing
           demonstration
           hereof
           I
           shall
           consider
           the
           most
           famous
           Opinions
           of
           Happiness
           among
           the
           Philosophers
           ;
           and
           that
           I
           may
           the
           more
           easily
           doe
           ,
           because
           they
           are
           not
           so
           many
           as
           some
           men
           would
           perswade
           us
           they
           are
           ;
           for
           as
           for
           the
           known
           and
           common
           citation
           out
           of
           Varro
           insisted
           upon
           ,
           and
           if
           true
           ,
           justly
           
           upbraided
           by
           Saint
           Austin
           of
           their
           being
           divided
           into
           288
           different
           Sects
           and
           Opinions
           ,
           it
           is
           obvious
           enough
           that
           this
           was
           but
           a
           crude
           and
           injudicious
           Collection
           ;
           for
           if
           we
           impartially
           consider
           those
           various
           Instances
           ,
           more
           distinctly
           recorded
           or
           collected
           by
           other
           Authours
           ,
           we
           shall
           find
           them
           either
           so
           many
           differences
           of
           Words
           and
           not
           of
           Conceits
           ,
           or
           else
           Motto's
           and
           little
           Sayings
           ,
           (
           according
           to
           the
           fashion
           and
           affectation
           of
           the
           Greeks
           )
           rather
           to
           express
           their
           own
           fancy
           and
           peculiar
           humours
           than
           their
           serious
           and
           Philosophical
           account
           of
           things
           .
           And
           it
           is
           obvious
           that
           all
           their
           discourses
           about
           it
           ,
           relate
           either
           to
           the
           general
           and
           abstracted
           Notion
           of
           it
           ,
           or
           to
           the
           Causes
           and
           Objects
           that
           produce
           it
           .
           As
           for
           the
           first
           it
           must
           be
           confessed
           that
           they
           describe
           it
           by
           an
           infinite
           variety
           of
           Expressions
           ;
           but
           as
           for
           the
           things
           productive
           of
           it
           ,
           there
           neither
           are
           nor
           can
           be
           more
           than
           those
           three
           famous
           Opinions
           ,
           that
           place
           it
           either
           in
           Pleasure
           onely
           ,
           or
           in
           Vertue
           onely
           ,
           or
           in
           both
           together
           with
           the
           goods
           of
           Fortune
           ;
           to
           which
           all
           other
           subdividing
           Sects
           ,
           how
           numerous
           soever
           ,
           are
           easily
           reducible
           .
           And
           here
           ,
           that
           I
           may
           represent
           them
           to
           the
           best
           advantage
           ,
           I
           shall
           chiefly
           consider
           them
           as
           they
           are
           discoursed
           of
           and
           accounted
           for
           by
           Tully
           himself
           ;
           because
           of
           all
           Men
           of
           all
           Ages
           he
           was
           most
           able
           to
           set
           them
           out
           with
           all
           the
           beauty
           of
           Wit
           ,
           and
           force
           of
           Reason
           ,
           and
           accordingly
           has
           ,
           in
           those
           admirable
           Books
           of
           his
           about
           the
           Ends
           of
           Good
           and
           Evil
           ,
           and
           his
           Tusculan
           Questions
           ,
           discharged
           this
           noble
           Argument
           as
           became
           himself
           ,
           
             i.
             e.
          
           with
           all
           the
           possible
           advantages
           of
           Wit
           and
           Reason
           ;
           insomuch
           as
           (
           if
           I
           may
           presume
           to
           judge
           so
           much
           ,
           and
           yet
           the
           case
           is
           so
           plain
           that
           it
           needs
           no
           presumption
           )
           all
           the
           other
           Discourses
           beside
           upon
           the
           same
           Subject
           are
           not
           to
           be
           compared
           ,
           either
           for
           Use
           or
           Delight
           ,
           to
           these
           two
           Treatises
           .
           For
           as
           he
           has
           
           omitted
           nothing
           that
           is
           either
           plausible
           or
           pertinent
           to
           his
           Argument
           ;
           so
           has
           he
           recommended
           his
           Notions
           with
           a
           singular
           and
           unimitable
           force
           of
           Expression
           .
           For
           though
           possibly
           others
           (
           and
           yet
           if
           any
           ,
           very
           few
           )
           may
           have
           equal'd
           him
           in
           Philosophick
           Skill
           and
           Knowledge
           ,
           yet
           all
           the
           World
           falls
           short
           of
           him
           in
           his
           miraculous
           Art
           of
           Eloquence
           .
           And
           so
           I
           call
           it
           ,
           in
           that
           it
           looks
           like
           more
           than
           a
           Prodigy
           ,
           that
           one
           Man
           should
           so
           strangely
           excell
           all
           the
           rest
           of
           Mankind
           ,
           and
           stand
           alone
           ,
           as
           it
           were
           ,
           a
           Being
           of
           a
           superiour
           Order
           ;
           Insomuch
           that
           when
           all
           the
           great
           Wits
           of
           all
           Ages
           since
           have
           swol'n
           and
           labour'd
           to
           rival
           his
           Glory
           ,
           he
           has
           been
           so
           far
           from
           having
           an
           Equal
           ,
           that
           he
           never
           yet
           had
           one
           that
           could
           attain
           the
           honour
           of
           being
           his
           Second
           ;
           but
           still
           ,
           after
           all
           their
           utmost
           endeavours
           ,
           they
           appear
           no
           more
           than
           the
           Toad
           to
           the
           Ox
           or
           the
           Stars
           to
           the
           Sun.
           And
           therefore
           ,
           in
           my
           following
           Discourse
           ,
           I
           shall
           in
           the
           first
           place
           confine
           my self
           to
           a
           stricter
           and
           more
           particular
           examination
           of
           his
           performance
           ,
           though
           under
           him
           I
           shall
           take
           an
           occasion
           to
           give
           an
           account
           of
           the
           several
           endeavours
           of
           other
           valuable
           Authours
           upon
           the
           same
           Argument
           .
        
         
           §
           XVII
           .
           First
           then
           as
           for
           the
           Epicurean
           Hypothesis
           ,
           with
           which
           he
           begins
           ,
           he
           has
           indeed
           done
           us
           that
           kindness
           ,
           as
           in
           part
           to
           shew
           us
           its
           insufficiency
           ,
           but
           then
           himself
           has
           not
           been
           able
           to
           direct
           us
           to
           a
           better
           ;
           and
           all
           the
           instructions
           he
           has
           given
           us
           afterward
           for
           the
           obtaining
           of
           Happiness
           are
           chiefly
           borrowed
           from
           the
           Canons
           of
           Epicurus
           .
           Neither
           indeed
           was
           it
           possible
           to
           be
           otherwise
           ,
           for
           how
           variously
           soever
           Men
           may
           delight
           to
           amuse
           themselves
           with
           their
           own
           particular
           Fancies
           and
           Hypotheses
           ,
           there
           are
           no
           more
           than
           two
           real
           accounts
           of
           the
           state
           of
           humane
           Nature
           ,
           either
           that
           which
           supposes
           Immortality
           ,
           or
           that
           
           which
           does
           not
           ;
           so
           that
           the
           supposition
           of
           Immortality
           being
           taken
           away
           ,
           all
           the
           other
           accounts
           of
           Happiness
           can
           amount
           to
           no
           more
           than
           that
           of
           Epicurus
           ,
           placing
           it
           in
           the
           pleasures
           of
           this
           Life
           alone
           .
           And
           yet
           for
           the
           fuller
           demonstration
           of
           the
           thing
           I
           shall
           consider
           them
           singly
           ,
           that
           thereby
           it
           may
           appear
           how
           plainly
           defective
           all
           the
           various
           arts
           and
           methods
           of
           Philosophy
           are
           without
           our
           Supposition
           .
           And
           as
           for
           Epicurus
           ,
           the
           Question
           between
           him
           and
           his
           Adversaries
           is
           ,
           Whether
           Pleasure
           be
           the
           Sovereign
           Good
           :
           In
           answer
           to
           which
           our
           Authour's
           Discourse
           consists
           of
           two
           parts
           ,
           first
           ,
           to
           settle
           the
           right
           Notion
           and
           Definition
           of
           Pleasure
           :
           secondly
           ,
           to
           prove
           that
           this
           one
           Principle
           blows
           up
           all
           the
           foundations
           of
           Justice
           ,
           Vertue
           ,
           and
           Honesty
           .
           As
           for
           the
           first
           ,
           I
           shall
           not
           much
           concern
           my self
           about
           the
           Grammatical
           signification
           of
           the
           word
           Pleasure
           .
           For
           I
           must
           confess
           that
           both
           Epicurus
           and
           his
           followers
           are
           by
           many
           Authours
           too
           crudely
           reviled
           in
           general
           terms
           for
           placing
           our
           sovereign
           Happiness
           in
           Pleasure
           ,
           when
           it
           is
           so
           very
           clear
           that
           they
           are
           but
           equivalent
           terms
           to
           express
           the
           same
           thing
           .
           For
           by
           Pleasure
           all
           Men
           mean
           that
           content
           and
           satisfaction
           that
           is
           agreeable
           and
           proper
           to
           the
           Nature
           of
           any
           Being
           ,
           so
           that
           when
           it
           enjoys
           and
           possesses
           all
           those
           Objects
           of
           Delight
           that
           are
           suitable
           or
           adequate
           to
           its
           respective
           Capacities
           ,
           it
           is
           then
           ,
           in
           all
           Mens
           account
           ,
           arrived
           at
           the
           state
           of
           its
           perfect
           Happiness
           or
           full
           Contentment
           .
           And
           therefore
           it
           is
           but
           an
           idle
           and
           needless
           dispute
           between
           them
           and
           the
           Stoicks
           ,
           whether
           Pleasure
           or
           Vertue
           be
           the
           supreme
           Good.
           For
           whatsoever
           may
           be
           the
           reason
           of
           the
           goodness
           of
           Vertue
           ,
           yet
           the
           reason
           of
           our
           choice
           must
           ,
           in
           the
           last
           account
           of
           things
           ,
           be
           resolved
           into
           its
           subserviency
           to
           our
           delight
           and
           satisfaction
           ;
           And
           if
           moral
           Goodness
           be
           (
           as
           it
           is
           )
           our
           supreme
           
           Felicity
           ,
           it
           is
           so
           because
           it
           is
           most
           agreeable
           to
           the
           perfection
           of
           our
           Natures
           ,
           and
           most
           conducive
           to
           the
           quiet
           and
           satisfaction
           of
           our
           Minds
           .
           For
           't
           is
           a
           contradiction
           to
           the
           Nature
           of
           created
           Beings
           to
           act
           without
           any
           regard
           to
           some
           self-ends
           ,
           unless
           we
           can
           suppose
           them
           devested
           of
           self-love
           ,
           than
           which
           no
           Supposition
           is
           or
           can
           be
           more
           impossible
           .
           And
           therefore
           this
           ,
           as
           it
           is
           not
           a
           reasonable
           ,
           so
           neither
           is
           it
           the
           proper
           ground
           of
           exception
           against
           the
           Epicurean
           Philosophy
           :
           but
           its
           mischief
           and
           malignity
           derives
           from
           a
           much
           worse
           Principle
           ,
           viz.
           it
           s
           unworthy
           conceptions
           of
           the
           mean
           and
           narrow
           capacities
           of
           humane
           Nature
           ,
           to
           which
           it
           is
           necessary
           to
           reduce
           the
           proportion
           of
           humane
           Happiness
           .
           And
           therefore
           ,
           the
           Epicureans
           allowing
           no
           other
           Principle
           of
           Being
           to
           Men
           than
           the
           Engine
           of
           their
           Bodies
           ,
           and
           by
           consequence
           no
           other
           sensation
           than
           what
           results
           from
           the
           contrivance
           of
           the
           parts
           of
           matter
           ,
           from
           hence
           it
           plainly
           appears
           that
           they
           resolve
           our
           sovereign
           delight
           purely
           into
           sensual
           enjoyments
           ;
           because
           ,
           upon
           their
           Principles
           ,
           we
           are
           ,
           from
           the
           condition
           of
           our
           Natures
           ,
           utterly
           uncapable
           of
           any
           other
           gratifications
           .
           And
           therefore
           we
           dispute
           not
           with
           Epicurus
           whether
           Pleasure
           be
           the
           end
           of
           Vertue
           ,
           but
           what
           Pleasure
           .
           If
           he
           had
           taken
           in
           the
           full
           capacity
           of
           humane
           Nature
           as
           it
           consists
           of
           Soul
           and
           Body
           ,
           he
           had
           said
           nothing
           less
           than
           the
           best
           and
           wisest
           Philosophers
           do
           or
           ought
           to
           say
           .
           But
           when
           he
           intends
           the
           Pleasure
           of
           the
           Body
           alone
           ,
           he
           destroys
           the
           very
           Being
           of
           Vertue
           and
           humane
           Happiness
           ,
           and
           resolves
           all
           our
           enjoyment
           into
           meer
           brutishness
           and
           sensuality
           .
           And
           that
           he
           intends
           nothing
           more
           is
           past
           all
           dispute
           to
           any
           Man
           that
           is
           not
           resolved
           to
           abuse
           himself
           ,
           in
           that
           he
           never
           taught
           any
           thing
           more
           constantly
           ,
           concern'dly
           and
           expresly
           than
           this
           ,
           That
           Man
           is
           nothing
           else
           
           beside
           the
           fabrick
           of
           his
           Body
           .
           In
           this
           one
           desperate
           Principle
           lies
           all
           the
           poison
           of
           his
           Philosophy
           of
           old
           ,
           and
           so
           does
           that
           of
           another
           of
           late
           ,
           that
           makes
           Self-interest
           (
           which
           is
           but
           another
           word
           for
           Pleasure
           )
           the
           onely
           end
           and
           reason
           of
           all
           humane
           actions
           .
           For
           if
           he
           had
           meant
           the
           Self-interest
           of
           the
           whole
           Man
           as
           it
           comprehends
           the
           interest
           of
           the
           Soul
           and
           Body
           ,
           that
           is
           ,
           his
           present
           and
           his
           future
           state
           ,
           it
           had
           been
           an
           honest
           and
           a
           pious
           assertion
           :
           But
           when
           he
           intends
           nothing
           more
           than
           the
           narrow
           interest
           of
           our
           present
           advantage
           ,
           and
           takes
           off
           all
           regard
           to
           the
           future
           ,
           this
           defeats
           all
           the
           obligations
           of
           Vertue
           ,
           Religion
           and
           Honesty
           ,
           and
           leaves
           all
           Men
           at
           liberty
           to
           doe
           all
           things
           indifferently
           ,
           as
           they
           shall
           apprehend
           most
           convenient
           to
           their
           own
           private
           ends
           and
           interests
           ,
           ease
           and
           pleasure
           .
        
         
           §
           XVIII
           .
           Great
           numbers
           of
           Apologies
           have
           indeed
           been
           made
           by
           learned
           Men
           to
           abate
           or
           rather
           altogether
           excuse
           the
           meanness
           of
           Epicurus
           his
           Opinion
           ,
           but
           all
           in
           vain
           .
           For
           what
           though
           (
           as
           they
           plead
           )
           he
           distinguish't
           between
           the
           Pleasures
           of
           the
           Body
           and
           the
           Mind
           ,
           and
           gave
           the
           latter
           the
           Preheminence
           ,
           yet
           't
           is
           notorious
           not
           onely
           that
           by
           the
           Mind
           he
           never
           intended
           any
           Being
           distinct
           from
           the
           Body
           ,
           but
           onely
           the
           power
           of
           Imagination
           ,
           which
           ,
           in
           his
           Philosophy
           ,
           is
           supposed
           the
           highest
           instrument
           of
           sensual
           perceptions
           ;
           but
           (
           what
           is
           more
           palpable
           ,
           as
           I
           shall
           shew
           more
           at
           large
           anon
           )
           that
           he
           placed
           our
           supreme
           Felicity
           onely
           in
           the
           pleasures
           of
           the
           Body
           .
           Though
           here
           their
           Opinion
           is
           so
           very
           foul
           ,
           that
           they
           are
           forced
           upon
           all
           turns
           to
           talk
           ambiguously
           ,
           and
           for
           the
           most
           part
           inconsistently
           with
           themselves
           ,
           sometimes
           they
           will
           have
           their
           sovereign
           Pleasure
           to
           signifie
           the
           actual
           enjoyments
           and
           gratifications
           of
           Sensuality
           ;
           
           sometimes
           nothing
           more
           than
           indolency
           or
           meer
           freedom
           from
           pain
           ;
           sometimes
           both
           together
           ,
           with
           the
           reflexion
           of
           the
           Mind
           upon
           them
           .
           Thus
           Epicurus
           speaks
           out
           plainly
           ,
           that
           he
           understands
           not
           what
           Happiness
           is
           ,
           nor
           where
           it
           is
           to
           be
           found
           ,
           if
           it
           be
           not
           in
           the
           delights
           of
           the
           Palate
           and
           some
           other
           that
           modesty
           forbids
           to
           name
           .
           So
           the
           
             wise
             Metrodorus
          
           (
           for
           that
           title
           Epicurus
           was
           pleased
           to
           bestow
           upon
           his
           Friend
           as
           well
           as
           himself
           )
           expresly
           teaches
           that
           the
           Belly
           is
           the
           onely
           proper
           seat
           of
           Happiness
           ,
           and
           that
           no
           Arts
           or
           Sciences
           are
           any
           way
           usefull
           or
           valuable
           than
           as
           they
           are
           subservient
           to
           its
           delights
           .
           But
           because
           this
           account
           of
           the
           utmost
           emprovement
           of
           humane
           Happiness
           and
           Wisedom
           too
           seem'd
           too
           mean
           and
           brutish
           for
           those
           lofty
           expressions
           wherewith
           they
           had
           set
           off
           their
           own
           Happiness
           ,
           making
           it
           equal
           with
           that
           of
           the
           Gods
           themselves
           ;
           they
           sometime
           tell
           us
           that
           by
           Pleasure
           we
           are
           not
           to
           understand
           the
           meer
           actual
           delights
           and
           gratifications
           of
           the
           Body
           ,
           but
           partly
           a
           freedom
           from
           the
           pain
           and
           trouble
           that
           is
           removed
           thereby
           ,
           and
           chiefly
           those
           delightfull
           reflexions
           that
           we
           naturally
           enjoy
           upon
           it
           ;
           so
           that
           they
           intend
           not
           the
           pleasures
           of
           Sensuality
           ,
           but
           that
           innocent
           satisfaction
           of
           Mind
           that
           naturally
           ensues
           upon
           their
           enjoyment
           ;
           in
           that
           when
           the
           desires
           of
           the
           Appetite
           are
           quieted
           ,
           and
           its
           wants
           supplied
           ,
           the
           pure
           consideration
           of
           this
           affects
           the
           Mind
           of
           every
           wise
           Man
           with
           great
           joy
           and
           tranquility
           of
           thought
           .
           And
           this
           poor
           slender
           Subtilty
           they
           fancy
           to
           be
           of
           mighty
           use
           to
           palliate
           the
           foulness
           of
           their
           Doctrine
           ,
           and
           to
           enhance
           their
           grave
           and
           philosophical
           account
           of
           the
           Divine
           Felicity
           of
           humane
           Nature
           ;
           and
           herein
           do
           all
           the
           Epicurean
           Apologists
           ,
           with
           a
           singular
           confidence
           ,
           triumph
           ,
           as
           if
           their
           great
           Master
           had
           undoubtedly
           placed
           our
           sovereign
           Happiness
           purely
           in
           the
           Operations
           of
           the
           Mind
           .
           
           But
           beside
           what
           I
           have
           already
           observed
           that
           Epicurus
           spoke
           out
           too
           bluntly
           to
           find
           any
           subterfuge
           in
           this
           Apology
           ;
           it
           does
           not
           at
           all
           mend
           the
           matter
           that
           they
           would
           excuse
           .
           For
           if
           to
           resolve
           all
           our
           Happiness
           into
           the
           actual
           delights
           of
           Sensuality
           ,
           be
           thought
           somewhat
           too
           shamefull
           to
           own
           ,
           it
           is
           very
           little
           more
           honourable
           to
           place
           it
           in
           entertaining
           the
           Fancy
           with
           reflections
           upon
           them
           .
           And
           if
           it
           be
           below
           the
           dignity
           of
           humane
           Nature
           to
           doe
           nothing
           better
           than
           to
           Eat
           and
           Drink
           ,
           it
           is
           altogether
           as
           unworthy
           of
           it
           to
           think
           of
           nothing
           greater
           :
           this
           is
           onely
           to
           remove
           its
           Happiness
           from
           the
           Table
           to
           the
           Couch
           .
           All
           their
           boastings
           concerning
           the
           pleasures
           of
           the
           Mind
           amount
           to
           no
           more
           than
           this
           ;
           and
           therefore
           Plutarch
           ,
           when
           the
           Apology
           is
           made
           ,
           takes
           them
           up
           quick
           for
           it
           .
           Yes
           ,
           yes
           ,
           says
           he
           ,
           this
           Plea
           were
           to
           some
           purpose
           if
           they
           would
           acknowledge
           any
           Pleasures
           wherewith
           the
           Mind
           might
           entertain
           it self
           distinct
           from
           those
           of
           the
           Body
           :
           but
           when
           they
           openly
           declare
           and
           protest
           that
           it
           is
           not
           capable
           of
           any
           other
           satisfaction
           than
           what
           it
           enjoys
           in
           providing
           for
           or
           reflecting
           upon
           its
           sensual
           delights
           ,
           do
           they
           not
           avowedly
           resolve
           all
           the
           Happiness
           of
           the
           Mind
           into
           pure
           Sensuality
           ,
           when
           they
           onely
           make
           use
           of
           it
           as
           an
           Instrument
           to
           repeat
           or
           emprove
           that
           sort
           of
           Pleasures
           ,
           as
           it
           were
           by
           preserving
           the
           fumes
           of
           them
           in
           the
           Fancy
           ,
           and
           when
           the
           sensual
           delight
           it self
           is
           gone
           ,
           feeding
           upon
           its
           meer
           imagination
           .
           So
           that
           all
           that
           this
           pretence
           amounts
           to
           is
           ,
           that
           the
           Mind
           continually
           pleases
           it self
           with
           the
           memory
           of
           past
           Pleasures
           and
           the
           hope
           of
           Pleasures
           to
           come
           .
           And
           is
           not
           this
           a
           brave
           account
           of
           all
           the
           Wisedom
           and
           Happiness
           of
           the
           Mind
           of
           Man
           ,
           that
           it
           is
           onely
           a
           Cook
           to
           cater
           for
           the
           Body
           ,
           that
           it
           is
           ingenious
           to
           provide
           for
           the
           pleasures
           of
           the
           Flesh
           ,
           that
           it
           has
           a
           quick
           and
           a
           strong
           Fancy
           that
           makes
           it
           
           as
           happy
           as
           God
           himself
           by
           being
           perpetually
           fixed
           upon
           them
           ?
           At
           least
           this
           great
           satisfaction
           (
           that
           they
           will
           have
           to
           be
           the
           onely
           privilege
           of
           a
           wise
           Man
           )
           is
           the
           very
           height
           of
           brutish
           Lust
           ,
           and
           onely
           serves
           when
           the
           natural
           Appetite
           is
           satisfied
           ,
           to
           provoke
           it
           to
           new
           and
           preternatural
           desires
           .
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           This
           lustfull
           kind
           of
           rowling
           past
           Pleasures
           in
           the
           thoughts
           serves
           onely
           to
           keep
           up
           the
           rage
           and
           fury
           of
           our
           beastly
           Appetites
           ,
           and
           ,
           if
           there
           be
           any
           Pleasure
           in
           them
           ,
           it
           is
           not
           so
           much
           in
           chewing
           over
           our
           past
           delights
           ,
           as
           in
           provoking
           our
           Appetites
           to
           new
           desires
           .
           And
           is
           not
           this
           a
           strange
           description
           of
           a
           wise
           Man
           ,
           one
           that
           approaches
           nearest
           to
           the
           condition
           of
           the
           Gods
           ,
           that
           he
           thinks
           of
           nothing
           but
           the
           pleasures
           of
           his
           Belly
           ,
           that
           the
           onely
           design
           of
           all
           his
           thoughts
           is
           to
           enflame
           his
           Lusts
           and
           make
           them
           more
           vehement
           and
           outragious
           than
           they
           could
           have
           been
           without
           the
           assistance
           of
           this
           Divine
           Wisedom
           and
           Philosophy
           ?
           The
           very
           brutishness
           of
           this
           Opinion
           ,
           one
           would
           think
           ,
           should
           make
           it
           too
           shamefull
           and
           dishonourable
           for
           any
           person
           that
           pretends
           to
           any
           modesty
           or
           ingenuity
           openly
           to
           assert
           it
           ,
           and
           yet
           that
           is
           the
           last
           resolution
           of
           all
           their
           contemplative
           and
           philosophick
           Happiness
           .
           So
           that
           ,
           admitting
           this
           Apology
           ,
           it
           is
           plain
           that
           the
           Epicurean
           Doctrine
           falls
           in
           exactly
           with
           the
           ignominious
           Philosophy
           of
           Aristippus
           .
           For
           whereas
           this
           places
           all
           Happiness
           entirely
           in
           the
           actual
           pleasures
           of
           the
           Body
           ,
           that
           onely
           adds
           to
           it
           the
           complacency
           of
           the
           Fancy
           ,
           so
           that
           still
           sensual
           Pleasures
           are
           the
           onely
           matter
           of
           all
           their
           Happiness
           ,
           and
           all
           that
           tranquility
           of
           Mind
           ,
           of
           which
           they
           speak
           so
           loftily
           ,
           as
           if
           it
           so
           very
           much
           
           exceeded
           the
           poor
           delights
           of
           Sensuality
           ,
           has
           no
           other
           Object
           wherewith
           to
           entertain
           and
           support
           its
           satisfaction
           .
           So
           that
           it
           matters
           not
           whether
           those
           passages
           that
           are
           objected
           against
           Epicurus
           by
           the
           Ancients
           were
           (
           as
           is
           falsely
           pretended
           )
           foisted
           into
           his
           Writings
           by
           the
           Stoicks
           :
           his
           Opinion
           is
           as
           foul
           by
           their
           own
           Apologies
           as
           his
           enemies
           Calumnies
           can
           make
           it
           .
           For
           what
           though
           Epicurus
           himself
           never
           protested
           that
           he
           knew
           no
           other
           Happiness
           than
           the
           pleasures
           of
           the
           Belly
           ?
           What
           though
           Metrodorus
           never
           said
           that
           the
           Belly
           was
           the
           chiefest
           seat
           of
           Happiness
           ?
           yet
           these
           Propositions
           are
           the
           true
           and
           plain
           account
           of
           all
           their
           Philosophy
           .
           For
           if
           all
           Happiness
           consist
           in
           Pleasure
           ,
           and
           if
           there
           be
           no
           Pleasure
           but
           that
           of
           the
           Body
           ,
           what
           need
           of
           any
           farther
           contention
           ?
           the
           case
           is
           very
           plain
           ,
           that
           ,
           according
           to
           them
           ,
           there
           is
           nothing
           else
           of
           any
           real
           use
           and
           value
           in
           humane
           life
           .
           And
           then
           ,
           lastly
           ,
           as
           for
           those
           great
           out-cries
           that
           they
           raise
           of
           the
           blessed
           and
           heavenly
           state
           of
           indolency
           ,
           they
           signifie
           no
           more
           than
           their
           magnificent
           stories
           of
           the
           pleasures
           of
           the
           Mind
           ;
           for
           it
           is
           a
           plain
           case
           that
           Felicity
           cannot
           consist
           in
           ,
           or
           result
           from
           the
           meer
           absence
           of
           misery
           ;
           that
           is
           the
           Happiness
           of
           Stocks
           and
           Stones
           ,
           that
           are
           neitheir
           sensible
           of
           pains
           nor
           subject
           to
           calamities
           ;
           so
           that
           this
           it self
           does
           not
           directly
           affect
           with
           any
           sense
           of
           Happiness
           ,
           but
           all
           that
           results
           from
           it
           is
           derived
           from
           the
           reflexion
           of
           the
           Mind
           upon
           its
           blessed
           and
           godlike
           freedom
           from
           misery
           .
           And
           is
           not
           this
           a
           sovereign
           piece
           of
           Happiness
           to
           think
           now
           and
           then
           ,
           when
           at
           leasure
           ,
           that
           I
           am
           not
           actually
           miserable
           ?
           It
           must
           needs
           be
           a
           wonderfull
           support
           to
           the
           Mind
           of
           a
           thinking
           Man
           to
           consider
           with
           it self
           that
           the
           very
           best
           of
           its
           condition
           is
           to
           be
           sometimes
           out
           of
           pain
           .
           This
           is
           a
           lanker
           Happiness
           than
           that
           of
           Aristippus
           ,
           for
           that
           carries
           in
           it
           some
           real
           and
           positive
           satisfaction
           ,
           
           such
           as
           it
           is
           ,
           but
           this
           contents
           it self
           meerly
           in
           not
           being
           dissatisfied
           .
           Who
           can
           express
           or
           conceive
           (
           as
           Plutarch
           derides
           them
           )
           the
           Happiness
           that
           these
           Men
           reap
           by
           rejoycing
           in
           not
           being
           miserable
           ?
           Have
           they
           not
           great
           reason
           to
           think
           and
           speak
           so
           extravagantly
           of
           themselves
           ?
           Well
           may
           they
           talk
           of
           immortal
           Pleasures
           ,
           and
           boast
           themselves
           equal
           to
           the
           Gods
           ,
           and
           rave
           and
           rant
           with
           the
           transport
           of
           that
           divine
           Happiness
           ,
           that
           they
           alone
           of
           all
           mortals
           feel
           ,
           when
           all
           their
           Heaven
           is
           nothing
           else
           than
           that
           at
           present
           they
           are
           onely
           not
           miserable
           .
        
         
           §
           XIX
           .
           And
           thus
           having
           briefly
           unravel'd
           the
           little
           knots
           and
           mysteries
           of
           the
           
             Epicurean
             Philosophy
          
           ,
           and
           clear'd
           it
           from
           those
           obscurities
           that
           they
           themselves
           have
           been
           forced
           to
           cast
           upon
           it
           in
           their
           own
           defence
           ,
           I
           have
           by
           that
           alone
           dispatcht
           the
           greatest
           part
           of
           the
           Controversie
           with
           them
           :
           For
           in
           all
           disputes
           with
           this
           sort
           of
           Men
           ,
           it
           is
           a
           much
           harder
           task
           to
           make
           them
           own
           their
           own
           Doctrines
           ,
           than
           it
           is
           ,
           when
           owned
           ,
           to
           confute
           them
           .
           And
           therefore
           it
           has
           ever
           been
           their
           custom
           to
           keep
           their
           Notions
           in
           the
           dark
           and
           under
           some
           disguise
           ,
           lest
           if
           they
           should
           appear
           in
           the
           open
           light
           ,
           and
           in
           their
           own
           naked
           form
           ,
           they
           should
           ,
           without
           any
           curious
           survey
           ,
           discover
           their
           own
           foulness
           and
           falshood
           .
           As
           in
           our
           present
           case
           .
           All
           Happiness
           ,
           say
           they
           ,
           consists
           in
           Pleasure
           .
           What
           in
           sensual
           Pleasure
           ?
           No
           ,
           that
           is
           too
           gross
           and
           filthy
           .
           In
           what
           then
           ?
           In
           indolency
           .
           But
           meer
           indolency
           ,
           say
           I
           ,
           is
           the
           Happiness
           of
           Stocks
           and
           Stones
           .
           The
           highest
           Pleasure
           of
           all
           therefore
           ,
           say
           they
           ,
           consists
           in
           tranquility
           of
           Mind
           .
           But
           whence
           arises
           that
           tranquility
           ?
           From
           its
           reflecting
           upon
           the
           pleasures
           of
           the
           Body
           .
           Now
           the
           plain
           truth
           is
           forced
           out
           ,
           that
           the
           pleasures
           of
           the
           Body
           are
           the
           onely
           sovereign
           
           Happiness
           ,
           and
           that
           all
           the
           pleasures
           of
           the
           Mind
           result
           wholly
           from
           them
           ,
           and
           are
           entirely
           resolved
           into
           them
           .
           But
           I
           shall
           not
           concern
           my self
           in
           their
           Greekish
           subtilties
           ,
           and
           shall
           onely
           discourse
           with
           them
           according
           to
           the
           common
           sense
           and
           understanding
           of
           Mankind
           ,
           and
           therefore
           will
           suppose
           that
           by
           Pleasure
           they
           mean
           ,
           as
           they
           ought
           to
           do
           ,
           all
           the
           Happiness
           we
           are
           capable
           of
           in
           this
           life
           ,
           be
           it
           actual
           enjoyments
           ,
           or
           a
           sense
           of
           present
           indolency
           ,
           or
           both
           ,
           or
           any
           thing
           else
           that
           can
           contribute
           to
           our
           present
           contentment
           .
           And
           upon
           this
           state
           of
           the
           Question
           ,
           which
           is
           the
           fairest
           that
           can
           be
           made
           ,
           I
           shall
           proceed
           with
           them
           .
           And
           here
           two
           very
           frightfull
           Objections
           against
           the
           pleasures
           of
           this
           life
           taken
           alone
           ,
           immediately
           present
           themselves
           to
           our
           view
           ;
           first
           ,
           their
           notorious
           Vanity
           ;
           secondly
           ,
           their
           wofull
           Uncertainty
           .
           So
           that
           if
           they
           were
           solid
           ,
           yet
           their
           falshood
           and
           treachery
           would
           rifle
           their
           satisfaction
           ;
           and
           if
           they
           were
           constant
           ,
           yet
           their
           meanness
           would
           render
           them
           inconsiderable
           ;
           but
           when
           they
           are
           both
           vain
           and
           insecure
           ,
           if
           the
           Providence
           of
           God
           ,
           that
           has
           taken
           care
           in
           some
           measure
           to
           provide
           for
           us
           ,
           has
           not
           provided
           some
           farther
           Happiness
           ,
           after
           all
           his
           wise
           contrivances
           for
           the
           good
           Government
           and
           happy
           estate
           of
           Mankind
           ,
           he
           has
           in
           effect
           done
           no
           more
           than
           if
           he
           had
           done
           nothing
           at
           all
           .
           As
           for
           their
           Vanity
           ,
           I
           shall
           defer
           to
           discourse
           of
           it
           till
           I
           come
           to
           the
           more
           plausible
           account
           of
           the
           Peripateticks
           ,
           who
           though
           they
           place
           not
           so
           great
           a
           value
           upon
           them
           ,
           as
           to
           make
           them
           the
           whole
           Happiness
           of
           humane
           Nature
           ,
           yet
           they
           make
           them
           a
           part
           of
           it
           subordinate
           to
           Vertue
           ,
           which
           I
           shall
           there
           prove
           to
           be
           as
           lank
           as
           the
           
             Epicurean
             Hypothesis
          
           ,
           without
           the
           addition
           of
           Immortality
           ;
           but
           with
           it
           ,
           to
           carry
           in
           it
           as
           much
           contentment
           and
           satisfaction
           as
           the
           nature
           of
           the
           thing
           is
           capable
           of
           ,
           and
           as
           the
           Providence
           of
           
           God
           can
           be
           supposed
           to
           design
           by
           it
           .
           And
           that
           will
           be
           enough
           ,
           upon
           the
           supposition
           of
           the
           Divine
           Providence
           ,
           to
           prove
           the
           necessity
           of
           a
           future
           state
           .
           But
           at
           present
           its
           meer
           fickleness
           and
           uncertainty
           is
           more
           than
           enough
           to
           destroy
           all
           its
           delight
           .
           For
           the
           two
           great
           Ingredients
           of
           Happiness
           that
           they
           (
           and
           truly
           enough
           )
           require
           ,
           are
           present
           contentment
           ,
           and
           security
           of
           it
           for
           the
           suture
           ;
           so
           that
           if
           this
           last
           be
           an
           impossible
           thing
           ,
           that
           alone
           overthrows
           all
           the
           designs
           of
           Happiness
           .
           And
           this
           is
           as
           certain
           ,
           by
           the
           daily
           experience
           of
           all
           Mankind
           ,
           as
           that
           there
           are
           such
           Creatures
           as
           Men
           upon
           the
           face
           of
           the
           Earth
           .
           For
           what
           Man
           can
           be
           secure
           of
           his
           present
           good
           condition
           .
           I
           will
           not
           say
           all
           his
           life
           ,
           for
           that
           supposition
           is
           too
           enormous
           ,
           but
           a
           year
           ,
           a
           month
           ,
           a
           day
           ,
           an
           hour
           ,
           nay
           the
           next
           moment
           ?
           For
           considering
           how
           many
           are
           the
           Evils
           of
           humane
           life
           ,
           how
           many
           ways
           they
           may
           befall
           us
           ;
           that
           there
           is
           nothing
           within
           ,
           nor
           nothing
           without
           us
           ,
           that
           may
           not
           discompose
           our
           present
           Tranquility
           ,
           he
           must
           be
           a
           very
           vain
           and
           foolish
           Man
           ,
           that
           can
           secure
           himself
           from
           all
           future
           trouble
           and
           disturbance
           ;
           and
           if
           any
           Man
           could
           flatter
           himself
           to
           so
           high
           a
           degree
           of
           stupidity
           ,
           yet
           his
           own
           experience
           would
           quickly
           convince
           him
           of
           his
           folly
           .
           Nay
           ,
           so
           far
           are
           we
           from
           being
           any
           ways
           happy
           by
           our
           security
           for
           the
           time
           to
           come
           ,
           that
           the
           meer
           foresight
           of
           future
           evils
           is
           one
           of
           the
           heaviest
           and
           most
           unavoidable
           miseries
           of
           humane
           life
           :
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           A
           Man
           may
           sooner
           expect
           a
           Winters
           constant
           Summer
           ,
           than
           hope
           for
           a
           perpetual
           ease
           and
           health
           of
           Body
           .
           So
           that
           suppose
           a
           Man
           in
           never
           so
           happy
           a
           condition
           at
           present
           ,
           he
           cannot
           avoid
           being
           troubled
           with
           the
           foresight
           of
           all
           those
           sad
           accidents
           that
           may
           
           probably
           befall
           him
           ,
           and
           in
           his
           greatest
           ease
           whilst
           his
           Mind
           is
           employed
           in
           reflecting
           upon
           its
           present
           repose
           ,
           it
           must
           withall
           be
           thinking
           how
           obnoxious
           it
           is
           to
           innumerable
           Pains
           and
           Miseries
           .
           And
           this
           one
           lean
           Meditation
           of
           the
           shortness
           and
           uncertainty
           of
           his
           present
           ease
           ,
           and
           the
           foresight
           of
           all
           those
           Evils
           that
           in
           a
           little
           time
           may
           ,
           and
           some
           time
           or
           other
           must
           discompose
           it
           ,
           must
           devour
           all
           the
           other
           delights
           of
           Life
           ,
           were
           they
           much
           bigger
           and
           much
           more
           solid
           than
           they
           are
           .
        
         
           §
           XX.
           And
           of
           this
           the
           Epicureans
           themselves
           were
           so
           forcibly
           convinced
           by
           the
           most
           obvious
           experience
           of
           things
           ,
           that
           they
           thought
           it
           was
           in
           vain
           and
           too
           great
           a
           confidence
           to
           deny
           it
           ;
           and
           therefore
           seeing
           that
           we
           can
           never
           hope
           to
           escape
           all
           the
           Miseries
           of
           Life
           ,
           they
           have
           furnished
           us
           with
           several
           Antidotes
           or
           rather
           Charms
           and
           Conjurations
           to
           relieve
           us
           against
           them
           .
           For
           alass
           all
           their
           Prescriptions
           are
           onely
           so
           many
           little
           Sayings
           and
           Apothegms
           fit
           for
           Schoolboys
           Declamations
           ,
           but
           are
           by
           no
           means
           such
           Reasons
           as
           become
           the
           wisedom
           and
           gravity
           of
           Philosophers
           ,
           or
           can
           afford
           any
           the
           least
           satisfaction
           to
           a
           wife
           and
           sober
           Man.
           Nay
           so
           far
           are
           they
           from
           that
           ,
           that
           they
           are
           like
           the
           Dreams
           of
           frantick
           People
           ,
           stubborn
           and
           wild
           Conceits
           persisted
           in
           against
           the
           nature
           of
           things
           and
           the
           experience
           of
           Mankind
           .
           As
           that
           
             length
             of
             time
             makes
             no
             accession
             to
             a
             Man's
             happiness
             .
          
           He
           might
           as
           well
           have
           told
           us
           that
           continuance
           of
           Pain
           makes
           no
           accession
           to
           his
           Misery
           ,
           and
           that
           the
           Man
           who
           suffers
           any
           Pain
           a
           year
           ,
           endures
           no
           more
           than
           he
           that
           suffers
           the
           very
           same
           Pain
           but
           an
           hour
           .
           However
           ,
           there
           is
           no
           Man
           that
           thinks
           himself
           happy
           ,
           but
           must
           for
           that
           Reason
           desire
           its
           continuance
           ,
           and
           if
           it
           be
           not
           eternal
           ,
           fear
           its
           loss
           .
           So
           that
           when
           he
           
           tells
           us
           that
           Eternity
           it self
           could
           not
           improve
           our
           Felicity
           ,
           he
           is
           inconsistent
           both
           with
           the
           nature
           of
           things
           ,
           and
           with
           himself
           .
           With
           the
           nature
           of
           things
           ,
           because
           all
           Pleasure
           is
           enjoyed
           at
           the
           present
           time
           ,
           from
           whence
           it
           is
           undeniably
           evident
           that
           how
           much
           longer
           time
           any
           Man
           has
           of
           his
           Enjoyment
           ,
           so
           much
           more
           does
           he
           enjoy
           of
           Happiness
           .
           In
           short
           ,
           we
           are
           either
           happy
           in
           this
           present
           State
           ,
           or
           we
           are
           not
           ;
           if
           not
           ,
           then
           according
           to
           the
           
             Epicurean
             Hypothesis
          
           we
           are
           never
           happy
           ;
           if
           we
           are
           ,
           then
           the
           case
           is
           plain
           that
           no
           Man
           can
           ever
           be
           reconciled
           to
           the
           loss
           of
           his
           Happiness
           .
           It
           is
           in
           vain
           then
           to
           tell
           us
           that
           time
           makes
           no
           addition
           to
           our
           Felicity
           ,
           when
           we
           are
           certain
           that
           the
           cutting
           off
           of
           time
           alone
           utterly
           kills
           and
           destroys
           it
           for
           ever
           .
           And
           as
           he
           contradicts
           the
           nature
           of
           things
           ,
           so
           himself
           ;
           in
           that
           he
           places
           the
           peculiar
           Happiness
           of
           his
           God's
           in
           this
           ,
           that
           they
           are
           not
           onely
           happy
           at
           present
           ,
           but
           are
           secure
           to
           continue
           so
           for
           ever
           .
           And
           indeed
           without
           it
           their
           present
           Happiness
           would
           afford
           them
           but
           a
           very
           slender
           Contentment
           ;
           nay
           the
           greater
           it
           is
           ,
           so
           much
           the
           more
           would
           the
           certainty
           of
           its
           future
           loss
           afflict
           them
           .
           For
           what
           Being
           can
           we
           imagine
           more
           miserable
           than
           one
           that
           being
           advanced
           to
           the
           utmost
           pitch
           of
           Happiness
           knows
           it self
           condem'd
           to
           be
           in
           a
           little
           time
           cast
           down
           from
           it
           for
           ever
           ?
           In
           this
           case
           the
           more
           happy
           ,
           the
           more
           miserable
           ;
           for
           by
           how
           much
           the
           more
           any
           one
           delights
           in
           his
           present
           Condition
           ,
           by
           so
           much
           the
           more
           must
           he
           dread
           the
           loss
           of
           it
           .
           So
           that
           length
           of
           time
           does
           not
           onely
           make
           accession
           to
           our
           Happiness
           ,
           but
           makes
           the
           very
           Happiness
           it self
           .
           And
           as
           
             Maximus
             Tyrius
          
           very
           well
           observes
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           We
           may
           as
           well
           suppose
           the
           Earth
           without
           stability
           ,
           and
           the
           Sun
           without
           motion
           ,
           as
           Happiness
           without
           perpetuity
           ;
           take
           stability
           from
           the
           Earth
           ,
           and
           you
           take
           away
           its
           Being
           ;
           or
           motion
           from
           the
           Sun
           ,
           and
           you
           had
           as
           good
           take
           away
           the
           Sun
           it self
           ;
           so
           separate
           perpetuity
           from
           Happiness
           ,
           and
           separate
           Happiness
           from
           it self
           .
           And
           yet
           they
           are
           bold
           enough
           to
           tell
           us
           that
           a
           wise
           Man
           is
           not
           onely
           able
           to
           preserve
           his
           Contentment
           under
           the
           prospect
           of
           future
           Miseries
           ,
           but
           under
           their
           present
           Pressures
           .
           Why
           so
           ?
           Because
           all
           Pain
           ,
           which
           according
           to
           Epicurus
           is
           all
           Misery
           ,
           is
           
             short
             if
             great
             ,
             light
             if
             long
             .
          
           But
           this
           though
           it
           be
           one
           of
           the
           most
           admired
           Decrees
           of
           their
           Philosophy
           and
           the
           choisest
           Receipt
           in
           all
           their
           Dispenfatory
           ,
           't
           is
           nothing
           better
           than
           a
           charm
           of
           jingling
           words
           .
           For
           who
           is
           ignorant
           that
           there
           are
           some
           very
           sharp
           Pains
           of
           a
           very
           long
           continuance
           ?
           What
           relief
           then
           will
           this
           Proposition
           afford
           against
           their
           Assaults
           ?
           But
           if
           our
           Philosopher
           would
           have
           taught
           us
           any
           real
           use
           of
           this
           Principle
           ,
           he
           should
           first
           have
           defined
           what
           he
           means
           by
           long
           and
           short
           ,
           great
           and
           small
           ,
           and
           then
           have
           made
           some
           application
           of
           it
           to
           some
           particular
           cases
           .
           First
           ,
           how
           few
           or
           how
           many
           days
           ,
           months
           or
           years
           denominate
           a
           Pain
           long
           or
           short
           ,
           and
           what
           degree
           of
           Pain
           makes
           it
           great
           or
           little
           :
           and
           if
           that
           were
           done
           (
           which
           yet
           they
           never
           will
           doe
           )
           we
           might
           perhaps
           understand
           the
           benefit
           of
           this
           Advice
           ;
           but
           without
           it
           ,
           it
           can
           onely
           serve
           to
           entertain
           a
           Philosophers
           fancy
           when
           he
           has
           no
           use
           of
           it
           ,
           but
           not
           at
           all
           to
           relieve
           him
           when
           he
           has
           .
           For
           whenever
           it
           is
           reduced
           to
           practice
           ,
           it
           is
           baffled
           and
           affronted
           by
           the
           most
           vulgar
           experience
           of
           the
           World
           ,
           the
           acutest
           Pains
           being
           for
           the
           most
           part
           of
           the
           longest
           duration
           ;
           particularly
           those
           
           two
           great
           racks
           of
           Mankind
           ,
           the
           Stone
           and
           the
           Gout
           .
           How
           many
           years
           do
           they
           assault
           People
           before
           they
           destroy
           them
           ?
           And
           yet
           what
           sort
           of
           Pain
           is
           there
           more
           exquisite
           ?
           Now
           then
           when
           a
           Man
           has
           suffer'd
           under
           either
           of
           these
           five
           or
           ten
           years
           ,
           would
           it
           not
           be
           a
           very
           strong
           and
           effectual
           lenitive
           to
           be
           told
           by
           a
           Philosopher
           ,
           
             si
             magnus
             brevis
             ,
             short
             if
             sharp
             ?
          
           Nay
           I
           will
           onely
           suppose
           a
           Person
           fretted
           continually
           with
           the
           Toothache
           ,
           should
           a
           Philosopher
           seriously
           go
           about
           to
           give
           him
           ease
           with
           this
           little
           charm
           ,
           I
           am
           very
           apt
           to
           think
           he
           would
           more
           provoke
           his
           Choler
           than
           asswage
           his
           Pain
           .
           And
           yet
           this
           sort
           of
           Cordials
           ,
           as
           phantastick
           as
           they
           are
           ,
           are
           as
           much
           trusted
           to
           by
           other
           Sects
           ,
           particularly
           the
           Stoicks
           ,
           as
           the
           Epicureans
           ,
           an
           Abstract
           whereof
           we
           meet
           with
           in
           
           Seneca's
           78
           Epistle
           so
           much
           magnified
           by
           those
           two
           great
           Men
           ,
           Lipsius
           and
           Gassendus
           ;
           and
           because
           it
           is
           so
           full
           an
           Account
           of
           all
           the
           Epicurean
           Wisedom
           ,
           I
           shall
           here
           a
           little
           consider
           it
           ,
           though
           it
           consists
           onely
           of
           a
           great
           many
           provoking
           Sayings
           to
           a
           wise
           Man
           ,
           but
           much
           more
           to
           a
           Man
           in
           pain
           .
           First
           he
           would
           demonstrate
           by
           natural
           Philosophy
           that
           all
           Diseases
           in
           the
           Nerves
           and
           Membranes
           ,
           which
           are
           of
           all
           others
           the
           most
           acute
           ,
           quickly
           vanish
           of
           their
           own
           nature
           .
           Which
           no
           doubt
           must
           be
           a
           wonderfull
           satisfaction
           to
           such
           Persons
           as
           have
           been
           all
           their
           life-time
           troubled
           with
           the
           Stone
           ,
           the
           Cholick
           ,
           or
           the
           Headache
           .
           They
           tell
           me
           it
           is
           impossible
           that
           I
           should
           for
           any
           long
           time
           have
           been
           tormented
           with
           them
           ,
           because
           they
           are
           of
           that
           sort
           of
           Diseases
           that
           from
           their
           own
           nature
           are
           of
           a
           short
           continuance
           ,
           and
           this
           as
           I
           am
           a
           wise
           Man
           I
           am
           obliged
           to
           believe
           ,
           notwithstanding
           that
           I
           know
           by
           sad
           experience
           that
           they
           have
           lasted
           as
           long
           as
           I
           my self
           .
           In
           the
           next
           place
           ,
           
             noli
             mala
             tua
             facere
             tibi
             graviora
             .
          
           Impatience
           does
           but
           exasperate
           the
           pain
           .
           
           True
           ,
           but
           yet
           Patience
           does
           not
           asswage
           it
           ;
           the
           Torment
           is
           not
           the
           less
           because
           it
           is
           born
           with
           the
           greater
           stubborness
           of
           Mind
           ,
           for
           if
           that
           prevent
           new
           Troubles
           ,
           it
           does
           not
           at
           all
           alleviate
           the
           old
           ones
           .
           And
           yet
           were
           it
           so
           that
           patience
           would
           lessen
           pain
           ,
           yet
           is
           it
           not
           able
           to
           support
           it self
           under
           great
           extremities
           
             (
             i.
             e.
          
           when
           we
           stand
           in
           most
           need
           of
           it
           )
           without
           some
           better
           Principles
           than
           we
           are
           furnished
           with
           out
           of
           the
           Epicurean
           Shop
           .
           But
           then
           
             levis
             est
             si
             nihil
             illi
             Opinio
             adjecerit
             ,
          
           your
           pain
           is
           light
           enough
           in
           it self
           if
           you
           would
           not
           imagine
           it
           great
           .
           But
           this
           is
           still
           harder
           when
           a
           Man
           feels
           the
           most
           exquisite
           pains
           ,
           to
           be
           told
           that
           they
           are
           light
           enough
           of
           themselves
           ,
           if
           he
           would
           not
           greaten
           them
           by
           his
           own
           weakness
           :
           this
           is
           to
           upbraid
           a
           Man's
           misery
           ,
           not
           to
           relieve
           him
           ;
           and
           to
           adde
           Reproach
           to
           his
           Calamity
           by
           making
           his
           Infelicity
           his
           Folly.
           But
           supposing
           his
           Fancy
           to
           be
           so
           foolish
           ,
           how
           shall
           he
           prevent
           it
           ?
           It
           is
           no
           more
           in
           a
           Man's
           power
           to
           avoid
           being
           sensible
           of
           what
           he
           feels
           ,
           than
           it
           is
           to
           avoid
           the
           sense
           it self
           .
           Or
           if
           it
           were
           ,
           I
           am
           sure
           it
           is
           not
           in
           his
           power
           ,
           as
           he
           is
           here
           advised
           
             (
             levem
             illam
             dum
             putas
             facies
             )
          
           to
           make
           a
           great
           pain
           a
           little
           one
           onely
           by
           thinking
           it
           so
           .
           In
           the
           next
           place
           ,
           
             circumcidenda
             duo
             sunt
          
           ,
           &
           
             futuri
             timor
          
           &
           
             veteris
             incommodi
             memoria
          
           .
           We
           must
           neither
           remember
           past
           nor
           fear
           future
           evils
           .
           And
           this
           Prescription
           were
           of
           some
           use
           against
           enflaming
           our
           pains
           by
           our
           thoughts
           ,
           if
           it
           were
           practicable
           ;
           but
           alass
           it
           is
           not
           in
           any
           Man's
           power
           to
           forget
           his
           last
           fit
           of
           the
           Stone
           ,
           or
           not
           to
           think
           that
           when
           this
           is
           over
           ,
           it
           will
           some
           time
           or
           other
           return
           again
           ,
           and
           the
           very
           certainty
           of
           that
           is
           a
           very
           great
           part
           of
           his
           misery
           .
           But
           however
           this
           concerns
           not
           his
           present
           actual
           sensation
           ;
           For
           whether
           he
           think
           or
           think
           not
           of
           past
           or
           future
           Evils
           ,
           it
           is
           certain
           that
           he
           now
           feels
           all
           that
           he
           feels
           .
           And
           
           here
           the
           next
           advice
           ought
           to
           have
           been
           according
           to
           Epicurus
           to
           solace
           himself
           with
           the
           remembrance
           of
           his
           past-pleasures
           .
           Which
           at
           best
           is
           but
           a
           very
           mean
           Satisfaction
           ,
           and
           for
           the
           most
           part
           rather
           affects
           with
           trouble
           than
           delight
           ,
           in
           that
           it
           reminds
           us
           of
           a
           happiness
           that
           is
           already
           perisht
           ,
           
             i.
             e.
          
           lost
           for
           ever
           .
           And
           certainly
           such
           Thoughts
           are
           like
           the
           Reflections
           of
           old
           Men
           upon
           the
           pleasures
           of
           their
           Youth
           ,
           that
           rather
           trouble
           them
           because
           they
           are
           past
           ,
           than
           delight
           them
           because
           they
           were
           once
           present
           .
           But
           suppose
           there
           may
           be
           some
           pleasure
           in
           these
           Reflections
           ,
           yet
           how
           mean
           ,
           how
           abject
           ,
           how
           unsatissying
           an
           happiness
           is
           this
           to
           think
           to
           day
           under
           extremity
           of
           pain
           ,
           that
           yesterday
           I
           allayed
           my
           hunger
           and
           quenched
           my
           thirst
           ?
           So
           that
           when
           the
           Object
           of
           our
           Thoughts
           is
           in
           it self
           so
           mean
           ,
           they
           can
           give
           us
           no
           more
           contentment
           than
           that
           affords
           .
           Seeing
           therefore
           that
           its
           real
           enjoyment
           is
           altogether
           so
           unable
           to
           procure
           any
           substantial
           and
           satisfying
           happiness
           ,
           how
           much
           like
           a
           meer
           shadow
           is
           that
           delight
           which
           we
           create
           to
           our selves
           by
           a
           meer
           phantastick
           and
           imaginary
           reflection
           upon
           it
           .
           
             But
             if
             it
             have
             intervals
             ,
             it
             will
             be
             the
             more
             tolerable
             .
          
           It
           will
           so
           ,
           but
           yet
           the
           future
           ease
           does
           not
           take
           away
           the
           present
           pain
           .
           It
           onely
           proves
           it
           to
           be
           a
           less
           misery
           than
           if
           it
           were
           continual
           ,
           but
           does
           not
           make
           a
           Man
           at
           this
           present
           time
           feel
           less
           than
           he
           feels
           .
           Beside
           ,
           these
           intervals
           do
           him
           no
           kindness
           against
           the
           Evil
           I
           am
           now
           chiefly
           discoursing
           of
           .
           For
           though
           in
           them
           he
           may
           be
           free
           from
           actual
           pain
           ,
           yet
           is
           he
           then
           grieved
           with
           the
           memory
           of
           the
           sharpness
           of
           his
           pastpains
           ,
           and
           the
           expectation
           of
           his
           next
           approaching
           fit
           ;
           and
           that
           is
           the
           thing
           that
           I
           am
           here
           representing
           as
           inconsistent
           with
           Happiness
           .
           
             But
             a
             wise
             Man
             must
             command
             his
             Memory
             ,
             so
             as
             onely
             to
             remember
             his
             pleasures
             and
             forget
             his
             pains
             .
          
           This
           is
           another
           very
           imperious
           
           Edict
           ,
           for
           we
           can
           no
           more
           command
           our
           Memories
           than
           our
           Senses
           .
           And
           the
           sharper
           our
           miseries
           have
           been
           ,
           the
           more
           importunately
           will
           they
           thrust
           themselves
           upon
           our
           Thoughts
           .
           The
           next
           advice
           then
           is
           ,
           
             toto
             contra
             illum
             pugnet
             animo
             ,
             vincetur
             si
             cesserit
             ,
             vincet
             si
             se
             contra
             dolorem
             suum
             intenderit
             .
          
           Let
           him
           resist
           with
           all
           his
           might
           ,
           if
           he
           fly
           ,
           he
           shall
           be
           vanquisht
           ;
           if
           he
           stand
           his
           ground
           ,
           he
           conquers
           .
           But
           this
           is
           onely
           to
           put
           us
           off
           with
           metaphors
           and
           similitudes
           ,
           that
           because
           when
           a
           Man
           is
           assaulted
           by
           his
           Enemy
           ,
           it
           is
           safer
           to
           resist
           than
           fly
           ,
           therefore
           the
           same
           course
           is
           to
           be
           taken
           with
           Pains
           and
           Diseases
           .
           And
           it
           were
           well
           if
           it
           could
           ,
           but
           alass
           in
           these
           cases
           it
           is
           not
           in
           our
           power
           either
           to
           fly
           or
           to
           resist
           .
           And
           then
           it
           is
           in
           vain
           to
           exhort
           us
           to
           either
           .
           And
           therefore
           instead
           of
           advising
           us
           to
           this
           ,
           he
           would
           have
           done
           much
           more
           like
           a
           Philosopher
           ,
           if
           he
           would
           have
           instructed
           us
           how
           to
           doe
           it
           ,
           and
           furnished
           us
           with
           Arms
           and
           Weapons
           for
           the
           Combate
           ;
           otherwise
           it
           would
           have
           been
           more
           advisable
           to
           lie
           down
           under
           the
           Burthen
           then
           to
           think
           of
           making
           resistance
           to
           no
           purpose
           .
           For
           that
           is
           onely
           a
           new
           trouble
           and
           vexation
           ,
           and
           adds
           fury
           to
           pain
           ,
           like
           a
           Captive
           that
           will
           not
           yield
           to
           his
           imprisonment
           ,
           but
           bites
           his
           Chains
           and
           fights
           with
           the
           Stone-walls
           to
           assert
           his
           Liberty
           .
           Or
           to
           keep
           more
           closely
           to
           our
           Authour's
           metaphor
           ,
           that
           resolves
           not
           to
           lie
           down
           under
           a
           weight
           ,
           though
           he
           knows
           that
           he
           cannot
           bear
           it
           .
           For
           so
           he
           immediately
           tells
           us
           ,
           
             Nunc
             hoc
             plerique
             faciunt
             ,
             attrahunt
             in
             se
             ruinam
             ,
             cui
             obstandum
             est
             .
             Istud
             quod
             premit
             ,
             quod
             impendet
             ,
             quod
             urget
             ,
             si
             subducere
             te
             coeperis
             ,
             sequetur
             ,
             &
             gravius
             incumbet
             :
             Si
             contra
             steteris
             ,
             &
             obniti
             volueris
             ,
             repelletur
             .
          
           Men
           draw
           ruine
           upon
           themselves
           by
           shunning
           what
           they
           ought
           to
           bear
           ;
           when
           they
           would
           avoid
           what
           lies
           upon
           them
           ,
           it
           presses
           them
           so
           
           much
           the
           heavier
           ;
           but
           if
           they
           keep
           their
           station
           ,
           they
           support
           it
           :
           But
           what
           if
           I
           cannot
           bear
           up
           under
           it
           ,
           must
           I
           not
           then
           yield
           ?
           whether
           I
           will
           or
           no
           ,
           I
           must
           ;
           and
           it
           is
           no
           more
           in
           my
           power
           to
           thrust
           away
           a
           Disease
           by
           force
           ,
           than
           to
           support
           the
           Ruins
           of
           a
           falling
           Rock
           .
           Some
           more
           advices
           there
           are
           to
           the
           same
           purpose
           ,
           that
           is
           to
           no
           more
           than
           that
           (
           supposing
           the
           Firmament
           it self
           should
           fall
           )
           they
           should
           advice
           us
           to
           prepare
           our
           Shoulders
           without
           the
           help
           of
           any
           other
           props
           to
           bear
           it
           up
           .
        
         
           §
           XXI
           .
           But
           if
           there
           is
           no
           Remedy
           we
           must
           not
           fear
           to
           die
           ,
           and
           this
           the
           Epicureans
           reckon
           to
           be
           the
           first
           point
           of
           Happiness
           .
           For
           seeing
           Death
           is
           unavoidable
           ,
           that
           Man
           can
           never
           enjoy
           any
           tranquillity
           of
           Mind
           that
           continually
           dreads
           so
           great
           an
           evil
           .
           And
           therefore
           here
           they
           begin
           to
           lay
           their
           first
           foundations
           of
           Wisedom
           in
           the
           overthrow
           of
           their
           worst
           and
           greatest
           Enemy
           .
           And
           indeed
           they
           that
           have
           conquer'd
           the
           fear
           of
           Death
           ,
           have
           nothing
           else
           to
           fear
           .
           But
           alas
           that
           is
           an
           insuperable
           Evil
           and
           the
           most
           insupportable
           Calamity
           of
           humane
           Life
           .
           So
           that
           though
           Happiness
           were
           otherwise
           acquirable
           in
           this
           World
           ,
           this
           alone
           is
           more
           than
           enough
           to
           sadden
           all
           our
           joys
           and
           overwhelm
           them
           with
           perpetual
           melancholy
           and
           sorrow
           .
           For
           suppose
           a
           Man
           born
           with
           all
           the
           advantages
           of
           an
           healthfull
           Body
           and
           a
           chearfull
           Mind
           ,
           and
           blest
           with
           all
           the
           circumstances
           of
           Success
           and
           Fortune
           ,
           yet
           when
           he
           had
           compassed
           all
           his
           Projects
           ,
           when
           he
           was
           happy
           to
           the
           utmost
           of
           his
           capacities
           ,
           when
           all
           things
           had
           conspired
           to
           complete
           his
           Felicity
           ,
           so
           that
           there
           remain'd
           no
           unsatisfied
           hopes
           or
           desires
           ;
           even
           then
           having
           no
           farther
           Expectations
           ,
           wherewith
           to
           entertain
           his
           Mind
           ,
           he
           would
           naturally
           fall
           into
           the
           melancholy
           meditation
           of
           Death
           
           and
           the
           Grave
           .
           Now
           what
           Reflection
           can
           be
           more
           sad
           and
           dismal
           than
           the
           inevitable
           necessity
           of
           bidding
           an
           eternal
           adieu
           to
           all
           his
           mirth
           and
           happiness
           ?
           What
           a
           tormenting
           satisfaction
           must
           he
           enjoy
           in
           his
           freest
           Caresses
           of
           pleasure
           and
           delight
           ,
           whilst
           he
           knows
           the
           fatal
           Knife
           to
           hang
           perpetually
           over
           his
           Head
           ?
           So
           uncomfortable
           would
           be
           the
           Condition
           of
           the
           most
           happy
           and
           fortunate
           Men
           in
           the
           World
           ,
           that
           when
           they
           had
           arrived
           at
           the
           highest
           pitch
           of
           humane
           Felicity
           ,
           the
           most
           pleasant
           prospect
           they
           could
           take
           from
           thence
           would
           be
           the
           gloomy
           Regions
           of
           everlasting
           Death
           and
           Darkness
           ;
           and
           all
           the
           advantage
           they
           should
           gain
           by
           their
           height
           ,
           would
           be
           onely
           to
           see
           themselves
           encompassed
           with
           the
           Grave
           and
           bottomless
           Dungeons
           of
           Oblivion
           ,
           which
           they
           know
           must
           after
           a
           few
           days
           swallow
           them
           up
           for
           ever
           .
           And
           now
           what
           can
           create
           greater
           horrour
           than
           the
           fear
           of
           an
           eternal
           Annihilation
           ?
           What
           is
           there
           so
           much
           shrinks
           and
           affrights
           the
           Mind
           of
           Man
           as
           the
           dark
           and
           fearfull
           Thoughts
           of
           its
           own
           Mortality
           ?
           How
           must
           it
           for
           ever
           die
           and
           languish
           under
           the
           dreadfull
           expectations
           of
           eternal
           Darkness
           ,
           when
           after
           a
           short
           mushrome
           life
           it
           must
           return
           into
           dust
           and
           silence
           ,
           and
           be
           for
           ever
           buried
           in
           the
           horrour
           and
           loathsomness
           of
           the
           Grave
           ?
           So
           that
           when
           men
           have
           done
           and
           talked
           all
           they
           can
           ,
           nothing
           can
           ever
           vanquish
           the
           fear
           of
           Death
           but
           the
           hope
           of
           Immortality
           .
           This
           ,
           and
           this
           alone
           is
           able
           to
           scatter
           all
           the
           black
           and
           melancholy
           Apprehensions
           of
           our
           approaching
           Fate
           ,
           and
           to
           support
           our
           Minds
           against
           all
           its
           Horrours
           .
           And
           without
           this
           ,
           however
           Men
           may
           pretend
           to
           comfort
           themselves
           with
           Apothegms
           ,
           Paradoxes
           and
           brave
           Sayings
           ,
           the
           Terrour
           of
           Death
           is
           insuperable
           to
           all
           other
           Principles
           and
           Resolutions
           .
        
         
         
           Thus
           what
           a
           lame
           and
           silly
           device
           is
           that
           great
           Subtilty
           of
           Epicurus
           ,
           to
           this
           purpose
           ,
           
             That
             death
             cannot
             hurt
             us
             ,
             because
             when
             that
             is
             ,
             we
             are
             not
             ?
          
           For
           ,
           first
           ,
           there
           is
           no
           appetite
           either
           more
           strong
           or
           more
           natural
           to
           any
           thing
           ,
           that
           is
           sensible
           of
           its
           Being
           ,
           than
           the
           desire
           of
           the
           continuation
           of
           its
           Existence
           .
           This
           desire
           results
           from
           the
           same
           instinct
           of
           Nature
           with
           the
           passion
           of
           self-love
           .
           And
           it
           is
           as
           possible
           to
           reconcile
           a
           Man
           to
           an
           abhorrency
           of
           himself
           ,
           as
           't
           is
           to
           the
           thoughts
           of
           his
           Annihilation
           .
           For
           if
           he
           delight
           in
           the
           enjoyment
           of
           his
           Being
           ,
           he
           cannot
           but
           dread
           the
           loss
           of
           his
           enjoyment
           ;
           and
           therefore
           't
           is
           a
           dismal
           meditation
           ,
           do
           what
           we
           can
           ,
           to
           think
           of
           being
           blotted
           out
           of
           Life
           for
           ever
           .
           So
           that
           ,
           notwithstanding
           this
           device
           ,
           the
           continual
           foresight
           of
           this
           black
           and
           inevitable
           Fate
           of
           things
           ,
           cannot
           but
           damp
           all
           our
           mirth
           and
           embitter
           our
           biggest
           joys
           with
           the
           saddest
           accents
           of
           grief
           and
           sorrow
           .
           And
           it
           is
           in
           vain
           to
           advise
           us
           ,
           as
           Epicurus
           does
           ,
           to
           accustom
           our selves
           to
           the
           thoughts
           of
           Death
           ,
           when
           Nature
           it self
           recoils
           and
           stands
           aghast
           at
           the
           very
           apprehensions
           of
           it
           .
           And
           the
           Man
           that
           is
           seriously
           possest
           with
           the
           Opinion
           of
           its
           being
           an
           everlasting
           Annihilation
           ,
           can
           never
           after
           lift
           up
           his
           head
           with
           any
           cheerfulness
           and
           clearness
           of
           spirit
           ;
           but
           will
           droop
           away
           his
           life
           ,
           in
           spite
           of
           all
           his
           arts
           and
           diversions
           ,
           with
           a
           perpetual
           inward
           dismayedness
           and
           discontent
           .
           And
           I
           may
           safely
           appeal
           to
           the
           sad
           experience
           of
           Epicurus
           himself
           and
           all
           his
           followers
           ,
           whether
           any
           thing
           so
           much
           checks
           and
           abates
           the
           comfort
           of
           their
           lives
           as
           the
           importune
           thoughts
           of
           dying
           .
           If
           they
           would
           speak
           out
           their
           inward
           pangs
           ,
           they
           must
           confess
           ,
           that
           when
           they
           have
           done
           all
           they
           can
           to
           reconcile
           themselves
           to
           this
           necessity
           of
           Fate
           ,
           that
           they
           dread
           nothing
           with
           so
           much
           anguish
           and
           confusion
           as
           the
           approach
           and
           apprehension
           of
           Death
           .
           
           It
           is
           a
           stupifying
           horrour
           and
           strikes
           Nature
           it self
           with
           an
           infinite
           and
           unexpressible
           amazement
           .
           But
           Epicurus
           himself
           (
           say
           they
           )
           a
           little
           before
           his
           death
           ,
           when
           he
           was
           quite
           worn
           out
           with
           the
           Stone
           and
           Strangury
           ,
           the
           torment
           whereof
           he
           thought
           so
           exquisite
           that
           nothing
           could
           increase
           it
           ,
           was
           able
           to
           magnifie
           that
           mighty
           pleasure
           and
           happiness
           ,
           that
           he
           then
           reaped
           from
           the
           remembrance
           of
           his
           wise
           thoughts
           and
           inventions
           .
           But
           certainly
           ,
           if
           he
           expected
           to
           be
           believed
           ,
           either
           himself
           was
           none
           of
           the
           wisest
           ,
           or
           he
           thought
           his
           Friend
           Hermachus
           ,
           to
           whom
           he
           wrote
           his
           dying
           Letter
           ,
           very
           credulous
           .
           For
           what
           were
           these
           comfortable
           and
           ravishing
           inventions
           that
           could
           so
           much
           beatifie
           a
           Man
           in
           that
           sad
           condition
           ?
           That
           God
           takes
           no
           care
           of
           Men
           ,
           that
           Men
           have
           no
           other
           Being
           than
           their
           Bodies
           ,
           that
           Death
           annihilates
           them
           for
           ever
           ,
           that
           they
           have
           no
           greater
           Happiness
           than
           to
           gratifie
           their
           sensual
           appetites
           ,
           and
           to
           please
           themselves
           with
           reflecting
           upon
           it
           .
           Ravishing
           inventions
           these
           to
           compose
           the
           thoughts
           of
           a
           dying
           Man
           !
           For
           ,
           first
           ,
           what
           comfort
           or
           happiness
           can
           there
           be
           in
           casting
           off
           all
           entercourse
           and
           commerce
           with
           a
           Deity
           ?
           Is
           it
           not
           much
           better
           to
           have
           a
           modest
           and
           awfull
           reverence
           of
           a
           Divine
           Providence
           ,
           than
           to
           cut
           off
           all
           dependence
           upon
           his
           bounty
           and
           goodness
           ?
           Nothing
           can
           equal
           the
           satisfaction
           of
           Mind
           that
           a
           good
           Man
           reaps
           from
           his
           trust
           and
           confidence
           in
           God
           ;
           for
           he
           is
           ever
           secure
           of
           his
           care
           and
           kindness
           in
           all
           conditions
           ;
           and
           what
           greater
           quiet
           can
           he
           enjoy
           than
           to
           have
           a
           well
           grounded
           assurance
           that
           he
           stands
           upon
           good
           terms
           with
           ,
           and
           has
           a
           powerfull
           interest
           in
           the
           great
           and
           sovereign
           Governour
           of
           all
           things
           ?
           He
           is
           in
           all
           conditions
           safe
           under
           his
           almighty
           Protection
           ,
           in
           that
           there
           is
           ,
           upon
           the
           supposition
           of
           a
           Divine
           Providence
           ,
           a
           kind
           of
           Friendship
           between
           God
           and
           all
           good
           Men
           ;
           
           so
           that
           it
           is
           not
           in
           his
           power
           not
           to
           be
           good
           to
           the
           good
           .
           Thus
           what
           happiness
           can
           exceed
           that
           of
           Hermogenes
           ,
           in
           Plutarch
           ,
           who
           could
           say
           of
           himself
           ,
           the
           Gods
           that
           know
           
           all
           things
           ,
           and
           can
           doe
           all
           things
           ,
           are
           so
           much
           my
           Friends
           ,
           and
           so
           highly
           concern'd
           for
           my
           welfare
           ,
           that
           I
           am
           never
           ,
           night
           nor
           day
           ,
           out
           of
           their
           watchfull
           Providence
           ,
           but
           whatever
           I
           doe
           ,
           I
           have
           their
           assistance
           ,
           and
           whatever
           I
           design
           ,
           their
           direction
           .
           And
           now
           beside
           the
           gifts
           of
           Providence
           in
           themselves
           ,
           this
           is
           that
           which
           affects
           with
           the
           greatest
           delight
           to
           think
           that
           they
           are
           tokens
           of
           the
           Divine
           Love
           and
           Goodness
           .
           But
           by
           taking
           away
           the
           Being
           of
           a
           Divine
           Providence
           the
           Epicurean
           robs
           himself
           of
           that
           which
           is
           most
           delightfull
           in
           his
           happiness
           ,
           and
           leaves
           nothing
           wherewith
           to
           relieve
           himself
           in
           his
           afflictions
           .
           For
           ,
           in
           the
           next
           place
           ,
           when
           he
           thinks
           to
           take
           refuge
           in
           Death
           ,
           that
           (
           as
           Plutarch
           observes
           )
           
           is
           such
           another
           kind
           of
           comfort
           ,
           as
           if
           you
           should
           tell
           a
           Man
           in
           a
           storm
           at
           Sea
           ,
           that
           your
           Ship
           has
           no
           Pilot
           ,
           and
           that
           there
           is
           no
           hopes
           of
           allaying
           the
           Tempest
           ,
           but
           yet
           however
           be
           not
           afraid
           ,
           for
           in
           a
           little
           time
           the
           Ship
           shall
           split
           and
           sink
           ,
           and
           when
           you
           are
           drown'd
           then
           the
           Storm
           will
           trouble
           you
           no
           longer
           .
           Such
           is
           the
           Philosophy
           of
           the
           Epicureans
           in
           all
           great
           calamities
           .
           Do
           you
           hope
           for
           any
           ease
           from
           the
           Deity
           by
           your
           Prayers
           ?
           You
           are
           too
           vainly
           conceited
           ,
           his
           blessed
           Nature
           is
           concern'd
           about
           nothing
           but
           it self
           .
           Do
           you
           expect
           a
           recompence
           in
           the
           life
           to
           come
           ?
           Be
           not
           deceived
           :
           when
           you
           are
           dead
           ,
           you
           shall
           be
           for
           ever
           uncapable
           of
           Sense
           ,
           and
           therefore
           of
           Pleasure
           ;
           and
           for
           this
           reason
           I
           advise
           you
           to
           eat
           ,
           drink
           and
           be
           merry
           in
           the
           fury
           of
           the
           Storm
           ,
           because
           by
           and
           by
           you
           shall
           sink
           and
           sink
           for
           ever
           .
        
         
         
           So
           that
           granting
           to
           Epicurus
           his
           darling
           Principle
           ,
           that
           after
           Death
           there
           remains
           nothing
           of
           us
           sensible
           of
           Pain
           or
           Pleasure
           ;
           and
           therefore
           though
           we
           lose
           our
           Beings
           ,
           yet
           as
           long
           as
           we
           are
           not
           capable
           of
           being
           affected
           with
           the
           loss
           ,
           we
           thereby
           become
           no
           more
           miserable
           than
           we
           were
           before
           we
           were
           put
           into
           Being
           ;
           Granting
           ,
           I
           say
           ,
           all
           this
           ,
           yet
           the
           love
           of
           Being
           ,
           and
           the
           desire
           of
           self-preservation
           is
           so
           vehement
           and
           earnest
           ,
           that
           the
           very
           fear
           of
           ever
           being
           defeated
           of
           it
           is
           a
           desperate
           confusion
           of
           all
           the
           joy
           and
           tranquility
           of
           present
           life
           .
           Such
           a
           Man
           knows
           not
           which
           way
           to
           determine
           his
           thoughts
           and
           designs
           ,
           but
           his
           Soul
           or
           (
           as
           they
           will
           have
           it
           )
           his
           Fancy
           pines
           and
           languishes
           for
           want
           of
           some
           sutable
           Object
           to
           entertain
           it self
           withall
           ,
           and
           sinks
           for
           ever
           into
           despair
           and
           melancholy
           .
           The
           utmost
           Happiness
           of
           this
           life
           is
           in
           it self
           so
           vain
           and
           empty
           ,
           that
           in
           spite
           of
           all
           the
           arts
           of
           diversion
           and
           forgetfulness
           ,
           't
           is
           infinitely
           unable
           to
           appease
           our
           discontents
           ;
           and
           Men
           that
           have
           nothing
           else
           to
           trust
           to
           ,
           what
           dismal
           and
           disconsolate
           lives
           must
           they
           live
           in
           every
           condition
           ?
           If
           they
           lie
           under
           calamities
           and
           afflictions
           ,
           this
           is
           an
           intolerable
           accession
           to
           the
           load
           .
           For
           is
           it
           not
           a
           sad
           reflection
           to
           consider
           that
           when
           the
           period
           of
           life
           is
           so
           short
           and
           fading
           ,
           so
           much
           of
           so
           little
           should
           be
           lost
           and
           worn
           away
           in
           sorrow
           and
           misery
           ?
           And
           no
           doubt
           it
           cannot
           but
           be
           hugely
           comfortable
           to
           a
           Man
           ,
           that
           groans
           under
           the
           sorrows
           of
           a
           sharp
           Disease
           ,
           to
           despair
           of
           any
           other
           remedy
           or
           deliverance
           but
           in
           eternal
           Death
           :
           and
           it
           must
           be
           a
           mighty
           relief
           against
           the
           unavoidable
           cares
           of
           Life
           to
           consider
           that
           ,
           when
           a
           Man
           has
           spent
           the
           greatest
           part
           of
           his
           days
           in
           toil
           and
           drudgery
           ,
           he
           must
           then
           die
           for
           ever
           .
           So
           that
           ,
           according
           to
           this
           Hypothesis
           ,
           the
           whole
           and
           best
           account
           of
           Life
           will
           be
           no
           better
           than
           this
           ,
           that
           it
           is
           a
           short
           period
           of
           trouble
           
           and
           misery
           ,
           and
           that
           Men
           are
           born
           into
           the
           world
           onely
           to
           grieve
           and
           die
           .
           And
           no
           doubt
           they
           cannot
           but
           be
           much
           in
           love
           with
           their
           Beings
           ,
           that
           they
           cannot
           value
           at
           an
           higher
           rate
           .
           For
           if
           the
           date
           of
           our
           existence
           expired
           with
           that
           of
           our
           lives
           ,
           and
           if
           our
           whole
           duration
           were
           but
           threescore
           years
           and
           ten
           ,
           if
           all
           our
           hopes
           were
           buried
           with
           our
           Bodies
           ,
           and
           if
           wewere
           thrust
           into
           Being
           onely
           ,
           after
           a
           few
           days
           or
           years
           ,
           to
           be
           thrust
           back
           into
           nothing
           ,
           it
           is
           much
           more
           eligible
           never
           to
           have
           been
           born
           ,
           than
           to
           be
           born
           onely
           to
           drop
           a
           tear
           and
           vent
           a
           groan
           and
           die
           .
           For
           who
           would
           choose
           to
           float
           up
           and
           down
           a
           few
           minutes
           in
           this
           stormy
           and
           tempestuous
           world
           ,
           instantly
           to
           disappear
           and
           sink
           back
           into
           nothing
           ?
           Who
           would
           be
           born
           for
           no
           other
           end
           than
           that
           he
           might
           be
           put
           into
           a
           capacity
           to
           die
           ?
           Who
           would
           enter
           upon
           this
           tragical
           Scene
           of
           things
           onely
           to
           appear
           and
           so
           return
           into
           dust
           and
           silence
           ?
           Who
           would
           dance
           upon
           these
           restless
           Waves
           a
           little
           while
           ,
           till
           either
           Violence
           crushes
           or
           Nature
           sinks
           the
           bubble
           into
           an
           eternal
           nothing
           ?
           But
           if
           on
           the
           contrary
           a
           Man
           should
           happen
           to
           enjoy
           the
           delights
           of
           ease
           ,
           affluence
           and
           prosperity
           ,
           a
           perpetual
           health
           ,
           and
           an
           undisturbed
           tranquility
           ,
           how
           does
           this
           meditation
           dash
           and
           scatter
           all
           his
           joys
           ?
           With
           what
           a
           weight
           of
           dispair
           and
           astonishment
           must
           it
           lie
           upon
           his
           oppressed
           Mind
           ?
           And
           how
           must
           he
           for
           ever
           droop
           and
           languish
           under
           the
           expectations
           of
           his
           endless
           fate
           ?
           In
           a
           word
           ,
           what
           is
           or
           what
           can
           be
           conceived
           more
           frightfull
           to
           the
           minds
           or
           the
           fancies
           of
           Men
           ,
           especially
           in
           Prosperity
           ,
           than
           the
           aspect
           of
           eternal
           Death
           ?
           And
           yet
           this
           representation
           haunts
           and
           follows
           such
           Persons
           like
           a
           murther'd
           Ghost
           in
           all
           companies
           and
           all
           delights
           .
           Nothing
           is
           able
           to
           lay
           or
           divert
           its
           importunity
           .
           It
           frights
           away
           all
           considerations
           ,
           and
           the
           more
           Men
           study
           to
           reconcile
           their
           
           Minds
           to
           their
           Fate
           ,
           the
           more
           it
           scares
           and
           distracts
           their
           thoughts
           .
           There
           is
           no
           charm
           nor
           counsel
           against
           necessity
           ;
           and
           a
           terrour
           that
           is
           unavoidable
           is
           above
           the
           power
           and
           the
           relief
           of
           Philosophy
           ,
           and
           will
           not
           be
           vanquish't
           by
           stubborn
           thoughts
           or
           proud
           words
           .
           So
           that
           it
           is
           altogether
           as
           easie
           to
           prevail
           with
           a
           Man
           to
           hate
           and
           abhor
           his
           own
           Being
           ,
           as
           to
           reconcile
           him
           to
           the
           thoughts
           of
           his
           own
           destruction
           .
           For
           by
           the
           same
           necessity
           that
           Nature
           loves
           and
           desires
           the
           continuance
           of
           it self
           ,
           it
           recoils
           and
           starts
           back
           from
           all
           thoughts
           of
           its
           dissolution
           .
           This
           then
           is
           ,
           upon
           the
           Epicurean
           Supposition
           ,
           a
           vain
           ,
           an
           useless
           and
           unreasonable
           advice
           ,
           being
           't
           is
           so
           insuperable
           a
           contradiction
           to
           the
           nature
           of
           Things
           .
           So
           that
           the
           fear
           of
           Death
           ,
           which
           is
           the
           thing
           I
           am
           now
           to
           represent
           ,
           is
           as
           certain
           and
           inexorable
           as
           Death
           it self
           ,
           and
           Men
           may
           as
           soon
           devest
           themselves
           of
           their
           own
           Natures
           ,
           as
           suppress
           the
           convulsions
           of
           this
           inbred
           passion
           .
           And
           now
           when
           it
           is
           so
           incurable
           ,
           and
           yet
           withall
           so
           importunate
           and
           disquieting
           ,
           it
           is
           easie
           to
           imagine
           what
           desperately
           cheerfull
           lives
           those
           Men
           must
           live
           ,
           that
           always
           live
           under
           its
           sad
           and
           dismal
           apprehensions
           .
        
         
           §
           XXII
           .
           But
           beside
           this
           great
           and
           sovereign
           Antidote
           against
           the
           fear
           of
           Death
           ,
           they
           have
           several
           other
           little
           receits
           scatter'd
           up
           and
           down
           in
           their
           Writings
           ,
           I
           shall
           but
           briefly
           mention
           them
           because
           all
           that
           little
           force
           which
           they
           seem
           to
           have
           ,
           depends
           upon
           the
           former
           fundamental
           principle
           .
           First
           ,
           say
           they
           ,
           let
           us
           be
           thankfull
           to
           the
           bounty
           of
           Nature
           for
           making
           our
           lives
           so
           long
           ,
           instead
           of
           repining
           at
           it
           for
           making
           them
           no
           longer
           .
           But
           I
           say
           ,
           if
           our
           whole
           Being
           be
           at
           all
           mortal
           ,
           we
           have
           no
           reason
           to
           be
           at
           all
           thankfull
           for
           it
           ,
           and
           if
           our
           whole
           Being
           be
           worn
           out
           with
           this
           Life
           it
           is
           much
           more
           eligible
           never
           to
           have
           been
           .
           
           But
           then
           ,
           say
           they
           ,
           we
           were
           admitted
           into
           Life
           upon
           this
           condition
           ,
           that
           we
           should
           give
           place
           to
           others
           ,
           as
           others
           have
           given
           place
           to
           us
           .
           Were
           we
           so
           ?
           Then
           were
           we
           all
           admitted
           upon
           unacceptable
           terms
           .
           Yes
           but
           by
           troubling
           our selves
           in
           vain
           we
           do
           but
           add
           one
           misery
           to
           another
           .
           It
           is
           true
           ,
           but
           that
           is
           a
           fatal
           misery
           ,
           and
           it
           is
           as
           necessary
           to
           fear
           Death
           as
           it
           is
           to
           die
           ,
           and
           that
           is
           it
           that
           makes
           up
           the
           complaint
           ,
           that
           we
           are
           put
           in
           such
           a
           state
           of
           Being
           which
           we
           cannot
           enjoy
           without
           this
           continual
           anguish
           and
           perplexity
           annexed
           to
           it
           .
           So
           that
           how
           wise
           or
           foolish
           a
           thing
           it
           is
           to
           fear
           Death
           is
           not
           at
           all
           material
           ,
           but
           whether
           it
           be
           unavoidable
           ,
           though
           if
           it
           be
           ,
           I
           am
           sure
           it
           is
           a
           very
           foolish
           thing
           to
           endeavour
           against
           it
           .
           But
           how
           irksome
           soever
           Death
           may
           be
           ,
           yet
           seeing
           it
           is
           fatal
           ,
           we
           ought
           to
           make
           it
           as
           easie
           as
           we
           can
           by
           a
           voluntary
           compliance
           with
           it
           ;
           but
           this
           beside
           the
           folly
           that
           is
           common
           to
           all
           the
           rest
           ,
           that
           it
           advises
           to
           an
           impossibility
           ,
           is
           not
           so
           properly
           compliance
           as
           despair
           ,
           and
           is
           like
           the
           condition
           of
           a
           condemn'd
           Malefactour
           that
           goes
           to
           his
           Execution
           onely
           because
           otherwise
           he
           must
           be
           driven
           and
           whipt
           to
           it
           .
           And
           no
           Man
           has
           any
           other
           comfort
           all
           his
           Life-time
           against
           the
           terrours
           of
           Death
           than
           a
           Thief
           upon
           the
           Gallows
           ,
           that
           would
           ,
           if
           it
           were
           possible
           ,
           counterfeit
           to
           die
           cheerfully
           because
           there
           is
           no
           remedy
           .
           To
           the
           same
           purpose
           is
           that
           other
           advice
           ,
           that
           it
           is
           in
           vain
           to
           fear
           Death
           ,
           because
           it
           is
           natural
           ,
           necessary
           and
           inevitable
           ;
           that
           is
           ,
           because
           it
           is
           remediless
           ,
           and
           there
           lies
           the
           very
           agony
           of
           all
           our
           horrour
           ,
           that
           a
           thing
           so
           infinitely
           terrible
           should
           withall
           be
           so
           utterly
           unavoidable
           .
           And
           when
           they
           tell
           us
           how
           strange
           a
           folly
           and
           madness
           it
           is
           to
           torment
           our selves
           with
           the
           fear
           of
           that
           ,
           which
           we
           are
           infallibly
           certain
           we
           can
           never
           escape
           ,
           they
           do
           but
           perswade
           us
           to
           the
           madness
           of
           despair
           instead
           of
           courage
           and
           resolution
           .
           
           For
           how
           foolish
           or
           unreasonable
           soever
           this
           fear
           may
           be
           ,
           it
           is
           natural
           ,
           antecedent
           to
           the
           choice
           of
           our
           wills
           and
           the
           discretion
           of
           our
           understandings
           ,
           and
           so
           above
           all
           the
           rules
           of
           Prudence
           and
           prescriptions
           of
           Philosophy
           :
           They
           can
           onely
           guide
           and
           instruct
           our
           Minds
           in
           things
           subject
           to
           their
           own
           election
           ,
           but
           cannot
           affect
           ,
           much
           less
           over
           rule
           the
           instincts
           of
           Nature
           .
           In
           the
           next
           place
           ,
           we
           are
           already
           dead
           ,
           say
           they
           ,
           to
           so
           much
           of
           our
           Life
           as
           is
           past
           and
           gone
           ;
           so
           that
           so
           much
           as
           we
           live
           we
           die
           ,
           and
           that
           which
           we
           call
           Death
           is
           but
           our
           last
           Death
           ,
           and
           therefore
           as
           we
           fear
           not
           our
           Death
           that
           is
           past
           why
           should
           we
           that
           which
           is
           to
           come
           .
           But
           what
           Child
           understands
           not
           the
           difference
           between
           Life
           and
           Death
           ?
           and
           if
           to
           live
           be
           to
           die
           ,
           notwithstanding
           this
           quibble
           we
           are
           troubled
           never
           the
           less
           that
           this
           new
           way
           of
           dying
           puts
           an
           end
           to
           our
           old
           way
           of
           dying
           ;
           and
           if
           we
           have
           been
           dying
           ever
           since
           we
           were
           born
           ,
           that
           is
           the
           thing
           that
           grieves
           us
           that
           we
           cannot
           be
           dying
           so
           for
           ever
           .
           But
           
             Bassus
             Aufidius
          
           ,
           the
           Epicurean
           old
           Man
           in
           
           Seneca
           ,
           reconciled
           himself
           to
           his
           approaching
           Death
           with
           this
           reason
           ,
           because
           it
           was
           as
           absurd
           to
           fear
           Death
           as
           old
           Age
           ,
           which
           yet
           all
           Men
           desire
           to
           come
           to
           ,
           in
           that
           as
           old
           Age
           follows
           Youth
           ,
           so
           Death
           follows
           old
           Age.
           But
           if
           he
           were
           in
           good
           earnest
           satisfied
           ,
           it
           is
           a
           sign
           that
           he
           had
           lived
           not
           onely
           to
           his
           old
           Age
           but
           to
           his
           second
           Childhood
           .
           For
           old
           Age
           is
           desirable
           not
           because
           it
           follows
           Youth
           ,
           but
           because
           it
           defers
           Death
           ,
           and
           that
           is
           it
           which
           makes
           it
           so
           much
           less
           valuable
           than
           Youth
           ,
           because
           it
           is
           so
           much
           nearer
           to
           Death
           .
           And
           the
           Philosophers
           reason
           had
           been
           altogether
           as
           comfortable
           if
           he
           had
           preferr'd
           old
           Age
           before
           Youth
           ,
           because
           his
           Youth
           was
           very
           old
           ,
           it
           being
           many
           years
           since
           he
           was
           a
           young
           Man
           ,
           whereas
           his
           old
           Age
           was
           of
           a
           later
           date
           ,
           he
           having
           been
           but
           
           a
           little
           time
           an
           old
           Man.
           By
           which
           device
           he
           might
           have
           proved
           to
           himself
           that
           Youth
           is
           old
           Age
           and
           old
           Age
           Youth
           .
           Much
           like
           this
           is
           that
           other
           reasoning
           wherewith
           Gassendus
           himself
           seems
           so
           much
           pleased
           ,
           that
           whereas
           we
           now
           count
           our selves
           happy
           if
           we
           live
           to
           an
           hundred
           years
           ,
           yet
           if
           the
           natural
           course
           of
           our
           Life
           were
           as
           much
           shorter
           we
           should
           be
           as
           much
           satisfied
           with
           twenty
           ;
           and
           if
           our
           natural
           course
           reach't
           to
           a
           thousand
           years
           ,
           we
           should
           then
           be
           as
           much
           troubled
           to
           die
           at
           six
           hundred
           as
           now
           at
           sixty
           ,
           and
           so
           forward
           .
           It
           is
           like
           all
           the
           rest
           of
           the
           Philosophick
           comforts
           ,
           and
           is
           so
           far
           from
           reconciling
           us
           to
           Death
           at
           any
           time
           ,
           that
           it
           is
           a
           demonstration
           that
           there
           is
           no
           time
           in
           which
           an
           Epicurean
           can
           or
           ought
           to
           be
           content
           to
           die
           ;
           and
           that
           be
           our
           lives
           longer
           or
           shorter
           ,
           yet
           unless
           they
           are
           eternal
           ,
           we
           cannot
           rid
           our selves
           of
           this
           importunate
           and
           intolerable
           evil
           .
           And
           of
           the
           same
           nature
           is
           that
           witty
           saying
           of
           Seneca
           ,
           that
           a
           little
           or
           great
           circle
           are
           both
           equal
           in
           perfection
           of
           figure
           though
           not
           in
           quantity
           ,
           so
           is
           the
           Life
           of
           Man
           whether
           it
           last
           to
           twenty
           or
           to
           an
           hundred
           years
           .
           But
           certainly
           no
           Man
           that
           might
           live
           to
           an
           hundred
           would
           be
           content
           to
           die
           at
           twenty
           years
           of
           Age
           for
           this
           reason
           ,
           because
           a
           little
           circle
           is
           as
           round
           as
           a
           great
           one
           .
           But
           ,
           lastly
           ,
           Gassendus
           has
           a
           very
           remarkable
           device
           ,
           with
           which
           the
           learned
           Man
           is
           so
           much
           pleased
           as
           often
           to
           repeat
           it
           ,
           that
           though
           a
           Man's
           Life
           may
           be
           short
           in
           it self
           ,
           yet
           may
           he
           make
           it
           equal
           with
           the
           duration
           of
           the
           whole
           World
           ,
           because
           he
           may
           converse
           with
           the
           transactions
           of
           all
           former
           times
           ,
           and
           be
           as
           well
           acquainted
           with
           them
           as
           if
           himself
           had
           then
           actually
           lived
           .
           And
           as
           for
           the
           time
           to
           come
           ,
           he
           knowing
           that
           nothing
           shall
           be
           but
           what
           has
           been
           ,
           understands
           all
           future
           events
           as
           if
           present
           ;
           so
           that
           a
           wise
           Man
           ,
           partly
           by
           memory
           ,
           partly
           
           by
           foresight
           ,
           may
           extend
           his
           short
           Life
           to
           all
           Ages
           of
           the
           World.
           But
           if
           he
           could
           ,
           unless
           he
           could
           make
           himself
           immortal
           too
           ,
           the
           Objection
           would
           still
           lie
           as
           heavy
           as
           ever
           .
           Beside
           ,
           can
           any
           wise
           Man
           be
           so
           very
           fancifull
           as
           seriously
           by
           this
           device
           to
           perswade
           and
           satisfie
           himself
           ,
           that
           though
           he
           is
           not
           above
           forty
           years
           old
           ,
           he
           was
           born
           at
           the
           beginning
           of
           the
           World
           ,
           and
           that
           though
           he
           die
           to
           morrow
           he
           shall
           live
           to
           the
           end
           of
           it
           ?
           If
           he
           can
           ,
           he
           must
           be
           a
           very
           foolish
           Man
           too
           ;
           if
           he
           cannot
           ,
           it
           will
           be
           no
           support
           against
           the
           approach
           of
           Death
           that
           he
           hath
           already
           lived
           to
           the
           World's
           end
           .
           This
           is
           the
           full
           account
           of
           all
           the
           Happiness
           of
           humane
           Nature
           ,
           according
           to
           the
           Epicurean
           Principles
           ,
           which
           you
           see
           ,
           without
           this
           support
           of
           a
           future
           state
           ,
           sinks
           of
           it self
           into
           a
           bottomless
           want
           and
           misery
           .
           And
           therefore
           ,
           to
           anticipate
           our
           Exceptions
           ,
           Gassendus
           ,
           at
           the
           beginning
           of
           his
           moral
           Philosophy
           ,
           has
           warily
           (
           as
           he
           thinks
           )
           distinguish't
           between
           a
           twofold
           Happiness
           of
           Man
           :
           the
           one
           supernatural
           ,
           which
           we
           are
           taught
           by
           Religion
           ,
           that
           instructs
           us
           in
           the
           knowledge
           of
           that
           future
           state
           of
           Bliss
           ,
           that
           good
           and
           pious
           Men
           shall
           enjoy
           in
           the
           vision
           of
           God.
           The
           other
           natural
           ,
           which
           we
           are
           taught
           by
           Philosophy
           ,
           whereby
           we
           are
           instructed
           to
           live
           as
           happily
           in
           this
           Life
           as
           the
           condition
           of
           humane
           Nature
           in
           general
           ,
           and
           every
           Man
           's
           own
           circumstances
           in
           particular
           ,
           are
           capable
           of
           .
           And
           this
           ,
           he
           says
           ,
           is
           all
           the
           Felicity
           that
           Mankind
           can
           naturally
           desire
           or
           justly
           aspire
           to
           .
           But
           this
           is
           like
           all
           the
           rest
           of
           his
           excuses
           ,
           particularly
           that
           of
           his
           account
           of
           Epicurus
           his
           
             filial
             Reverence
          
           to
           the
           Gods
           as
           opposed
           to
           the
           vulgar
           
             servile
             Fear
          
           ,
           when
           by
           denying
           their
           Providence
           he
           expresly
           destroys
           all
           manner
           of
           reverence
           to
           them
           .
           So
           again
           when
           he
           distinguishes
           of
           two
           sorts
           of
           Sense
           ,
           the
           one
           external
           ,
           that
           of
           the
           Body
           ;
           the
           other
           internal
           ,
           that
           of
           the
           
           Mind
           ;
           and
           that
           when
           Epicurus
           affirms
           that
           all
           sense
           is
           extinguish't
           in
           Death
           ,
           it
           may
           be
           interpreted
           of
           all
           sense
           of
           the
           first
           kind
           ;
           when
           nothing
           can
           be
           more
           evident
           than
           that
           he
           intended
           all
           manner
           of
           sense
           whatsoever
           .
           So
           now
           here
           does
           he
           distinguish
           between
           supernatural
           and
           natural
           Happiness
           ,
           and
           that
           it
           was
           proper
           for
           Epicurus
           to
           treat
           onely
           of
           the
           latter
           as
           a
           Philosopher
           ,
           when
           it
           is
           so
           notorious
           that
           as
           a
           Philosopher
           he
           made
           it
           his
           utmost
           endeavour
           to
           overthrow
           the
           very
           Being
           and
           belief
           of
           the
           former
           .
           But
           however
           ,
           if
           this
           Happiness
           which
           he
           calls
           natural
           be
           all
           that
           Mankind
           is
           naturally
           capable
           of
           ,
           then
           is
           he
           naturally
           capable
           of
           none
           at
           all
           .
           And
           as
           for
           the
           two
           Arguments
           he
           subjoins
           to
           perswade
           us
           to
           be
           content
           with
           it
           ,
           they
           onely
           aggravate
           and
           upbraid
           our
           wants
           instead
           of
           satisfying
           our
           desires
           .
           As
           ,
           first
           ,
           that
           otherwise
           we
           forget
           our
           Mortality
           and
           the
           frailty
           of
           our
           Nature
           ,
           in
           that
           we
           are
           born
           exposed
           to
           innumerable
           mischiefs
           and
           miseries
           ;
           which
           is
           nothing
           else
           but
           the
           description
           of
           a
           forlorn
           and
           miserable
           condition
           ,
           and
           amounts
           to
           no
           more
           than
           this
           ,
           that
           a
           wise
           Man
           must
           be
           happy
           ,
           
             i.
             e.
          
           content
           with
           his
           condition
           ,
           because
           he
           knows
           his
           condition
           to
           be
           miserable
           .
           And
           ,
           secondly
           ,
           that
           it
           is
           some
           comfort
           that
           when
           all
           Men
           are
           exposed
           to
           misery
           ,
           and
           when
           there
           are
           so
           many
           degrees
           of
           it
           ,
           that
           you
           are
           less
           miserable
           than
           others
           ,
           and
           that
           you
           are
           as
           little
           miserable
           as
           the
           condition
           of
           your
           Nature
           will
           admit
           of
           .
           That
           is
           to
           say
           ,
           that
           though
           I
           endure
           most
           of
           the
           calamities
           of
           humane
           Life
           ,
           yet
           must
           I
           think
           my self
           an
           happy
           Man
           ,
           if
           there
           be
           any
           one
           Man
           in
           the
           World
           that
           endures
           more
           ;
           and
           though
           I
           feel
           my self
           actually
           miserable
           ,
           yet
           Philosophy
           teaches
           me
           to
           think
           my self
           happy
           ,
           because
           I
           feel
           as
           little
           misery
           as
           any
           of
           my
           Neighbours
           .
           If
           these
           are
           the
           great
           Topicks
           of
           philosophick
           Consolation
           ,
           they
           had
           better
           
           prescribe
           but
           this
           one
           Remedy
           instead
           of
           all
           ,
           viz.
           To
           make
           our selves
           happy
           onely
           by
           despairing
           of
           ever
           being
           so
           ,
           for
           that
           is
           the
           last
           result
           of
           all
           their
           Propositions
           .
           And
           therefore
           ,
           to
           conclude
           ,
           it
           is
           remarkable
           that
           Hegesias
           his
           Philosophy
           ,
           who
           vehemently
           perswaded
           all
           Men
           to
           be
           their
           own
           Executioners
           ,
           was
           but
           the
           natural
           emprovement
           of
           that
           of
           Aristippus
           ,
           whose
           Scholar
           he
           was
           ;
           For
           when
           the
           Master
           had
           once
           taught
           that
           there
           is
           no
           Happiness
           but
           in
           the
           pleasures
           of
           the
           Body
           ,
           it
           was
           easie
           for
           the
           Disciple
           to
           add
           that
           then
           there
           is
           none
           at
           all
           ,
           and
           therefore
           Death
           is
           the
           best
           thing
           that
           we
           can
           either
           pray
           for
           or
           give
           our selves
           .
           For
           our
           Bodies
           are
           liable
           to
           such
           an
           infinite
           number
           of
           Evils
           ,
           and
           our
           Minds
           so
           sensible
           of
           what
           our
           Bodies
           feel
           ,
           that
           it
           is
           much
           more
           eligible
           not
           to
           be
           at
           all
           ,
           than
           to
           be
           in
           a
           state
           of
           so
           much
           misery
           .
           And
           that
           is
           the
           unavoidable
           consequence
           of
           all
           Opinions
           that
           take
           away
           a
           future
           Immortality
           .
           Though
           it
           is
           pretty
           to
           observe
           that
           this
           same
           Hegesias
           ,
           as
           warm
           and
           eloquent
           as
           he
           was
           in
           perswading
           other
           Men
           to
           throw
           away
           their
           lives
           ,
           when
           King
           Ptolomy
           threatned
           him
           himself
           with
           Death
           if
           he
           would
           not
           forbear
           those
           kind
           of
           Discourses
           to
           the
           People
           ,
           how
           easily
           he
           was
           cured
           of
           his
           Pedantry
           .
           For
           how
           pleasant
           soever
           the
           death
           of
           others
           might
           seem
           to
           him
           ,
           yet
           when
           it
           concern'd
           himself
           it
           was
           quickly
           too
           hard
           for
           his
           Philosophy
           .
           And
           that
           is
           the
           true
           desperate
           condition
           of
           all
           Men
           of
           the
           same
           Principles
           ,
           that
           they
           neither
           care
           to
           live
           nor
           care
           to
           die
           .
        
         
           And
           now
           upon
           these
           phantastick
           Principles
           after
           what
           a
           rate
           do
           we
           rant
           ,
           and
           with
           what
           magnanimity
           and
           greatness
           of
           Mind
           do
           we
           defie
           all
           the
           miseries
           of
           Life
           and
           pangs
           of
           Death
           ?
           And
           how
           do
           we
           boast
           ,
           that
           in
           spite
           of
           the
           extremest
           torments
           that
           tyranny
           it self
           can
           inflict
           upon
           us
           ,
           we
           will
           enjoy
           Pleasures
           
           equal
           to
           the
           Happiness
           of
           the
           Gods
           ?
           Roast
           us
           in
           the
           Bull
           of
           Phalaris
           ,
           we
           will
           make
           it
           more
           pleasant
           than
           a
           Bed
           of
           Roses
           ,
           and
           instead
           of
           roaring
           out
           through
           extremity
           of
           pain
           ,
           we
           will
           spoil
           the
           Tyrants
           jest
           ,
           and
           onely
           laugh
           and
           sing
           
             quàm
             suave
             hoc
             est
             ,
             quàm
             hoc
             non
             curo
             .
          
           But
           could
           one
           think
           it
           possible
           that
           the
           same
           Man
           ,
           who
           had
           placed
           all
           Happiness
           in
           Pleasure
           and
           all
           Misery
           in
           Pain
           ,
           should
           be
           so
           artificial
           as
           to
           reconcile
           his
           sovereign
           Happiness
           with
           all
           the
           anguish
           and
           extremity
           of
           Pain
           ;
           that
           is
           to
           say
           ,
           to
           think
           himself
           most
           absolutely
           happy
           when
           he
           is
           most
           extremely
           miserable
           ?
           But
           certainly
           he
           must
           be
           a
           very
           cunning
           rather
           than
           a
           very
           wise
           Man
           ,
           that
           can
           by
           meer
           subtilty
           be
           too
           hard
           for
           the
           nature
           of
           Things
           ,
           and
           by
           the
           meer
           force
           of
           imagination
           make
           an
           agreement
           between
           the
           widest
           of
           Contradictions
           .
        
         
           §
           XXIII
           .
           But
           ,
           secondly
           ,
           as
           upon
           the
           Epicurean
           Supposition
           ,
           all
           Happiness
           is
           no
           more
           than
           a
           shadow
           ,
           so
           upon
           the
           same
           is
           all
           Vertue
           no
           better
           than
           an
           empty
           name
           .
           For
           beside
           that
           it
           thereby
           loses
           the
           foundation
           on
           which
           it
           ought
           to
           stand
           ,
           in
           that
           ,
           if
           there
           be
           no
           such
           thing
           as
           Happiness
           ,
           there
           remains
           no
           motive
           for
           Men
           to
           act
           at
           all
           ,
           when
           whatever
           they
           doe
           ,
           they
           must
           doe
           in
           order
           to
           that
           or
           to
           nothing
           ;
           so
           that
           Happiness
           being
           taken
           away
           Vertue
           loses
           all
           its
           force
           and
           obligation
           ,
           and
           that
           Man
           is
           good
           in
           vain
           that
           is
           never
           the
           better
           for
           his
           being
           good
           .
           But
           beside
           this
           ,
           and
           granting
           such
           a
           thing
           as
           mortal
           Happiness
           ,
           yet
           it
           is
           too
           weak
           and
           narrow
           a
           Foundation
           for
           the
           stability
           of
           Vertue
           ;
           in
           that
           it
           resolves
           the
           measure
           and
           the
           reason
           of
           all
           the
           Vertues
           purely
           into
           their
           subserviency
           to
           corporeal
           Delights
           ,
           and
           makes
           the
           whole
           account
           of
           their
           goodness
           and
           usefulness
           to
           lie
           onely
           in
           this
           ,
           that
           they
           are
           greater
           arts
           and
           more
           prudent
           
           emprovements
           of
           the
           pleasures
           of
           Sensuality
           ,
           and
           were
           it
           not
           for
           that
           there
           were
           no
           other
           ground
           of
           difference
           between
           Vertue
           and
           Vice.
           
             Si
             ea
             ,
             quae
             sunt
             luxuriosis
             efficientia
             voluptatum
             ,
             liberarent
             eos
             deorum
             &
             mortis
             &
             doloris
             metu
             ,
             docerentque
             qui
             essent
             fines
             cupiditatum
             ,
             nihil
             haberem
             quod
             reprehenderem
             ,
          
           &c.
           
           Upon
           supposition
           that
           the
           extravagancies
           of
           debauchery
           had
           but
           hapned
           to
           be
           as
           serviceable
           to
           the
           ends
           of
           Pleasure
           ,
           and
           did
           as
           much
           deliver
           Men
           from
           the
           torment
           of
           superstition
           and
           the
           terrours
           of
           Death
           ,
           as
           a
           discreet
           ,
           regular
           and
           temperate
           course
           of
           Life
           ,
           they
           would
           be
           of
           equal
           goodness
           and
           excellency
           :
           but
           because
           it
           so
           happens
           that
           the
           practice
           and
           the
           observation
           of
           the
           Laws
           of
           Vertue
           is
           more
           serviceable
           to
           the
           delights
           of
           the
           Body
           than
           the
           enormities
           of
           Vice
           ,
           therefore
           and
           therefore
           onely
           is
           this
           Vertue
           more
           valuable
           than
           that
           Vice.
           And
           that
           is
           the
           onely
           office
           of
           all
           the
           retinue
           of
           moral
           Vertues
           to
           wait
           and
           attend
           upon
           the
           commands
           of
           sensual
           Pleasure
           ,
           to
           direct
           the
           Body
           how
           to
           use
           its
           delights
           to
           its
           utmost
           advantage
           ,
           to
           assist
           it
           in
           the
           contrivance
           and
           right
           management
           of
           its
           proper
           joys
           ,
           and
           to
           minister
           to
           the
           content
           and
           satisfaction
           of
           all
           its
           Appetites
           .
           
             Egregium
             habet
             virtus
             apud
             vos
          
           
           
             officium
             voluptates
             proegustare
          
           .
           This
           is
           a
           brave
           account
           of
           the
           essential
           reasonableness
           of
           moral
           Vertue
           ,
           that
           't
           is
           a
           discreeter
           and
           more
           healthfull
           Luxury
           ;
           that
           is
           ,
           that
           it
           is
           a
           thing
           of
           no
           greater
           excellency
           than
           the
           art
           of
           Cookery
           ,
           that
           a
           picquant
           Sawce
           is
           as
           valuable
           as
           an
           heroick
           Vertue
           ,
           and
           that
           Apicius
           and
           those
           practical
           Epicures
           that
           were
           
             à
             secretis
          
           to
           the
           voluptuousness
           of
           the
           Roman
           Emperours
           ,
           and
           studied
           all
           the
           emprovements
           and
           advantages
           of
           an
           healthfull
           and
           an
           easie
           Luxury
           ,
           were
           not
           onely
           the
           best
           Philosophers
           but
           the
           best
           Men.
           And
           
           that
           the
           Treatise
           that
           Apicius
           wrote
           
             De
             Gulae
             irritamentis
          
           was
           more
           beneficial
           to
           the
           life
           of
           Man
           and
           the
           advancement
           of
           Vertue
           than
           all
           the
           Volumes
           of
           the
           Greeks
           and
           Romans
           beside
           .
        
         
           But
           this
           will
           best
           appear
           by
           an
           induction
           of
           Particulars
           ;
           and
           we
           will
           begin
           with
           the
           Vertue
           of
           Temperance
           ,
           in
           which
           they
           pretend
           most
           to
           glory
           in
           defiance
           of
           all
           those
           enormous
           slanders
           that
           have
           been
           cast
           upon
           them
           ,
           as
           placing
           their
           sovereign
           Happiness
           in
           Luxury
           and
           Voluptuousness
           .
           All
           which
           they
           easily
           prevent
           both
           by
           Epicurus
           his
           Doctrine
           and
           Practice
           .
           For
           who
           (
           say
           they
           )
           has
           more
           severely
           inveighed
           against
           all
           sottish
           Pleasures
           ?
           Who
           has
           more
           passionately
           commended
           a
           sober
           and
           abstemious
           Life
           ?
           Who
           has
           with
           more
           indignation
           shewn
           the
           inconsistency
           of
           all
           manner
           of
           Intemperance
           with
           Wisedom
           and
           Contentment
           ?
           Who
           has
           left
           a
           more
           illustrious
           example
           of
           Abstinence
           and
           Moderation
           ?
           Whoever
           lived
           upon
           meaner
           fare
           ,
           his
           ordinary
           diet
           being
           onely
           course
           Bread
           and
           Water
           ,
           and
           sometimes
           a
           little
           Sallet
           ?
           And
           therefore
           ,
           say
           they
           ,
           it
           is
           in
           vain
           to
           conclude
           that
           upon
           Epicurus
           his
           Principles
           there
           can
           be
           no
           such
           thing
           as
           the
           Vertue
           of
           Temperance
           ,
           when
           himself
           has
           answer'd
           all
           Objections
           by
           his
           own
           certain
           and
           undeniable
           Practice
           .
           But
           it
           concerns
           not
           us
           to
           enquire
           what
           Epicurus
           his
           Practice
           was
           ,
           but
           what
           it
           ought
           to
           have
           been
           if
           conformable
           to
           his
           own
           Principles
           .
           Especially
           when
           it
           is
           so
           usual
           a
           thing
           with
           him
           to
           contradict
           himself
           upon
           all
           Arguments
           ;
           as
           when
           he
           had
           denied
           the
           Providence
           of
           God
           ,
           to
           stand
           in
           it
           that
           yet
           notwithstanding
           he
           has
           left
           Devotion
           ;
           when
           he
           has
           taught
           that
           all
           Friendship
           must
           be
           contracted
           purely
           for
           the
           sake
           of
           Self-interest
           ,
           and
           yet
           that
           Men
           are
           bound
           to
           undergo
           the
           greatest
           Miseries
           ,
           even
           Death
           it self
           for
           the
           sake
           of
           Friends
           .
           So
           here
           ,
           when
           he
           has
           placed
           our
           
           highest
           Pleasure
           in
           the
           delights
           of
           the
           Palate
           ,
           he
           places
           the
           highest
           Pleasure
           of
           those
           delights
           in
           their
           lowest
           Enjoyment
           .
           But
           beside
           the
           natural
           stupidity
           of
           the
           Man
           ,
           we
           are
           beholden
           for
           such
           Doctrines
           as
           these
           not
           to
           the
           severity
           of
           his
           Vertue
           but
           the
           weakness
           of
           his
           Stomach
           ,
           which
           was
           so
           very
           infirm
           that
           it
           was
           not
           able
           to
           digest
           the
           most
           simple
           and
           easie
           diet
           .
           No
           wonder
           than
           if
           he
           made
           a
           vertue
           of
           necessity
           ,
           or
           if
           he
           so
           far
           envied
           the
           rest
           of
           Mankind
           ,
           that
           because
           himself
           was
           incapacitated
           to
           enjoy
           his
           sovereign
           Pleasure
           ,
           he
           spitefully
           perswaded
           all
           others
           to
           quit
           theirs
           .
           But
           otherwise
           to
           tell
           us
           that
           the
           meanest
           and
           the
           coarfest
           Fare
           is
           the
           most
           delicious
           ,
           argues
           the
           Man
           (
           as
           Tully
           observes
           )
           to
           have
           lost
           his
           taste
           as
           well
           as
           his
           understanding
           .
           For
           ,
           as
           he
           discourses
           ,
           if
           I
           were
           to
           describe
           the
           pleasures
           of
           Luxury
           ,
           I
           would
           not
           ,
           as
           the
           Epicureans
           are
           wont
           to
           do
           ,
           paint
           such
           Sots
           as
           are
           carried
           sick
           from
           their
           Table
           to
           their
           Bed
           or
           their
           Couch
           ;
           that
           suffer
           the
           penance
           of
           a
           surfeit
           for
           every
           debauch
           ;
           that
           doze
           away
           their
           whole
           lives
           in
           perpetual
           folly
           and
           sottishness
           ;
           that
           are
           never
           sober
           enough
           to
           relish
           and
           enjoy
           their
           own
           Pleasures
           ;
           that
           every
           day
           load
           themselves
           with
           a
           fresh
           stowage
           before
           they
           have
           discharged
           the
           crudities
           of
           their
           last
           debauch
           ;
           that
           have
           little
           more
           sense
           than
           a
           Sponge
           ;
           that
           eat
           and
           drink
           themselves
           into
           a
           continual
           Lethargy
           ,
           and
           are
           senseless
           before
           they
           are
           dead
           .
           The
           case
           is
           plain
           that
           these
           are
           of
           all
           Men
           the
           most
           miserable
           .
           But
           beside
           these
           there
           are
           your
           neat
           ,
           your
           polite
           ,
           your
           witty
           ,
           your
           artificial
           Epicures
           ,
           that
           study
           all
           the
           arts
           and
           emprovements
           of
           an
           easie
           Luxury
           ;
           that
           avoid
           all
           irksomeness
           by
           the
           skill
           of
           their
           Cooks
           ,
           the
           delicacy
           of
           their
           Meats
           ,
           the
           picquancy
           of
           their
           Sawces
           ,
           and
           the
           richness
           of
           their
           Wines
           ;
           that
           give
           themselves
           entirely
           up
           to
           sensual
           Pleasures
           and
           Gratifications
           ,
           and
           are
           concern'd
           for
           nothing
           
           but
           meerly
           how
           to
           eat
           and
           drink
           to
           the
           utmost
           emprovement
           of
           Delight
           .
           And
           if
           these
           may
           be
           accounted
           temperate
           Persons
           ,
           then
           have
           we
           found
           out
           a
           Vertue
           destructive
           of
           the
           Peace
           and
           Welfare
           of
           Mankind
           ;
           for
           that
           ,
           as
           I
           have
           demonstrated
           ,
           cannot
           be
           preserved
           but
           by
           seeking
           the
           good
           of
           others
           as
           well
           as
           our
           own
           ;
           whereas
           this
           utterly
           neglects
           the
           publick
           ,
           and
           meerly
           regards
           every
           Man's
           private
           satisfaction
           .
           And
           if
           all
           Men
           should
           betake
           themselves
           to
           this
           course
           of
           Life
           ,
           it
           is
           obvious
           to
           every
           Man
           what
           would
           become
           of
           humane
           Society
           .
           But
           seeing
           Epicurus
           casts
           these
           Self-indulgers
           out
           of
           the
           number
           of
           his
           wise
           Men
           ,
           I
           would
           fain
           know
           how
           he
           can
           do
           it
           and
           be
           consistent
           with
           his
           own
           Principles
           .
           For
           if
           our
           sovereign
           delight
           consist
           in
           those
           Pleasures
           ,
           and
           if
           he
           be
           the
           happiest
           Man
           that
           enjoys
           them
           most
           ,
           and
           if
           he
           be
           the
           wisest
           Man
           that
           most
           consults
           his
           own
           Happiness
           ,
           there
           is
           no
           avoiding
           it
           but
           that
           Apicius
           will
           carry
           the
           cause
           from
           all
           their
           Philosophers
           .
        
         
           §
           XXIV
           .
           And
           so
           again
           if
           we
           once
           take
           off
           those
           obligations
           to
           Justice
           and
           Honesty
           that
           are
           laid
           upon
           us
           by
           our
           relation
           to
           the
           Life
           to
           come
           ,
           it
           will
           be
           ever
           after
           absolutely
           impossible
           by
           all
           the
           arts
           and
           devices
           in
           the
           World
           to
           preserve
           any
           sense
           of
           them
           any
           other
           way
           .
           For
           whatever
           advantages
           Men
           may
           think
           to
           reap
           as
           to
           their
           present
           Interest
           from
           their
           observance
           of
           the
           Laws
           of
           Justice
           and
           Integrity
           ,
           that
           may
           make
           them
           crafty
           ,
           but
           never
           honest
           .
           And
           when
           they
           are
           once
           got
           loose
           from
           the
           tyes
           of
           Conscience
           ,
           they
           are
           then
           not
           concern'd
           to
           be
           innocent
           but
           onely
           to
           seem
           to
           be
           so
           ;
           and
           this
           does
           not
           at
           all
           restrain
           them
           from
           designing
           and
           doing
           vile
           things
           ,
           but
           onely
           engages
           them
           to
           be
           cunning
           in
           their
           wickedness
           .
           And
           agreeably
           to
           this
           Principle
           and
           these
           Consequences
           does
           
           Epicurus
           discourse
           ,
           when
           he
           challenges
           the
           World
           ,
           after
           they
           have
           set
           aside
           the
           consideration
           of
           present
           Pleasure
           and
           Self-advantage
           ,
           to
           assign
           him
           any
           other
           possible
           reason
           or
           end
           of
           Vertue
           beside
           popular
           fame
           .
           For
           that
           ,
           says
           he
           ,
           when
           all
           is
           done
           is
           the
           onely
           measure
           of
           common
           Honesty
           .
           And
           if
           you
           once
           remove
           the
           Opinion
           of
           the
           multitude
           ,
           there
           remains
           nothing
           in
           it self
           either
           praise-worthy
           or
           dishonourable
           .
           But
           this
           again
           (
           says
           he
           )
           is
           the
           Fate
           of
           Mankind
           ,
           that
           the
           vulgar
           rout
           take
           up
           with
           prejudices
           and
           invincible
           conceits
           of
           things
           ;
           and
           then
           whatever
           they
           authorise
           into
           Customs
           ,
           must
           out
           of
           meer
           compliance
           with
           their
           importunity
           be
           voted
           the
           standing
           Rules
           of
           Vertue
           and
           Honesty
           .
           So
           that
           a
           wise
           Man
           ,
           setting
           aside
           all
           regard
           to
           his
           own
           present
           convenience
           ,
           can
           see
           no
           other
           reason
           to
           be
           Just
           and
           Honest
           beside
           compliance
           with
           casual
           Custom
           and
           popular
           Opinion
           that
           it
           seems
           must
           be
           submitted
           to
           ,
           as
           he
           ever
           intends
           to
           enjoy
           any
           peace
           or
           quiet
           of
           Life
           ;
           in
           that
           the
           rabble
           are
           always
           so
           impatient
           of
           all
           contradiction
           to
           their
           customary
           belief
           .
           And
           this
           is
           all
           the
           account
           that
           he
           or
           any
           other
           of
           his
           perswasion
           is
           able
           to
           give
           of
           the
           turpitude
           and
           deformity
           of
           Vice.
           So
           that
           a
           Philosopher
           might
           justly
           and
           wisely
           betray
           his
           Friend
           and
           his
           trust
           to
           defeat
           him
           of
           his
           pledge
           ;
           or
           murther
           his
           Father
           to
           secure
           the
           Inheritance
           ,
           if
           he
           can
           but
           avoid
           the
           shame
           of
           discovery
           and
           the
           inconvenience
           of
           popular
           hatred
           .
           So
           that
           if
           we
           remove
           the
           folly
           and
           the
           ignorance
           of
           the
           Rabble
           ,
           there
           is
           no
           other
           difference
           between
           Vertue
           and
           Vice
           ,
           Integrity
           and
           Treachery
           ,
           but
           what
           is
           made
           purely
           by
           the
           consideration
           of
           every
           Man
           's
           own
           private
           Interest
           :
           So
           utterly
           destructive
           are
           these
           Opinions
           not
           onely
           of
           the
           Happiness
           of
           humane
           Nature
           in
           general
           ,
           but
           of
           the
           Peace
           of
           every
           particular
           Society
           of
           Mankind
           :
           
           And
           such
           as
           spread
           and
           propagate
           their
           repute
           in
           the
           World
           ,
           do
           but
           instruct
           Men
           in
           the
           fundamental
           Principles
           of
           Falshood
           ,
           Treason
           and
           Perjury
           .
           And
           therefore
           deserve
           greater
           severity
           from
           Government
           than
           Out-laws
           and
           open
           Rebels
           ,
           as
           being
           beside
           their
           impiety
           more
           dangerous
           and
           mischievous
           to
           the
           Common-wealth
           for
           their
           Pedantry
           :
           In
           that
           they
           are
           not
           onely
           content
           to
           doe
           wicked
           things
           ,
           but
           think
           themselves
           concern'd
           in
           honour
           to
           bring
           their
           own
           wicked
           Practices
           into
           Reputation
           ,
           and
           to
           infect
           all
           others
           with
           such
           Principles
           ,
           as
           will
           oblige
           and
           encourage
           them
           to
           imitate
           their
           Villanies
           .
           However
           these
           Principles
           ,
           are
           so
           far
           from
           procuring
           the
           Happiness
           or
           securing
           the
           Duty
           of
           single
           Men
           ,
           that
           if
           embraced
           and
           reduced
           to
           practice
           ,
           they
           must
           unavoidably
           involve
           all
           Mankind
           in
           eternal
           mischiefs
           ,
           wickednesses
           and
           confusions
           .
           And
           it
           is
           to
           these
           accursed
           Principles
           that
           we
           owe
           the
           miseries
           of
           common
           Life
           ,
           they
           being
           the
           fundamental
           Rules
           and
           Maximes
           of
           all
           the
           Tyranny
           ,
           Fraud
           and
           Oppression
           in
           the
           World.
           
        
         
           But
           if
           the
           shame
           of
           the
           World
           or
           the
           fear
           of
           the
           People
           were
           sufficient
           to
           restrain
           from
           open
           and
           avowed
           Wickedness
           ,
           what
           shall
           withhold
           from
           secret
           Attempts
           ?
           Insecurity
           and
           fear
           of
           discovery
           ,
           says
           Epicurus
           .
           But
           besides
           that
           this
           onely
           obliges
           wicked
           Men
           to
           be
           more
           crafty
           and
           cautious
           in
           their
           Villanies
           ,
           it
           is
           not
           powerfull
           enough
           to
           give
           a
           true
           and
           real
           restraint
           to
           dishonest
           actions
           ,
           in
           that
           the
           advantage
           is
           certain
           ,
           but
           not
           the
           discovery
           ,
           and
           a
           certain
           good
           is
           a
           much
           stronger
           motive
           than
           an
           uncertain
           evil
           .
           And
           though
           it
           may
           give
           check
           to
           Fraud
           and
           Violence
           in
           some
           common
           cases
           (
           as
           it
           is
           of
           very
           good
           use
           and
           service
           in
           humane
           Life
           )
           yet
           those
           acccidents
           are
           very
           frequent
           ,
           in
           which
           Men
           may
           be
           very
           highly
           wicked
           ,
           and
           yet
           very
           secure
           in
           their
           Wickedness
           .
           
           As
           when
           Saint
           Peducoeus
           was
           entrusted
           by
           his
           Friend
           with
           his
           last
           Will
           and
           Testament
           ,
           and
           that
           with
           so
           much
           privacy
           ,
           that
           if
           he
           had
           kept
           the
           whole
           Estate
           to
           himself
           no
           body
           could
           have
           suspected
           his
           dishonesty
           ;
           that
           then
           he
           should
           surprise
           the
           right
           Heir
           ,
           who
           expected
           no
           such
           thing
           ,
           with
           the
           news
           of
           a
           great
           Inheritance
           ,
           it
           was
           done
           like
           a
           Gentleman
           of
           a
           Roman
           Education
           ,
           but
           he
           could
           not
           be
           forced
           to
           it
           by
           any
           obligation
           upon
           the
           Epicurean
           Principles
           ;
           in
           that
           they
           could
           not
           requite
           his
           Integrity
           with
           a
           reward
           equal
           to
           so
           fair
           a
           Fortune
           .
           A
           great
           Estate
           and
           a
           fine
           House
           are
           of
           more
           value
           than
           the
           empty
           names
           of
           Justice
           and
           Friendship
           ,
           and
           so
           they
           are
           to
           the
           Man
           that
           counts
           upon
           no
           other
           Interest
           and
           expects
           no
           other
           Happiness
           than
           in
           this
           Life
           .
           And
           Sestilius
           ,
           who
           by
           a
           forged
           Writing
           cheated
           his
           Friend's
           Children
           ,
           that
           were
           left
           to
           his
           trust
           ,
           of
           their
           Inheritance
           ,
           and
           secured
           the
           Estate
           to
           himself
           and
           his
           Posterity
           by
           a
           Decree
           of
           Law
           ,
           was
           upon
           the
           Epicurean
           Principles
           ,
           much
           the
           wiser
           and
           nothing
           the
           worse
           Man.
           For
           by
           this
           one
           Act
           he
           made
           provision
           for
           the
           Happiness
           of
           his
           whole
           Life
           ,
           and
           yet
           was
           so
           far
           from
           any
           fear
           of
           discovery
           ,
           that
           his
           Fraud
           ,
           being
           abetted
           and
           secured
           by
           Law
           ,
           was
           no
           small
           accession
           to
           the
           pleasure
           and
           satisfaction
           of
           his
           good
           fortune
           .
           And
           in
           truth
           this
           restraint
           is
           so
           far
           from
           reaching
           all
           cases
           of
           Fraud
           and
           Oppression
           ,
           that
           one
           half
           of
           the
           wickednesses
           of
           Mankind
           are
           unavoidably
           abetted
           and
           ratified
           by
           the
           Laws
           themselves
           .
           For
           seeing
           they
           can
           judge
           and
           determine
           onely
           according
           to
           Evidence
           ,
           and
           seeing
           the
           Persons
           ,
           who
           invade
           other
           Men's
           Rights
           ,
           will
           not
           stick
           to
           make
           out
           their
           Title
           by
           any
           falshood
           and
           villany
           ,
           then
           as
           long
           as
           the
           forgery
           is
           not
           discover'd
           (
           and
           that
           is
           no
           easie
           matter
           )
           the
           Law
           is
           forced
           to
           pass
           Judgment
           on
           the
           wrong
           side
           .
           But
           beside
           the
           injuries
           of
           Fraud
           ,
           the
           greatest
           miseries
           brought
           upon
           
           Mankind
           by
           Injustice
           are
           supported
           by
           Power
           and
           Greatness
           ;
           and
           in
           such
           cases
           the
           Tyrant
           and
           Oppressour
           defies
           all
           discovery
           ,
           and
           though
           he
           cares
           not
           if
           all
           the
           World
           sees
           his
           Wickedness
           ,
           yet
           if
           any
           Man
           shall
           pretend
           to
           have
           his
           Eyes
           open
           ,
           he
           shall
           forfeit
           his
           head
           for
           the
           boldness
           of
           his
           Eye-sight
           .
           So
           that
           if
           this
           were
           the
           onely
           state
           of
           things
           the
           Governour
           of
           the
           World
           has
           provided
           neither
           sufficient
           rewards
           for
           Justice
           and
           Honesty
           ,
           nor
           restraints
           from
           Fraud
           and
           Oppression
           .
           And
           if
           he
           has
           not
           ,
           then
           he
           has
           laid
           no
           effectual
           obligation
           upon
           Mankind
           to
           be
           Just
           and
           Honest
           ;
           for
           the
           force
           of
           every
           Command
           depends
           upon
           its
           Sanction
           ,
           and
           therefore
           if
           he
           have
           injoin'd
           this
           Duty
           ,
           and
           have
           not
           backt
           it
           with
           sufficient
           motives
           of
           Obedience
           ,
           he
           has
           onely
           enacted
           useless
           and
           ineffectual
           Laws
           .
           In
           short
           ,
           the
           onely
           difference
           between
           the
           Man
           that
           is
           Honest
           and
           the
           Man
           that
           is
           not
           ,
           is
           meerly
           this
           that
           the
           one
           prefers
           his
           Duty
           before
           his
           present
           Interest
           ;
           and
           the
           other
           his
           present
           Interest
           before
           his
           Duty
           .
           For
           if
           he
           observe
           the
           Rules
           of
           Justice
           onely
           so
           far
           as
           they
           conduce
           to
           his
           own
           ends
           ,
           then
           whenever
           they
           happen
           to
           thwart
           ,
           he
           is
           obliged
           to
           quit
           his
           Duty
           rather
           than
           his
           Interest
           .
           And
           when
           he
           does
           so
           ,
           he
           is
           so
           far
           destitute
           of
           all
           Principles
           of
           Honesty
           ,
           that
           he
           is
           entirely
           govern'd
           by
           the
           fundamental
           Maximes
           of
           Fraud
           and
           Oppression
           .
           And
           if
           this
           be
           the
           onely
           difference
           that
           distinguishes
           Good
           and
           Bad
           Men
           ,
           I
           would
           fain
           know
           what
           motive
           or
           reason
           a
           good
           Man
           has
           ,
           to
           pursue
           his
           Duty
           when
           contrary
           to
           his
           Interest
           ;
           or
           a
           bad
           Man
           has
           to
           quit
           his
           Interest
           out
           of
           respect
           to
           his
           Duty
           ,
           if
           there
           be
           no
           other
           state
           of
           things
           than
           the
           present
           .
           And
           therefore
           ,
           without
           Immortality
           ,
           Justice
           is
           so
           far
           from
           deserving
           our
           regard
           in
           all
           cases
           ,
           that
           in
           many
           it
           is
           a
           contradiction
           to
           the
           first
           Instinct
           of
           Nature
           ,
           that
           is
           self-love
           ,
           
           in
           that
           it
           obliges
           a
           Man
           to
           act
           cross
           to
           that
           without
           any
           reason
           or
           recompence
           for
           his
           so
           doing
           .
           And
           therefore
           seeing
           the
           Providence
           of
           God
           has
           prescribed
           to
           us
           those
           many
           and
           plain
           Laws
           of
           Justice
           that
           I
           have
           discover'd
           from
           the
           Nature
           of
           Things
           in
           the
           precedent
           Discourse
           ,
           it
           unavoidably
           follows
           that
           upon
           that
           Supposition
           those
           Laws
           that
           he
           has
           prescribed
           must
           be
           abetted
           with
           the
           Rewards
           and
           Punishments
           of
           a
           future
           State
           ,
           because
           those
           of
           this
           ,
           if
           taken
           alone
           and
           separate
           from
           those
           of
           that
           ,
           are
           not
           of
           sufficient
           force
           and
           validity
           .
        
         
           And
           as
           Justice
           the
           most
           necessary
           ,
           so
           Fortitude
           the
           most
           noble
           of
           all
           Vertues
           will
           have
           no
           Foundation
           upon
           the
           Epicurean
           Principles
           ,
           or
           rather
           will
           sink
           together
           with
           them
           .
           For
           if
           there
           be
           no
           such
           thing
           as
           Justice
           ,
           to
           what
           purpose
           should
           any
           Man
           run
           himself
           into
           hazards
           and
           hardships
           for
           the
           sake
           of
           it
           ;
           and
           yet
           that
           is
           the
           onely
           Office
           of
           Magnanimity
           ,
           which
           when
           separated
           from
           a
           good
           Cause
           is
           no
           more
           than
           folly
           and
           fool-hardiness
           ,
           and
           in
           a
           bad
           Cause
           is
           no
           better
           than
           cruelty
           and
           oppression
           .
           And
           beside
           this
           ,
           as
           every
           Vertue
           must
           have
           some
           Principle
           to
           warrant
           its
           Wisedom
           and
           Reasonableness
           ,
           so
           above
           all
           others
           Magnanimity
           ,
           because
           it
           puts
           us
           upon
           the
           severest
           and
           hardest
           Service
           ,
           and
           does
           ,
           more
           than
           any
           Vertue
           beside
           ,
           endanger
           our
           own
           Interest
           for
           the
           sake
           of
           Duty
           .
           But
           if
           there
           be
           no
           other
           Interest
           than
           that
           of
           this
           Life
           ,
           it
           is
           apparent
           madness
           for
           any
           Man
           to
           hazard
           Life
           and
           Fortune
           ,
           and
           all
           that
           is
           dear
           to
           him
           here
           for
           any
           thing
           whatsoever
           ;
           when
           all
           other
           Motives
           that
           can
           be
           proposed
           to
           him
           are
           of
           less
           concernment
           to
           himself
           than
           his
           own
           Self-preservation
           .
           Beside
           ,
           true
           Magnanimity
           bottoms
           all
           its
           Courage
           and
           Assurance
           upon
           no
           other
           Principle
           than
           the
           Conscience
           of
           its
           own
           Integrity
           :
           It
           is
           that
           alone
           that
           gives
           a
           Man
           a
           
           sufficiency
           and
           satisfaction
           from
           himself
           ;
           that
           raises
           him
           to
           a
           contempt
           of
           all
           outward
           things
           ;
           that
           makes
           him
           searfull
           of
           all
           Assaults
           and
           Dangers
           ;
           and
           that
           supports
           him
           under
           all
           Losses
           and
           Misfortunes
           ,
           as
           esteeming
           all
           things
           whatsoever
           as
           mean
           and
           worthless
           Trifles
           in
           comparison
           to
           the
           Happiness
           of
           its
           own
           Reflections
           .
           But
           then
           as
           Conscience
           is
           the
           onely
           support
           of
           Courage
           ,
           so
           is
           immortality
           of
           Conscience
           ;
           for
           that
           is
           nothing
           else
           but
           the
           Mind
           of
           Man
           acting
           with
           reference
           to
           the
           future
           Judgment
           of
           God.
           And
           therefore
           from
           thence
           alone
           it
           derives
           all
           its
           Force
           and
           Authority
           ,
           and
           without
           that
           all
           seeming
           regard
           to
           it
           is
           nothing
           but
           Pretence
           and
           Pageantry
           .
           For
           what
           comfort
           will
           a
           good
           Conscience
           afford
           a
           Man
           ,
           if
           he
           be
           to
           give
           no
           Account
           of
           his
           Actions
           ?
           Upon
           that
           Supposition
           the
           Guilty
           and
           the
           Innocent
           are
           upon
           equall
           Terms
           ,
           when
           the
           best
           Man
           is
           ne'er
           the
           better
           for
           all
           his
           Vertues
           ,
           nor
           the
           other
           the
           worse
           for
           all
           his
           Villanies
           .
           If
           then
           Integrity
           of
           Conscience
           be
           the
           onely
           Principle
           of
           all
           Magnanimity
           ,
           and
           if
           the
           firmness
           of
           that
           depends
           meerly
           upon
           Immortality
           ,
           then
           that
           being
           taken
           away
           ,
           the
           one
           sinks
           into
           Crast
           ,
           the
           other
           into
           Cowardize
           .
           In
           short
           ,
           there
           are
           but
           two
           Offices
           of
           Magnanimity
           ,
           either
           to
           doe
           or
           to
           suffer
           gallantly
           ,
           both
           which
           are
           manifest
           Contradictions
           to
           the
           Epicurean
           Principles
           ;
           For
           what
           Inducements
           can
           that
           Man
           have
           to
           put
           himself
           upon
           Hardships
           ,
           who
           knows
           no
           other
           Happiness
           but
           Ease
           and
           Lasiness
           ?
           And
           therefore
           upon
           their
           Supposition
           it
           was
           wise
           Advice
           of
           Metrodorus
           to
           his
           Brother
           ,
           not
           to
           concern
           himself
           in
           desence
           and
           preservation
           of
           his
           Country
           ,
           but
           to
           eat
           and
           drink
           with
           philosophick
           Wisedom
           and
           Discretion
           .
           And
           then
           as
           for
           bearing
           up
           decently
           under
           Calamities
           ,
           I
           have
           already
           shewn
           that
           they
           have
           not
           one
           Principle
           wherewith
           to
           support
           themselves
           ,
           and
           without
           such
           
           Principles
           as
           can
           supply
           the
           absence
           of
           their
           present
           Happiness
           ,
           nothing
           else
           can
           relieve
           their
           Loss
           ;
           and
           therefore
           instead
           of
           bearing
           up
           with
           any
           chearfulness
           under
           Miseries
           and
           Afflictions
           they
           must
           for
           ever
           sink
           into
           insupportable
           Anguish
           and
           Despair
           .
        
         
           And
           now
           from
           these
           Premises
           (
           to
           mention
           no
           more
           Particulars
           ,
           because
           all
           the
           other
           Vertues
           depend
           upon
           these
           )
           it
           is
           demonstratively
           evident
           that
           to
           root
           up
           the
           sentiments
           of
           Immortality
           out
           of
           the
           Minds
           of
           Men
           is
           to
           blast
           and
           put
           out
           the
           Sun
           ,
           and
           to
           overwhelm
           the
           World
           in
           eternal
           Night
           and
           Darkness
           :
           Erasing
           all
           the
           Foundations
           of
           Happiness
           ,
           tearing
           up
           all
           the
           Roots
           of
           Vertue
           ,
           and
           laying
           wast
           all
           the
           Principles
           of
           humane
           Nature
           and
           humane
           Society
           .
           And
           (
           as
           Plutarch
           discourses
           )
           where
           such
           Principles
           
           of
           Philosophy
           prevail
           as
           enervate
           the
           Laws
           of
           Vertue
           ,
           Men
           have
           nothing
           left
           to
           distinguish
           them
           from
           Brute-beasts
           ,
           but
           that
           they
           want
           the
           Claws
           of
           Lyons
           ,
           and
           the
           Teeth
           of
           Wolves
           ,
           the
           Stomachs
           of
           Oxen
           ,
           and
           the
           Backs
           of
           Camels
           .
           In
           a
           word
           ,
           upon
           this
           single
           Principle
           of
           a
           future
           State
           depend
           all
           the
           differences
           of
           Good
           and
           Evil
           ;
           if
           this
           stand
           firm
           Vertue
           is
           secure
           ,
           but
           otherwise
           (
           after
           all
           that
           care
           that
           the
           Divine
           Providence
           has
           taken
           to
           recommend
           it
           to
           us
           )
           it
           is
           all
           no
           more
           than
           Craft
           or
           Folly.
           
        
         
           §
           XXV
           .
           And
           now
           having
           thus
           far
           and
           fairly
           casheird
           the
           Epicurean
           Principles
           ,
           I
           shall
           be
           so
           much
           the
           more
           brief
           with
           the
           Stoicks
           :
           partly
           because
           of
           the
           great
           agreement
           between
           their
           Paradoxes
           and
           the
           Decrees
           of
           Epicurus
           :
           Both
           being
           onely
           so
           many
           stubborn
           Opinions
           taken
           up
           against
           the
           Nature
           of
           Things
           and
           the
           Experience
           of
           Mankind
           .
           And
           notwithstanding
           that
           the
           Stoicks
           may
           seem
           so
           contradictory
           in
           many
           of
           their
           Propositions
           to
           the
           Epicureans
           ,
           yet
           after
           
           all
           they
           relie
           upon
           the
           same
           Principles
           ,
           and
           therefore
           when
           reduced
           to
           practice
           will
           resolve
           ,
           themselves
           into
           the
           same
           Actions
           .
           But
           chiefly
           because
           they
           onely
           amuse
           us
           with
           the
           noise
           of
           wrangle
           and
           disputation
           :
           so
           that
           almost
           all
           their
           Disquisitions
           upon
           this
           noble
           Argument
           spend
           themselves
           in
           vain
           and
           impertinent
           Contentions
           about
           technical
           Terms
           and
           Phrases
           ,
           that
           serve
           neither
           to
           promote
           the
           attainment
           nor
           to
           unfold
           the
           nature
           of
           true
           Happiness
           ;
           but
           rather
           to
           obstruct
           all
           serious
           and
           effectual
           endeavours
           after
           it
           by
           entertaining
           and
           diverting
           the
           Minds
           of
           Men
           with
           innumerable
           curious
           and
           useless
           Niceties
           .
           And
           though
           the
           Writings
           of
           Cicero
           and
           Seneca
           may
           supply
           us
           with
           many
           excellent
           Rules
           and
           Helps
           for
           the
           tranquillity
           of
           our
           Lives
           ;
           yet
           their
           value
           is
           strangely
           abated
           ,
           and
           their
           use
           sadly
           defeated
           by
           their
           too
           much
           mixture
           of
           dry
           and
           barren
           Speculation
           ;
           insomuch
           that
           a
           Man
           may
           sooner
           arrive
           at
           the
           end
           of
           true
           Happiness
           ,
           than
           of
           their
           Disputes
           and
           Distinctions
           about
           it
           .
           And
           for
           that
           Reason
           I
           shall
           wave
           enquiring
           into
           any
           of
           their
           logical
           and
           metaphysical
           Subtilties
           ,
           and
           onely
           represent
           in
           general
           the
           vanity
           of
           their
           attempts
           after
           Vertue
           and
           Happiness
           in
           their
           way
           of
           philosophising
           .
           They
           therefore
           gravely
           considering
           with
           themselves
           that
           these
           outward
           things
           could
           never
           afford
           but
           very
           little
           and
           very
           uncertain
           satisfaction
           to
           the
           Minds
           of
           Men
           ,
           in
           that
           they
           were
           liable
           to
           so
           many
           Chances
           and
           foreign
           Contingencies
           ;
           and
           therefore
           being
           unwilling
           to
           be
           endebted
           to
           Fortune
           for
           their
           Content
           ,
           confined
           its
           disposal
           entirely
           within
           themselves
           ,
           so
           that
           every
           Man's
           Happiness
           was
           to
           be
           spun
           out
           of
           his
           own
           Bowels
           .
           And
           thence
           discarding
           all
           the
           outward
           Advantages
           of
           Life
           ,
           Riches
           ,
           Honour
           ,
           Power
           ,
           Health
           ,
           and
           Friends
           as
           things
           altogether
           indifferent
           ,
           they
           summ'd
           up
           all
           the
           numbers
           of
           their
           Happiness
           singly
           
           in
           the
           Joys
           and
           Pleasures
           of
           a
           Life
           conducted
           by
           the
           Rules
           of
           Vertue
           .
           This
           indeed
           were
           a
           great
           and
           glorious
           Account
           of
           things
           ,
           were
           it
           supported
           by
           any
           wise
           and
           sober
           Principles
           ;
           but
           alas
           it
           is
           so
           far
           from
           having
           any
           real
           Foundation
           ,
           that
           it
           is
           inconsistent
           with
           the
           first
           and
           fundamental
           Principle
           of
           humane
           Nature
           ,
           as
           it
           is
           own'd
           by
           the
           Stoicks
           themselves
           .
           For
           they
           begin
           from
           the
           Catholick
           Doctrine
           of
           all
           the
           Philosophers
           ,
           the
           natural
           passion
           of
           Self-love
           ,
           that
           Mankind
           as
           well
           as
           every
           other
           Creature
           has
           to
           its
           own
           welfare
           and
           preservation
           ,
           to
           pursue
           what
           it
           supposes
           will
           advance
           its
           Content
           and
           Happiness
           ,
           and
           shun
           whatever
           may
           impair
           or
           destroy
           it
           .
           Now
           what
           is
           humane
           Nature
           according
           to
           them
           but
           a
           Being
           compounded
           of
           Body
           and
           Soul
           ?
           and
           if
           so
           ,
           then
           it
           is
           obliged
           as
           it
           loves
           it self
           to
           seek
           the
           welfare
           of
           both
           .
           How
           then
           comes
           it
           to
           pass
           that
           it
           should
           so
           far
           forsake
           it self
           as
           utterly
           to
           forget
           one
           moiety
           of
           it self
           in
           its
           pursuit
           of
           Happiness
           ?
           So
           that
           they
           must
           either
           renounce
           their
           first
           Principle
           of
           our
           Love
           to
           our
           whole
           selves
           ,
           or
           their
           first
           Maxim
           that
           our
           whole
           Happiness
           relates
           to
           the
           Mind
           alone
           .
           But
           that
           is
           the
           peculiar
           vanity
           of
           these
           Men
           ,
           that
           they
           would
           be
           philosophising
           after
           the
           rate
           of
           Angels
           ,
           and
           discourse
           without
           considering
           that
           their
           Bodies
           are
           one
           half
           of
           their
           Natures
           ,
           and
           that
           their
           Souls
           are
           not
           disengaged
           from
           Matter
           ,
           and
           by
           consequence
           have
           sensual
           Appetites
           too
           gross
           to
           be
           satiated
           by
           bare
           Thoughts
           and
           Reflections
           ;
           and
           sensitive
           Pains
           too
           sharp
           to
           be
           allayed
           by
           Words
           and
           Subtilties
           .
           This
           I
           say
           is
           the
           peculiar
           Pedantry
           of
           this
           Sect
           of
           Men
           to
           be
           disposed
           of
           by
           the
           power
           of
           Phrases
           ,
           without
           attending
           to
           the
           nature
           and
           reality
           of
           things
           ;
           and
           they
           would
           cheat
           our
           Senses
           and
           delude
           our
           Appetites
           with
           tricks
           and
           arts
           of
           Sophistry
           .
           That
           which
           all
           the
           World
           dread
           and
           fly
           from
           ,
           they
           forbid
           us
           to
           acknowledge
           
           to
           be
           evil
           ,
           though
           we
           are
           convinced
           it
           is
           so
           by
           sad
           and
           sensible
           Experience
           .
           And
           when
           Dionysius
           a
           reverend
           Sage
           of
           the
           Sect
           was
           so
           rackt
           and
           torn
           apeices
           with
           the
           torments
           of
           the
           Stone
           ,
           that
           the
           continuance
           and
           unintermission
           of
           his
           Pain
           had
           tired
           out
           his
           Patience
           and
           vanquish't
           his
           Apathy
           ,
           and
           at
           last
           forced
           him
           to
           cry
           out
           in
           the
           extremity
           of
           his
           Anguish
           ,
           O'Pain
           ,
           I
           yield
           ,
           I
           must
           and
           do
           acknowledge
           thee
           to
           be
           an
           Evil
           ;
           this
           Confession
           put
           Cleanthes
           that
           Bigot
           of
           Stoicism
           into
           such
           a
           fit
           of
           zeal
           and
           outrage
           that
           he
           could
           not
           refrain
           to
           chide
           and
           upbraid
           his
           Apostacy
           with
           the
           most
           satyrical
           sharpness
           of
           Expression
           ,
           and
           the
           poor
           Man
           was
           in
           great
           danger
           of
           being
           expell'd
           the
           Sect
           for
           not
           being
           able
           to
           outface
           his
           Misery
           .
           But
           if
           you
           demand
           why
           Pain
           is
           not
           to
           be
           reckoned
           among
           things
           evil
           ,
           their
           answer
           is
           ready
           ,
           because
           it
           is
           not
           vicious
           and
           criminal
           .
           This
           is
           a
           doubty
           Solution
           ,
           and
           worth
           the
           wagging
           of
           a
           Sages
           Beard
           ;
           for
           all
           the
           World
           knows
           Pain
           or
           Sickness
           to
           be
           no
           immorality
           ,
           't
           is
           in
           vain
           to
           prove
           it
           ;
           but
           when
           I
           feel
           my self
           restless
           and
           miserable
           ,
           let
           them
           ,
           If
           they
           can
           ,
           convince
           me
           whether
           it
           be
           indifferent
           or
           equally
           eligible
           to
           be
           at
           ease
           in
           perfect
           Health
           ,
           or
           to
           endure
           the
           torments
           of
           a
           Feavour
           .
           O
           yes
           ,
           say
           they
           ,
           for
           though
           it
           have
           no
           relation
           to
           or
           influence
           upon
           our
           Happiness
           ,
           yet
           ought
           it
           to
           be
           rejected
           ,
           because
           't
           is
           unpleasant
           ,
           unnatural
           ,
           uneasy
           ,
           grievous
           ,
           and
           troublesome
           .
           Here
           is
           plenty
           of
           Phrase
           and
           synonymous
           Expression
           for
           what
           other
           People
           in
           one
           word
           call
           Evil
           ;
           and
           by
           what
           title
           soever
           we
           may
           pretend
           to
           despise
           it
           ,
           that
           is
           no
           aswaging
           the
           Pain
           ,
           and
           if
           it
           be
           grevious
           I
           am
           not
           less
           miserable
           than
           if
           it
           were
           Evil.
           So
           that
           after
           all
           their
           Rants
           and
           Braveries
           they
           are
           forced
           to
           submit
           to
           the
           common
           Fate
           and
           Calamity
           of
           Mankind
           ,
           and
           to
           acknowledge
           from
           the
           conviction
           of
           their
           own
           
           Senses
           that
           a
           Sage
           ,
           however
           he
           may
           swagger
           ,
           is
           obnoxious
           to
           sadness
           and
           misery
           ,
           as
           well
           as
           other
           ordinary
           Mortals
           .
           And
           so
           Seneca
           
           objects
           to
           himself
           without
           ever
           attempting
           to
           answer
           it
           .
           You
           boast
           of
           mighty
           things
           ,
           things
           too
           great
           not
           onely
           to
           be
           wish't
           for
           ,
           but
           to
           be
           understood
           :
           and
           when
           you
           have
           vented
           these
           glorious
           Braveries
           ,
           viz.
           that
           it
           is
           impossible
           for
           a
           wise
           Man
           to
           suffer
           poverty
           ,
           you
           deny
           not
           but
           that
           he
           may
           as
           often
           as
           others
           want
           Food
           and
           Raiment
           .
           When
           you
           say
           that
           he
           cannot
           be
           obnoxious
           to
           madness
           ,
           you
           deny
           not
           but
           that
           he
           may
           be
           beside
           himself
           ,
           rave
           ,
           talk
           wildly
           ,
           and
           doe
           all
           the
           other
           Pranks
           of
           frantick
           People
           .
           When
           you
           affirm
           that
           he
           cannot
           be
           any
           Man's
           Servant
           ,
           you
           deny
           not
           but
           that
           he
           may
           be
           sold
           for
           a
           Slave
           and
           doe
           all
           the
           offices
           of
           a
           Black.
           And
           so
           when
           you
           have
           talk't
           after
           this
           proud
           and
           supercilious
           rate
           ,
           after
           all
           you
           submit
           to
           the
           real
           Condition
           of
           other
           Mortals
           ,
           onely
           abusing
           your selves
           with
           big
           and
           lofty
           Words
           .
           And
           there
           indeed
           lay
           all
           the
           Wisedom
           and
           all
           the
           Folly
           too
           of
           the
           Stoicks
           ,
           that
           they
           would
           needs
           change
           the
           Natures
           by
           the
           change
           of
           the
           Names
           of
           things
           .
           And
           if
           there
           be
           any
           thing
           peculiar
           to
           their
           Philosophy
           it
           consists
           in
           the
           invention
           of
           new
           Words
           and
           pedantick
           Distinctions
           .
           And
           therefore
           Tully
           very
           unhappily
           brings
           in
           Zeno
           thus
           rating
           all
           the
           Philosophers
           that
           went
           before
           him
           ,
           and
           that
           were
           content
           to
           suit
           their
           Principles
           to
           the
           Nature
           of
           Things
           and
           the
           Experience
           of
           Sense
           :
           what
           can
           be
           more
           absurd
           ,
           more
           foolish
           ,
           and
           more
           insufferable
           than
           to
           reckon
           Health
           ,
           Plenty
           ,
           and
           all
           the
           other
           Comforts
           and
           Advantages
           of
           Life
           into
           the
           accounts
           of
           Good
           things
           ?
           I
           tell
           you
           Plato
           ,
           and
           you
           Aristotle
           ,
           you
           are
           dangerously
           and
           wofully
           mistaken
           ,
           to
           call
           those
           things
           Bona
           that
           are
           onely
           proeposita
           .
           A
           desperate
           
           Errour
           ,
           that
           unavoidably
           destroys
           all
           the
           Rules
           and
           Obligations
           of
           Vertue
           ,
           and
           confounds
           all
           the
           differences
           of
           Good
           and
           Evil.
           This
           change
           of
           words
           ,
           as
           small
           a
           matter
           as
           it
           may
           appear
           ,
           has
           so
           much
           influence
           upon
           the
           practice
           and
           emprovement
           of
           Morality
           ,
           that
           sufficiently
           re●ompences
           all
           the
           pains
           and
           disputations
           of
           the
           Porch
           .
           
             O
             magnam
             vim
             ingenii
          
           ,
           (
           as
           he
           concludes
           )
           
             causamque
             justam
             ,
             cur
             nova
             existeret
             disciplina
             !
          
           O
           brave
           Zeno
           ,
           it
           is
           gallantly
           done
           to
           reform
           the
           Manners
           and
           the
           Wisedom
           of
           the
           World
           ;
           Thou
           ,
           upright
           as
           thou
           art
           ,
           wilt
           not
           be
           born
           away
           by
           carnal
           complyance
           with
           the
           Corruptions
           of
           the
           Age
           ,
           or
           by
           the
           Authority
           of
           self-seeking
           Philosophers
           ,
           that
           yield
           so
           much
           to
           the
           degenerate
           and
           low
           conceptions
           of
           the
           Vulgar
           as
           to
           acknowledge
           that
           it
           is
           some
           kind
           of
           blessing
           to
           enjoy
           the
           Comforts
           of
           Health
           and
           Plenty
           .
           O
           brutish
           and
           Epicurean
           Sottishness
           to
           adopt
           such
           sordid
           ,
           such
           common
           and
           such
           uncertain
           things
           into
           any
           part
           of
           our
           Happiness
           !
           This
           is
           to
           expose
           a
           wise
           Man
           as
           well
           as
           one
           of
           the
           common
           Heard
           to
           the
           insolence
           of
           Fortune
           ;
           and
           she
           may
           ,
           if
           she
           please
           ,
           in
           spite
           of
           Vertue
           ,
           riflle
           him
           of
           some
           share
           of
           his
           Happiness
           .
           This
           is
           not
           to
           be
           endured
           that
           any
           thing
           should
           have
           any
           influence
           or
           power
           over
           a
           Sage
           beside
           his
           own
           sovereign
           and
           imperial
           Will.
           And
           therefore
           however
           any
           Disease
           may
           rack
           or
           torment
           you
           ,
           keep
           your
           Courage
           ,
           and
           never
           confess
           it
           to
           be
           Evil
           ,
           't
           is
           nothing
           worse
           than
           a
           meer
           
             Refusable
             Event
          
           .
           And
           then
           no
           doubt
           the
           poor
           Man's
           Mind
           is
           at
           perfect
           ease
           ,
           and
           bravely
           fortified
           against
           all
           manner
           of
           Pain
           and
           Impatience
           .
           And
           that
           is
           the
           great
           power
           of
           their
           Philosophy
           to
           asswage
           Pains
           and
           cure
           Diseases
           by
           exotick
           words
           ,
           and
           by
           giving
           it
           a
           greek
           name
           they
           can
           make
           Sickness
           ,
           Poverty
           ,
           or
           any
           other
           Calamity
           of
           Life
           harmless
           things
           .
           And
           let
           a
           Vertuoso
           determine
           a
           fit
           
           of
           the
           Stone
           to
           be
           no
           more
           than
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           refusable
           thing
           ,
           and
           not
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           Evil
           ;
           and
           he
           makes
           it
           as
           pleasant
           and
           agreeable
           to
           himself
           as
           the
           Joys
           of
           Paradise
           .
           And
           think
           not
           to
           convince
           Zeno
           or
           Antisthenes
           of
           their
           mistake
           with
           racks
           and
           tortures
           ,
           alas
           they
           laugh
           at
           all
           your
           vain
           attempts
           ,
           and
           what
           have
           they
           to
           doe
           with
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           no
           ,
           they
           too
           are
           as
           much
           at
           ease
           in
           the
           Bull
           of
           Phalaris
           as
           upon
           a
           Bed
           of
           Roses
           .
           The
           Fire
           has
           not
           so
           much
           power
           or
           confidence
           as
           to
           dare
           to
           singe
           one
           hair
           of
           a
           Philosophers
           Beard
           ,
           and
           if
           it
           should
           be
           so
           bold
           as
           to
           attempt
           them
           ,
           they
           will
           damp
           and
           basfle
           all
           its
           fury
           with
           a
           querk
           of
           Logick
           .
           In
           short
           ,
           these
           Men
           talk
           more
           like
           Magicians
           than
           Philosophers
           ,
           and
           can
           doe
           any
           thing
           or
           be
           any
           thing
           by
           virtue
           of
           a
           strange
           word
           .
           
             Ex
             iisdem
             verborum
             proestigiis
          
           (
           as
           Tully
           to
           Cato
           )
           
           
             &
             regna
             nata
             vobis
             sunt
             &
             imperia
             ,
             &
             divitiae
             ,
             &
             tantae
             quidem
             ,
             ut
             omnia
             ,
             quae
             ubique
             sint
             ,
             sapientis
             esse
             dicatis
             .
          
           From
           these
           jugling
           tricks
           and
           legerdemains
           of
           Words
           you
           raise
           ,
           and
           as
           it
           were
           conjure
           up
           to
           your selves
           Kingdoms
           and
           Empires
           ,
           and
           Wealth
           so
           much
           ,
           that
           nothing
           less
           will
           satisfy
           you
           ,
           unless
           every
           wise
           Man
           among
           you
           may
           be
           master
           of
           the
           whole
           World.
           But
           to
           leave
           them
           to
           their
           own
           conjuring
           Arts
           ,
           I
           shall
           briefly
           discourse
           with
           them
           according
           to
           the
           true
           and
           real
           account
           of
           things
           .
           If
           then
           there
           be
           no
           such
           thing
           to
           be
           reasonably
           expected
           as
           a
           future
           State
           ,
           let
           us
           onely
           see
           what
           ground
           of
           Happiness
           is
           to
           be
           enjoyed
           from
           Vertue
           ,
           and
           what
           obligations
           of
           Vertue
           can
           be
           passed
           upon
           the
           Stoical
           Principles
           .
           As
           for
           Happiness
           they
           lay
           the
           foundations
           of
           it
           (
           as
           I
           have
           already
           observed
           )
           upon
           that
           self-love
           that
           every
           Creature
           bears
           to
           it self
           and
           its
           own
           preservation
           .
           Either
           then
           humane
           Nature
           is
           nothing
           but
           Body
           ,
           or
           compounded
           of
           Body
           and
           Soul
           ;
           if
           it
           be
           nothing
           
           but
           Body
           ,
           then
           upon
           the
           Stoical
           Principles
           it
           is
           capable
           of
           no
           Happiness
           at
           all
           ,
           seeing
           they
           pass
           nothing
           in
           their
           Account
           of
           Good
           and
           Evil
           but
           onely
           the
           Vertues
           of
           the
           Mind
           ,
           and
           therefore
           if
           they
           are
           nothing
           but
           Body
           ,
           all
           the
           qualities
           of
           their
           Mind
           are
           nothing
           .
           But
           if
           beside
           that
           we
           have
           a
           Soul
           ,
           either
           it
           perishes
           with
           the
           Body
           or
           it
           survives
           it
           ;
           if
           it
           perishes
           then
           it
           is
           no
           more
           than
           the
           sense
           of
           the
           Body
           it self
           ,
           and
           it
           plainly
           casts
           us
           back
           upon
           the
           Epicurean
           Principle
           ,
           that
           there
           is
           no
           Happiness
           but
           present
           Pleasure
           and
           Interest
           ;
           if
           it
           survive
           ,
           then
           that
           entitles
           it
           to
           an
           Happiness
           beside
           that
           of
           this
           Life
           ,
           and
           so
           we
           are
           advanced
           to
           our
           own
           Hypothesis
           .
           As
           for
           Vertue
           the
           whole
           Sect
           place
           it
           in
           one
           Catholick
           Principle
           of
           living
           according
           to
           Nature
           .
           But
           then
           the
           difficulty
           is
           to
           discover
           what
           they
           mean
           by
           Nature
           ,
           and
           there
           every
           Man
           is
           a
           Sect
           to
           himself
           ,
           and
           we
           have
           as
           many
           different
           Accounts
           of
           it
           ,
           as
           there
           are
           ruling
           Schoolmasters
           of
           the
           Porch
           .
           But
           what
           Interpretation
           soever
           we
           follow
           ,
           unless
           founded
           upon
           our
           Supposition
           ,
           we
           are
           still
           forced
           back
           to
           the
           School
           of
           Epicurus
           ,
           for
           his
           Principle
           too
           was
           to
           live
           according
           to
           Nature
           ,
           which
           was
           to
           enjoy
           the
           utmost
           Pleasure
           of
           this
           present
           Life
           ;
           and
           if
           there
           be
           no
           other
           State
           ,
           it
           is
           certain
           there
           can
           be
           no
           other
           way
           of
           living
           according
           to
           Nature
           .
           Thus
           
           Zeno's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             i.
             e.
          
           a
           constancy
           to
           a
           Man's
           self
           ,
           and
           some
           settled
           course
           of
           Life
           ,
           would
           amount
           to
           no
           more
           than
           this
           ,
           that
           every
           wise
           Man
           ought
           to
           consult
           how
           to
           live
           here
           with
           as
           much
           ease
           and
           pleasure
           as
           he
           can
           ;
           for
           if
           there
           be
           no
           other
           State
           ,
           he
           cannot
           be
           wisely
           constant
           in
           the
           pursuit
           of
           any
           better
           Design
           .
           And
           then
           as
           for
           Cleanthes
           his
           Notion
           ,
           that
           living
           according
           to
           Nature
           is
           to
           comply
           with
           universal
           Nature
           ,
           that
           is
           to
           submit
           to
           the
           Providence
           of
           God.
           This
           properly
           concerns
           the
           single
           Vertue
           of
           Patience
           ,
           and
           
           yet
           affords
           us
           no
           more
           Comfort
           than
           that
           forementioned
           Principle
           of
           the
           necessity
           of
           the
           thing
           ;
           for
           if
           I
           am
           any
           way
           fatally
           involved
           in
           misery
           ,
           whether
           by
           Providence
           or
           by
           Chance
           ,
           I
           am
           equally
           miserable
           .
           But
           then
           this
           Rule
           ,
           if
           applied
           to
           the
           Duty
           of
           Man
           in
           general
           ,
           signifies
           nothing
           at
           all
           .
           For
           what
           is
           it
           to
           follow
           the
           Providence
           of
           God
           unless
           it
           be
           to
           approve
           of
           and
           comply
           with
           every
           thing
           that
           comes
           to
           pass
           ?
           If
           so
           ,
           then
           seeing
           Villany
           does
           as
           often
           prosper
           as
           Vertue
           ,
           by
           that
           alone
           the
           Providence
           of
           God
           would
           recommend
           it
           to
           our
           choice
           .
           And
           that
           no
           doubt
           would
           be
           an
           admirable
           Rule
           of
           Justice
           and
           Honesty
           (
           as
           we
           have
           found
           by
           late
           Experience
           )
           that
           destroys
           all
           difference
           between
           Good
           and
           Evil
           but
           what
           is
           made
           by
           the
           event
           of
           things
           ,
           and
           changes
           their
           Natures
           with
           the
           change
           of
           Times
           and
           Fashions
           .
           The
           third
           and
           last
           Opinion
           is
           that
           of
           Chrysippus
           ,
           that
           to
           follow
           Nature
           is
           to
           follow
           our
           own
           proper
           Nature
           or
           the
           guidance
           of
           our
           own
           Reason
           .
           But
           then
           if
           there
           be
           no
           other
           Estate
           of
           things
           beside
           this
           ,
           every
           Man
           's
           own
           natural
           Understanding
           will
           easily
           inform
           him
           that
           he
           is
           concern'd
           in
           nothing
           else
           then
           to
           consult
           his
           own
           present
           Pleasure
           and
           Advantage
           .
           But
           this
           Conclusion
           is
           so
           evident
           that
           I
           shall
           pursue
           it
           no
           farther
           ,
           so
           that
           though
           after
           I
           had
           considered
           their
           general
           Principles
           ,
           I
           intended
           to
           have
           enter'd
           upon
           the
           particular
           Treatises
           of
           
             Seneca
             ,
             Antoninus
          
           and
           Epictetus
           ;
           I
           now
           find
           it
           absolutely
           needless
           ,
           of
           which
           any
           Man
           that
           will
           reade
           them
           over
           may
           satisfie
           himself
           ,
           for
           if
           he
           reade
           them
           with
           our
           Supposition
           he
           will
           find
           them
           for
           the
           main
           wise
           and
           rational
           Discourses
           ;
           but
           if
           without
           it
           ,
           they
           all
           vanish
           into
           meer
           Poetry
           and
           Elysian
           Dreams
           .
        
         
           §
           XXVI
           .
           In
           the
           third
           place
           ,
           the
           Platonists
           ,
           and
           from
           them
           the
           Peripateticks
           were
           pleased
           to
           enlarge
           
           the
           Bounds
           of
           humane
           Felicity
           ,
           and
           make
           our
           Happiness
           of
           equal
           extent
           with
           our
           Capacities
           ;
           making
           every
           thing
           an
           Ingredient
           thereof
           ,
           that
           is
           any
           way
           gratefull
           or
           suitable
           to
           our
           Natures
           .
           And
           therefore
           to
           a
           vertuous
           Life
           they
           superadded
           all
           the
           Goods
           of
           Body
           and
           Fortune
           ;
           and
           to
           render
           a
           Man
           truely
           and
           completely
           happy
           they
           required
           ,
           beside
           the
           Endowments
           of
           the
           Mind
           ,
           all
           the
           other
           Comforts
           and
           Enjoyments
           of
           humane
           Life
           .
           And
           this
           they
           assert
           reasonably
           enough
           from
           the
           first
           Principle
           of
           Nature
           ,
           in
           which
           alone
           all
           Sects
           of
           Philosophers
           agree
           ;
           that
           every
           sensible
           Being
           bears
           an
           innate
           love
           and
           kindness
           to
           it self
           ,
           and
           from
           that
           is
           possest
           with
           a
           natural
           desire
           not
           onely
           of
           its
           own
           preservation
           ,
           but
           of
           the
           most
           perfect
           state
           and
           condition
           that
           its
           Nature
           is
           capable
           of
           .
           So
           that
           the
           parts
           and
           degrees
           of
           our
           Happiness
           are
           to
           be
           measur'd
           onely
           from
           the
           capacity
           and
           variety
           of
           our
           Faculties
           :
           And
           therefore
           humane
           Nature
           being
           compounded
           of
           two
           Principles
           ,
           Body
           and
           Mind
           ,
           they
           must
           both
           be
           gratified
           in
           their
           respective
           Sensations
           to
           make
           up
           the
           adequate
           Notion
           of
           humane
           Happiness
           .
           And
           as
           for
           the
           gratification
           of
           the
           Mind
           ,
           that
           they
           say
           consists
           principaly
           in
           the
           constant
           exercise
           of
           Vertue
           ;
           and
           subordinately
           in
           Knowledge
           ,
           Wisedom
           ,
           Contemplation
           ,
           or
           any
           other
           exercise
           of
           Wit
           and
           Ingenuity
           .
           And
           then
           as
           for
           the
           Happiness
           and
           Well-being
           of
           the
           Body
           ,
           that
           consists
           chiefly
           in
           an
           healthfull
           ,
           sound
           ,
           and
           vigorous
           Constitution
           ;
           and
           subordinately
           in
           all
           the
           other
           accidental
           advantages
           of
           this
           present
           Life
           ,
           that
           are
           so
           many
           instruments
           of
           Pleasure
           and
           Delight
           .
           These
           Men
           discourse
           more
           consistently
           than
           the
           other
           Sects
           to
           the
           constitution
           of
           humane
           Nature
           ,
           and
           give
           a
           fuller
           account
           of
           the
           condition
           of
           humane
           Happiness
           ,
           in
           that
           they
           take
           in
           all
           our
           Capacities
           ,
           and
           do
           not
           with
           the
           Epicureans
           consine
           it
           to
           the
           Body
           alone
           ,
           
           nor
           with
           the
           Stoicks
           to
           the
           Mind
           alone
           ;
           but
           take
           our
           Nature
           as
           they
           find
           it
           ,
           and
           suit
           its
           Happiness
           not
           to
           the
           workings
           of
           their
           own
           Imaginations
           ,
           but
           to
           our
           real
           state
           of
           Being
           .
           But
           though
           these
           approach
           nearer
           than
           either
           of
           the
           former
           to
           the
           true
           notion
           of
           Happiness
           ,
           yet
           are
           they
           as
           distant
           as
           either
           of
           them
           from
           its
           acquisition
           :
           Insomuch
           that
           when
           they
           come
           to
           reduce
           their
           Principle
           to
           practice
           ,
           they
           are
           at
           last
           forced
           to
           delude
           themselves
           with
           the
           very
           same
           Maximes
           and
           Paradoxes
           .
           And
           therefore
           though
           Tully
           has
           ,
           in
           his
           Books
           
             de
             Finibus
          
           fully
           confuted
           the
           Hypotheses
           both
           of
           the
           Epicureans
           and
           Stoicks
           ,
           yet
           when
           he
           comes
           ,
           in
           his
           Tusculine
           Questions
           ,
           to
           discourse
           practically
           concerning
           the
           same
           things
           ,
           he
           at
           last
           produces
           no
           better
           grounds
           of
           comfort
           and
           contentment
           than
           those
           that
           he
           had
           at
           first
           rejected
           ,
           and
           is
           in
           the
           result
           of
           every
           Discourse
           either
           an
           Epicurean
           or
           a
           Stoick
           ,
           or
           both
           .
           And
           this
           I
           shall
           prove
           distinctly
           in
           both
           the
           forementioned
           heads
           of
           dispute
           .
           First
           ,
           that
           he
           is
           able
           to
           give
           no
           better
           account
           of
           Happiness
           than
           the
           Epicureans
           .
           Nor
           ,
           secondly
           ,
           to
           lay
           any
           better
           grounds
           for
           the
           stability
           ,
           or
           assign
           any
           more
           effectual
           motives
           for
           the
           practice
           of
           Vertue
           .
           From
           both
           which
           it
           will
           evidently
           appear
           that
           there
           is
           some
           further
           account
           to
           be
           given
           of
           these
           things
           than
           what
           he
           has
           given
           upon
           supposition
           of
           the
           Soul's
           Mortality
           ,
           if
           there
           be
           a
           Providence
           that
           has
           made
           Happiness
           our
           End
           and
           Vertue
           the
           means
           to
           attain
           it
           .
        
         
           And
           first
           he
           begins
           with
           the
           greatest
           difficulty
           of
           all
           ,
           the
           fear
           of
           Death
           ;
           where
           all
           the
           philosophick
           Consolation
           he
           is
           able
           to
           give
           us
           ,
           is
           built
           upon
           little
           tricks
           and
           subtilties
           ,
           and
           chiefly
           upon
           that
           pitifull
           sophism
           of
           Epicurus
           ,
           that
           Death
           can
           never
           doe
           us
           any
           harm
           ,
           because
           when
           that
           is
           ,
           we
           are
           not
           .
           But
           ,
           first
           ,
           let
           him
           say
           what
           he
           will
           ,
           it
           is
           inconsistent
           with
           his
           own
           first
           
           and
           fundamental
           Principle
           ,
           viz.
           That
           the
           most
           vehement
           passion
           of
           humane
           Nature
           is
           a
           love
           of
           it self
           and
           its
           own
           preservation
           ;
           and
           therefore
           to
           endeavour
           to
           reconcile
           a
           Man
           to
           utter
           death
           and
           dissolution
           is
           to
           perswade
           him
           to
           contradict
           himself
           and
           his
           own
           Nature
           .
           This
           Principle
           then
           of
           self-preservation
           being
           once
           supposed
           as
           natural
           and
           necessary
           ,
           it
           prevents
           the
           very
           consideration
           of
           all
           manner
           of
           Discourses
           opposite
           to
           it
           .
           And
           to
           what
           purpose
           is
           it
           for
           Tully
           with
           all
           his
           Wit
           and
           Eloquence
           to
           perswade
           me
           not
           to
           dread
           Death
           ,
           when
           he
           has
           beforehand
           told
           me
           it
           ,
           as
           the
           most
           undoubted
           truth
           in
           all
           Philosophy
           (
           and
           so
           it
           is
           )
           that
           I
           cannot
           avoid
           to
           love
           and
           desire
           Life
           ?
           He
           must
           first
           renounce
           his
           Principle
           ,
           and
           I
           my
           Nature
           ,
           before
           we
           can
           begin
           to
           philosophise
           upon
           this
           Argument
           .
           And
           therefore
           ,
           secondly
           ,
           be
           it
           so
           ,
           that
           when
           Death
           is
           ,
           we
           are
           not
           ,
           yet
           what
           relief
           is
           this
           against
           the
           melancholy
           thoughts
           of
           the
           living
           ,
           who
           as
           much
           as
           they
           love
           their
           own
           existence
           by
           virtue
           of
           their
           former
           Principle
           ,
           cannot
           but
           as
           much
           dread
           by
           virtue
           of
           the
           same
           the
           apprehensions
           of
           its
           utter
           dissolution
           ?
           So
           that
           as
           long
           as
           this
           invincible
           instinct
           of
           Nature
           remains
           ,
           that
           can
           neither
           be
           destroyed
           nor
           commanded
           ,
           the
           anguish
           of
           this
           single
           Meditation
           is
           too
           close
           and
           affecting
           to
           be
           allayed
           or
           over-ruled
           by
           any
           other
           .
           Or
           ,
           as
           himself
           has
           framed
           the
           Objection
           ,
           without
           so
           much
           as
           attempting
           to
           answer
           it
           ,
           
             Quid
             ?
             qui
             vivimus
             ,
             cum
             moriendum
             sit
             ,
             nonne
             miseri
             sumus
             ?
             Quae
             enim
             potest
             in
             vitâ
             esse
             jucunditas
             ,
             cum
             dies
             &
             noctes
             cogitandum
             sit
             ,
             jam
             jamque
             esse
             moriendum
             .
          
           What
           though
           after
           Death
           we
           shall
           never
           be
           sensible
           of
           the
           loss
           of
           Life
           ,
           yet
           whilst
           we
           live
           what
           comfort
           can
           we
           enjoy
           ,
           if
           we
           lie
           under
           such
           an
           invincible
           necessity
           of
           dying
           ?
           What
           freedom
           and
           satisfaction
           can
           we
           reap
           from
           all
           our
           Pleasures
           ,
           whilst
           this
           ugly
           thought
           haunts
           us
           day
           
           and
           night
           ,
           
             jam
             jamque
             esse
             moriendum
          
           ?
           Whatever
           diverting
           arts
           we
           may
           fly
           to
           to
           stifle
           this
           reflection
           ,
           it
           is
           so
           unwelcome
           to
           our
           Minds
           and
           so
           affrightfull
           to
           our
           Natures
           ,
           and
           so
           insuperable
           to
           all
           the
           powers
           of
           Reason
           and
           Philosophy
           ,
           that
           when
           all
           is
           done
           there
           is
           no
           remedy
           but
           we
           must
           lie
           down
           and
           languish
           all
           our
           days
           under
           its
           fatal
           and
           intolerable
           expectations
           ;
           so
           that
           if
           any
           thing
           can
           be
           said
           well
           of
           Death
           ,
           it
           is
           onely
           this
           that
           it
           delivers
           us
           from
           the
           fear
           of
           it self
           .
           But
           however
           (
           proceeds
           he
           )
           Death
           ought
           not
           to
           appear
           so
           formidable
           to
           a
           wise
           Man
           ,
           though
           it
           were
           for
           no
           other
           reason
           than
           that
           it
           delivers
           us
           from
           the
           miseries
           of
           Life
           .
           And
           when
           it
           is
           objected
           that
           ,
           granting
           all
           his
           subtilties
           ,
           and
           that
           there
           is
           indeed
           no
           capacity
           of
           Misery
           where
           there
           is
           no
           Sense
           ,
           yet
           
             illud
             angit
             vel
             potius
             excruciat
             ,
             discessus
             ab
             omnibus
             iis
             ,
             quae
             sunt
             bona
             in
             Vitâ
             ,
          
           'T
           is
           this
           that
           grieves
           and
           gripes
           our
           Souls
           ,
           that
           we
           must
           for
           ever
           forsake
           all
           the
           joys
           and
           comforts
           of
           this
           Life
           ;
           he
           returns
           upon
           the
           Objection
           with
           this
           brisk
           and
           nimble
           Answer
           ,
           
             Vide
             ne
             à
             malis
             dici
             verius
             possit
             .
          
           You
           miserably
           mistake
           your self
           in
           the
           framing
           your
           Objection
           ,
           instead
           of
           the
           Joys
           and
           Comforts
           you
           should
           rather
           have
           said
           the
           Evils
           and
           Miseries
           of
           this
           Life
           .
           And
           when
           you
           consider
           the
           emptiness
           and
           dissatisfaction
           of
           all
           its
           Enjoyments
           ,
           and
           reflect
           upon
           the
           smart
           and
           the
           weight
           of
           all
           its
           Calamities
           ,
           you
           will
           be
           so
           far
           from
           trembling
           at
           the
           horrour
           of
           your
           Fate
           ,
           that
           you
           will
           esteem
           it
           your
           greatest
           Privilege
           ;
           and
           there
           may
           you
           ,
           when
           you
           please
           ,
           take
           Sanctuary
           from
           all
           those
           troubles
           and
           vexations
           that
           pursue
           you
           and
           all
           Mankind
           through
           the
           whole
           course
           of
           Life
           .
           And
           now
           is
           not
           this
           ,
           think
           you
           ,
           a
           mighty
           support
           to
           the
           Minds
           of
           Men
           ,
           to
           be
           informed
           that
           all
           the
           Happiness
           they
           are
           capable
           of
           is
           onely
           to
           cease
           to
           be
           miserable
           ?
           With
           what
           cheerfulness
           and
           tranquility
           
           can
           those
           Men
           live
           ,
           that
           live
           all
           their
           days
           upon
           this
           lank
           Meditation
           ,
           that
           though
           I
           must
           endure
           Torment
           as
           long
           as
           I
           endure
           Life
           ,
           yet
           the
           time
           will
           come
           when
           I
           shall
           escape
           both
           ,
           and
           cease
           to
           be
           miserable
           by
           ceasing
           to
           be
           .
           Oh
           the
           transport
           and
           ravishment
           of
           these
           philosophick
           Reflections
           !
           Who
           can
           desire
           greater
           ease
           and
           complacency
           of
           Soul
           ,
           than
           to
           be
           always
           thinking
           (
           if
           thinking
           at
           all
           )
           that
           though
           my
           present
           state
           be
           so
           utterly
           forlorn
           and
           restless
           ,
           yet
           however
           this
           is
           my
           comfort
           that
           I
           shall
           one
           day
           be
           at
           quiet
           ,
           when
           Death
           shall
           deprive
           me
           of
           all
           Sense
           and
           Being
           for
           ever
           .
           Is
           not
           this
           a
           very
           comfortable
           representation
           of
           the
           best
           condition
           and
           whole
           capacity
           of
           humane
           Nature
           to
           be
           uncessantly
           bandied
           up
           and
           down
           (
           like
           the
           old
           Britains
           between
           the
           Sea
           and
           the
           Barbarians
           )
           between
           two
           such
           formidable
           Evils
           ?
           The
           sorrows
           of
           Life
           drive
           us
           to
           Death
           for
           refuge
           ,
           and
           the
           horrours
           of
           Death
           fright
           us
           back
           upon
           the
           Miseries
           that
           we
           fly
           ;
           and
           thus
           whether
           we
           resolve
           to
           live
           or
           to
           die
           we
           are
           equally
           distressed
           and
           miserable
           .
           So
           that
           he
           is
           so
           far
           by
           this
           principle
           of
           Consolation
           from
           giving
           us
           any
           comfort
           against
           the
           terrour
           of
           Death
           ,
           that
           he
           has
           instead
           of
           that
           destroyed
           all
           the
           comfort
           of
           Life
           too
           .
        
         
           But
           Nature
           (
           he
           tells
           us
           )
           has
           not
           granted
           us
           our
           Beings
           upon
           the
           Title
           of
           Fee-simple
           ,
           but
           has
           onely
           lent
           us
           the
           use
           of
           our
           Lives
           for
           a
           certain
           time
           ,
           and
           that
           during
           pleasure
           ,
           and
           therefore
           we
           have
           no
           reason
           to
           complain
           of
           her
           ,
           whenever
           she
           demands
           them
           back
           ,
           because
           she
           gave
           them
           upon
           no
           other
           condition
           than
           that
           we
           should
           always
           be
           ready
           to
           resign
           them
           upon
           demand
           .
           But
           if
           Nature
           have
           clogg'd
           her
           Kindness
           to
           us
           in
           bestowing
           our
           Beings
           upon
           us
           with
           this
           hard
           Condition
           ,
           she
           had
           been
           much
           kinder
           if
           she
           had
           never
           bestowed
           them
           at
           all
           .
           For
           the
           severity
           of
           the
           Condition
           annexed
           to
           the
           Gift
           ,
           not
           onely
           destroys
           all
           the
           
           pleasure
           and
           enjoyment
           of
           it
           ,
           but
           turns
           it
           into
           anguish
           and
           misery
           .
           And
           this
           is
           all
           along
           our
           very
           complaint
           against
           Nature
           ,
           that
           she
           has
           put
           us
           into
           such
           a
           condition
           of
           Life
           ,
           as
           that
           we
           cannot
           enjoy
           it
           without
           continual
           grief
           and
           horrour
           of
           Mind
           .
           So
           that
           she
           has
           sent
           us
           into
           the
           World
           ,
           not
           like
           her
           Off-spring
           ,
           but
           like
           Malefactours
           ,
           with
           the
           sentence
           of
           Death
           passed
           upon
           us
           as
           soon
           as
           we
           are
           born
           .
           And
           therefore
           to
           tell
           us
           that
           this
           is
           the
           order
           and
           disposition
           of
           Nature
           is
           not
           to
           answer
           but
           to
           grant
           the
           Objection
           ,
           because
           that
           alone
           makes
           us
           fatally
           miserable
           .
           So
           that
           when
           Monsieur
           Charon
           asks
           me
           ,
           
             If
             it
             grieveth
             thee
             to
             die
             ,
             why
             wert
             thou
             born
             ?
          
           I
           tell
           him
           plainly
           ,
           if
           I
           was
           born
           with
           that
           Condition
           of
           dying
           for
           ever
           ,
           I
           was
           born
           to
           no
           other
           purpose
           than
           to
           be
           miserable
           :
           So
           that
           if
           it
           could
           have
           been
           in
           my
           power
           to
           have
           prevented
           my
           coming
           into
           Being
           ,
           I
           should
           more
           passionately
           have
           fled
           from
           Life
           than
           now
           I
           do
           from
           Death
           ;
           And
           being
           I
           could
           not
           avoid
           to
           be
           born
           ,
           I
           am
           bound
           all
           my
           days
           to
           curse
           and
           hate
           the
           Cause
           that
           gave
           me
           so
           wretched
           a
           Being
           .
           At
           least
           if
           Nature
           resolved
           to
           beget
           us
           Mortal
           ,
           she
           might
           have
           been
           so
           kind
           as
           to
           have
           kept
           from
           us
           the
           knowledge
           and
           foresight
           of
           our
           own
           Mortality
           ,
           and
           then
           might
           we
           have
           enjoyed
           our
           present
           lives
           with
           some
           competent
           content
           and
           cheerfulness
           ;
           but
           when
           she
           has
           given
           us
           so
           strong
           a
           love
           of
           Life
           ,
           continually
           to
           embitter
           that
           with
           as
           vehement
           a
           fear
           of
           Death
           is
           onely
           to
           make
           our
           very
           existence
           a
           scence
           of
           Misery
           ,
           and
           to
           give
           us
           our
           Beings
           to
           be
           a
           torment
           to
           themselves
           .
           And
           whereas
           ,
           as
           he
           adds
           for
           our
           comfort
           ,
           that
           there
           is
           no
           such
           thing
           as
           length
           or
           shortness
           of
           Life
           in
           it self
           ,
           but
           that
           it
           consists
           meerly
           in
           comparison
           ;
           and
           that
           the
           Insect
           ,
           whose
           Life
           begins
           and
           ends
           with
           one
           half
           revolution
           of
           the
           Sun
           ,
           is
           as
           old
           at
           the
           evening
           of
           the
           day
           as
           a
           Man
           at
           threescore
           ;
           beside
           
           that
           this
           is
           but
           a
           poor
           shift
           of
           Sophistry
           ,
           as
           I
           have
           already
           shewn
           against
           the
           Epicureans
           ,
           I
           would
           be
           content
           to
           exchange
           my
           Life
           of
           sixty
           years
           with
           your
           little
           happy
           Insect
           that
           lives
           but
           a
           day
           .
           For
           when
           the
           Sun
           has
           scatter'd
           all
           the
           chill
           horrours
           of
           the
           night
           and
           darkness
           ,
           and
           gilded
           the
           World
           with
           light
           and
           splendour
           ,
           then
           it
           is
           that
           this
           little
           Creature
           thrusts
           up
           its
           Head
           ,
           assays
           its
           Wings
           ,
           forsakes
           the
           Clod
           that
           bread
           it
           and
           mounts
           up
           into
           the
           calm
           and
           gentle
           Air
           ;
           where
           it
           sports
           and
           revels
           and
           rejoyces
           in
           that
           Light
           and
           Warmth
           that
           gave
           it
           Being
           ,
           and
           dances
           away
           all
           its
           little
           Age
           with
           mirth
           and
           gaiety
           .
           It
           s
           Life
           is
           short
           indeed
           but
           pleasant
           ,
           ours
           long
           and
           tedious
           ;
           its
           Age
           is
           all
           sunshine
           ,
           the
           greatest
           part
           of
           ours
           darkness
           and
           sorrow
           ;
           it
           sports
           away
           its
           little
           interval
           of
           Being
           ,
           but
           ours
           is
           fretted
           and
           consumed
           away
           with
           restless
           cares
           ,
           mournings
           and
           afflictions
           .
           But
           that
           which
           makes
           the
           main
           difference
           between
           us
           is
           ,
           that
           this
           little
           Creature
           as
           it
           lives
           merrily
           so
           it
           dies
           unconcernedly
           ;
           whereas
           my
           whole
           Life
           ,
           howsoever
           otherwise
           happy
           ,
           is
           turn'd
           into
           meer
           anguish
           and
           bitterness
           with
           the
           perpetual
           and
           intolerable
           horrours
           of
           Death
           .
           And
           the
           longer
           it
           lasts
           ,
           the
           more
           miserable
           it
           is
           ,
           in
           that
           it
           is
           nothing
           else
           than
           to
           be
           so
           much
           the
           longer
           tormented
           with
           the
           fearfull
           expectation
           of
           a
           certain
           Evil
           ;
           and
           therefore
           as
           the
           Law
           (
           as
           Cardan
           observes
           )
           
           takes
           care
           that
           at
           the
           execution
           of
           Malefactours
           the
           more
           modest
           and
           less
           Criminal
           should
           be
           first
           dispatched
           ,
           but
           the
           bolder
           and
           greater
           Offendours
           be
           made
           Spectatours
           of
           the
           Death
           of
           others
           before
           they
           suffer'd
           themselves
           ;
           so
           Nature
           ,
           where
           she
           has
           a
           mind
           to
           shew
           the
           greatest
           kidness
           ,
           puts
           soonest
           out
           of
           pain
           ,
           but
           where
           she
           intends
           severity
           she
           keeps
           Men
           longer
           in
           suspence
           ,
           and
           makes
           them
           to
           behold
           their
           Friends
           and
           Companions
           Fate
           before
           she
           brings
           them
           to
           their
           
           own
           Execution
           .
           In
           short
           ,
           this
           is
           a
           very
           strange
           oversight
           of
           all
           the
           Philosophers
           ,
           that
           when
           they
           have
           instructed
           us
           that
           the
           love
           of
           Life
           is
           of
           all
           passions
           the
           most
           Natural
           ,
           they
           should
           notwithstanding
           that
           with
           the
           same
           unanimity
           agree
           to
           perswade
           us
           not
           to
           fear
           Death
           because
           that
           is
           natural
           too
           .
           What
           a
           contradiction
           is
           this
           in
           Nature
           to
           force
           us
           to
           desire
           the
           continuance
           of
           Life
           ,
           and
           yet
           require
           us
           not
           to
           fear
           its
           discontinuance
           ?
           But
           if
           the
           first
           be
           (
           as
           it
           is
           )
           the
           most
           natural
           of
           all
           our
           passions
           ,
           it
           prevents
           the
           force
           of
           all
           others
           that
           are
           inconsistent
           with
           it
           .
           So
           that
           if
           in
           the
           first
           place
           we
           desire
           to
           live
           ,
           it
           is
           a
           vain
           attempt
           to
           perswade
           us
           not
           to
           fear
           to
           die
           ,
           because
           upon
           the
           supposition
           of
           the
           love
           of
           Life
           ,
           the
           fear
           of
           Death
           is
           unavoidable
           .
           So
           that
           the
           Philosophers
           having
           unanimously
           laid
           the
           love
           of
           Being
           as
           the
           fundamental
           Principle
           of
           all
           their
           Morality
           ,
           it
           spoils
           all
           their
           consolatory
           Discourses
           ,
           from
           what
           Topicks
           soever
           ,
           against
           the
           dread
           and
           terrour
           of
           dying
           ;
           and
           therefore
           it
           is
           needless
           for
           me
           to
           pursue
           any
           more
           of
           their
           particular
           Reasonings
           upon
           this
           Argument
           ,
           because
           they
           all
           at
           first
           view
           dash
           so
           apparently
           against
           this
           first
           Principle
           .
        
         
           §
           XXVII
           .
           And
           now
           having
           ,
           as
           he
           supposes
           ,
           vanquisht
           this
           King
           of
           terrours
           the
           fear
           of
           Death
           ,
           he
           thinks
           it
           an
           easie
           task
           to
           rout
           all
           the
           little
           evils
           of
           Life
           ;
           and
           had
           he
           done
           that
           ,
           he
           had
           without
           any
           farther
           pains
           perform'd
           his
           whole
           design
           .
           For
           what
           can
           hurt
           the
           Man
           who
           fears
           not
           to
           die
           ?
           For
           Death
           is
           a
           remedy
           always
           at
           hand
           ,
           so
           that
           if
           he
           think
           it
           not
           convenient
           to
           struggle
           with
           the
           miseries
           of
           Life
           ,
           by
           dying
           he
           may
           put
           an
           end
           to
           all
           .
           But
           having
           beaten
           him
           out
           of
           that
           Sanctuary
           ,
           which
           he
           had
           raised
           by
           his
           first
           days
           Conference
           ,
           we
           shall
           follow
           him
           through
           
           the
           rest
           of
           his
           ensuing
           Disputations
           .
           The
           two
           next
           Enemies
           therefore
           that
           he
           undertakes
           are
           Pain
           and
           Grief
           .
           And
           though
           his
           Discourses
           upon
           these
           Arguments
           are
           very
           large
           ,
           copious
           and
           eloquent
           ,
           yet
           all
           the
           Philosophy
           of
           them
           is
           comprehended
           in
           two
           or
           three
           short
           Propositions
           .
           The
           first
           is
           ,
           That
           Dishonour
           is
           worse
           than
           Pain
           ;
           and
           yet
           nothing
           can
           be
           more
           dishonourable
           to
           the
           courage
           of
           a
           Man
           ,
           or
           more
           unbecoming
           the
           dignity
           of
           a
           Philosopher
           than
           complaints
           and
           impatience
           ,
           or
           an
           abject
           behaviour
           under
           Calamities
           .
           Yes
           ,
           no
           doubt
           there
           is
           a
           decency
           in
           bearing
           Afflictions
           with
           a
           manly
           Courage
           .
           What
           then
           ,
           is
           this
           any
           remedy
           to
           relieve
           or
           asswage
           the
           Pain
           ?
           For
           ,
           first
           ,
           wherein
           consists
           this
           ground
           of
           comfort
           ?
           Is
           it
           not
           that
           other
           Men
           judge
           that
           you
           behave
           your self
           handsomely
           and
           like
           a
           Man
           ?
           Now
           who
           are
           they
           ?
           They
           are
           either
           the
           foolish
           or
           the
           wise
           part
           of
           Mankind
           .
           But
           how
           can
           the
           Opinion
           of
           Fools
           afford
           any
           comfort
           to
           a
           wise
           Man
           ?
           Especially
           when
           you
           have
           (
           and
           that
           justly
           )
           discarded
           the
           common
           People
           as
           an
           ignorant
           ,
           idle
           and
           regardless
           herd
           .
           And
           as
           for
           the
           Opinion
           of
           the
           Wise
           ,
           which
           way
           can
           that
           alleviate
           any
           Man's
           Pain
           ?
           For
           if
           you
           are
           in
           Pain
           ,
           and
           counterfeit
           that
           you
           are
           not
           ,
           if
           they
           are
           wise
           they
           know
           that
           you
           dissemble
           ,
           and
           certainly
           their
           knowledge
           of
           your
           Hypocrisie
           can
           be
           no
           comfort
           ;
           or
           if
           they
           thought
           you
           in
           good
           earnest
           ,
           it
           is
           not
           conceivable
           how
           their
           false
           Opinion
           should
           afford
           any
           true
           satisfaction
           to
           a
           wise
           Man.
           But
           ,
           secondly
           ,
           how
           does
           the
           decency
           of
           my
           behaviour
           any
           way
           asswage
           my
           Pain
           ?
           Or
           do
           the
           Cholick
           ,
           the
           Gout
           and
           the
           Stone
           rage
           ever
           the
           less
           for
           the
           stoutness
           of
           my
           look
           ?
           And
           then
           if
           the
           Pain
           be
           not
           rebated
           by
           my
           Courage
           ,
           though
           I
           have
           strength
           of
           Mind
           enough
           to
           seem
           to
           follow
           this
           advice
           ,
           yet
           am
           I
           notwithstanding
           never
           the
           less
           miserable
           .
           Not
           
           that
           I
           deny
           it
           to
           be
           a
           wise
           advice
           ,
           for
           though
           it
           is
           not
           sufficient
           to
           remove
           our
           Pains
           ,
           yet
           it
           instructs
           us
           not
           to
           double
           their
           smart
           by
           fretting
           under
           them
           .
           And
           that
           is
           the
           most
           material
           difference
           between
           a
           wise
           Man
           and
           a
           Fool
           in
           this
           case
           ,
           that
           the
           one
           endures
           onely
           the
           simple
           and
           natural
           sense
           of
           his
           Pain
           ,
           whereas
           the
           other
           by
           his
           impatience
           adds
           to
           that
           the
           anguish
           of
           his
           own
           resentment
           ,
           which
           affects
           quicker
           and
           pierces
           deeper
           than
           the
           Pain
           it self
           ,
           and
           makes
           way
           for
           it
           through
           the
           Body
           into
           the
           very
           Soul.
           But
           though
           the
           advice
           be
           wise
           not
           to
           make
           our selves
           more
           miserable
           than
           we
           needs
           must
           be
           ,
           yet
           it
           is
           utterly
           ineffectual
           to
           make
           us
           less
           miserable
           than
           we
           really
           are
           .
           And
           therefore
           it
           is
           no
           remedy
           against
           the
           Distemper
           for
           the
           cure
           whereof
           it
           is
           prescribed
           ,
           because
           the
           Pain
           it self
           is
           the
           same
           with
           all
           the
           resolution
           in
           the
           World
           as
           it
           is
           without
           it
           .
           And
           yet
           that
           is
           the
           thing
           that
           he
           undertakes
           ,
           to
           bring
           us
           to
           an
           absolute
           neglect
           and
           contempt
           of
           all
           Pain
           .
           And
           then
           ,
           lastly
           ,
           we
           are
           in
           quest
           of
           Happiness
           ,
           whereas
           this
           onely
           instructs
           us
           how
           to
           behave
           our selves
           under
           Misery
           ;
           and
           so
           destroys
           the
           Supposition
           of
           the
           Subject
           of
           our
           Question
           ,
           which
           is
           ,
           Whether
           a
           Man
           under
           Pain
           can
           be
           Happy
           ?
           and
           that
           he
           cannot
           is
           very
           evident
           ,
           because
           all
           Pain
           is
           Miserable
           .
           And
           if
           it
           be
           so
           ,
           Sentences
           will
           doe
           no
           good
           ,
           unless
           he
           could
           give
           us
           some
           real
           ground
           of
           comfort
           to
           support
           our
           Minds
           and
           cheer
           up
           our
           Spirits
           ;
           and
           for
           that
           there
           can
           be
           no
           other
           than
           the
           thoughts
           of
           and
           reflections
           upon
           an
           Happiness
           to
           come
           .
           And
           that
           indeed
           would
           make
           all
           our
           Pains
           very
           light
           and
           tolerable
           ,
           but
           without
           it
           there
           is
           no
           remedy
           but
           they
           must
           lie
           upon
           us
           with
           their
           full
           load
           .
           But
           Vertue
           ,
           he
           says
           ,
           requires
           Patience
           .
           It
           does
           so
           ,
           but
           it
           does
           not
           asswage
           Pains
           .
           And
           if
           it
           could
           ,
           yet
           taken
           alone
           ,
           it
           is
           so
           far
           from
           supporting
           our
           Minds
           
           that
           it
           cannot
           support
           it self
           ;
           as
           I
           have
           in
           part
           proved
           already
           ,
           both
           against
           the
           Epicureans
           and
           the
           Stoicks
           ,
           and
           shall
           do
           more
           largely
           when
           I
           come
           to
           consider
           our
           Authour's
           Discourse
           upon
           that
           Argument
           .
           And
           this
           is
           all
           that
           I
           meet
           with
           material
           in
           his
           Second
           Book
           .
           For
           as
           for
           the
           Examples
           of
           the
           Lacedaemonian
           Boys
           and
           the
           Roman
           Gladiatours
           ,
           and
           other
           Instances
           of
           Hardiness
           ,
           they
           onely
           prove
           the
           strange
           power
           of
           Custom
           and
           Education
           ,
           but
           are
           no
           proof
           that
           they
           are
           less
           affected
           with
           their
           Pain
           because
           they
           are
           able
           to
           stifle
           the
           natural
           expressions
           of
           it
           .
           But
           however
           it
           looks
           brave
           and
           generous
           out
           of
           Principles
           of
           reason
           to
           be
           able
           to
           doe
           what
           they
           are
           able
           to
           doe
           out
           of
           a
           meer
           customary
           Hardiness
           .
           It
           is
           so
           ,
           and
           more
           than
           that
           ,
           it
           is
           wise
           too
           .
           But
           yet
           that
           ,
           I
           say
           ,
           is
           no
           relief
           against
           the
           Pain
           ;
           and
           if
           it
           be
           not
           ,
           our
           Philosopher
           falls
           short
           of
           his
           whole
           design
           .
           For
           as
           in
           his
           former
           Discourse
           he
           endeavours
           to
           deliver
           us
           from
           that
           misery
           that
           we
           suffer
           from
           the
           fear
           of
           Death
           ,
           so
           in
           this
           he
           undertakes
           to
           rescue
           us
           from
           that
           which
           we
           suffer
           from
           bodily
           Pain
           ;
           and
           then
           if
           he
           has
           prescribed
           nothing
           to
           remove
           it
           ,
           he
           has
           done
           nothing
           to
           his
           purpose
           .
           Though
           after
           all
           ,
           his
           Discourse
           is
           very
           wise
           and
           usefull
           ,
           in
           that
           it
           keeps
           us
           from
           encreasing
           our
           Pains
           when
           we
           cannot
           allay
           them
           .
           And
           that
           alone
           is
           of
           very
           considerable
           use
           in
           humane
           Life
           .
           And
           I
           doubt
           not
           but
           we
           may
           (
           as
           he
           says
           we
           may
           )
           arrive
           to
           a
           great
           degree
           of
           Patience
           and
           Constancy
           by
           an
           habitual
           Firmness
           and
           Resolution
           of
           Mind
           ,
           or
           as
           he
           expresses
           it
           ,
           by
           an
           inward
           discourse
           with
           our selves
           to
           doe
           nothing
           that
           is
           weak
           and
           unmanly
           ;
           and
           therefore
           ,
           whenever
           we
           see
           a
           Calamity
           to
           approach
           us
           ,
           to
           betake
           our selves
           to
           these
           thoughts
           as
           it
           were
           to
           our
           Arms
           ,
           and
           to
           stand
           prepared
           to
           receive
           it
           with
           a
           steady
           Foot
           and
           an
           undaunted
           Look
           ;
           and
           then
           
           though
           we
           cannot
           repulse
           it
           ,
           yet
           we
           shall
           bear
           it
           more
           firmly
           .
        
         
           §
           XXVIII
           .
           The
           next
           Passion
           that
           he
           undertakes
           is
           that
           which
           he
           calls
           AEgritudo
           ,
           Grief
           ,
           Trouble
           ,
           or
           Discontent
           of
           Mind
           for
           all
           losses
           and
           misfortunes
           that
           either
           have
           or
           may
           betide
           us
           .
           And
           ,
           first
           ,
           he
           confesses
           that
           this
           is
           an
           humane
           Passion
           ,
           that
           we
           are
           not
           made
           of
           Flints
           ,
           nor
           hew'd
           out
           of
           Rocks
           ,
           but
           that
           there
           is
           a
           natural
           softness
           and
           tenderness
           in
           Mankind
           ,
           which
           forces
           them
           to
           yield
           to
           the
           weight
           of
           those
           miseries
           that
           oppress
           them
           ;
           and
           therefore
           that
           it
           was
           not
           absurdly
           said
           of
           that
           eminent
           Philosopher
           of
           the
           Academy
           Crantor
           ,
           that
           Indolency
           was
           so
           far
           from
           being
           the
           perfection
           of
           Wisedom
           ,
           that
           it
           was
           the
           effect
           either
           of
           outrage
           in
           the
           Mind
           or
           numndness
           in
           the
           Body
           ,
           and
           that
           as
           long
           as
           a
           Man
           has
           the
           use
           either
           of
           his
           Senses
           in
           the
           one
           or
           his
           Understanding
           in
           the
           other
           ,
           he
           cannot
           avoid
           to
           shrink
           whereever
           he
           feels
           it
           smart
           .
           And
           yet
           for
           all
           this
           he
           undertakes
           to
           rid
           us
           of
           all
           kinds
           of
           disturbance
           ;
           which
           if
           he
           could
           perform
           ,
           I
           must
           confess
           his
           Philosophy
           is
           much
           more
           powerfull
           than
           his
           Oratory
           ,
           though
           here
           his
           Eloquence
           must
           be
           very
           great
           too
           to
           perswade
           us
           out
           of
           our
           very
           Senses
           ;
           For
           that
           is
           the
           main
           Argument
           of
           his
           Discourse
           ,
           That
           whatever
           Trouble
           we
           may
           think
           we
           lie
           under
           never
           arises
           from
           any
           real
           Cause
           but
           meerly
           from
           Fancy
           and
           Opinion
           .
           But
           this
           methinks
           he
           ought
           to
           have
           proved
           by
           running
           through
           all
           the
           supposed
           Miseries
           of
           humane
           Life
           ,
           and
           if
           he
           could
           shew
           that
           there
           is
           no
           reality
           in
           any
           of
           them
           ,
           that
           would
           plainly
           make
           good
           his
           Undertaking
           ,
           that
           there
           is
           no
           real
           cause
           of
           trouble
           in
           the
           World
           ,
           nay
           that
           would
           save
           him
           the
           labour
           of
           all
           his
           other
           philosophical
           Discourses
           ;
           for
           it
           is
           plain
           that
           if
           there
           be
           no
           such
           thing
           as
           Evil
           ,
           there
           is
           no
           need
           of
           
           any
           comfort
           against
           it
           .
           But
           instead
           of
           this
           he
           onely
           makes
           good
           his
           own
           Proposition
           by
           his
           own
           Definition
           ;
           a
           fault
           ,
           of
           which
           all
           the
           Philosophers
           are
           extreamly
           guilty
           :
           all
           trouble
           says
           he
           is
           unreasonable
           because
           all
           perturbation
           is
           a
           motion
           of
           the
           Mind
           either
           void
           of
           or
           contrary
           to
           Reason
           ,
           that
           is
           to
           say
           ,
           because
           it
           is
           unreasonable
           .
           And
           yet
           this
           (
           I
           am
           sorry
           to
           say
           it
           )
           is
           all
           the
           proof
           that
           this
           great
           Man
           brings
           to
           make
           good
           so
           strange
           a
           Paradox
           ,
           that
           whenever
           Men
           complain
           of
           any
           thing
           that
           disquiets
           them
           ,
           they
           do
           not
           really
           feel
           any
           inconvenience
           at
           all
           ,
           but
           onely
           dream
           and
           fancy
           that
           they
           do
           so
           .
           As
           if
           all
           Mankind
           were
           in
           the
           same
           condition
           with
           the
           Mad-man
           that
           Cardan
           speaks
           of
           ,
           that
           though
           he
           had
           
           a
           great
           Estate
           and
           his
           Barns
           and
           Store-houses
           full
           ,
           yet
           because
           he
           could
           find
           no
           Corn
           in
           the
           Straws
           ,
           that
           he
           was
           wont
           to
           pick
           in
           his
           raving
           fits
           ,
           was
           continually
           bemoaning
           himself
           that
           he
           must
           be
           famisht
           for
           want
           of
           Bread.
           But
           whether
           the
           Evils
           of
           Life
           be
           real
           or
           phantastick
           ,
           there
           is
           a
           very
           cunning
           trick
           to
           avoid
           all
           their
           trouble
           ;
           that
           is
           ,
           by
           foreseeing
           and
           expecting
           them
           ,
           in
           that
           it
           is
           not
           so
           much
           the
           Calamity
           as
           the
           Surprise
           that
           afflicts
           the
           minds
           of
           Men.
           And
           here
           ,
           in
           the
           first
           place
           ,
           I
           grant
           that
           this
           preparation
           of
           the
           Mind
           to
           receive
           the
           blows
           of
           Fortune
           does
           not
           a
           little
           deaden
           their
           stroak
           ,
           and
           that
           the
           Man
           who
           throughly
           considers
           to
           what
           innumerable
           Miserie
           's
           humane
           Nature
           is
           obnoxious
           ,
           when
           any
           of
           them
           befall
           him
           is
           not
           half
           so
           much
           grieved
           as
           he
           that
           thinks
           of
           nothing
           but
           Sunshine
           and
           Prosperity
           .
           But
           though
           this
           may
           perhaps
           make
           us
           less
           Miserable
           ,
           yet
           it
           does
           not
           make
           us
           in
           any
           degree
           Happy
           ,
           which
           is
           the
           thing
           that
           our
           Philosophy
           here
           promises
           ,
           and
           if
           it
           do
           not
           perform
           it
           ,
           our
           Objection
           still
           stands
           good
           ,
           That
           upon
           their
           Principles
           there
           is
           no
           such
           thing
           as
           humane
           
           Happiness
           ;
           and
           then
           as
           to
           that
           point
           it
           matters
           not
           what
           arts
           and
           methods
           there
           may
           be
           of
           lessening
           humane
           Misery
           .
           But
           then
           ,
           secondly
           ,
           this
           Artifice
           as
           much
           as
           it
           abates
           in
           the
           intenseness
           of
           the
           trouble
           ,
           so
           much
           it
           encreases
           it
           by
           extending
           it
           .
           For
           as
           a
           foreseen
           misfortune
           affects
           not
           the
           Mind
           with
           so
           sharp
           an
           Agony
           when
           it
           comes
           ,
           yet
           the
           very
           foresight
           it self
           is
           some
           degree
           of
           Anxiety
           ,
           so
           that
           it
           takes
           off
           no
           more
           of
           the
           present
           evil
           than
           it
           has
           inflicted
           beforehand
           ;
           as
           standing
           upon
           the
           guard
           to
           expect
           an
           Enemy
           ,
           though
           it
           prevents
           the
           fright
           that
           would
           have
           been
           made
           by
           a
           suddain
           Assault
           ,
           yet
           is
           it
           a
           considerable
           piece
           of
           pains
           and
           hardship
           in
           it self
           .
           So
           that
           though
           the
           misery
           may
           seem
           more
           tolerable
           by
           being
           undergone
           by
           degrees
           rather
           than
           all
           at
           once
           ,
           yet
           taken
           all
           together
           it
           is
           never
           the
           less
           misery
           .
           And
           therefore
           it
           was
           a
           moot
           Point
           even
           among
           the
           sensual
           Philosophers
           themselves
           which
           was
           most
           eligible
           ,
           to
           suffer
           all
           at
           once
           ,
           as
           the
           Epicureans
           ;
           or
           to
           anticipate
           some
           of
           the
           present
           misery
           by
           premeditation
           ,
           as
           the
           
             Cyrenaicks
             .
             Epicurus
          
           his
           prescription
           was
           never
           to
           think
           of
           miseries
           till
           they
           came
           ,
           but
           on
           the
           contrary
           Aristippus
           his
           advice
           was
           to
           be
           ever
           thinking
           of
           them
           .
           And
           which
           was
           the
           wisest
           counsel
           it
           is
           very
           hard
           to
           determine
           ;
           for
           it
           is
           a
           very
           melancholy
           thing
           to
           be
           always
           reckoning
           upon
           being
           miserable
           ;
           and
           beside
           the
           natural
           anguish
           of
           such
           thoughts
           themselves
           ,
           they
           inflict
           upon
           us
           innumerable
           Evils
           ,
           that
           would
           otherwise
           have
           never
           befaln
           us
           ;
           they
           make
           every
           misery
           that
           is
           but
           possible
           ,
           to
           be
           an
           actual
           grief
           and
           torment
           .
           And
           on
           the
           otherside
           ,
           it
           is
           very
           grievous
           to
           be
           surprised
           with
           an
           unsuspected
           misery
           ;
           the
           fright
           is
           as
           great
           as
           the
           smart
           ,
           and
           the
           defeat
           of
           our
           expectations
           greater
           than
           both
           .
           So
           that
           though
           in
           this
           Controversie
           our
           Philosopher
           is
           pleased
           to
           side
           with
           the
           Cyrenaicks
           ,
           he
           brings
           no
           reason
           
           for
           his
           so
           doing
           beside
           his
           running
           down
           the
           Epicurean
           Philosophy
           in
           gross
           ;
           and
           yet
           that
           as
           much
           concerns
           the
           Cyrenaicks
           as
           themselves
           ;
           for
           though
           they
           differ
           in
           this
           particular
           Proposition
           ,
           they
           both
           agree
           in
           the
           same
           general
           Principle
           ,
           that
           there
           is
           no
           Happiness
           but
           of
           the
           Body
           .
           And
           that
           being
           supposed
           ,
           it
           is
           hard
           to
           say
           who
           gives
           the
           wisest
           advice
           to
           prevent
           misery
           ,
           either
           he
           that
           by
           foresight
           abates
           but
           extends
           the
           Pain
           ,
           or
           he
           that
           by
           neglect
           contracts
           it
           into
           a
           sharper
           but
           a
           shorter
           fit
           .
           Though
           which
           soever
           is
           best
           ,
           they
           are
           both
           no
           better
           than
           the
           comforts
           of
           Despair
           ,
           which
           is
           the
           very
           abyss
           of
           misery
           ;
           for
           they
           both
           resolve
           into
           one
           and
           the
           same
           Principle
           ,
           that
           we
           are
           condemn'd
           to
           misery
           ;
           and
           therefore
           ,
           says
           one
           ,
           count
           upon
           it
           aforehand
           ,
           and
           then
           you
           will
           feel
           it
           less
           when
           it
           comes
           ;
           no
           ,
           says
           the
           other
           ,
           think
           as
           little
           of
           it
           as
           is
           possible
           ,
           it
           is
           enough
           to
           endure
           when
           we
           cannot
           avoid
           it
           .
           And
           this
           is
           all
           the
           comfort
           that
           our
           Philosopher
           ,
           and
           indeed
           all
           Sects
           of
           Philosophers
           send
           us
           in
           against
           the
           Evils
           and
           Misfortunes
           of
           Life
           ,
           to
           let
           us
           know
           that
           such
           and
           such
           is
           the
           condition
           and
           fate
           of
           Mankind
           .
           Art
           thou
           tortur'd
           with
           any
           violent
           and
           sharp
           Disease
           ?
           why
           !
           thou
           wert
           born
           with
           a
           Body
           liable
           to
           such
           Distempers
           .
           Has
           Death
           robb'd
           thee
           of
           thy
           dearest
           Friend
           ?
           why
           !
           he
           was
           born
           Mortal
           .
           Hast
           thou
           suffer'd
           great
           Losses
           ?
           why
           !
           then
           Fortune
           is
           unconstant
           ,
           &c.
           
           A
           strange
           way
           to
           be
           happy
           this
           ,
           onely
           by
           counting
           upon
           being
           miserable
           !
           Can
           this
           mitigate
           the
           tortures
           of
           the
           Stone
           ,
           to
           be
           told
           that
           my
           Body
           is
           exposed
           to
           their
           rage
           ?
           does
           this
           lessen
           my
           Pain
           ?
           Has
           it
           any
           influence
           upon
           my
           sensories
           ,
           or
           does
           it
           at
           all
           dull
           and
           mortifie
           their
           sensations
           ?
           Nay
           ,
           is
           not
           this
           the
           very
           root
           of
           all
           my
           misery
           ,
           that
           I
           have
           such
           a
           sad
           and
           experimental
           conviction
           of
           the
           inevitable
           Evils
           of
           humane
           Life
           ?
           And
           when
           a
           Man
           is
           rackt
           and
           torn
           
           apieces
           with
           torments
           ,
           't
           is
           no
           more
           ease
           than
           it
           is
           news
           to
           him
           to
           be
           told
           that
           indeed
           he
           may
           suffer
           them
           .
           So
           that
           the
           result
           of
           all
           came
           to
           no
           more
           than
           this
           ,
           we
           all
           know
           the
           worst
           of
           our
           condition
           ,
           that
           it
           is
           fatally
           miserable
           ,
           and
           therefore
           we
           must
           resolve
           to
           bear
           it
           as
           we
           can
           ,
           which
           is
           not
           to
           make
           us
           patient
           ,
           but
           fullen
           ,
           discontented
           and
           desperate
           .
           What
           then
           will
           you
           say
           ,
           is
           there
           no
           difference
           between
           a
           Fool
           and
           a
           Philosopher
           ?
           Truly
           upon
           their
           Principles
           very
           little
           as
           to
           this
           Point
           .
           They
           are
           both
           equally
           liable
           to
           the
           sorrows
           and
           calamities
           of
           Life
           ,
           and
           equally
           destitute
           of
           any
           grounds
           of
           comfort
           to
           support
           their
           Minds
           under
           their
           sufferings
           .
           For
           it
           is
           not
           Paradoxes
           and
           great
           Sayings
           that
           can
           doe
           the
           business
           ,
           and
           they
           may
           preach
           to
           us
           ten
           thousand
           witty
           Apothegms
           ,
           but
           nothing
           can
           ever
           really
           affect
           us
           ,
           unless
           the
           discovery
           of
           some
           real
           and
           substantial
           good
           ;
           that
           indeed
           would
           enable
           us
           to
           endure
           all
           our
           present
           sorrows
           ,
           not
           onely
           with
           patience
           but
           with
           cheerfulness
           ;
           in
           short
           ,
           nothing
           but
           the
           reasonable
           hope
           and
           expectation
           of
           the
           happiness
           of
           another
           Life
           can
           bear
           us
           up
           under
           the
           sorrows
           and
           calamities
           of
           this
           .
           And
           therefore
           ,
           this
           Principle
           being
           not
           taken
           in
           among
           their
           philosophick
           Rules
           ,
           Advices
           and
           Receipts
           of
           Happiness
           ,
           they
           fell
           as
           short
           of
           its
           attainment
           as
           the
           vulgar
           and
           the
           ignorant
           part
           of
           Mankind
           .
           Though
           I
           will
           not
           say
           that
           they
           were
           altogether
           as
           miserable
           ,
           because
           the
           foolish
           people
           superinduce
           their
           own
           voluntary
           trouble
           from
           within
           to
           their
           casual
           calamities
           from
           without
           .
           Thus
           though
           a
           Philosopher
           does
           not
           asswage
           his
           Pain
           by
           his
           Patience
           ,
           yet
           a
           Fool
           increases
           it
           by
           his
           Impatience
           .
           Though
           the
           main
           advantage
           of
           all
           their
           Philosophy
           was
           this
           ,
           that
           it
           instructed
           them
           in
           the
           true
           value
           of
           the
           things
           of
           this
           Life
           ,
           so
           that
           they
           might
           not
           abuse
           themselves
           and
           their
           hopes
           with
           too
           swelling
           and
           vain
           
           expectations
           ,
           and
           so
           forgo
           the
           actual
           comforts
           of
           their
           lives
           ,
           such
           as
           they
           are
           ,
           for
           pompous
           and
           troublesome
           nothings
           .
           And
           that
           is
           the
           unhappy
           condition
           of
           the
           vulgar
           herd
           ,
           that
           they
           understand
           neither
           themselves
           nor
           the
           World
           ,
           but
           are
           bred
           up
           to
           Covetousness
           or
           Ambition
           ,
           and
           fancy
           to
           reap
           such
           a
           vast
           Happiness
           out
           of
           their
           designs
           ,
           that
           is
           not
           in
           the
           least
           suited
           to
           their
           present
           condition
           ,
           but
           is
           onely
           such
           a
           Paradise
           as
           they
           dream
           of
           ;
           and
           thus
           not
           being
           aware
           of
           the
           meanness
           of
           their
           capacity
           ,
           forgetting
           their
           mortality
           ,
           and
           not
           considering
           that
           they
           creep
           upon
           the
           Earth
           ,
           they
           think
           to
           lift
           their
           heads
           alost
           ,
           and
           fancy
           they
           walk
           among
           the
           Stars
           ,
           take
           mighty
           pains
           to
           compass
           their
           little
           great
           designs
           ,
           and
           if
           at
           last
           they
           doe
           it
           ,
           they
           are
           then
           sadly
           cheated
           of
           their
           expectations
           ;
           if
           they
           doe
           it
           not
           ,
           they
           are
           then
           infinitely
           undone
           ,
           and
           for
           ever
           strangled
           with
           insupportable
           grief
           and
           anguish
           .
           This
           ,
           I
           say
           ,
           is
           the
           great
           and
           common
           folly
           of
           humane
           Life
           and
           the
           ground
           of
           Mens
           renouncing
           that
           little
           quiet
           they
           might
           otherwise
           have
           enjoyed
           ,
           onely
           to
           pursue
           some
           great
           and
           anxious
           fancy
           .
           Whereas
           wise
           Men
           deal
           faithfully
           with
           themselves
           ,
           reflect
           impartially
           upon
           the
           condition
           of
           their
           Natures
           ,
           understand
           the
           true
           state
           of
           humane
           Affairs
           ,
           and
           expect
           no
           more
           from
           the
           World
           than
           the
           World
           is
           able
           to
           afford
           ;
           and
           hence
           they
           moderate
           their
           designs
           and
           desires
           ,
           and
           do
           not
           lose
           that
           little
           present
           tranquility
           that
           they
           might
           enjoy
           ,
           with
           surious
           and
           restless
           prosecutions
           after
           such
           an
           Happiness
           as
           they
           can
           never
           obtain
           .
           But
           though
           they
           do
           not
           load
           themselves
           with
           needless
           cares
           and
           vexations
           ,
           yet
           they
           must
           with
           all
           the
           rest
           of
           Mankind
           couch
           under
           such
           as
           are
           necessary
           and
           unavoidable
           ,
           because
           they
           have
           no
           substantial
           good
           to
           support
           their
           Minds
           under
           them
           ,
           and
           for
           want
           of
           that
           the
           difference
           between
           a
           Fool
           and
           a
           Philosopher
           in
           
           point
           of
           positive
           Happiness
           is
           very
           little
           and
           inconsiderable
           .
        
         
           §
           XXIX
           .
           And
           thus
           having
           taken
           in
           as
           it
           were
           all
           these
           little
           Outworks
           of
           the
           Philosophers
           ,
           we
           now
           come
           to
           lay
           siege
           to
           their
           very
           Capital
           ,
           viz.
           That
           let
           our
           condition
           be
           what
           it
           will
           ,
           Vertue
           will
           supply
           all
           Wants
           and
           overcome
           all
           Miseries
           ;
           or
           that
           that
           alone
           is
           ,
           as
           Brutus
           expresses
           it
           ,
           abundantly
           sufficient
           to
           its
           own
           Happiness
           .
           Than
           which
           there
           is
           no
           one
           thing
           more
           greatly
           and
           magnificently
           said
           in
           all
           Philosophy
           ,
           and
           it
           is
           a
           Sentence
           worthy
           the
           noble
           Courage
           and
           Gallantry
           of
           its
           Authour
           ,
           by
           which
           he
           apparently
           stear'd
           the
           whole
           course
           of
           his
           Life
           ,
           though
           it
           seems
           it
           fail'd
           him
           at
           his
           Death
           .
           But
           if
           there
           be
           any
           such
           thing
           as
           Vertue
           (
           says
           our
           great
           Philosopher
           )
           it
           is
           entirely
           satisfied
           in
           it self
           ,
           and
           being
           so
           ,
           it
           is
           above
           all
           the
           attempts
           of
           Fortune
           ,
           and
           then
           may
           with
           confidence
           and
           bravery
           despise
           all
           whatsoever
           ,
           that
           can
           befall
           it
           .
           This
           ,
           this
           is
           the
           true
           ground
           of
           all
           philosophick
           Wisedom
           ,
           slighting
           all
           other
           things
           as
           trifles
           wholly
           to
           employ
           our selves
           in
           this
           great
           and
           noble
           exercise
           of
           Life
           .
           O
           thou
           sovereign
           Guide
           of
           humane
           Kind
           ,
           thou
           Patroness
           of
           good
           Men
           ,
           and
           Scourge
           of
           Vice
           ,
           how
           forlorn
           and
           despicable
           a
           thing
           were
           the
           Life
           of
           Man
           or
           Man
           himself
           without
           thee
           ?
           Thou
           didst
           at
           first
           found
           Cities
           ,
           thou
           didst
           at
           first
           call
           that
           wild
           Beast
           Man
           out
           of
           Caves
           and
           Dens
           into
           Societies
           ,
           thou
           wert
           the
           first
           Authour
           of
           all
           Domestick
           and
           Civil
           Friendships
           ,
           thou
           art
           the
           onely
           Foundress
           of
           all
           Laws
           and
           good
           Manners
           ;
           to
           thee
           alone
           doe
           we
           owe
           all
           the
           Comfort
           and
           Happiness
           of
           humane
           Life
           ,
           and
           to
           thy
           Divine
           Discipline
           do
           we
           entirely
           submit
           our selves
           ;
           one
           day
           spent
           according
           to
           thy
           Precepts
           is
           infinitely
           to
           be
           preferr'd
           to
           an
           Eternity
           of
           Vice
           or
           Luxury
           .
           
           With
           many
           more
           such
           flights
           and
           transports
           are
           we
           entertain'd
           in
           this
           eloquent
           Discourse
           ,
           and
           it
           seems
           to
           have
           been
           written
           with
           a
           more
           than
           usual
           warmth
           and
           spirit
           out
           of
           that
           vehement
           delight
           he
           ever
           had
           to
           oblige
           and
           gratifie
           his
           justly
           admired
           Brutus
           :
           But
           as
           for
           Arguments
           he
           is
           forced
           to
           satisfie
           himself
           with
           such
           as
           himself
           has
           already
           confuted
           .
           For
           it
           is
           very
           observable
           that
           he
           here
           wholly
           quits
           his
           own
           Sects
           of
           the
           Peripateticks
           and
           Academicks
           ,
           and
           turns
           perfect
           Stoick
           ,
           and
           cashiers
           all
           the
           Goods
           both
           of
           Body
           and
           Fortune
           out
           of
           the
           accounts
           of
           Happiness
           ,
           and
           confines
           all
           the
           nature
           and
           exercise
           of
           it
           onely
           to
           a
           Life
           conducted
           by
           the
           Rules
           and
           Laws
           of
           Vertue
           .
           First
           then
           ,
           let
           us
           see
           for
           what
           reasons
           he
           forsakes
           his
           own
           Discipline
           ;
           and
           ,
           secondly
           ,
           by
           what
           Arguments
           he
           establishes
           that
           of
           the
           Stoicks
           .
           As
           for
           the
           reason
           of
           the
           first
           it
           is
           very
           obvious
           ,
           forasmuch
           as
           no
           Man
           can
           be
           Happy
           that
           is
           in
           Misery
           ;
           and
           therefore
           if
           that
           may
           be
           created
           by
           the
           Evils
           of
           Body
           or
           Fortune
           ,
           then
           no
           Man
           ,
           how
           good
           or
           wise
           soever
           ,
           is
           capable
           of
           being
           Happy
           .
           For
           if
           there
           be
           three
           kinds
           of
           Good
           and
           three
           kinds
           of
           Evil
           ,
           as
           they
           say
           there
           is
           ,
           then
           he
           that
           is
           tortured
           with
           all
           the
           Evils
           of
           two
           of
           them
           ,
           that
           is
           ,
           he
           that
           is
           racked
           with
           all
           manner
           of
           pains
           in
           his
           Body
           ,
           and
           is
           oppressed
           with
           all
           the
           spites
           of
           Fortune
           in
           his
           Estate
           is
           ,
           notwithstanding
           all
           the
           Happiness
           that
           he
           can
           reap
           from
           the
           third
           sort
           of
           Good
           ,
           sufficiently
           miserable
           .
           Secondly
           ,
           no
           Man
           can
           be
           happy
           that
           is
           not
           secure
           of
           his
           Happiness
           ,
           in
           that
           his
           very
           insecurity
           is
           so
           much
           Misery
           ;
           and
           therefore
           he
           that
           places
           two
           shares
           out
           of
           his
           own
           power
           can
           have
           no
           security
           of
           their
           Enjoyment
           ,
           and
           so
           no
           Happiness
           .
           So
           that
           if
           health
           of
           Body
           and
           prosperity
           of
           Fortune
           be
           two
           necessary
           ingredients
           of
           humane
           Happiness
           ,
           the
           case
           is
           plain
           that
           it
           is
           impossible
           to
           secure
           that
           ,
           because
           it
           is
           
           impossible
           to
           ensure
           their
           continuance
           .
           But
           of
           the
           uncertainty
           of
           these
           things
           I
           have
           already
           discoursed
           against
           the
           Epicureans
           ,
           and
           now
           I
           shall
           ,
           in
           a
           few
           words
           ,
           represent
           their
           Vanity
           .
           Suppose
           then
           a
           Mamblessed
           with
           all
           the
           advantages
           that
           the
           whole
           World
           is
           able
           to
           afford
           him
           ,
           what
           is
           it
           all
           but
           a
           shadow
           and
           a
           phantasm
           ?
           And
           ,
           to
           make
           short
           work
           of
           it
           ,
           how
           vain
           and
           imaginary
           are
           the
           Prerogatives
           of
           the
           most
           envied
           and
           desired
           conditions
           of
           Life
           ?
           For
           Princes
           cannot
           enjoy
           beyond
           the
           capacities
           of
           private
           Men
           ,
           and
           though
           they
           may
           possess
           the
           whole
           World
           ,
           yet
           they
           can
           use
           and
           taste
           no
           more
           of
           it
           than
           inferiour
           Persons
           .
           Their
           Appetites
           are
           as
           finite
           as
           other
           Mens
           ,
           and
           when
           they
           have
           all
           the
           delicacies
           that
           a
           wanton
           or
           a
           witty
           Luxury
           can
           devise
           ,
           they
           can
           but
           enjoy
           and
           seast
           to
           Satiety
           ,
           and
           so
           can
           the
           meanest
           and
           most
           despicable
           Cottager
           .
           In
           short
           ,
           they
           enjoy
           nothing
           beyond
           others
           but
           tumults
           of
           Pomp
           and
           Ceremony
           ,
           unless
           great
           Cares
           and
           Anxieties
           make
           up
           any
           part
           of
           humane
           Happiness
           .
           And
           of
           this
           Cardan
           propounds
           
           a
           very
           apt
           instance
           in
           Charles
           the
           Fifth
           ,
           King
           of
           Spain
           and
           Emperour
           of
           Rome
           ,
           the
           most
           fortunate
           Prince
           ,
           not
           onely
           of
           his
           own
           time
           but
           of
           many
           foregoing
           Ages
           ;
           who
           enjoyed
           a
           very
           large
           Empire
           not
           onely
           in
           Europe
           but
           in
           the
           Indies
           ;
           who
           was
           successfull
           in
           all
           his
           Enterprises
           beyond
           his
           hopes
           and
           desires
           ;
           who
           was
           not
           onely
           absolute
           Sovereign
           in
           his
           own
           Dominions
           ,
           but
           Umpire
           between
           all
           Christian
           Princes
           ,
           and
           disposed
           of
           Seigniories
           and
           Kingdoms
           at
           his
           imperial
           will
           and
           pleasure
           .
           And
           yet
           this
           mighty
           Man
           lived
           always
           in
           danger
           of
           the
           Incursions
           of
           Solyman
           the
           Great
           ,
           was
           continually
           fretted
           with
           the
           endless
           Divisions
           of
           the
           German
           and
           Italian
           Princes
           ,
           perplexed
           with
           the
           loss
           of
           this
           Fleet
           and
           that
           Army
           .
           Now
           ,
           says
           he
           ,
           shall
           we
           esteem
           this
           Man
           happy
           ,
           that
           
           was
           so
           perpetually
           disquieted
           with
           such
           cares
           ,
           such
           dangers
           ,
           such
           losses
           ?
           May
           I
           perish
           if
           I
           would
           not
           rather
           choose
           the
           condition
           of
           a
           poor
           Carthusian
           ,
           though
           it
           is
           in
           reality
           no
           better
           than
           that
           of
           a
           Slave
           .
           And
           as
           if
           this
           had
           been
           a
           real
           prophesie
           ,
           that
           great
           Prince
           ratified
           it
           not
           many
           years
           after
           by
           his
           own
           choice
           ,
           taking
           Sanctuary
           from
           all
           his
           Greatness
           and
           Prosperity
           by
           entring
           into
           a
           monastick
           Life
           .
           And
           should
           we
           ransack
           the
           Histories
           of
           all
           the
           most
           fortunate
           Princes
           in
           the
           World
           ,
           we
           should
           quickly
           find
           all
           their
           Felicity
           embitter'd
           with
           so
           many
           Griefs
           and
           Crosses
           as
           to
           conclude
           with
           Pliny
           ,
           after
           all
           his
           search
           ,
           that
           there
           never
           was
           any
           such
           thing
           as
           an
           happy
           Prince
           in
           the
           World.
           And
           now
           ,
           when
           we
           have
           cut
           off
           the
           vanities
           of
           State
           and
           Grandieur
           ,
           that
           so
           much
           dazle
           and
           amuse
           those
           that
           know
           them
           not
           ,
           and
           so
           little
           satisfie
           those
           that
           do
           ;
           the
           delights
           of
           Nature
           that
           remain
           ,
           and
           that
           all
           Mankind
           doe
           or
           may
           equally
           enjoy
           ,
           though
           they
           are
           not
           altogether
           as
           useless
           and
           impertinent
           ,
           yet
           are
           they
           altogether
           as
           unable
           to
           minister
           any
           competent
           satisfaction
           to
           the
           Minds
           of
           Men.
           For
           as
           for
           the
           pleasures
           of
           the
           Body
           ,
           their
           enjoyment
           consists
           rather
           in
           allaying
           Miseries
           than
           in
           any
           true
           and
           real
           Delight
           ;
           for
           they
           are
           Pleasures
           upon
           no
           other
           account
           than
           their
           supplying
           some
           present
           wants
           ,
           and
           when
           the
           indigence
           of
           any
           Appetite
           is
           appeased
           ,
           its
           Pleasure
           then
           ceases
           ,
           and
           when
           Apicius
           has
           glutted
           himself
           with
           the
           choicest
           delicates
           that
           wit
           or
           wealth
           can
           compass
           ,
           he
           does
           then
           loathe
           and
           nauseate
           them
           more
           than
           he
           ever
           desired
           or
           relisht
           them
           .
           Beside
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           Plutarch
           styles
           it
           )
           this
           little
           lump
           of
           Flesh
           is
           of
           all
           things
           the
           unfittest
           to
           be
           made
           the
           seat
           of
           Happiness
           ;
           not
           onely
           because
           all
           the
           Pleasures
           it
           is
           capable
           of
           ,
           are
           so
           vain
           ,
           short
           and
           transient
           ,
           but
           because
           it
           is
           liable
           to
           so
           many
           ,
           so
           sharp
           ,
           so
           lasting
           ,
           and
           so
           stubborn
           pains
           ,
           
           any
           one
           whereof
           is
           heavy
           enough
           to
           weigh
           down
           our
           biggest
           Happiness
           ,
           though
           it
           were
           much
           more
           solid
           and
           substantial
           than
           it
           is
           .
           And
           yet
           there
           is
           no
           Man
           that
           does
           not
           labour
           under
           some
           distemper
           or
           other
           ,
           and
           though
           possibly
           at
           present
           he
           may
           be
           free
           from
           its
           actual
           pain
           ,
           yet
           he
           cannot
           avoid
           its
           perpetual
           fear
           and
           foresight
           ;
           and
           certainly
           no
           Man
           can
           be
           happy
           that
           lives
           either
           in
           actual
           misery
           or
           under
           the
           constant
           expectation
           of
           it
           ,
           and
           yet
           into
           these
           two
           seasons
           is
           humane
           Life
           as
           naturally
           divided
           as
           into
           Night
           and
           Day
           .
           And
           then
           as
           for
           the
           Goods
           of
           Fortune
           ,
           no
           Man
           was
           scarce
           ever
           yet
           so
           compleatly
           lucky
           as
           to
           have
           her
           always
           to
           comply
           with
           his
           desires
           .
           Aristotle
           here
           reckons
           up
           Riches
           ,
           Friends
           ,
           Authority
           ,
           good
           Birth
           ,
           vertuous
           Off-spring
           ,
           Strength
           ,
           Beauty
           ,
           a
           sufficiency
           not
           onely
           for
           a
           Man
           's
           own
           personal
           Wants
           ,
           but
           all
           the
           necessities
           of
           Kindred
           ,
           Friends
           and
           Neighbours
           .
           What
           a
           strange
           variety
           of
           Ingredients
           is
           here
           prescribed
           to
           make
           up
           an
           unattainable
           Happiness
           ?
           For
           can
           any
           Man
           ever
           be
           so
           phantastick
           as
           to
           imagine
           he
           can
           compass
           all
           these
           particulars
           ?
           If
           he
           can
           ,
           he
           is
           certain
           to
           enjoy
           more
           Happiness
           from
           his
           Fancy
           than
           ever
           he
           can
           reap
           from
           his
           actual
           Enjoyment
           .
           No
           ,
           the
           World
           is
           too
           thick
           crowded
           with
           Evils
           for
           any
           Person
           that
           passes
           through
           it
           to
           escape
           them
           all
           ;
           and
           yet
           one
           single
           sorrow
           embitters
           all
           our
           comforts
           ,
           and
           one
           disaster
           rifles
           the
           magazine
           of
           all
           our
           joys
           .
           At
           least
           one
           acute
           Disease
           withers
           the
           most
           
           prosperous
           and
           flourishing
           condition
           ;
           so
           that
           suppose
           a
           Man
           whose
           Enjoyments
           are
           as
           great
           as
           his
           Desires
           ,
           enriched
           with
           Vertue
           and
           in
           favour
           with
           Fortune
           ,
           yet
           one
           sharp
           Distemper
           despoils
           him
           of
           all
           his
           Comforts
           ,
           and
           one
           rebellious
           Humour
           is
           enough
           to
           poison
           a
           whole
           Sea
           of
           Content
           ,
           and
           mountains
           of
           Joy
           are
           not
           able
           to
           counterpoise
           one
           single
           Misery
           .
           
           Suppose
           a
           Man
           advanced
           to
           the
           top
           of
           all
           possible
           Prosperity
           ,
           and
           encircled
           with
           an
           affluence
           of
           all
           Delights
           ,
           yet
           a
           fit
           of
           the
           Stone
           disrobes
           him
           of
           all
           his
           Grandieur
           ,
           and
           casts
           him
           into
           a
           condition
           infinitely
           more
           comfortless
           than
           the
           most
           desperate
           and
           forlorn
           Poverty
           .
           And
           this
           is
           the
           saddest
           proof
           of
           the
           inevitable
           misery
           of
           humane
           Life
           ,
           to
           consider
           to
           what
           innumerable
           sorrows
           we
           are
           obnoxious
           ,
           and
           how
           impossible
           it
           is
           to
           escape
           them
           all
           ;
           and
           yet
           if
           one
           single
           Misery
           do
           but
           mix
           it self
           with
           all
           our
           Joys
           ,
           how
           suddainly
           do
           they
           vanish
           and
           disappear
           ,
           and
           how
           fatally
           do
           we
           sink
           under
           the
           intolerable
           Burthen
           .
           In
           short
           ,
           all
           the
           Glory
           and
           all
           the
           Happiness
           of
           Mankind
           ,
           is
           not
           able
           to
           support
           him
           under
           an
           ordinary
           Distemper
           .
           To
           say
           nothing
           of
           the
           Gout
           ,
           the
           Cholick
           ,
           the
           Stone
           ,
           Pleurisies
           ,
           Feavours
           ,
           Consumptions
           ,
           and
           a
           thousand
           more
           Instruments
           of
           humane
           Miseries
           ;
           the
           Palpitation
           of
           the
           Heart
           ,
           that
           is
           scarce
           accounted
           among
           Diseases
           ,
           if
           we
           may
           believe
           Cardan
           ,
           who
           knew
           it
           very
           
           well
           ,
           is
           like
           the
           pains
           of
           the
           damned
           .
           Nay
           ,
           if
           but
           a
           fit
           of
           the
           Tooth-ache
           make
           any
           Man
           miserable
           ,
           he
           can
           neither
           eat
           nor
           sleep
           ;
           and
           whilst
           it
           lasts
           it
           is
           not
           in
           the
           power
           of
           all
           the
           Wealth
           and
           all
           the
           Philosophy
           in
           the
           World
           to
           help
           or
           to
           relieve
           him
           .
           From
           all
           which
           it
           is
           sufficiently
           evident
           what
           good
           reason
           he
           had
           to
           renounce
           his
           own
           Masters
           ,
           that
           would
           have
           every
           wise
           Man
           secure
           of
           his
           Happiness
           ,
           and
           yet
           make
           the
           goods
           of
           Body
           and
           Fortune
           part
           of
           it
           ,
           of
           which
           no
           Man
           can
           have
           any
           security
           .
           And
           now
           let
           us
           see
           how
           he
           acquits
           himself
           upon
           his
           own
           new
           Principles
           .
        
         
           §
           XXX
           .
           First
           he
           refers
           us
           to
           his
           foregoing
           Disputations
           ,
           that
           if
           he
           have
           there
           concluded
           as
           he
           ought
           according
           to
           the
           Rules
           of
           Logick
           ,
           that
           then
           Vertue
           alone
           is
           abundantly
           sufficient
           to
           its
           own
           Happiness
           ;
           
           because
           he
           has
           there
           effectually
           taken
           away
           all
           perturbations
           both
           of
           Mind
           and
           Body
           ;
           which
           being
           removed
           ,
           every
           thing
           is
           avoided
           that
           is
           destructive
           of
           an
           happy
           Life
           ;
           for
           it
           is
           they
           ,
           and
           they
           onely
           that
           make
           him
           miserable
           ;
           so
           that
           Vertue
           being
           able
           to
           cure
           or
           remove
           them
           all
           ,
           't
           is
           for
           that
           reason
           alone
           sufficient
           to
           its
           own
           Happiness
           .
           But
           then
           if
           he
           have
           performed
           nothing
           of
           all
           this
           in
           his
           former
           Disputations
           ,
           then
           this
           way
           of
           arguing
           turns
           back
           upon
           himself
           ,
           that
           Mankind
           is
           fatally
           miserable
           ,
           in
           that
           it
           is
           exposed
           to
           so
           many
           Evils
           ,
           which
           it
           is
           not
           in
           our
           power
           either
           to
           fly
           or
           conquer
           .
           For
           as
           himself
           argues
           ,
           how
           is
           it
           possible
           for
           any
           Man
           not
           to
           be
           miserable
           ,
           that
           fears
           either
           Death
           or
           Pain
           ,
           when
           the
           one
           is
           often
           present
           and
           the
           other
           always
           at
           hand
           ?
           to
           which
           if
           you
           add
           all
           the
           innumerable
           calamities
           of
           Life
           ,
           some
           whereof
           we
           feel
           ,
           and
           all
           we
           fear
           ;
           and
           if
           we
           have
           no
           remedy
           against
           all
           that
           trouble
           they
           create
           ,
           we
           are
           not
           onely
           not
           happy
           but
           in
           the
           highest
           degree
           miserable
           ;
           so
           that
           ,
           having
           shewn
           that
           he
           has
           performed
           nothing
           of
           what
           he
           has
           undertaken
           in
           his
           former
           Disputations
           ,
           I
           may
           now
           justly
           conclude
           him
           by
           his
           own
           Argument
           ,
           that
           there
           is
           no
           relief
           against
           the
           miseries
           of
           humane
           Life
           .
           But
           then
           ,
           secondly
           ,
           what
           though
           we
           are
           furnished
           with
           Antidotes
           against
           Evils
           ,
           yet
           that
           does
           not
           place
           us
           in
           a
           condition
           of
           Happiness
           ,
           for
           it
           is
           one
           thing
           to
           be
           happy
           and
           another
           not
           to
           be
           miserable
           ;
           so
           that
           ,
           all
           miseries
           taken
           out
           of
           the
           way
           ,
           there
           is
           still
           something
           more
           required
           to
           give
           us
           actual
           content
           and
           satisfaction
           .
           No
           ,
           says
           he
           ,
           but
           as
           the
           Sea
           is
           made
           calm
           onely
           by
           the
           ceasing
           of
           Storms
           ,
           so
           is
           a
           Man
           happy
           by
           the
           cure
           of
           his
           Passions
           .
           This
           is
           a
           pretty
           Similitude
           ,
           but
           (
           as
           most
           Similitudes
           are
           )
           a
           very
           weak
           Argument
           ,
           for
           the
           calmness
           of
           the
           Sea
           is
           a
           stupid
           ,
           life-less
           and
           insensible
           thing
           ,
           but
           Man's
           Happiness
           
           arises
           from
           his
           own
           Sense
           and
           Reflection
           ;
           and
           therefore
           it
           is
           not
           enough
           for
           him
           not
           to
           be
           rufled
           with
           Sorrow
           and
           Discontent
           ,
           but
           to
           render
           him
           really
           happy
           ,
           he
           must
           enjoy
           some
           substantial
           and
           suitable
           Good
           ,
           that
           may
           gratifie
           his
           Faculties
           ,
           and
           satisfy
           his
           Mind
           .
           So
           that
           though
           he
           had
           performed
           what
           was
           promised
           in
           the
           former
           Discourses
           ,
           yet
           notwithstanding
           that
           ,
           has
           he
           done
           nothing
           towards
           the
           acquisition
           of
           any
           real
           and
           positive
           Contentment
           .
        
         
           But
           he
           proceeds
           ;
           every
           Creature
           has
           its
           proper
           Perfection
           ,
           the
           proper
           Perfection
           of
           the
           Mind
           of
           Man
           is
           Reason
           ,
           the
           Perfection
           of
           Reason
           is
           Vertue
           ,
           Vertue
           therefore
           is
           the
           Perfection
           ,
           that
           is
           the
           complete
           Happiness
           of
           humane
           Nature
           .
           And
           it
           is
           true
           that
           every
           Creature
           excels
           in
           some
           peculiar
           Faculty
           ,
           but
           then
           all
           its
           Pleasure
           and
           Satisfaction
           consists
           not
           in
           the
           single
           gratification
           of
           that
           Faculty
           ,
           but
           beside
           that
           all
           its
           other
           Appetites
           are
           to
           be
           gratified
           in
           their
           several
           Sensations
           ;
           and
           if
           they
           are
           not
           ,
           that
           alone
           will
           overthrow
           all
           the
           Delight
           that
           can
           arise
           from
           the
           exercise
           of
           its
           supreme
           Faculty
           .
           Thus
           the
           most
           accurate
           Sense
           in
           a
           Spaniel
           is
           smelling
           ,
           which
           yet
           can
           afford
           but
           little
           contentment
           ,
           if
           he
           be
           tortured
           in
           all
           his
           other
           Senses
           .
           And
           so
           it
           is
           plain
           that
           the
           highest
           Faculty
           in
           a
           Man
           is
           his
           Reason
           ,
           but
           then
           it
           is
           plain
           too
           that
           the
           utmost
           emprovement
           of
           that
           can
           never
           place
           him
           in
           a
           state
           of
           sovereign
           Happiness
           ,
           if
           he
           endure
           Pain
           and
           Misery
           in
           his
           other
           inferiour
           Faculties
           ;
           so
           that
           it
           is
           not
           the
           Perfection
           of
           our
           highest
           Faculty
           ,
           but
           of
           our
           whole
           Nature
           that
           is
           our
           supreme
           Felicity
           .
           And
           therefore
           that
           consisting
           of
           Sense
           as
           well
           as
           Reason
           ,
           it
           is
           not
           Reason
           alone
           howsoever
           accomplisht
           and
           emproved
           that
           can
           complete
           our
           Happiness
           .
           And
           then
           secondly
           ,
           if
           there
           be
           no
           immortality
           ,
           not
           Vertue
           but
           Self-interest
           is
           the
           perfection
           of
           humane
           Reason
           ;
           for
           if
           Man
           be
           
           capable
           of
           no
           other
           but
           his
           present
           Happiness
           ,
           then
           his
           Reason
           will
           tell
           him
           that
           he
           is
           onely
           concern'd
           to
           take
           care
           of
           that
           ,
           and
           to
           value
           Things
           and
           Actions
           not
           as
           they
           are
           good
           and
           evil
           ,
           but
           onely
           as
           they
           are
           subservient
           to
           his
           own
           present
           Advantage
           .
           And
           then
           is
           the
           very
           Being
           of
           Vertue
           overthrown
           ,
           which
           were
           not
           Vertue
           if
           it
           did
           not
           oblige
           to
           Duty
           contrary
           to
           Interest
           ;
           for
           that
           is
           the
           onely
           difference
           between
           a
           good
           and
           a
           bad
           Man
           ,
           that
           one
           prefers
           Duty
           before
           Interest
           ,
           the
           other
           Interest
           before
           Duty
           .
           Again
           ,
           all
           Happiness
           ,
           says
           he
           ,
           is
           matter
           of
           Joy
           ,
           all
           Joy
           delights
           to
           shew
           it self
           ,
           what
           delights
           to
           shew
           it self
           is
           glorious
           ,
           what
           is
           glorious
           is
           praiseworthy
           ,
           what
           is
           praiseworthy
           is
           honest
           ,
           and
           therefore
           nothing
           is
           good
           but
           what
           is
           honest
           .
           Or
           thus
           ,
           whatever
           is
           good
           is
           desirable
           ;
           whatever
           is
           desirable
           deserves
           approbation
           ;
           whatever
           deserves
           approbation
           has
           worth
           and
           dignity
           in
           it self
           ;
           whatever
           has
           worth
           and
           dignity
           in
           it self
           is
           praiseworthy
           ,
           whatever
           is
           praiseworthy
           is
           honest
           ,
           and
           therefore
           whatever
           is
           good
           is
           honest
           .
           Which
           Argument
           he
           pursues
           after
           the
           manner
           of
           the
           Stoicks
           in
           an
           hundred
           other
           ways
           of
           connexion
           ;
           but
           howsoever
           it
           is
           varied
           all
           the
           stress
           of
           it
           lies
           onely
           in
           the
           connexion
           of
           laudabile
           with
           honestum
           ,
           praise
           or
           commendation
           with
           Vertue
           ;
           for
           how
           great
           soever
           compass
           they
           may
           take
           ,
           that
           is
           still
           the
           last
           medium
           by
           which
           they
           joyn
           Happiness
           and
           Vertue
           together
           .
           So
           that
           though
           the
           Stoicks
           wrote
           numberless
           Books
           of
           Sorites
           (
           as
           they
           call'd
           them
           )
           upon
           this
           Argument
           ,
           they
           all
           amounted
           to
           no
           more
           than
           this
           one
           short
           Syllogism
           ;
           whatever
           is
           good
           is
           praiseworthy
           ,
           whatever
           is
           praiseworthy
           is
           honest
           ,
           and
           therefore
           whatever
           is
           good
           is
           honest
           .
           But
           this
           ,
           as
           Tully
           himself
           has
           elsewhere
           
           answered
           ,
           is
           a
           very
           trifling
           and
           precarious
           way
           of
           arguing
           .
           For
           who
           (
           says
           he
           )
           that
           affirms
           
           the
           goods
           of
           Body
           and
           Fortune
           to
           be
           part
           of
           our
           Happiness
           will
           be
           so
           easy
           or
           so
           silly
           as
           to
           grant
           the
           first
           Proposition
           ,
           that
           all
           good
           is
           praiseworthy
           ;
           or
           that
           being
           granted
           ,
           there
           is
           no
           need
           of
           proceeding
           to
           the
           second
           ;
           for
           there
           is
           no
           doubt
           of
           it
           ,
           but
           that
           if
           all
           good
           be
           praiseworthy
           ,
           all
           good
           is
           honest
           too
           .
           And
           therefore
           Aristotle
           and
           the
           whole
           School
           of
           the
           Peripateticks
           ,
           against
           whom
           they
           dispute
           ,
           will
           flatly
           deny
           the
           Assertion
           ,
           and
           tell
           you
           that
           Health
           ,
           Strength
           ,
           Riches
           ,
           Friends
           ,
           Authority
           are
           very
           good
           things
           ,
           and
           yet
           deserve
           not
           that
           which
           Men
           call
           praise
           and
           commendation
           ,
           that
           is
           the
           imputation
           of
           moral
           Goodness
           .
           So
           that
           to
           pass
           this
           Proposition
           as
           they
           do
           without
           any
           farther
           proof
           ,
           is
           first
           to
           take
           what
           no
           Man
           will
           grant
           ,
           and
           then
           to
           conclude
           from
           it
           what
           themselves
           please
           .
           And
           now
           this
           one
           false
           step
           being
           barr'd
           ,
           there
           is
           an
           end
           of
           all
           the
           Stoicks
           voluminous
           Disputations
           ,
           and
           of
           all
           our
           Oratours
           rhetorical
           Flourishes
           ,
           that
           are
           onely
           so
           many
           artificial
           transports
           and
           forms
           of
           Eloquence
           in
           praise
           of
           this
           one
           Proposition
           ;
           all
           which
           ,
           if
           it
           be
           false
           ,
           can
           never
           make
           it
           true
           ;
           and
           therefore
           till
           that
           is
           done
           ,
           't
           is
           all
           nothing
           but
           empty
           Declamation
           .
           And
           for
           that
           Reason
           I
           shall
           pursue
           him
           no
           farther
           here
           ,
           but
           shall
           return
           back
           to
           his
           foregoing
           Discourses
           ,
           and
           shew
           first
           that
           he
           himself
           ,
           after
           all
           his
           pains
           ,
           has
           not
           been
           able
           to
           lay
           better
           Grounds
           than
           the
           Epicureans
           for
           the
           stability
           of
           Vertue
           ,
           nor
           more
           effectual
           Motives
           for
           the
           obligation
           of
           its
           practice
           .
           And
           secondly
           ,
           that
           when
           he
           has
           said
           all
           he
           can
           ,
           that
           Vertue
           alone
           is
           so
           far
           from
           being
           any
           sufficient
           ground
           of
           Happiness
           ,
           that
           it
           is
           not
           able
           to
           deliver
           us
           from
           any
           single
           Misery
           ;
           from
           both
           which
           it
           evidently
           appears
           ,
           that
           there
           is
           some
           farther
           Account
           to
           be
           given
           of
           the
           Government
           of
           the
           World
           ,
           if
           there
           be
           such
           a
           Providence
           as
           I
           have
           proved
           ,
           that
           has
           made
           
           Happiness
           our
           End
           ,
           and
           Vertue
           the
           means
           to
           attain
           it
           .
        
         
           §
           XXXI
           .
           And
           first
           ,
           the
           state
           of
           the
           Controversy
           between
           him
           and
           the
           Epicureans
           is
           ,
           whether
           Pleasure
           or
           Honesty
           be
           the
           Supreme
           Good.
           That
           Pleasure
           in
           the
           sense
           of
           Epicurus
           is
           not
           we
           have
           already
           proved
           ;
           and
           now
           we
           prove
           that
           Honesty
           alone
           without
           some
           Motives
           and
           Enforcements
           beside
           it self
           is
           so
           weak
           a
           thing
           ,
           that
           sensual
           Pleasure
           and
           Self-interest
           must
           get
           the
           upper
           hand
           of
           it
           in
           the
           Minds
           and
           the
           Actions
           of
           Mankind
           .
           And
           if
           once
           we
           can
           prove
           that
           ,
           we
           have
           routed
           the
           whole
           design
           of
           all
           his
           mortal
           Morality
           ;
           and
           for
           its
           proof
           we
           shall
           follow
           his
           own
           steps
           .
           And
           first
           ,
           whereas
           he
           defines
           Honesty
           to
           be
           such
           a
           thing
           ,
           as
           taking
           away
           from
           it
           all
           other
           Rewards
           and
           Advantages
           is
           justly
           commendable
           for
           its
           own
           sake
           ,
           he
           makes
           it
           onely
           a
           glorious
           nothing
           .
           For
           what
           does
           this
           great
           word
           Vertue
           signifie
           when
           separated
           from
           all
           other
           Considerations
           ?
           Do
           not
           all
           the
           Philosophers
           agree
           there
           can
           be
           no
           such
           thing
           without
           Prudence
           ?
           And
           will
           not
           common
           Discretion
           dictate
           to
           any
           Man
           not
           to
           doe
           ,
           much
           less
           to
           suffer
           any
           thing
           for
           the
           sake
           of
           Vertue
           unless
           upon
           prudential
           Motives
           ?
           and
           then
           they
           ought
           to
           give
           us
           some
           account
           of
           the
           Grounds
           and
           Reasons
           that
           we
           have
           to
           prefer
           Vertue
           for
           her
           own
           sake
           above
           all
           things
           else
           ,
           and
           that
           without
           any
           present
           regard
           to
           our selves
           ;
           for
           if
           we
           act
           with
           regard
           to
           that
           ,
           then
           we
           act
           not
           meerly
           for
           the
           sake
           of
           Vertue
           ,
           but
           for
           the
           sake
           of
           the
           present
           Reward
           .
           But
           ,
           say
           they
           ,
           Vertue
           is
           its
           own
           Reward
           .
           Be
           it
           so
           ,
           then
           this
           turns
           us
           back
           upon
           our
           own
           Principle
           ,
           that
           it
           is
           of
           no
           force
           of
           it self
           but
           by
           virtue
           of
           its
           Reward
           ;
           and
           then
           if
           we
           choose
           Vertue
           because
           it
           is
           its
           own
           Reward
           ,
           we
           choose
           it
           for
           the
           same
           reason
           as
           if
           it
           were
           
           recommended
           to
           us
           by
           any
           other
           Reward
           .
           But
           how
           is
           it
           its
           own
           Reward
           ?
           For
           if
           it
           be
           true
           Vertue
           it
           must
           foregoe
           all
           things
           rather
           than
           it self
           ,
           otherwise
           still
           it
           is
           nothing
           else
           but
           present
           Design
           and
           Self-interest
           .
           Now
           then
           ,
           how
           can
           Vertue
           taken
           alone
           give
           me
           any
           recompence
           or
           satisfaction
           for
           any
           loss
           that
           I
           sustain
           meerly
           upon
           her
           account
           ?
           How
           can
           Justice
           alone
           requite
           my
           Honesty
           if
           I
           lose
           either
           my
           own
           Estate
           because
           I
           will
           not
           violate
           her
           Laws
           ;
           or
           my
           Neighbours
           ,
           when
           I
           might
           have
           gotten
           it
           by
           Fraud
           or
           Oppression
           ?
           How
           can
           Fortitude
           that
           puts
           me
           upon
           all
           manner
           of
           Dangers
           even
           of
           Life
           it self
           ,
           recompence
           my
           pains
           ,
           if
           it
           have
           no
           other
           Reward
           beside
           the
           unaccountable
           Happiness
           of
           enduring
           them
           ?
           So
           that
           this
           Maxim
           ,
           that
           in
           general
           looks
           so
           great
           and
           glorious
           ,
           when
           applied
           to
           particulars
           is
           plainly
           no
           better
           than
           a
           shining
           and
           an
           empty
           bubble
           .
           And
           then
           to
           tell
           us
           as
           he
           does
           ,
           that
           Nature
           alone
           obliges
           us
           to
           Vertue
           ,
           is
           to
           say
           nothing
           at
           all
           ,
           unless
           he
           would
           inform
           us
           too
           by
           what
           Sanctions
           this
           Nature
           ties
           her
           Obligations
           upon
           us
           .
           For
           there
           can
           be
           no
           obligation
           that
           is
           not
           enforced
           by
           Rewards
           and
           Penalties
           ;
           so
           that
           if
           Nature
           bind
           Men
           to
           Honesty
           against
           present
           Interest
           ,
           it
           must
           give
           them
           some
           reason
           of
           the
           Duty
           ;
           that
           is
           ,
           it
           must
           propound
           to
           them
           some
           advantage
           on
           the
           side
           of
           Justice
           ,
           and
           then
           they
           do
           not
           choose
           their
           Duty
           against
           their
           Interest
           ,
           but
           foregoe
           a
           lesser
           for
           a
           greater
           advantage
           .
        
         
           So
           that
           if
           Nature
           put
           us
           upon
           the
           practice
           of
           Vertue
           ,
           it
           is
           by
           virtue
           of
           some
           Reward
           ;
           but
           where
           that
           fails
           ,
           it
           is
           in
           vain
           to
           talk
           of
           the
           power
           and
           authority
           of
           Nature
           ,
           or
           any
           thing
           else
           .
           And
           whereas
           he
           adds
           that
           other
           Creatures
           have
           no
           apprehension
           but
           of
           their
           present
           Necessities
           ,
           that
           yet
           Mankind
           is
           endued
           with
           such
           a
           vigour
           and
           sagacity
           of
           Mind
           as
           to
           foresee
           all
           
           the
           consequences
           of
           Things
           ,
           and
           to
           take
           the
           whole
           compass
           of
           humane
           Life
           into
           consideration
           ,
           and
           thereby
           to
           determine
           it self
           to
           the
           designs
           of
           Vertue
           and
           Honesty
           .
           This
           amounts
           to
           no
           more
           than
           what
           Epicurus
           himself
           affirms
           ,
           viz.
           that
           in
           the
           whole
           Account
           of
           things
           Vertue
           is
           for
           the
           most
           part
           most
           pleasant
           and
           advantageous
           ;
           and
           that
           where
           it
           is
           not
           so
           ,
           there
           is
           no
           solid
           Reason
           why
           it
           should
           be
           most
           eligible
           :
           So
           that
           still
           Epicurus
           is
           plainly
           in
           the
           right
           ,
           that
           whilst
           we
           discourse
           of
           Happiness
           as
           attainable
           in
           this
           Life
           only
           without
           any
           expectation
           of
           future
           Rewards
           ,
           Honesty
           if
           separate
           from
           Interest
           is
           no
           more
           than
           an
           empty
           Name
           ,
           and
           amounts
           to
           no
           more
           dignity
           than
           popular
           Opinion
           .
        
         
           And
           as
           for
           all
           the
           fine
           Stories
           that
           he
           tells
           us
           of
           some
           brave
           and
           heroick
           Men
           that
           have
           been
           just
           to
           their
           own
           disadvantage
           ,
           when
           they
           might
           have
           been
           unjust
           without
           danger
           or
           discovery
           ;
           it
           argues
           the
           generosity
           of
           their
           Nature
           and
           their
           Roman
           Education
           ,
           but
           does
           not
           prove
           that
           they
           lay
           under
           any
           the
           least
           Obligation
           to
           it
           ,
           and
           wholy
           resolves
           it
           into
           an
           empty
           Name
           ,
           and
           enforces
           it
           with
           no
           other
           Reward
           but
           meerly
           Vainglory
           .
           For
           if
           it
           be
           recompenfed
           with
           no
           advantage
           in
           this
           Life
           ,
           nor
           have
           hopes
           of
           any
           in
           the
           next
           ,
           there
           remains
           no
           other
           motive
           to
           perswade
           its
           practice
           than
           barely
           to
           be
           talked
           of
           .
        
         
           And
           this
           was
           the
           case
           of
           his
           own
           famous
           Country-men
           ,
           
             Curtius
             ,
             Torquatus
          
           ,
           the
           Decii
           ,
           &c.
           that
           cast
           themselves
           upon
           extravagant
           and
           desperate
           Attempts
           ,
           onely
           to
           be
           praised
           by
           their
           Fellow-citizens
           ,
           that
           is
           out
           of
           vanity
           and
           ostentation
           ;
           for
           if
           they
           had
           no
           prospect
           of
           a
           future
           Reward
           ,
           they
           could
           have
           no
           other
           inducement
           to
           sacrifice
           their
           Lives
           and
           Beings
           .
           So
           that
           all
           the
           fine
           Stories
           both
           of
           the
           Grecian
           and
           Roman
           Heroes
           signify
           no
           more
           than
           those
           of
           the
           Boys
           at
           Sparta
           ,
           
           and
           the
           Gladiators
           at
           Rome
           ,
           who
           endured
           any
           hardship
           ,
           even
           Death
           it self
           with
           a
           steady
           Countenance
           for
           no
           other
           Reward
           but
           the
           applause
           of
           the
           Spectatours
           .
           And
           if
           this
           be
           all
           the
           ground
           of
           Vertue
           ,
           we
           are
           again
           turn'd
           back
           to
           the
           Epicurean
           Hypothesis
           ,
           viz.
           that
           it
           has
           no
           Foundation
           beside
           the
           Opinion
           of
           the
           common
           People
           ,
           and
           yet
           that
           that
           is
           none
           at
           all
           ,
           I
           think
           I
           have
           already
           proved
           more
           than
           enough
           against
           the
           Epicureans
           .
        
         
           But
           lastly
           ,
           as
           Vertue
           alone
           is
           no
           sufficient
           Foundation
           for
           it self
           ,
           so
           much
           less
           is
           it
           able
           to
           secure
           our
           Happiness
           .
        
         
           For
           first
           ,
           granting
           all
           their
           strein'd
           Panegyricks
           ,
           that
           it
           is
           (
           as
           it
           is
           )
           without
           all
           competition
           the
           noblest
           and
           most
           raised
           Satisfaction
           of
           humane
           Nature
           ,
           yet
           it
           is
           no
           security
           against
           the
           common
           Calamities
           of
           humane
           Life
           ;
           and
           though
           it
           may
           instruct
           how
           to
           bear
           the
           blows
           of
           Fortune
           ,
           yet
           is
           it
           no
           enchantment
           against
           its
           force
           ,
           nor
           impenetrable
           to
           its
           spites
           .
           Its
           Votaries
           are
           no
           more
           exempted
           from
           Disasters
           and
           sinister
           Accidents
           than
           the
           Profligate
           and
           the
           Vicious
           .
           But
           all
           Mankind
           are
           equally
           assaulted
           by
           those
           Troops
           of
           foreign
           Calamities
           that
           harass
           the
           confines
           of
           humane
           Contentment
           with
           perpetual
           Alarms
           and
           Encounters
           .
           And
           though
           it
           were
           possible
           for
           Philosophy
           (
           as
           it
           is
           not
           )
           to
           alleviate
           our
           Miseries
           ,
           yet
           it
           can
           never
           transmute
           them
           into
           Joys
           ;
           and
           though
           the
           infusion
           of
           Vertue
           into
           the
           Cup
           of
           Asfliction
           may
           lessen
           ,
           yet
           it
           cannot
           abolish
           its
           bitterness
           .
           In
           short
           ,
           though
           wise
           Men
           were
           able
           to
           abate
           the
           sense
           of
           their
           Calamities
           by
           prudent
           Reflections
           ,
           whilst
           the
           froward
           and
           passionate
           double
           their
           Resentments
           by
           their
           impatience
           ;
           yet
           they
           can
           neither
           make
           themselves
           senseless
           of
           evils
           and
           malicious
           Events
           ,
           nor
           so
           far
           alter
           the
           Natures
           of
           Things
           ,
           as
           to
           extract
           Pleasures
           out
           of
           painfull
           
           Sensations
           .
           For
           howsoever
           any
           Sect
           of
           Men
           may
           affect
           to
           vent
           Paradoxes
           and
           speak
           big
           Sentences
           ,
           yet
           the
           most
           Stoical
           and
           conceited
           Apathist
           of
           them
           all
           would
           have
           but
           little
           heart
           to
           boast
           of
           his
           Pleasures
           under
           Cholick
           pangs
           .
           Sickness
           and
           Poverty
           lose
           not
           their
           Stings
           when
           they
           fasten
           upon
           good
           Men
           ;
           and
           Vertue
           ,
           whatever
           it
           does
           ,
           repreives
           us
           not
           from
           the
           impressions
           of
           Sense
           ;
           and
           therefore
           howsoever
           our
           Minds
           are
           qualified
           ,
           we
           are
           always
           exposed
           to
           the
           Casualties
           of
           Body
           and
           Fortune
           .
           So
           that
           still
           a
           calamitous
           Vertue
           is
           so
           far
           from
           rendring
           us
           completely
           happy
           ,
           that
           it
           cannot
           make
           us
           less
           miserable
           ;
           and
           is
           rather
           an
           Object
           of
           pity
           than
           desire
           ,
           and
           apter
           to
           move
           compassion
           than
           envy
           .
        
         
           But
           secondly
           ,
           the
           great
           service
           of
           Vertue
           is
           to
           support
           us
           under
           and
           recompence
           us
           for
           those
           Losses
           that
           we
           suffer
           upon
           her
           account
           .
           Now
           how
           is
           it
           imaginable
           that
           she
           can
           doe
           this
           ?
           By
           her self
           alone
           ?
           But
           I
           have
           already
           shewn
           that
           so
           she
           is
           nothing
           ;
           and
           that
           no
           good
           Man
           can
           draw
           any
           satisfaction
           from
           his
           being
           undone
           for
           having
           done
           well
           ,
           if
           meerly
           his
           having
           done
           well
           be
           all
           the
           Reward
           of
           his
           so
           doing
           ,
           because
           he
           can
           never
           satisfie
           himself
           that
           he
           has
           done
           wisely
           too
           ;
           and
           then
           Vertue
           separated
           from
           Prudence
           becomes
           Folly
           ,
           and
           that
           can
           give
           no
           wise
           Man
           any
           real
           Contentment
           ;
           and
           if
           it
           should
           he
           would
           neither
           be
           a
           wise
           Man
           ,
           nor
           his
           Content
           real
           .
           
             But
             a
             good
             Conscience
             is
             the
             effect
             of
             Vertue
             ,
             and
             that
             alone
             makes
             every
             good
             Man
             happy
             .
          
           But
           if
           Vertue
           have
           no
           other
           Reward
           beside
           it self
           ,
           it
           lays
           no
           ground
           for
           a
           good
           Conscience
           to
           bottom
           it self
           upon
           .
           For
           what
           Comfort
           can
           it
           be
           to
           any
           wise
           Man
           onely
           to
           be
           conscious
           to
           himself
           that
           he
           has
           undone
           himself
           for
           the
           sake
           of
           Vertue
           ,
           when
           he
           can
           give
           himself
           no
           reasonable
           account
           ,
           why
           he
           should
           stick
           so
           stubbornly
           to
           her
           in
           
           opposition
           to
           his
           own
           Interest
           ?
           For
           ,
           that
           Vertue
           alone
           is
           no
           reason
           ,
           is
           already
           proved
           ;
           and
           if
           there
           be
           any
           other
           ,
           then
           is
           there
           some
           other
           ground
           of
           Happiness
           beside
           meer
           Vertue
           and
           Conscience
           ,
           and
           that
           is
           the
           thing
           we
           are
           in
           quest
           of
           ;
           but
           without
           it
           ,
           a
           good
           Conscience
           alone
           is
           the
           same
           thing
           as
           Vertue
           alone
           .
           
             What
             then
             ,
             shall
             Vertue
             ascend
             the
             Rack
             and
             the
             Gibbet
             ,
             and
             leave
             Happiness
             behind
             it
             ?
          
           Yes
           ,
           if
           Vertue
           will
           be
           so
           hardy
           as
           to
           encounter
           Racks
           and
           Gibbets
           by
           her
           own
           naked
           strength
           ,
           she
           may
           thank
           her
           own
           rashness
           if
           Happiness
           forsake
           her
           there
           :
           For
           as
           there
           is
           no
           Pleasure
           in
           being
           rackt
           and
           torn
           asunder
           ,
           so
           neither
           is
           there
           any
           in
           suffering
           it
           meerly
           for
           the
           sake
           of
           Vertue
           .
           But
           then
           ,
           as
           Happiness
           cannot
           ascend
           the
           Rack
           ,
           so
           Vertue
           will
           not
           :
           For
           to
           what
           purpose
           should
           a
           wise
           Man
           endure
           Torments
           for
           no
           other
           recompence
           than
           onely
           his
           enduring
           them
           ,
           and
           yet
           that
           is
           the
           highest
           Exercise
           of
           his
           Vertue
           .
           If
           he
           be
           wise
           ,
           he
           will
           say
           or
           doe
           any
           thing
           rather
           than
           suffer
           the
           least
           thing
           for
           he
           knows
           not
           what
           ;
           and
           if
           he
           be
           a
           Fool
           ,
           it
           is
           not
           Vertue
           but
           Folly
           that
           mounts
           the
           Gibbet
           .
           So
           that
           which
           way
           soever
           Men
           turn
           themselves
           ,
           all
           Morality
           sinks
           to
           nothing
           without
           our
           Supposition
           ;
           and
           therefore
           seeing
           the
           Governour
           of
           the
           World
           has
           provided
           so
           carefully
           for
           it
           even
           in
           the
           Nature
           of
           Things
           ,
           there
           is
           no
           avoiding
           the
           Conclusion
           but
           that
           this
           must
           be
           added
           to
           it
           ,
           because
           without
           it
           all
           his
           other
           Provision
           would
           be
           useless
           and
           ineffectual
           .
        
         
           Upon
           supposition
           then
           that
           there
           is
           a
           Deity
           ,
           and
           that
           this
           Deity
           has
           enacted
           those
           Laws
           for
           the
           government
           of
           the
           World
           ,
           that
           I
           have
           described
           in
           the
           former
           part
           of
           this
           Discourse
           ;
           it
           follows
           with
           undeniable
           demonstration
           that
           for
           that
           Reason
           alone
           ,
           though
           there
           were
           no
           other
           ,
           he
           has
           withall
           provided
           some
           other
           state
           of
           things
           beyond
           that
           of
           this
           present
           
           Life
           ;
           because
           otherwise
           when
           he
           has
           built
           this
           World
           with
           so
           much
           art
           ,
           and
           contrived
           the
           Nature
           of
           Things
           with
           so
           much
           wisedom
           ,
           he
           has
           done
           it
           all
           to
           no
           purpose
           ;
           and
           then
           there
           is
           neither
           Art
           nor
           Wisedom
           .
           So
           that
           these
           being
           antecedently
           proved
           ,
           this
           that
           is
           so
           unavoidably
           connected
           with
           them
           ,
           though
           it
           had
           no
           other
           proof
           ,
           stands
           upon
           the
           same
           evidence
           of
           Reason
           .
           Especially
           when
           it
           is
           so
           needfull
           not
           onely
           to
           moral
           but
           to
           natural
           Philosophy
           ,
           that
           without
           it
           not
           onely
           all
           the
           Laws
           of
           Vertue
           vanish
           into
           nothing
           ,
           but
           the
           whole
           frame
           of
           Nature
           sinks
           into
           utter
           Chaos
           and
           Confusion
           .
        
         
           For
           that
           the
           World
           was
           built
           by
           a
           Principle
           endued
           with
           Wisedom
           and
           Understanding
           is
           I
           hope
           sufficiently
           demonstrated
           from
           those
           evident
           Ends
           ,
           Uses
           and
           Designs
           of
           Things
           that
           he
           propounded
           to
           himself
           in
           their
           order
           and
           contrivance
           ;
           and
           yet
           unless
           we
           suppose
           some
           other
           state
           of
           things
           than
           what
           is
           at
           present
           visible
           ,
           after
           those
           undeniable
           Demonstrations
           of
           all
           those
           wise
           Designs
           that
           appear
           in
           every
           part
           and
           parcel
           of
           Nature
           ,
           it
           will
           as
           demonstratively
           follow
           that
           the
           whole
           was
           made
           to
           no
           end
           at
           all
           .
           Which
           because
           it
           is
           so
           plain
           a
           contradiction
           to
           what
           was
           before
           so
           evidently
           demonstrated
           ,
           that
           alone
           is
           as
           evident
           a
           Demonstration
           of
           this
           ,
           that
           is
           so
           certainly
           connected
           with
           it
           ,
           as
           it
           is
           of
           it self
           .
        
      
       
         
         
         
           A
           Demonstration
           OF
           THE
           DIVINE
           AUTHORITY
           OF
           THE
           CHRISTIAN
           RELIGION
           ,
           From
           the
           undoubted
           Certainty
           of
           the
           Matter
           of
           Fact
           ,
           and
           the
           uninterrupted
           Tradition
           of
           the
           Church
           .
           PART
           II.
           
        
         
           §
           I.
           HAving
           demonstrated
           the
           general
           Providence
           of
           God
           in
           the
           Government
           of
           the
           World
           by
           those
           Laws
           of
           Nature
           that
           he
           has
           enacted
           and
           proclaimed
           to
           all
           his
           rational
           Creatures
           ;
           and
           proceeded
           ,
           as
           far
           as
           the
           natural
           use
           of
           our
           Faculties
           would
           guide
           me
           ,
           to
           discover
           both
           the
           Duty
           and
           the
           Happiness
           of
           Mankind
           .
           I
           now
           advance
           to
           a
           much
           greater
           and
           more
           glorious
           discovery
           of
           both
           ,
           by
           that
           particular
           Revelation
           that
           he
           has
           made
           both
           of
           them
           and
           himself
           in
           the
           Christian
           Institution
           .
           And
           here
           the
           Advantages
           both
           as
           to
           the
           Certainty
           of
           the
           Reward
           and
           the
           Perfection
           of
           the
           Law
           are
           so
           exceedingly
           great
           ,
           as
           almost
           utterly
           to
           supersede
           the
           necessity
           and
           usefulness
           of
           the
           former
           Discourse
           .
        
         
         
           For
           ,
           first
           ,
           we
           were
           there
           forced
           to
           make
           out
           the
           Law
           of
           Nature
           to
           our selves
           by
           various
           Observations
           of
           Nature
           and
           Trains
           of
           Reasoning
           ,
           but
           here
           we
           find
           them
           all
           distinctly
           and
           exactly
           drawn
           forth
           for
           our
           present
           use
           into
           particular
           Rules
           and
           Precepts
           ,
           and
           made
           easie
           to
           our
           practice
           by
           familiar
           Instances
           and
           Examples
           of
           Life
           :
           so
           that
           now
           without
           any
           laborious
           workings
           of
           our
           own
           Minds
           ,
           without
           any
           knowledge
           of
           Nature
           ,
           and
           without
           any
           skill
           in
           Philosophy
           ,
           our
           whole
           Duty
           is
           made
           known
           to
           us
           in
           a
           System
           of
           plain
           and
           easie
           Propositions
           .
        
         
           And
           then
           ,
           secondly
           ,
           when
           we
           had
           wrought
           out
           the
           Laws
           of
           Nature
           to
           our selves
           from
           the
           nature
           of
           Things
           ,
           after
           that
           we
           were
           forced
           to
           work
           the
           proof
           of
           a
           future
           Reward
           out
           of
           them
           ;
           and
           though
           the
           connexion
           ,
           when
           it
           is
           discovered
           ,
           is
           very
           evident
           and
           undeniable
           ,
           yet
           it
           requires
           some
           carefull
           intention
           of
           Mind
           ,
           and
           competent
           skill
           in
           the
           Art
           of
           Reasoning
           to
           discover
           it
           ;
           whereas
           now
           it
           is
           made
           evident
           to
           us
           beyond
           all
           doubt
           and
           exception
           both
           by
           certain
           Revelation
           and
           experimental
           Proof
           ;
           the
           knowledge
           whereof
           is
           conveyed
           to
           us
           by
           such
           undoubted
           Records
           that
           we
           could
           scarce
           receive
           greater
           satisfaction
           of
           the
           matter
           of
           Fact
           by
           the
           Testimony
           and
           Conviction
           of
           our
           own
           Senses
           .
           And
           the
           Divine
           Providence
           has
           given
           us
           so
           great
           an
           Assurance
           of
           the
           Being
           of
           a
           future
           state
           ,
           that
           we
           have
           not
           much
           more
           of
           the
           present
           .
           At
           least
           the
           Grounds
           and
           Motives
           of
           our
           Christian
           Faith
           are
           so
           convincing
           and
           demonstrative
           as
           not
           onely
           to
           perswade
           ,
           but
           even
           to
           enforce
           our
           Belief
           ;
           so
           that
           no
           ingenuous
           and
           unprejudiced
           Mind
           can
           withstand
           their
           Evidence
           ,
           though
           it
           is
           possible
           that
           malice
           and
           peevishness
           may
           defeat
           their
           Efficacy
           ;
           and
           so
           it
           may
           too
           ,
           if
           it
           please
           ,
           over
           rule
           the
           Power
           of
           Mathematical
           Demonstration
           .
        
         
         
           But
           if
           Men
           will
           be
           honest
           and
           impartial
           in
           the
           Enquiry
           ,
           and
           not
           do
           manifest
           violence
           to
           their
           own
           Convictions
           ,
           it
           will
           be
           as
           easie
           for
           them
           to
           doubt
           of
           or
           disbelieve
           all
           the
           Problems
           about
           Lines
           or
           Numbers
           as
           to
           suspect
           the
           Foundations
           of
           the
           Christian
           Faith.
           Not
           that
           it
           is
           capable
           of
           the
           same
           kind
           of
           Evidence
           ,
           but
           because
           its
           Proofs
           are
           so
           forcible
           in
           their
           own
           kind
           ,
           that
           upon
           the
           same
           ground
           that
           any
           Man
           shall
           distrust
           or
           demur
           upon
           their
           credibility
           ,
           he
           is
           obliged
           to
           an
           universal
           unsettledness
           and
           irresolution
           of
           Mind
           .
           For
           when
           we
           have
           weighed
           and
           consider'd
           the
           whole
           account
           of
           Things
           ,
           we
           shall
           find
           the
           rankest
           Scepticism
           to
           be
           very
           little
           more
           unreasonable
           than
           Infidelity
           .
           Because
           though
           the
           Evidence
           of
           all
           matters
           of
           Fact
           and
           Faith
           be
           onely
           historical
           ,
           yet
           some
           historical
           Evidence
           is
           so
           strong
           and
           convictive
           as
           in
           the
           last
           result
           of
           things
           to
           equal
           Mathematical
           Demonstrations
           .
           I
           know
           indeed
           we
           are
           told
           by
           some
           learned
           Men
           that
           in
           matters
           of
           this
           nature
           we
           are
           not
           to
           expect
           demonstrative
           Arguments
           ,
           when
           the
           things
           themselves
           are
           not
           capable
           of
           any
           other
           than
           moral
           Certainty
           .
        
         
           But
           here
           I
           would
           first
           enquire
           ,
           What
           they
           mean
           by
           moral
           Certainty
           .
           And
           to
           this
           their
           Answer
           is
           ready
           .
           That
           it
           is
           all
           the
           certainty
           that
           the
           Nature
           of
           the
           thing
           is
           capable
           of
           .
           But
           if
           that
           be
           the
           definition
           of
           moral
           Certainty
           ,
           then
           is
           all
           certainty
           moral
           ,
           for
           every
           truth
           is
           capable
           of
           its
           own
           kind
           of
           certainty
           .
        
         
           But
           then
           ,
           secondly
           ,
           There
           are
           very
           many
           things
           ,
           from
           which
           I
           am
           in
           reason
           obliged
           to
           suspend
           my
           Assent
           ,
           because
           they
           are
           not
           capable
           in
           their
           own
           Natures
           to
           warrant
           its
           Wisedom
           ;
           and
           though
           I
           cannot
           rationally
           expect
           more
           certain
           grounds
           concerning
           them
           ,
           yet
           I
           cannot
           rationally
           give
           up
           my
           Assent
           to
           them
           ,
           because
           their
           Evidence
           (
           though
           the
           
           clearest
           that
           in
           that
           case
           I
           can
           expect
           )
           is
           too
           obscure
           and
           uncertain
           to
           found
           any
           consident
           Assent
           upon
           .
           Thus
           have
           I
           a
           moral
           Certainty
           that
           Romulus
           was
           the
           Founder
           of
           
             Rome
             ,
             i.
             e.
          
           I
           have
           all
           the
           proof
           of
           it
           that
           the
           matter
           is
           capable
           of
           ,
           and
           yet
           have
           I
           not
           sufficient
           grounds
           to
           venture
           any
           thing
           that
           nearly
           concerns
           me
           upon
           the
           truth
           of
           it
           ;
           because
           the
           first
           beginning
           of
           the
           Roman
           Story
           is
           in
           many
           things
           very
           fabulous
           ,
           and
           in
           all
           very
           far
           from
           being
           sufficiently
           certain
           .
        
         
           And
           therefore
           ,
           thirdly
           ,
           If
           by
           moral
           Certainty
           they
           mean
           any
           less
           degree
           of
           evidence
           ,
           as
           they
           plainly
           do
           when
           they
           distinguish
           it
           from
           the
           more
           certain
           ways
           of
           proof
           ,
           then
           the
           scruple
           that
           remains
           after
           this
           their
           determination
           is
           this
           ,
           that
           the
           very
           thing
           ,
           the
           belief
           whereof
           is
           made
           the
           very
           Foundation
           of
           our
           Religion
           ,
           is
           capable
           of
           no
           higher
           degree
           of
           evidence
           than
           onely
           moral
           Certainty
           .
           In
           that
           it
           seems
           not
           consistent
           with
           the
           Divine
           Wisedom
           and
           Goodness
           to
           lay
           any
           thing
           as
           the
           Foundation
           of
           Faith
           ,
           but
           upon
           the
           firmest
           and
           most
           evident
           Principles
           ,
           when
           it
           is
           a
           matter
           of
           so
           vast
           and
           infinite
           concernment
           to
           Mankind
           :
           so
           that
           when
           the
           Object
           of
           our
           Faith
           is
           a
           matter
           of
           the
           greatest
           moment
           ,
           it
           is
           but
           just
           and
           reasonable
           that
           the
           evidence
           of
           its
           Truth
           should
           be
           proportionable
           to
           the
           weight
           and
           value
           of
           its
           Importance
           .
        
         
           In
           short
           ,
           If
           they
           mean
           that
           this
           particular
           History
           has
           as
           great
           evidence
           as
           it
           is
           capable
           of
           ,
           then
           all
           that
           they
           say
           ,
           amounts
           to
           no
           more
           than
           this
           ,
           that
           it
           has
           as
           much
           proof
           as
           it
           has
           .
           If
           they
           mean
           that
           this
           historical
           Truth
           has
           as
           much
           certainty
           as
           any
           historical
           Truth
           whatsoever
           is
           capable
           of
           ,
           then
           why
           should
           they
           call
           this
           kind
           of
           certainty
           moral
           rather
           than
           any
           other
           ?
           Historical
           certainty
           it
           is
           ,
           but
           historical
           certainty
           is
           as
           certain
           in
           its
           kind
           ,
           as
           physical
           or
           mathematical
           are
           in
           their
           kinds
           .
           And
           I
           have
           as
           great
           assurance
           that
           
           the
           Fanatique
           Rebels
           murther'd
           King
           Charles
           the
           First
           ,
           as
           I
           have
           of
           any
           Proposition
           in
           Euclid
           ;
           and
           a
           much
           greater
           than
           I
           have
           of
           any
           thing
           in
           natural
           Philosophy
           ,
           except
           the
           Being
           and
           Providence
           of
           a
           Deity
           which
           indeed
           equals
           it
           .
           And
           the
           same
           evidence
           do
           the
           Grounds
           and
           Motives
           of
           our
           Christian
           Faith
           carry
           along
           with
           them
           ;
           in
           that
           the
           History
           of
           it
           asserts
           it self
           with
           so
           great
           and
           so
           many
           demonstrative
           circumstances
           ,
           as
           makes
           it
           impossible
           to
           be
           false
           .
        
         
           §
           II.
           For
           though
           their
           direct
           evidence
           be
           made
           up
           of
           many
           less
           evident
           Particulars
           ,
           yet
           the
           accumulation
           of
           all
           together
           amounts
           to
           the
           full
           evidence
           of
           demonstrative
           Certainty
           .
           It
           being
           impossible
           that
           so
           vast
           a
           multitude
           of
           fair
           and
           plausible
           things
           should
           conspire
           to
           vouch
           and
           authorise
           a
           meer
           Imposture
           .
           And
           that
           a
           palpable
           Lie
           should
           by
           chance
           have
           as
           much
           evidence
           of
           proof
           as
           can
           be
           demanded
           for
           the
           most
           unquestionable
           Truth
           of
           the
           same
           Nature
           .
           Or
           what
           can
           be
           more
           absolutely
           incredible
           than
           that
           a
           meer
           Fable
           should
           be
           set
           off
           with
           all
           the
           Advantages
           of
           Argument
           ,
           that
           the
           truest
           and
           best
           vouch't
           History
           in
           the
           World
           can
           pretend
           to
           ?
           And
           yet
           ,
           I
           say
           ,
           so
           many
           and
           so
           reasonable
           are
           the
           inducements
           of
           our
           Faith
           ,
           that
           though
           it
           be
           possible
           to
           hold
           out
           against
           their
           single
           force
           ,
           yet
           in
           their
           united
           strength
           they
           grow
           into
           an
           evidence
           so
           great
           that
           it
           is
           little
           less
           than
           irresistible
           .
           They
           come
           so
           strong
           and
           so
           thick
           upon
           our
           Minds
           ,
           that
           they
           force
           their
           own
           way
           ;
           so
           that
           it
           is
           scarce
           left
           in
           the
           power
           of
           an
           honest
           Mind
           to
           resist
           such
           armies
           and
           legions
           of
           Reason
           ;
           though
           I
           know
           a
           stubborn
           Man
           may
           struggle
           with
           the
           strongest
           conviction
           ,
           and
           if
           he
           be
           resolved
           to
           be
           humoursome
           in
           his
           Infidelity
           ,
           it
           is
           not
           in
           the
           power
           of
           all
           the
           reason
           and
           all
           the
           demonstration
           in
           the
           World
           to
           force
           
           a
           wilfull
           Understanding
           .
           And
           yet
           at
           prefent
           I
           shall
           wave
           all
           that
           variety
           of
           Argument
           that
           by
           direct
           force
           asserts
           and
           proves
           the
           Divine
           Authority
           of
           the
           Gospel
           ,
           and
           rather
           choose
           to
           proceed
           in
           an
           inverse
           method
           ,
           by
           turning
           the
           Infidels
           Weapons
           and
           Sceptical
           Objections
           upon
           themselves
           .
           So
           that
           whereas
           they
           are
           wont
           to
           attempt
           the
           Foundations
           of
           our
           Faith
           with
           a
           few
           weak
           and
           little
           Cavils
           ,
           I
           will
           load
           their
           Infidelity
           with
           such
           an
           intolerable
           heap
           of
           Absurdities
           as
           shall
           for
           ever
           dash
           their
           Confidence
           and
           disarm
           their
           Impiety
           .
           And
           if
           I
           can
           demonstrate
           the
           horrible
           Absurdity
           of
           Unbelief
           ,
           that
           will
           be
           an
           irresistible
           demonstration
           of
           the
           Reasonableness
           of
           Belief
           .
           And
           I
           chose
           this
           way
           of
           procedure
           rather
           than
           the
           other
           ,
           because
           though
           perhaps
           it
           is
           not
           more
           evident
           in
           it self
           ,
           yet
           is
           it
           more
           affecting
           to
           the
           generality
           of
           the
           Minds
           of
           Men
           ;
           For
           I
           find
           most
           Men
           so
           ill-natur'd
           as
           to
           be
           much
           more
           apt
           and
           forward
           to
           discern
           a
           Falshood
           than
           to
           acknowledge
           a
           Truth
           ,
           so
           that
           it
           is
           much
           more
           easie
           to
           convince
           them
           by
           the
           Absurdities
           of
           that
           ,
           than
           by
           the
           rational
           Proofs
           of
           this
           .
           Though
           the
           chief
           reason
           why
           I
           pitch
           upon
           this
           method
           is
           because
           it
           is
           most
           proper
           and
           sutable
           to
           the
           temper
           of
           this
           present
           Age
           :
           In
           that
           there
           are
           a
           sort
           of
           Men
           too
           common
           among
           us
           ,
           who
           ,
           because
           they
           can
           say
           four
           or
           five
           witty
           things
           against
           the
           Christian
           Religion
           ,
           will
           by
           all
           means
           be
           setting
           up
           for
           Infidels
           ,
           in
           spite
           of
           all
           that
           innumerable
           multitude
           of
           soher
           and
           reasonable
           Arguments
           ,
           that
           ,
           if
           they
           do
           not
           utterly
           prevent
           ,
           yet
           infinitely
           out
           balance
           all
           their
           little
           Talkings
           .
           And
           if
           they
           can
           but
           pick
           up
           two
           or
           three
           unhappy
           Remarques
           upon
           the
           holy
           Scriptures
           out
           of
           that
           foolish
           Book
           the
           Leviathan
           ,
           they
           think
           themselves
           made
           for
           ever
           ,
           and
           how
           happy
           are
           they
           in
           the
           luckiness
           of
           the
           discovery
           .
           It
           mends
           their
           humours
           and
           raises
           their
           parts
           ,
           and
           they
           that
           
           t'other
           day
           were
           but
           ordinary
           Mortals
           as
           to
           the
           endowments
           of
           Nature
           ,
           and
           sufficient
           Dunces
           as
           to
           the
           emprovements
           of
           Learning
           ,
           immediately
           become
           great
           Philosophers
           and
           deep
           Clerks
           .
           The
           forward
           Youth
           sets
           up
           in
           his
           Country
           for
           the
           Man
           of
           Logick
           and
           Disputation
           ,
           makes
           the
           simple
           and
           ignorant
           People
           stand
           amased
           at
           the
           Wit
           and
           Profoundness
           of
           our
           young
           Master's
           Discourse
           ,
           and
           the
           poor
           Village
           Curate
           is
           sure
           to
           be
           the
           Trophee
           of
           his
           Confidence
           ;
           and
           if
           at
           any
           time
           he
           chance
           to
           encounter
           a
           Man
           of
           Learning
           ,
           with
           what
           briskness
           does
           he
           attaque
           his
           Gravity
           ;
           a
           Gnat
           is
           not
           more
           troublesome
           with
           its
           little
           sting
           and
           buzz
           ,
           than
           he
           with
           his
           small
           Sophistry
           .
           And
           though
           the
           Truant
           be
           no
           better
           furnished
           than
           the
           Jews
           supposed
           the
           Carpenter's
           Son
           to
           have
           been
           ,
           you
           shall
           find
           him
           upon
           all
           occasions
           disputing
           with
           the
           Doctours
           and
           Rabbies
           of
           the
           Temple
           .
           And
           he
           shall
           disperse
           all
           that
           heap
           and
           accumulation
           of
           Arguments
           that
           the
           most
           learned
           of
           them
           is
           able
           to
           produce
           in
           defence
           of
           the
           Christian
           Faith
           with
           any
           pitifull
           Repartee
           ,
           that
           beside
           that
           it
           is
           void
           of
           all
           Reason
           ,
           has
           scarce
           Wit
           enough
           to
           tempt
           any
           Man
           to
           laugh
           beside
           himself
           .
        
         
           Now
           it
           is
           in
           vain
           to
           convince
           such
           Men
           by
           downright
           dint
           of
           Argument
           ,
           and
           therefore
           seeing
           they
           have
           not
           Wit
           or
           Learning
           enough
           to
           be
           reason'd
           into
           Truth
           and
           Sobriety
           ,
           I
           shall
           take
           another
           course
           with
           them
           by
           shaming
           them
           into
           it
           .
        
         
           Let
           us
           then
           turn
           the
           Tables
           ,
           and
           consider
           a
           little
           how
           many
           strange
           and
           incredible
           things
           those
           Men
           are
           forced
           to
           believe
           ,
           that
           are
           resolved
           to
           disbelieve
           the
           Gospel
           .
           And
           here
           immediately
           appear
           such
           vast
           numbers
           of
           horrid
           and
           ghastly
           Incongruities
           ,
           as
           are
           enough
           to
           scare
           any
           ingenuous
           Man
           into
           the
           belief
           of
           any
           thing
           in
           the
           World
           rather
           than
           be
           troubled
           with
           such
           a
           monstrous
           and
           unreasonable
           Infidelity
           .
           They
           
           must
           force
           their
           understandings
           to
           believe
           numberless
           contradictions
           to
           the
           common
           reason
           and
           experience
           of
           all
           Mankind
           ;
           and
           they
           swallow
           not
           single
           absurdities
           ,
           but
           every
           Article
           of
           their
           unbelief
           is
           pregnant
           with
           swarms
           of
           extravagant
           and
           incredible
           conceits
           .
        
         
           §
           III.
           And
           for
           the
           proof
           hereof
           I
           fhall
           represent
           no
           more
           than
           the
           incredibility
           of
           one
           ,
           viz.
           that
           our
           Saviour
           is
           not
           risen
           from
           the
           Dead
           .
           And
           herein
           I
           follow
           his
           own
           wise
           and
           admirable
           Advice
           ,
           to
           begin
           the
           demonstration
           of
           his
           Divine
           Authority
           from
           the
           undoubted
           and
           undeniable
           evidence
           of
           his
           Resurrection
           .
           For
           to
           that
           alone
           he
           refers
           us
           as
           the
           last
           and
           most
           satisfactory
           proof
           of
           his
           Commission
           ,
           and
           depends
           upon
           it
           as
           the
           clearest
           demonstration
           not
           onely
           of
           his
           Doctrine
           ,
           but
           of
           all
           the
           other
           Arguments
           whereby
           he
           proved
           his
           Doctrine
           .
           And
           for
           that
           reason
           it
           is
           that
           we
           find
           him
           so
           often
           injoining
           his
           Disciples
           not
           to
           publish
           his
           other
           Works
           and
           Miracles
           till
           after
           his
           Resurrection
           .
        
         
           Thus
           when
           his
           Apostles
           had
           declared
           to
           him
           the
           firmness
           of
           their
           Belief
           that
           he
           was
           the
           true
           Messias
           ,
           he
           streightly
           charges
           them
           
             (
             Matt.
          
           16.
           20.
           
           )
           that
           they
           should
           then
           tell
           no
           Man
           of
           it
           ,
           and
           takes
           occasion
           thence
           to
           acquaint
           them
           with
           his
           approaching
           Death
           and
           Passion
           ,
           and
           prepare
           them
           for
           the
           belief
           of
           his
           Resurrection
           from
           the
           Grave
           ,
           Ascension
           into
           Glory
           ,
           and
           Mission
           of
           the
           Holy
           Ghost
           .
           By
           which
           great
           Miracles
           he
           was
           ,
           as
           Saint
           Paul
           observes
           ,
           
             (
             Rom.
          
           1.
           4.
           
           )
           to
           be
           
             declared
             the
             Son
             of
             God
             with
             Power
             ,
          
           but
           chiefly
           by
           his
           Resurrection
           :
           for
           it
           was
           (
           as
           the
           same
           Apostle
           elsewhere
           expresses
           it
           )
           
             the
             working
             of
             the
             might
             of
             his
             Power
             ,
             which
             he
             wrought
             in
             Christ
             ,
             when
             the
             Father
             of
             Glory
             raised
             him
             from
             the
             dead
             ,
          
           Ephes.
           1.
           19.
           
           And
           this
           probably
           was
           the
           meaning
           of
           those
           words
           immediately
           
           added
           by
           our
           Saviour
           to
           his
           foremention'd
           Discourse
           ,
           
             Verily
             I
             say
             unto
             you
             ,
             there
             are
             those
             here
             present
             that
             shall
             not
             taste
             of
             Death
             till
             they
             see
             the
             Son
             of
             Man
             coming
             in
             his
             Kingdom
             :
          
           (
           Matt.
           16.
           28.
           )
           In
           that
           he
           was
           as
           evidently
           declared
           by
           this
           to
           be
           the
           Messias
           or
           Son
           of
           God
           ,
           as
           if
           they
           had
           seen
           him
           solemnly
           enthron'd
           in
           Heaven
           by
           the
           holy
           Angels
           .
        
         
           So
           again
           when
           the
           Devils
           that
           he
           cast
           out
           were
           forced
           to
           confess
           him
           to
           be
           the
           Messias
           ,
           he
           still
           commands
           them
           silence
           .
           He
           was
           not
           willing
           that
           there
           should
           be
           too
           much
           notice
           taken
           of
           him
           before
           his
           Resurrection
           ,
           because
           by
           that
           he
           intended
           to
           give
           such
           a
           palpable
           proof
           of
           his
           Divine
           Authority
           ,
           as
           should
           give
           undoubted
           credit
           to
           all
           his
           former
           Miracles
           .
        
         
           And
           so
           again
           when
           he
           had
           taken
           his
           three
           chief
           Disciples
           to
           behold
           his
           Transfiguration
           ,
           thereby
           to
           confirm
           their
           Faith
           against
           the
           time
           of
           his
           Suffering
           ,
           when
           he
           had
           done
           that
           ,
           he
           
             charges
             them
             ,
             saying
             ,
             tell
             the
             Vision
             to
             no
             Man
             untill
             the
             Son
             of
             Man
             be
             risen
             from
             the
             dead
             :
          
           (
           Matt.
           17.
           9.
           )
           Because
           the
           great
           evidence
           and
           certainty
           of
           that
           would
           give
           undoubted
           credit
           to
           this
           and
           all
           their
           other
           Reports
           ;
           whereas
           till
           then
           Men
           would
           be
           very
           difficulty
           perswaded
           to
           believe
           such
           prodigious
           and
           unusual
           things
           ;
           though
           after
           that
           ,
           and
           the
           undeniable
           power
           of
           the
           Holy
           Ghost
           in
           the
           Apostles
           who
           attested
           it
           ,
           it
           would
           be
           so
           far
           from
           being
           at
           all
           difficult
           to
           yield
           to
           their
           Testimony
           ,
           that
           it
           would
           be
           almost
           impossible
           to
           distrust
           it
           .
           And
           therefore
           accordingly
           the
           first
           Preachers
           of
           the
           Gospel
           laid
           the
           whole
           stress
           of
           their
           Faith
           upon
           this
           one
           Principle
           .
           This
           was
           the
           resolution
           of
           all
           their
           Disputes
           with
           the
           unbelieving
           World
           ;
           and
           when
           Men
           in
           those
           days
           enquired
           after
           the
           truth
           of
           the
           Christian
           Religion
           ,
           the
           onely
           state
           of
           the
           Question
           was
           whether
           Christ
           were
           risen
           from
           the
           dead
           .
           This
           alone
           without
           
           the
           assistance
           of
           any
           other
           proof
           was
           thought
           such
           a
           forcible
           and
           convictive
           confirmation
           ,
           that
           it
           superseded
           the
           consideration
           of
           all
           other
           less
           evident
           and
           important
           reasonings
           ;
           and
           where
           this
           was
           not
           able
           to
           prevail
           upon
           the
           minds
           of
           Men
           ,
           they
           despaired
           of
           any
           success
           from
           any
           other
           Topicks
           and
           Principles
           .
        
         
           This
           then
           being
           so
           ,
           I
           shall
           in
           this
           one
           Article
           specifie
           according
           to
           the
           method
           before
           proposed
           those
           wild
           ,
           those
           extravagant
           ,
           those
           incredible
           absurdities
           that
           must
           be
           swallowed
           upon
           its
           disbelief
           .
        
         
           §
           IV.
           First
           then
           ,
           they
           believe
           that
           the
           Apostles
           ,
           Evangelists
           and
           Disciples
           of
           Jesus
           ,
           who
           pretended
           to
           have
           been
           eye
           Witnesses
           of
           it
           ,
           both
           would
           and
           could
           impose
           upon
           the
           World
           with
           a
           manifest
           lie
           ,
           and
           in
           that
           they
           believe
           ten
           thousand
           absurdities
           .
           For
           it
           is
           easily
           credible
           no
           doubt
           ,
           that
           Men
           endued
           ,
           I
           will
           not
           say
           with
           Principles
           of
           common
           Sense
           ,
           Reason
           and
           Discretion
           ,
           (
           that
           is
           more
           than
           I
           need
           suppose
           )
           it
           is
           enough
           to
           our
           present
           purpose
           onely
           to
           suppose
           them
           possest
           with
           that
           natural
           Instinct
           ,
           that
           they
           have
           in
           common
           with
           all
           other
           Creatures
           ,
           viz.
           Love
           of
           Life
           and
           desire
           of
           self-preservation
           ;
           It
           is
           ,
           I
           say
           ,
           easily
           credible
           that
           such
           Creatures
           as
           these
           would
           so
           willingly
           ,
           so
           wilfully
           forgo
           all
           advantages
           of
           Pleasure
           and
           Profit
           ;
           so
           cheerfully
           expose
           themselves
           to
           so
           many
           Hazards
           and
           Hardships
           ,
           so
           many
           Reproaches
           and
           Contumelies
           ;
           and
           so
           undauntedly
           endure
           so
           many
           Tortures
           and
           Miseries
           ,
           so
           many
           Bonds
           and
           Imprisonments
           ,
           so
           many
           Martyrdoms
           and
           Persecutions
           ,
           onely
           to
           bear
           Testimony
           to
           what
           themselves
           knew
           to
           be
           a
           lewd
           and
           shameless
           Imposture
           .
           'T
           is
           a
           likely
           thing
           that
           so
           many
           plain
           and
           simple
           Men
           should
           conspire
           together
           to
           the
           manifest
           ruine
           of
           all
           their
           worldly
           Interests
           onely
           to
           gain
           credit
           and
           belief
           to
           a
           palpable
           Falshood
           .
           That
           so
           
           many
           hundreds
           that
           pretended
           to
           be
           eye
           Witnesses
           both
           of
           all
           our
           Saviour's
           Miracles
           in
           his
           Life-time
           and
           his
           Resurrection
           after
           Death
           should
           lay
           down
           their
           Lives
           to
           attest
           a
           false
           Report
           ;
           and
           that
           no
           Torments
           ,
           no
           nor
           the
           most
           cruel
           Death
           could
           ever
           prevail
           upon
           any
           of
           them
           to
           deny
           or
           disown
           their
           Testimony
           .
        
         
           It
           is
           possible
           indeed
           ,
           though
           not
           very
           usual
           ,
           that
           Men
           should
           lay
           down
           their
           Lives
           for
           a
           false
           Opinion
           ,
           because
           it
           is
           possible
           for
           them
           to
           believe
           it
           to
           be
           true
           ;
           but
           it
           is
           by
           no
           means
           credible
           that
           they
           should
           persist
           to
           Death
           for
           the
           justification
           of
           a
           false
           Testimony
           ;
           For
           if
           it
           were
           false
           ,
           they
           knew
           it
           to
           be
           so
           ,
           and
           then
           if
           they
           will
           die
           in
           defence
           of
           its
           truth
           ,
           they
           contradict
           the
           first
           instinct
           of
           their
           own
           Natures
           ,
           and
           throw
           away
           their
           Lives
           for
           nothing
           .
           Especially
           when
           beside
           that
           there
           was
           no
           present
           advantage
           in
           the
           Lie
           it self
           ,
           so
           none
           could
           ensue
           upon
           it
           ;
           For
           they
           could
           not
           possibly
           expect
           any
           reward
           of
           Wealth
           ,
           or
           Honour
           ,
           or
           Power
           from
           the
           propagation
           of
           an
           extravagant
           and
           a
           proofless
           Lie.
           Nay
           ,
           they
           quickly
           found
           that
           they
           must
           either
           part
           with
           all
           that
           was
           dear
           to
           them
           in
           this
           Life
           ,
           and
           even
           Life
           it self
           ,
           or
           forbear
           to
           spread
           and
           divulge
           the
           Fable
           .
           Now
           that
           Beings
           endued
           with
           humane
           Nature
           should
           act
           and
           suffer
           after
           such
           a
           rate
           for
           no
           design
           at
           all
           ,
           nay
           ,
           against
           the
           design
           of
           all
           designs
           is
           a
           thing
           so
           cross
           to
           all
           belief
           ,
           that
           I
           may
           challenge
           all
           the
           Infidels
           in
           the
           World
           to
           assign
           any
           one
           thing
           that
           is
           more
           incredible
           .
        
         
           If
           a
           great
           number
           of
           harmless
           and
           well-meaning
           Persons
           should
           offer
           their
           Oaths
           to
           attest
           any
           matter
           of
           Fact
           ,
           it
           justly
           commands
           and
           immediately
           over-rules
           our
           Belief
           .
           And
           yet
           it
           is
           an
           easie
           thing
           to
           suppose
           that
           a
           great
           multitude
           would
           seal
           it
           with
           their
           Blood
           that
           they
           saw
           Jesus
           doe
           so
           many
           miraculous
           things
           ,
           though
           they
           were
           conscious
           to
           themselves
           that
           they
           
           never
           saw
           him
           doe
           any
           one
           of
           them
           .
           They
           were
           certainly
           in
           a
           very
           pleasant
           humour
           ,
           when
           they
           covenanted
           among
           themselves
           to
           sacrifice
           both
           their
           Lives
           and
           Fortunes
           to
           abuse
           the
           World
           with
           an
           unprofitable
           cheat
           ;
           but
           yet
           however
           one
           would
           think
           Racks
           and
           Gibbets
           would
           have
           spoil'd
           the
           frolick
           .
           And
           it
           is
           highly
           credible
           that
           any
           Men
           ,
           but
           much
           more
           these
           Men
           ,
           who
           have
           given
           us
           no
           ground
           to
           suspect
           their
           integrity
           ,
           because
           they
           could
           have
           no
           motive
           to
           forgoe
           it
           ,
           should
           prevaricate
           after
           such
           an
           odd
           and
           extravagant
           manner
           with
           Mankind
           ,
           yes
           and
           themselves
           too
           .
           And
           when
           so
           many
           plain
           and
           simple
           Men
           ,
           so
           apparently
           without
           Craft
           ,
           and
           without
           Design
           ,
           without
           Advantage
           ,
           without
           Interest
           ,
           have
           given
           the
           World
           the
           most
           unquestionable
           proofs
           that
           they
           were
           serious
           and
           in
           good
           earnest
           as
           to
           the
           certain
           truth
           and
           reality
           of
           what
           they
           related
           ,
           after
           all
           this
           what
           wise
           and
           wary
           Man
           would
           not
           suspect
           the
           Forgery
           and
           disbelieve
           the
           Relation
           ?
        
         
           But
           this
           Argument
           I
           find
           prosecuted
           by
           Eusebius
           with
           extraordinary
           acuteness
           both
           of
           Wit
           and
           Reason
           .
           Supposing
           ,
           says
           he
           ,
           that
           
           our
           Saviour
           never
           wrought
           any
           of
           those
           Miracles
           that
           are
           unanimously
           reported
           of
           him
           by
           his
           Disciples
           ,
           we
           must
           then
           suppose
           that
           they
           enter'd
           into
           Covenant
           among
           themselves
           after
           this
           manner
           :
           Men
           and
           Brethren
           ,
           what
           that
           Seducer
           was
           that
           lived
           among
           us
           t'other
           day
           ,
           and
           how
           justly
           he
           suffer'd
           Death
           for
           his
           vile
           Imposture
           ,
           we
           of
           all
           Men
           have
           most
           reason
           to
           know
           ;
           and
           though
           others
           that
           were
           less
           intimately
           acquainted
           with
           him
           and
           his
           ways
           of
           deceiving
           ,
           might
           have
           some
           opinion
           of
           his
           worth
           and
           honesty
           ;
           yet
           we
           ,
           that
           were
           the
           daily
           Companions
           of
           his
           Conversation
           ,
           saw
           nothing
           in
           him
           answerable
           to
           the
           greatness
           of
           his
           pretences
           ,
           but
           that
           his
           whole
           
           design
           was
           by
           all
           the
           boldest
           Arts
           of
           Craft
           and
           Hypocrisie
           to
           get
           a
           Name
           in
           the
           World
           ,
           and
           therefore
           let
           us
           one
           and
           all
           join
           hands
           and
           enter
           into
           solemn
           Covenant
           among
           our selves
           to
           propagate
           the
           Belief
           of
           this
           impudent
           Cheat
           among
           Mankind
           ,
           and
           to
           fain
           all
           manner
           of
           Lies
           for
           its
           Confirmation
           ;
           to
           swear
           that
           we
           saw
           him
           restore
           Eyes
           to
           the
           Blind
           ,
           Ears
           to
           the
           Deaf
           ,
           and
           Life
           to
           the
           Dead
           ;
           and
           though
           it
           be
           all
           impudently
           false
           ,
           yet
           let
           us
           confidently
           report
           it
           ,
           nay
           ,
           and
           stand
           too
           it
           to
           the
           last
           drop
           of
           our
           Blood.
           And
           because
           ,
           after
           all
           his
           great
           and
           glorious
           Pretences
           of
           being
           no
           less
           than
           the
           Son
           of
           God
           ,
           he
           was
           at
           last
           executed
           as
           a
           vile
           Malefactour
           ,
           with
           all
           the
           circumstances
           of
           shame
           and
           dishonour
           ,
           we
           must
           agree
           among
           our selves
           upon
           some
           Lie
           to
           wipe
           off
           this
           disgrace
           .
        
         
           Let
           us
           therefore
           resolve
           to
           affirm
           with
           an
           undaunted
           impudence
           ,
           that
           after
           he
           was
           thus
           dishonourably
           Crucified
           ,
           the
           third
           Day
           he
           arose
           again
           ,
           and
           often
           conversed
           with
           us
           in
           the
           same
           familiar
           way
           ,
           as
           he
           had
           always
           done
           before
           his
           Execution
           .
           But
           then
           we
           must
           be
           sure
           to
           stand
           unalterably
           to
           the
           impudence
           of
           the
           Lie
           ,
           and
           to
           persevere
           to
           Death
           it self
           in
           its
           assertion
           .
           For
           what
           absurdity
           is
           there
           in
           throwing
           away
           our
           Lives
           for
           nothing
           ?
           And
           why
           should
           any
           Man
           think
           it
           hard
           to
           suffer
           Stripes
           ,
           Racks
           ,
           Bonds
           ,
           Imprisonments
           ,
           Reproaches
           ,
           Dishonurs
           ,
           and
           Death
           it self
           for
           no
           reason
           at
           all
           ?
           Let
           us
           therefore
           unanimously
           and
           vigorously
           set
           our selves
           to
           the
           design
           ,
           and
           with
           one
           consent
           agree
           to
           report
           such
           impudent
           Falshoods
           ,
           as
           are
           of
           no
           advantage
           either
           to
           our selves
           ,
           or
           to
           those
           we
           deceive
           ,
           or
           to
           him
           for
           whose
           sake
           we
           deceive
           .
           Neither
           let
           us
           be
           content
           to
           propagate
           this
           Lie
           onely
           among
           our
           own
           Country-men
           ,
           but
           let
           us
           resolve
           to
           spread
           it
           through
           all
           parts
           of
           the
           habitable
           World
           ,
           impose
           new
           Laws
           upon
           all
           Nations
           ,
           overthrow
           all
           their
           old
           Religions
           ,
           
           command
           the
           Romans
           to
           quit
           the
           Gods
           of
           their
           Ancestours
           ,
           the
           Greeks
           to
           renounce
           the
           Wisedom
           of
           their
           Philosophers
           ,
           and
           the
           Egyptians
           the
           pretended
           Antiquity
           of
           their
           Superstition
           .
           Neither
           will
           we
           take
           the
           pains
           to
           overthrow
           these
           ancient
           Customs
           of
           the
           most
           polite
           and
           most
           powerfull
           Nations
           in
           the
           World
           by
           the
           force
           of
           Learning
           or
           Wit
           or
           Eloquence
           ,
           but
           by
           the
           meer
           Authority
           of
           our
           crucified
           Master
           .
           Neither
           will
           we
           stop
           here
           ,
           but
           we
           will
           travel
           to
           all
           barbarous
           Nations
           in
           the
           World
           ,
           reverse
           all
           their
           ancient
           Laws
           ,
           and
           command
           their
           obedience
           to
           a
           new
           Religion
           ,
           and
           this
           let
           us
           resolve
           to
           go
           through
           with
           an
           undaunted
           courage
           and
           resolution
           .
           For
           it
           is
           not
           an
           ordinary
           reward
           that
           we
           expect
           for
           our
           Impudence
           ,
           nor
           is
           it
           for
           vulgar
           Crowns
           and
           Trophies
           that
           we
           engage
           our selves
           in
           such
           hard
           and
           hazardous
           enterprises
           .
           No
           ,
           no
           ,
           we
           are
           sure
           to
           meet
           with
           the
           utmost
           severity
           of
           the
           Laws
           in
           all
           places
           whereever
           we
           come
           ,
           and
           the
           truth
           is
           we
           deserve
           it
           for
           disturbing
           the
           publick
           Settlement
           onely
           to
           establish
           a
           ridiculous
           Cheat
           and
           Imposture
           .
           But
           for
           this
           who
           would
           not
           endure
           all
           the
           torments
           in
           the
           World
           ,
           burning
           ,
           hanging
           ,
           beheading
           ,
           crucifying
           ,
           and
           being
           torn
           in
           pieces
           by
           wild
           Beasts
           ?
           All
           which
           we
           must
           ,
           as
           we
           will
           secure
           the
           honour
           of
           the
           Impostor
           ,
           encounter
           with
           a
           cheerfull
           and
           resolved
           Mind
           .
           For
           what
           can
           be
           more
           praise-worthy
           than
           to
           abuse
           God
           and
           affront
           Mankind
           to
           no
           purpose
           ,
           and
           to
           reap
           no
           other
           benefit
           from
           all
           our
           labours
           beside
           the
           pleasure
           of
           vain
           ,
           foolish
           and
           unprofitable
           lying
           ?
           And
           for
           that
           alone
           will
           we
           blaspheme
           all
           the
           Religions
           that
           have
           been
           from
           the
           beginning
           of
           the
           World
           to
           gain
           worship
           to
           a
           crucified
           Malefactour
           ;
           nay
           ,
           we
           will
           lay
           down
           our
           Lives
           for
           his
           Reputation
           notwithstanding
           that
           we
           know
           him
           to
           have
           been
           an
           impudent
           Impostor
           ;
           and
           for
           that
           reason
           is
           it
           that
           we
           honour
           him
           
           so
           highly
           ,
           because
           he
           has
           put
           such
           a
           dishonourable
           abuse
           upon
           our selves
           .
           Who
           would
           not
           doe
           or
           suffer
           any
           thing
           for
           the
           sake
           of
           so
           vile
           a
           Man
           ?
           Who
           would
           not
           undergo
           all
           manner
           of
           Sufferings
           for
           a
           Cause
           that
           himself
           knew
           to
           be
           meer
           falshood
           and
           forgery
           ?
           And
           therefore
           let
           us
           constantly
           to
           the
           last
           breath
           averr
           ,
           that
           he
           raised
           the
           Dead
           ,
           cleansed
           Lepers
           ,
           cast
           out
           Devils
           ,
           and
           wrought
           all
           manner
           of
           Miracles
           ,
           though
           we
           are
           conscious
           to
           our selves
           of
           the
           gross
           falshood
           of
           the
           whole
           Story
           ,
           that
           we
           have
           meerly
           forged
           out
           of
           our
           own
           brains
           :
           And
           therefore
           let
           us
           deceive
           as
           many
           as
           we
           can
           ,
           and
           if
           people
           will
           not
           be
           deceived
           ,
           yet
           however
           we
           shall
           sometime
           or
           other
           enjoy
           the
           pleasure
           of
           suffering
           ,
           and
           perhaps
           of
           dying
           for
           an
           unprofitable
           Lie.
           It
           is
           no
           doubt
           credible
           that
           Men
           should
           discourse
           and
           act
           after
           such
           an
           extravagant
           rate
           as
           this
           ,
           or
           that
           humane
           Nature
           that
           has
           above
           all
           other
           Creatures
           an
           high
           sense
           of
           the
           love
           of
           Life
           and
           Self
           preservation
           ,
           should
           thrust
           it self
           upon
           a
           voluntary
           Death
           without
           any
           motive
           or
           any
           reward
           ;
           or
           if
           they
           should
           ,
           that
           when
           so
           great
           a
           multitude
           had
           agreed
           among
           themselves
           to
           carry
           on
           such
           a
           frantick
           design
           ,
           they
           should
           all
           persevere
           in
           the
           Lie
           to
           the
           very
           Death
           ,
           and
           not
           one
           of
           them
           be
           wrought
           upon
           by
           all
           the
           threatnings
           and
           all
           the
           slatteries
           in
           the
           World
           to
           betray
           the
           Plot
           ,
           and
           yet
           this
           was
           the
           case
           of
           the
           Apostles
           if
           their
           Testimony
           were
           not
           true
           .
           So
           that
           it
           is
           plain
           that
           there
           is
           no
           more
           required
           to
           demonstrate
           the
           truth
           of
           the
           Christian
           Cause
           against
           Infidelity
           than
           onely
           to
           suppose
           that
           the
           Apostles
           were
           Men.
           And
           that
           certainly
           is
           as
           modest
           and
           moderate
           a
           Postulatum
           as
           can
           be
           premised
           to
           any
           Question
           .
           And
           yet
           that
           onely
           being
           granted
           it
           is
           evident
           from
           the
           Premises
           that
           nothing
           can
           be
           more
           unaccountable
           than
           Insidelity
           from
           the
           very
           Being
           and
           Constitution
           of
           humane
           Nature
           .
        
         
         
           §
           V.
           But
           to
           advance
           one
           step
           farther
           :
           Either
           we
           suppose
           that
           the
           Apostles
           were
           endued
           with
           common
           Sense
           and
           Discretion
           or
           that
           they
           were
           not
           .
           If
           they
           were
           .
           Then
           as
           we
           cannot
           suppose
           that
           Men
           possest
           with
           the
           natural
           Instinct
           of
           Self-love
           ,
           so
           much
           less
           that
           Men
           endued
           with
           the
           least
           degree
           of
           Understanding
           would
           ruine
           themselves
           and
           their
           Families
           ,
           would
           encounter
           all
           kinds
           of
           Hazards
           and
           Hardships
           ,
           would
           endure
           Bonds
           and
           Imprisonments
           ,
           would
           suffer
           Persecutions
           and
           Martyrdoms
           ,
           and
           all
           for
           no
           other
           than
           meerly
           to
           win
           credit
           to
           a
           known
           Falshood
           .
           For
           still
           so
           it
           must
           be
           ,
           if
           they
           were
           not
           really
           eye
           Witnesses
           of
           the
           Resurrection
           .
           Yes
           ,
           but
           you
           will
           say
           they
           did
           it
           for
           the
           sake
           of
           their
           Master
           and
           their
           Religion
           .
           But
           then
           they
           either
           believed
           their
           Religion
           to
           be
           true
           ,
           or
           false
           .
           If
           true
           ,
           then
           it
           is
           true
           that
           they
           saw
           Jesus
           doe
           those
           Works
           that
           they
           related
           of
           him
           ;
           if
           false
           ,
           then
           we
           are
           as
           we
           were
           ,
           that
           Men
           of
           common
           Prudence
           should
           doe
           and
           suffer
           so
           much
           for
           nothing
           .
           And
           as
           for
           their
           Master
           ,
           they
           were
           so
           far
           from
           being
           under
           any
           obligation
           to
           doe
           any
           thing
           for
           his
           Reputation
           ,
           that
           they
           were
           concern'd
           more
           than
           any
           others
           to
           discover
           his
           Imposture
           .
           For
           when
           he
           had
           enticed
           them
           to
           forsake
           all
           and
           follow
           him
           ,
           when
           he
           had
           flatter'd
           them
           with
           such
           magnificent
           hopes
           ,
           when
           he
           had
           abused
           them
           into
           an
           opinion
           of
           his
           being
           no
           less
           than
           the
           Son
           of
           God
           and
           Saviour
           of
           the
           World
           ,
           and
           when
           he
           had
           promised
           them
           to
           rise
           again
           from
           the
           dead
           ,
           and
           then
           to
           vest
           them
           with
           wonderfull
           Power
           and
           Authority
           ,
           when
           they
           found
           all
           this
           to
           be
           grosly
           false
           ,
           it
           is
           very
           credible
           that
           they
           should
           after
           that
           think
           themselves
           obliged
           to
           endure
           the
           sharpest
           Tortures
           and
           even
           Death
           it self
           for
           the
           Reputation
           of
           such
           a
           vile
           and
           accursed
           Impostor
           .
        
         
         
           But
           beside
           this
           ,
           how
           could
           Men
           of
           ordinary
           prudence
           undertake
           a
           Design
           so
           unlikely
           to
           succeed
           ?
           For
           if
           Christ
           were
           not
           risen
           from
           the
           dead
           ,
           how
           could
           they
           expect
           to
           gain
           credit
           to
           a
           Lye
           that
           might
           be
           so
           easily
           contradicted
           and
           confuted
           by
           exposing
           the
           Body
           to
           publick
           View
           ?
           For
           if
           he
           were
           not
           risen
           ,
           he
           was
           still
           detain'd
           in
           the
           Grave
           ;
           and
           therefore
           when
           they
           presently
           divulged
           his
           Resurrection
           in
           the
           very
           place
           where
           he
           was
           crucified
           ,
           the
           Jews
           were
           concern'd
           ,
           as
           they
           would
           clear
           themselves
           from
           being
           guilty
           of
           the
           Bloud
           of
           the
           Son
           of
           God
           ,
           to
           discover
           the
           Imposture
           by
           exposing
           the
           Carcass
           .
           Which
           if
           they
           had
           done
           ,
           that
           must
           have
           forever
           overthrown
           and
           confounded
           the
           Testimony
           of
           the
           Apostles
           ;
           and
           if
           they
           could
           ,
           but
           did
           not
           doe
           it
           ,
           they
           too
           must
           be
           supposed
           as
           much
           bereft
           of
           common
           Understanding
           as
           the
           Apostles
           themselves
           .
        
         
           And
           therefore
           seeing
           the
           Apostles
           cannot
           be
           supposed
           so
           fool-hardy
           as
           to
           vent
           a
           Lye
           ,
           that
           was
           so
           easy
           to
           be
           confuted
           ,
           and
           seeing
           the
           Jews
           were
           for
           very
           good
           reason
           obliged
           to
           doe
           it
           ,
           and
           yet
           did
           it
           not
           ,
           that
           is
           an
           evident
           Argument
           that
           they
           were
           not
           able
           to
           doe
           it
           ;
           and
           that
           is
           a
           plain
           Demonstration
           that
           the
           Body
           was
           not
           to
           be
           found
           in
           the
           Grave
           .
           But
           if
           we
           suppose
           that
           the
           Disciples
           conveyed
           him
           away
           by
           Night
           ,
           as
           the
           Jews
           ridiculously
           pretended
           to
           prove
           by
           the
           Testimony
           of
           sleeping
           (
           that
           is
           for
           that
           time
           absent
           or
           dead
           Witnesses
           )
           yet
           still
           I
           enquire
           to
           what
           purpose
           all
           these
           hazards
           for
           a
           Lye
           and
           an
           Impostor
           .
        
         
           But
           beside
           that
           ,
           how
           could
           they
           expect
           to
           succeed
           in
           so
           strange
           and
           bold
           an
           Enterprize
           ?
           For
           to
           say
           nothing
           of
           the
           shamefull
           Cowardise
           ,
           that
           they
           betrayed
           at
           their
           Masters
           apprehension
           ,
           and
           so
           supposing
           that
           they
           might
           have
           had
           Courage
           to
           venture
           upon
           this
           Design
           ,
           yet
           how
           was
           it
           possible
           that
           they
           could
           any
           
           way
           expect
           to
           come
           off
           without
           discovery
           ?
           For
           that
           they
           could
           not
           hope
           for
           ,
           unless
           they
           could
           first
           presume
           that
           all
           the
           Guard
           should
           fall
           asleep
           at
           the
           same
           time
           ,
           and
           then
           that
           themselves
           should
           come
           at
           the
           very
           same
           moment
           ;
           and
           lastly
           ,
           that
           with
           all
           the
           noise
           which
           must
           be
           made
           by
           rowling
           away
           the
           Stone
           and
           removing
           the
           Corps
           ,
           they
           should
           never
           awake
           so
           much
           as
           one
           of
           the
           Souldiers
           .
           So
           many
           strange
           and
           lucky
           Accidents
           as
           these
           no
           wise
           Men
           could
           ever
           promise
           themselves
           ,
           and
           yet
           without
           them
           no
           wise
           Man
           could
           ever
           undertake
           the
           Design
           .
           So
           that
           if
           Men
           of
           common
           prudence
           could
           not
           be
           supposed
           to
           make
           such
           a
           wild
           and
           hazardous
           Attempt
           for
           no
           end
           ,
           then
           it
           is
           evident
           that
           the
           Body
           was
           not
           conveyed
           away
           .
           And
           if
           it
           were
           not
           ,
           then
           it
           is
           evident
           that
           Men
           of
           common
           prudence
           could
           never
           affirm
           its
           Resurrection
           ,
           when
           they
           were
           so
           certain
           of
           being
           convicted
           of
           Forgery
           .
           But
           lastly
           ,
           if
           they
           were
           Men
           of
           common
           prudence
           ,
           how
           could
           they
           expect
           to
           gain
           belief
           to
           a
           Story
           that
           themselves
           knew
           to
           be
           false
           ,
           and
           in
           it self
           next
           to
           incredible
           ,
           purely
           by
           the
           Authority
           of
           their
           own
           bare
           and
           naked
           Relation
           ?
           For
           what
           Story
           could
           be
           received
           with
           more
           difficulty
           ,
           and
           examin'd
           with
           more
           severity
           than
           this
           of
           a
           Man
           so
           miraculously
           raised
           from
           the
           dead
           ?
           Especially
           at
           that
           time
           ,
           and
           in
           that
           place
           ,
           
             i.
             e.
          
           of
           one
           that
           was
           but
           the
           other
           day
           ignominiously
           executed
           for
           Treason
           and
           Blasphemy
           .
           If
           they
           were
           not
           assured
           of
           some
           greater
           Assistance
           than
           barely
           the
           strength
           of
           their
           own
           Testimony
           ,
           they
           must
           be
           worse
           than
           Madmen
           to
           go
           about
           to
           publish
           so
           incredible
           a
           Story
           with
           such
           a
           slender
           Authority
           .
           But
           if
           they
           knew
           it
           to
           be
           a
           meer
           Fiction
           of
           their
           own
           ,
           and
           yet
           could
           expect
           to
           gain
           any
           belief
           to
           it
           onely
           by
           their
           bare
           Affirmation
           ,
           that
           must
           exceed
           all
           degrees
           and
           examples
           of
           humane
           Madness
           .
        
         
         
           Nay
           farther
           ,
           they
           must
           not
           onely
           believe
           that
           the
           Apostles
           and
           first
           Witnesses
           of
           this
           strange
           thing
           were
           frantick
           and
           infatuated
           Persons
           ,
           but
           also
           that
           a
           great
           part
           of
           Mankind
           both
           in
           that
           and
           the
           next
           following
           Ages
           were
           born
           without
           the
           usual
           Sense
           and
           Understanding
           of
           Men.
           For
           how
           else
           is
           it
           possible
           they
           should
           suffer
           themselves
           to
           be
           imposed
           upon
           with
           so
           prodigious
           a
           Tale
           onely
           upon
           the
           report
           of
           some
           foolish
           and
           frantick
           Fishermen
           ?
        
         
           We
           know
           very
           well
           that
           the
           belief
           of
           the
           Story
           was
           propagated
           with
           incredible
           swiftness
           through
           all
           parts
           of
           the
           habitable
           World
           ,
           not
           onely
           without
           any
           assistance
           of
           Power
           and
           Wit
           ,
           but
           against
           all
           sorts
           of
           Opposition
           ,
           whether
           of
           Force
           ,
           or
           Zeal
           ,
           or
           Prejudice
           ,
           or
           Interest
           ,
           or
           Learning
           :
           And
           now
           that
           this
           should
           come
           to
           pass
           without
           any
           other
           Proof
           or
           Evidence
           than
           the
           meer
           Relation
           of
           a
           company
           of
           foolish
           or
           frantick
           People
           ,
           is
           a
           thing
           so
           extravagant
           to
           suppose
           ,
           as
           exceeds
           all
           the
           folly
           of
           humane
           Nature
           .
           And
           yet
           it
           is
           much
           more
           so
           ,
           that
           they
           should
           work
           all
           ranks
           and
           conditions
           of
           Men
           ,
           the
           learned
           as
           well
           as
           the
           unlearned
           ,
           to
           that
           height
           of
           Infatuation
           ,
           as
           not
           onely
           to
           win
           their
           serious
           belief
           to
           such
           a
           wild
           and
           proofless
           Fable
           ,
           but
           to
           prevail
           upon
           them
           so
           prodigally
           to
           sacrifice
           their
           Lives
           and
           Fortunes
           in
           its
           justification
           .
           But
           of
           this
           I
           shall
           treat
           more
           distinctly
           in
           its
           proper
           place
           ;
           this
           may
           suffice
           at
           this
           present
           upon
           this
           Argument
           as
           far
           as
           it
           concerns
           the
           Apostles
           and
           first
           Preachers
           of
           Christianity
           .
           That
           if
           they
           were
           not
           absolute
           Fools
           they
           had
           never
           undertaken
           it
           ,
           if
           false
           ;
           and
           if
           they
           were
           ,
           they
           could
           never
           have
           proceeded
           with
           any
           success
           in
           it
           .
        
         
           §
           VI.
           But
           ,
           lastly
           ,
           We
           must
           either
           suppose
           the
           Apostles
           and
           first
           Witnesses
           of
           Christianity
           to
           have
           been
           
           in
           good
           earnest
           ,
           or
           not
           .
           If
           they
           were
           ,
           then
           the
           truth
           of
           their
           Testimony
           is
           unquestionable
           .
           For
           the
           matter
           of
           Fact
           of
           which
           they
           pretended
           to
           have
           been
           Eye-witnesses
           was
           no
           Magick
           Story
           ,
           or
           any
           thing
           capable
           of
           jugling
           Tricks
           and
           Illusions
           ;
           but
           a
           plain
           and
           common
           Object
           of
           Sense
           ,
           of
           which
           they
           had
           the
           same
           Assurance
           as
           we
           have
           or
           can
           have
           of
           any
           thing
           that
           we
           see
           or
           hear
           .
           And
           they
           had
           the
           same
           Evidence
           of
           our
           Saviour's
           Refurrection
           as
           we
           are
           capable
           of
           having
           of
           one
           anothers
           Conversation
           .
           And
           what
           is
           more
           ,
           they
           were
           jealous
           and
           incredulous
           ,
           and
           suspected
           some
           Mistake
           or
           Illusion
           ,
           and
           forced
           him
           to
           appeal
           to
           the
           Judgment
           and
           convince
           them
           by
           the
           Testimony
           of
           all
           their
           Senses
           .
        
         
           And
           now
           't
           is
           likely
           when
           it
           was
           so
           impossible
           that
           they
           should
           be
           deceived
           themselves
           that
           they
           would
           take
           so
           much
           pains
           and
           endure
           so
           many
           Miseries
           to
           perswade
           the
           World
           to
           believe
           an
           impudent
           and
           an
           unprofitable
           Fable
           .
           Which
           if
           they
           did
           ,
           then
           we
           must
           suppose
           that
           they
           were
           not
           in
           good
           earnest
           ;
           and
           if
           they
           were
           not
           ,
           then
           beside
           all
           the
           foremention'd
           Abfurdities
           ,
           this
           Supposition
           labours
           under
           one
           very
           enormous
           difficulty
           peculiar
           to
           it self
           ,
           viz.
           that
           such
           profligate
           Cheats
           and
           Impostors
           should
           concern
           themselves
           with
           so
           much
           zeal
           as
           they
           did
           for
           the
           credit
           and
           propagation
           of
           Vertue
           and
           Goodness
           in
           the
           World.
           
        
         
           For
           that
           it
           is
           the
           design
           of
           Christianity
           to
           promote
           and
           advance
           the
           practice
           of
           all
           true
           Morality
           ,
           no
           Man
           ,
           that
           understands
           what
           it
           is
           ,
           can
           question
           ;
           and
           if
           it
           be
           ,
           then
           they
           could
           be
           no
           other
           than
           good
           Men
           that
           labour'd
           as
           the
           Apostles
           did
           in
           promoting
           of
           Christianity
           .
           But
           that
           ,
           perhaps
           you
           will
           say
           ;
           is
           a
           frequent
           Artifice
           for
           Men
           of
           the
           worst
           Designs
           to
           make
           the
           best
           Pretences
           .
           It
           is
           so
           ,
           but
           then
           they
           must
           have
           
           some
           Design
           to
           carry
           on
           under
           their
           Pretences
           ;
           whereas
           if
           the
           Apostles
           very
           Pretence
           were
           not
           their
           real
           Design
           ,
           they
           had
           none
           at
           all
           .
           And
           that
           is
           the
           difficulty
           proper
           to
           this
           Supposition
           ,
           that
           wicked
           Men
           ,
           that
           were
           conscious
           to
           themselves
           of
           their
           own
           Wickedness
           ,
           should
           spend
           their
           Days
           and
           loose
           their
           Lives
           for
           the
           interest
           and
           advancement
           of
           Goodness
           with
           out
           any
           design
           or
           advantage
           to
           themselves
           .
        
         
           And
           therefore
           as
           from
           the
           former
           Premises
           we
           have
           sufficient
           reason
           to
           conclude
           the
           Integrity
           of
           the
           Men
           ;
           and
           from
           the
           Integrity
           of
           the
           Men
           to
           prove
           the
           Divinity
           of
           their
           Master's
           Doctrine
           ;
           so
           in
           this
           place
           does
           the
           Divinity
           of
           his
           Doctrine
           prove
           the
           Integrity
           of
           the
           Men.
           For
           as
           they
           pretended
           to
           have
           seen
           the
           Works
           ,
           so
           to
           have
           heard
           the
           Sermons
           of
           Jesus
           ,
           and
           were
           not
           less
           zealous
           to
           publish
           the
           one
           than
           the
           other
           to
           the
           World
           ;
           nay
           ,
           they
           divulged
           his
           Miracles
           onely
           for
           the
           sake
           of
           his
           Doctrines
           .
        
         
           Now
           what
           was
           it
           that
           he
           taught
           and
           they
           recorded
           ?
           Are
           they
           not
           the
           most
           perfect
           Rules
           of
           Vertue
           and
           Holiness
           that
           were
           ever
           delivered
           to
           Mankind
           ?
           And
           as
           wonderfull
           as
           his
           Actions
           were
           ,
           his
           Precepts
           were
           scarce
           less
           admirable
           :
           The
           Goodness
           of
           his
           Laws
           ,
           if
           it
           does
           not
           outdoe
           ,
           yet
           it
           equals
           the
           Greatness
           of
           his
           Miracles
           ;
           and
           their
           own
           innate
           Excellency
           is
           one
           of
           the
           strongest
           Arguments
           of
           their
           Divinity
           .
           But
           of
           this
           I
           hope
           to
           give
           an
           Account
           in
           a
           Treatise
           by
           it self
           ,
           in
           which
           I
           shall
           make
           it
           apparent
           that
           he
           has
           commanded
           all
           the
           Laws
           of
           Nature
           and
           right
           Reason
           ,
           that
           he
           has
           not
           omitted
           any
           Instance
           of
           moral
           Goodness
           ,
           and
           that
           no
           Law
           nor
           no
           Philosophy
           can
           so
           much
           as
           pretend
           to
           a
           Morality
           so
           wise
           ,
           so
           good
           ,
           so
           usefull
           .
        
         
           And
           now
           if
           the
           truth
           of
           our
           Saviour's
           Doctrine
           and
           his
           Miracles
           rely
           upon
           the
           same
           Testimony
           ,
           and
           the
           same
           Persons
           who
           report
           that
           he
           did
           such
           mighty
           
           Works
           ,
           record
           also
           that
           he
           taught
           such
           excellent
           Laws
           ,
           and
           that
           he
           wrought
           those
           Works
           of
           God
           for
           a
           proof
           and
           confirmation
           of
           his
           Divine
           Authority
           ;
           what
           can
           be
           more
           probable
           than
           that
           the
           same
           Persons
           should
           in
           the
           same
           Design
           be
           guilty
           of
           the
           greatest
           Vertue
           and
           greatest
           Villany
           in
           the
           World
           ;
           and
           at
           the
           same
           time
           sacrifice
           their
           Lives
           and
           Fortunes
           to
           the
           Interest
           of
           Vertue
           and
           Holiness
           ,
           and
           the
           Credit
           of
           Blasphemy
           and
           Imposture
           ?
           For
           if
           those
           things
           that
           they
           report
           concerning
           the
           Miracles
           and
           Resurrection
           of
           our
           Saviour
           are
           not
           true
           ,
           then
           was
           he
           as
           lewd
           and
           wretched
           an
           Impostor
           as
           ever
           appear'd
           in
           the
           World
           ,
           in
           bearing
           out
           as
           if
           he
           were
           the
           Son
           of
           God
           and
           Saviour
           of
           the
           World
           ;
           and
           they
           as
           bold
           ,
           atheistical
           ,
           and
           ungodly
           Wretches
           knowingly
           to
           abuse
           Mankind
           with
           such
           a
           palpable
           and
           blasphemous
           Cheat.
           
        
         
           Is
           it
           not
           then
           likely
           that
           Men
           should
           doe
           and
           suffer
           after
           their
           rate
           for
           the
           propagation
           of
           an
           accursed
           Imposture
           ,
           that
           were
           so
           infinitely
           zealous
           for
           the
           concernment
           of
           Truth
           and
           Integrity
           ?
           How
           awkerdly
           do
           these
           things
           piece
           together
           ?
           What
           strange
           Contradictions
           are
           reconciled
           in
           this
           odd
           Supposition
           ?
           The
           same
           Men
           dye
           Martyrs
           to
           the
           worst
           Imposture
           and
           best
           Institution
           in
           the
           World
           !
           To
           lay
           down
           their
           Lives
           to
           gain
           credit
           to
           what
           themselves
           knew
           to
           be
           a
           notorious
           Lye
           ,
           and
           yet
           dye
           to
           advance
           the
           credit
           of
           Uprightness
           and
           Integrity
           !
           'T
           is
           none
           of
           the
           most
           conceivable
           things
           in
           the
           World
           that
           so
           many
           plain
           and
           simple
           People
           should
           conspire
           together
           in
           the
           contrivance
           of
           so
           lewd
           a
           Forgery
           ,
           and
           then
           seal
           the
           truth
           of
           the
           Fable
           with
           their
           Bloud
           ;
           but
           how
           does
           the
           Prodigy
           heighten
           ,
           that
           such
           profligate
           Wretches
           should
           so
           easily
           foregoe
           their
           Lives
           rather
           than
           their
           Innocence
           and
           Integrity
           ?
           So
           that
           it
           is
           plain
           that
           their
           zeal
           for
           the
           Interest
           of
           Truth
           and
           Goodness
           is
           a
           most
           undeniable
           
           Demonstration
           of
           the
           faithfulness
           of
           their
           Testimony
           .
           And
           the
           more
           Men
           tumble
           and
           toss
           their
           Thoughts
           about
           to
           raise
           jealousies
           and
           suspicions
           upon
           the
           Report
           ,
           the
           more
           do
           they
           entangle
           themselves
           in
           Absurdities
           and
           Contradictions
           .
           But
           I
           shall
           prosecute
           this
           Argument
           no
           farther
           ,
           because
           in
           truth
           ,
           to
           say
           no
           more
           ,
           he
           must
           be
           a
           very
           odly
           conceited
           Man
           ,
           that
           can
           but
           perswade
           himself
           so
           much
           as
           to
           suspect
           that
           the
           Apostles
           were
           not
           in
           good
           earnest
           .
        
         
           And
           now
           if
           we
           review
           these
           Circumstances
           of
           our
           Saviour's
           Story
           as
           it
           was
           told
           by
           the
           Apostles
           ,
           't
           is
           favourd
           with
           all
           the
           utmost
           advantages
           of
           Credibility
           .
           So
           that
           if
           it
           be
           possible
           to
           suppose
           it
           an
           Imposture
           ,
           yet
           had
           it
           been
           the
           Truth
           of
           God
           ,
           't
           is
           not
           to
           be
           supposed
           how
           it
           could
           have
           been
           vouched
           with
           stronger
           and
           more
           enforcing
           motives
           of
           Belief
           .
        
         
           There
           is
           no
           Satisfaction
           that
           Mankind
           can
           reasonably
           desire
           ,
           which
           God
           in
           his
           infinite
           Goodness
           and
           Wisedom
           has
           not
           given
           to
           the
           truth
           of
           the
           Christian
           Faith.
           All
           Scruples
           and
           Exceptions
           are
           so
           fortunately
           prevented
           that
           there
           is
           not
           any
           possible
           escape
           or
           pretence
           left
           for
           Insidelity
           .
        
         
           For
           ,
           first
           ,
           We
           have
           all
           the
           Assurance
           in
           the
           World
           both
           of
           the
           Sufficiency
           and
           Sincerity
           of
           the
           Witnesses
           .
        
         
           Of
           their
           Sufficiency
           ,
           in
           that
           they
           were
           Eye-witnesses
           of
           his
           Miracles
           and
           Companions
           of
           his
           Conversation
           ,
           and
           were
           themselves
           sufficiently
           suspicious
           and
           incredulous
           ,
           and
           refused
           to
           be
           convinced
           till
           their
           distrustfull
           Minds
           were
           overborn
           by
           evidence
           of
           Fact.
           
        
         
           Of
           their
           Sincerity
           ,
           not
           onely
           from
           the
           agreement
           of
           so
           great
           a
           number
           of
           honest
           and
           upright
           Men
           in
           the
           same
           Report
           ,
           but
           from
           their
           readiness
           to
           seal
           the
           truth
           of
           their
           Testimony
           with
           their
           Bloud
           .
        
         
         
           And
           what
           greater
           Assurances
           was
           it
           possible
           for
           them
           to
           have
           of
           the
           truth
           of
           their
           Testimony
           than
           to
           be
           Eye-witnesses
           of
           what
           they
           reported
           ?
           And
           what
           greater
           Evidence
           is
           it
           possible
           for
           us
           to
           desire
           of
           the
           certainty
           of
           their
           Report
           ,
           than
           they
           have
           given
           us
           of
           their
           Fidelity
           ?
           So
           that
           here
           to
           withhold
           or
           deny
           our
           Assent
           ,
           is
           first
           a
           direct
           affront
           to
           the
           Faith
           and
           Reason
           of
           Mankind
           ,
           't
           is
           to
           give
           the
           Lye
           to
           all
           the
           World
           ,
           and
           suppose
           none
           worthy
           of
           any
           Belief
           beside
           our selves
           .
           For
           unless
           we
           will
           distrust
           the
           truth
           of
           all
           manner
           of
           Testimony
           ,
           and
           believe
           nothing
           but
           by
           the
           immediate
           information
           of
           our
           own
           Senses
           ,
           there
           is
           no
           remedy
           but
           we
           must
           of
           necessity
           quit
           all
           degrees
           of
           diffidence
           and
           suspicion
           in
           this
           Affair
           .
        
         
           Secondly
           ,
           We
           must
           believe
           that
           Men
           endued
           with
           the
           first
           Principle
           of
           humane
           Nature
           ,
           love
           of
           Life
           ,
           should
           conspire
           to
           throw
           away
           their
           Lives
           onely
           to
           gain
           credit
           to
           an
           impudent
           Lye.
           
        
         
           Thirdly
           ,
           We
           must
           either
           believe
           that
           Men
           endued
           with
           the
           Principles
           of
           common
           Sense
           would
           lose
           their
           Lives
           for
           a
           ridiculous
           Fable
           ,
           or
           that
           a
           company
           of
           Fools
           and
           Madmen
           could
           so
           easily
           perswade
           the
           World
           to
           believe
           such
           a
           wild
           Story
           meerly
           by
           virtue
           of
           their
           Report
           .
        
         
           Lastly
           ,
           We
           must
           believe
           that
           Men
           who
           made
           it
           their
           onely
           employment
           to
           advance
           Truth
           and
           Vertue
           in
           the
           World
           ,
           should
           yet
           dye
           Martyrs
           to
           Falsehood
           and
           Villany
           ;
           and
           that
           when
           they
           layed
           down
           their
           Lives
           for
           the
           sake
           of
           Jesus
           ,
           they
           were
           not
           in
           good
           earnest
           .
        
         
           Now
           laying
           all
           these
           things
           together
           ,
           and
           onely
           supposing
           that
           there
           was
           at
           that
           time
           such
           a
           Person
           as
           Jesus
           of
           Nazareth
           in
           the
           World
           ,
           I
           will
           appeal
           to
           the
           common
           Sense
           of
           Mankind
           ,
           whether
           't
           is
           possible
           for
           any
           History
           or
           Report
           to
           come
           attested
           with
           more
           
           various
           ,
           more
           pregnant
           ,
           more
           unquestionable
           motives
           of
           Credibility
           ,
           than
           his
           Actions
           ,
           particularly
           his
           Resurrection
           ,
           as
           publisht
           to
           the
           World
           by
           his
           Apostles
           .
        
         
           And
           thus
           having
           considered
           the
           evidence
           of
           their
           Testimony
           as
           given
           in
           by
           word
           of
           Mouth
           ,
           I
           come
           in
           the
           next
           place
           to
           consider
           their
           Testimony
           as
           recorded
           in
           their
           Writings
           ,
           and
           to
           shew
           into
           what
           wild
           Absurdities
           we
           must
           again
           run
           our selves
           ,
           if
           we
           will
           not
           believe
           the
           truth
           of
           the
           Scripture-history
           .
        
         
           §
           VII
           .
           First
           then
           ,
           We
           must
           believe
           either
           that
           the
           Gospels
           were
           written
           by
           those
           Persons
           ,
           whose
           Names
           they
           bear
           ,
           or
           that
           they
           were
           not
           .
           If
           they
           were
           ,
           then
           we
           must
           believe
           that
           the
           things
           that
           they
           relate
           of
           their
           own
           knowledge
           were
           either
           true
           or
           false
           .
           If
           true
           ,
           then
           we
           believe
           the
           truth
           of
           the
           Christian
           Faith.
           If
           false
           ,
           then
           either
           for
           want
           of
           sufficient
           knowledge
           or
           sincerity
           .
           Not
           for
           want
           of
           knowledge
           ,
           for
           two
           of
           the
           Evangelists
           ,
           Saint
           Matthew
           and
           Saint
           John
           were
           immediate
           Disciples
           and
           constant
           Companions
           of
           the
           Person
           ,
           whose
           History
           they
           wrote
           ,
           and
           so
           were
           present
           at
           his
           Works
           and
           Miracles
           and
           Eye-witnesses
           of
           his
           Resurrection
           :
           Saint
           Mark
           and
           Saint
           Luke
           ,
           if
           they
           were
           not
           Disciples
           during
           our
           Saviour's
           abode
           upon
           the
           Earth
           ,
           they
           were
           intimate
           Associates
           with
           the
           chief
           Apostles
           that
           were
           :
           So
           that
           if
           they
           wrote
           not
           from
           their
           own
           immediate
           knowledge
           ,
           yet
           however
           they
           wrote
           from
           the
           information
           of
           Eye-witnesses
           .
           And
           as
           for
           the
           Acts
           of
           the
           Apostles
           written
           by
           Saint
           Luke
           ,
           Saint
           Luke
           himself
           was
           interested
           in
           the
           greatest
           part
           of
           ,
           if
           not
           all
           the
           History
           .
           And
           so
           for
           the
           Epistles
           pretended
           to
           be
           written
           by
           the
           Apostles
           ;
           either
           they
           were
           ,
           or
           they
           were
           not
           ;
           if
           they
           were
           ,
           then
           their
           case
           is
           the
           same
           with
           that
           of
           the
           Gospel's
           ,
           
           that
           they
           had
           sufficient
           knowledge
           of
           the
           things
           they
           wrote
           of
           .
        
         
           So
           plain
           is
           it
           ,
           that
           if
           those
           Persons
           wrote
           the
           Books
           of
           the
           New
           Testament
           ,
           who
           go
           for
           their
           Authours
           ,
           that
           we
           have
           no
           ground
           to
           suspect
           the
           truth
           and
           certainty
           of
           their
           Reports
           for
           want
           of
           sufficient
           knowledge
           and
           information
           .
        
         
           And
           then
           as
           for
           their
           sincerity
           ,
           the
           case
           of
           their
           writing
           is
           the
           same
           with
           that
           of
           their
           preaching
           ,
           and
           so
           labours
           under
           all
           the
           foremention'd
           Difficulties
           ,
           and
           one
           more
           peculiar
           to
           it self
           ,
           viz.
           that
           when
           they
           had
           been
           so
           wicked
           as
           to
           contrive
           a
           wilfull
           Lye
           ,
           and
           so
           foolish
           as
           to
           publish
           it
           to
           all
           the
           World
           ,
           they
           should
           meet
           with
           no
           contradiction
           in
           so
           gross
           and
           manifest
           a
           Forgery
           .
           These
           things
           were
           written
           in
           a
           very
           short
           time
           after
           they
           were
           done
           ,
           and
           therefore
           if
           they
           were
           false
           ,
           it
           is
           not
           possible
           that
           they
           should
           escape
           discovery
           or
           obtain
           any
           the
           least
           belief
           .
        
         
           For
           example
           ,
           When
           Saint
           Luke
           reports
           that
           a
           Person
           born
           lame
           ,
           and
           known
           to
           all
           the
           Inhabitants
           of
           Jerusalem
           by
           his
           having
           beg'd
           daily
           for
           many
           years
           at
           the
           chief
           Gate
           of
           the
           Temple
           was
           cured
           by
           Saint
           Peter
           onely
           with
           invocating
           the
           Name
           of
           Jesus
           ;
           and
           that
           this
           Miracle
           was
           so
           very
           well
           known
           at
           Jerusalem
           ,
           that
           it
           immediately
           converted
           no
           less
           than
           five
           thousand
           Persons
           to
           the
           Christian
           Faith
           :
           If
           all
           this
           had
           been
           a
           Fable
           ,
           the
           meer
           publication
           of
           it
           had
           provoked
           thousands
           of
           People
           ,
           nay
           the
           whole
           Nation
           of
           the
           Jews
           ,
           and
           especially
           the
           Citizens
           of
           Jerusalem
           to
           discover
           the
           falsehood
           ;
           and
           it
           could
           not
           but
           have
           met
           with
           so
           much
           Opposition
           as
           utterly
           and
           for
           ever
           to
           disgrace
           and
           destroy
           it self
           .
        
         
           And
           so
           again
           ,
           When
           Saint
           Paul
           tells
           the
           Corinthians
           that
           our
           Saviour
           after
           his
           Resurrection
           was
           seen
           not
           onely
           by
           the
           Apostles
           and
           himself
           ,
           but
           by
           above
           
           five
           hundred
           Persons
           at
           once
           ,
           most
           of
           whom
           were
           then
           surviving
           :
           If
           this
           had
           been
           a
           Lye
           ,
           it
           had
           been
           a
           very
           foolish
           and
           impudent
           one
           ,
           and
           too
           bold
           for
           any
           Man
           to
           vent
           that
           was
           not
           lost
           not
           onely
           to
           all
           modesty
           but
           all
           discretion
           ;
           and
           if
           any
           Man
           could
           have
           been
           so
           rash
           as
           to
           venture
           upon
           so
           lewd
           a
           falsehood
           ,
           it
           is
           impossible
           that
           he
           could
           ever
           have
           escaped
           the
           shame
           of
           discovery
           :
           Especially
           when
           it
           was
           written
           to
           baffle
           some
           Fanatick
           Persons
           ,
           who
           denied
           that
           there
           was
           any
           such
           thing
           as
           a
           Resurrection
           ;
           for
           as
           all
           others
           would
           be
           eager
           to
           enquire
           into
           the
           truth
           of
           it
           for
           the
           satisfaction
           of
           their
           Curiosity
           ,
           so
           would
           those
           Men
           especially
           be
           concern'd
           to
           examine
           it
           more
           strictly
           ,
           if
           it
           were
           possible
           ,
           to
           confute
           their
           Adversary
           .
           So
           that
           it
           is
           equally
           incredible
           that
           Saint
           Paul
           should
           be
           so
           weak
           as
           to
           vent
           so
           great
           a
           Lye
           that
           might
           be
           so
           easily
           contradicted
           ,
           and
           that
           when
           he
           had
           vented
           it
           ,
           he
           should
           be
           so
           lucky
           as
           to
           escape
           all
           manner
           of
           Contradiction
           from
           those
           who
           were
           concern'd
           to
           oppose
           him
           .
           For
           if
           he
           had
           been
           convicted
           of
           falsehood
           in
           it
           ,
           all
           the
           Corinthians
           must
           immediately
           have
           turn'd
           back
           to
           their
           Infidelity
           ;
           and
           therefore
           when
           we
           find
           the
           Christian
           Faith
           prevailing
           every
           where
           upon
           such
           appeals
           and
           challenges
           as
           these
           ,
           that
           is
           an
           evident
           Demonstration
           of
           their
           undoubted
           truth
           and
           reality
           .
        
         
           And
           this
           may
           suffice
           for
           the
           proof
           of
           the
           truth
           of
           Scripture-history
           ,
           supposing
           the
           Books
           of
           it
           were
           written
           by
           those
           Persons
           whose
           Names
           they
           bear
           .
        
         
           Though
           beside
           this
           ,
           it
           is
           no
           inconsiderable
           proof
           of
           their
           Integrity
           ,
           that
           Eusebius
           
           has
           observed
           in
           their
           impartial
           way
           of
           writing
           .
        
         
           Thus
           onely
           Saint
           Matthew
           himself
           of
           all
           the
           Evangelists
           takes
           notice
           of
           his
           own
           dishonourable
           Employment
           before
           his
           Conversion
           ;
           and
           Saint
           Mark
           who
           
           wrote
           his
           Gospel
           from
           the
           information
           of
           Saint
           Peter
           ,
           is
           observably
           sparing
           in
           those
           things
           that
           might
           tend
           to
           the
           praise
           of
           that
           Apostle
           ,
           and
           so
           could
           not
           with
           decent
           modesty
           be
           reported
           by
           himself
           ;
           but
           more
           exact
           than
           any
           other
           of
           the
           Evangelists
           in
           the
           description
           of
           his
           shamefull
           Fall.
           
        
         
           Thus
           when
           Saint
           Peter
           had
           so
           frankly
           own'd
           our
           Saviour
           for
           the
           Messias
           ,
           Saint
           Matthew
           relates
           our
           Saviour's
           Answer
           with
           a
           high
           Commendation
           of
           him
           :
           
             Blessed
             art
             thou
             Simon
             Bar
          
           
           
             Jona
             ,
             for
             Flesh
             and
             Bloud
             hath
             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
             .
             And
             I
             will
             give
             unto
             thee
             the
             Keys
             of
             the
             Kingdom
             of
             Heaven
             :
             and
             whatsoever
             thou
             shalt
             bind
             on
             Earth
             shall
             be
             bound
             in
             Heaven
             :
             and
             whatsoever
             thou
             shalt
             loose
             on
             Earth
             ,
             shall
             be
             loosed
             in
             Heaven
             .
             Then
             charged
             he
             his
             Disciples
             that
             they
             should
             tell
             no
             Man
             that
             he
             was
             Jesus
             the
             Christ.
          
           Whereas
           in
           Saint
           Mark
           all
           these
           magnificent
           Expressions
           of
           our
           Saviour
           to
           Saint
           Peter
           are
           modestly
           omitted
           ,
           and
           all
           the
           Answer
           that
           is
           there
           made
           is
           no
           more
           than
           this
           :
           
             And
             he
             charged
          
           
           
             them
             that
             they
             should
             tell
             no
             Man.
             
          
        
         
           And
           so
           again
           ,
           though
           Saint
           Mark
           in
           all
           his
           other
           Relations
           is
           more
           compendious
           than
           any
           of
           the
           other
           Evangelists
           ,
           yet
           in
           the
           Story
           of
           Saint
           Peter's
           denial
           of
           his
           Saviour
           ,
           he
           is
           most
           of
           all
           circumstantial
           .
           And
           whereas
           Saint
           Matthew
           and
           Saint
           Luke
           set
           off
           the
           greatness
           of
           his
           Repentance
           afterwards
           by
           saying
           that
           he
           wept
           bitterly
           ,
           Saint
           Mark
           expresses
           it
           more
           modestly
           ,
           onely
           that
           he
           wept
           .
           Now
           when
           Writers
           pass
           by
           such
           things
           as
           make
           for
           their
           own
           praise
           ,
           and
           record
           their
           own
           Faults
           and
           Miscarriages
           ,
           that
           without
           
           their
           own
           discovery
           might
           never
           have
           been
           known
           to
           Posterity
           ,
           they
           are
           of
           all
           Men
           least
           to
           be
           suspected
           of
           falsehood
           ,
           and
           give
           the
           strongest
           proof
           in
           the
           World
           of
           their
           love
           to
           Truth
           and
           Sincerity
           .
        
         
           So
           again
           ,
           granting
           that
           they
           would
           not
           stick
           at
           any
           falsehood
           to
           advance
           their
           Master's
           Honour
           and
           Reputation
           ,
           yet
           to
           what
           purpose
           should
           they
           forge
           Lyes
           of
           his
           Disgraces
           and
           Sufferings
           ,
           especially
           all
           those
           shamefull
           Circumstances
           that
           they
           have
           recorded
           of
           his
           Condemnation
           and
           Execution
           ?
           Now
           if
           we
           believe
           them
           in
           the
           black
           and
           tragical
           part
           of
           the
           Story
           ,
           why
           not
           in
           all
           ?
           For
           if
           they
           onely
           design'd
           to
           set
           off
           their
           Master's
           Greatness
           ,
           why
           do
           they
           so
           carefully
           acquaint
           the
           World
           with
           the
           History
           of
           his
           Misfortunes
           ?
           Why
           do
           they
           tell
           us
           of
           his
           great
           Agony
           before
           his
           Passion
           ,
           of
           his
           scourgings
           and
           Mockings
           ,
           of
           his
           purple
           Robe
           ,
           and
           reeden
           Scepter
           ,
           of
           the
           Contumelies
           and
           Reproaches
           that
           were
           thrown
           at
           him
           whilst
           he
           was
           hanging
           on
           the
           Gibbet
           ,
           of
           his
           being
           forsaken
           by
           all
           his
           Followers
           ,
           of
           his
           being
           abjured
           by
           the
           most
           zealous
           of
           them
           all
           ,
           and
           that
           without
           the
           application
           of
           Racks
           or
           Torments
           ?
           These
           things
           if
           not
           true
           ,
           to
           what
           purpose
           should
           they
           invent
           them
           ?
           nay
           ,
           if
           true
           ,
           why
           should
           they
           not
           doe
           what
           they
           were
           able
           to
           stiflle
           them
           ,
           if
           the
           onely
           design
           of
           their
           Romance
           had
           been
           to
           gain
           Honour
           to
           their
           Master
           ?
           So
           that
           if
           they
           were
           honest
           and
           faithfull
           in
           those
           sad
           Relations
           concerning
           him
           ,
           why
           not
           in
           those
           that
           carry
           Triumph
           and
           Reputation
           in
           them
           ?
           For
           if
           they
           had
           design'd
           to
           lye
           for
           his
           Glory
           ,
           they
           must
           have
           baulk't
           every
           thing
           that
           might
           any
           way
           offend
           the
           Reader
           .
           And
           if
           they
           had
           design'd
           a
           Romance
           ,
           instead
           of
           that
           plain
           Story
           that
           they
           have
           recorded
           to
           Posterity
           ,
           they
           would
           have
           told
           us
           that
           Judas
           had
           no
           sooner
           given
           the
           treacherous
           Kiss
           ,
           but
           he
           was
           turn'd
           into
           a
           Stone
           :
           that
           the
           
           Hand
           that
           struck
           him
           ,
           was
           immediately
           wither'd
           ;
           that
           Caiphas
           and
           his
           Accusers
           were
           struck
           blind
           ;
           that
           the
           Souldiers
           who
           supposed
           they
           had
           apprehended
           him
           ,
           had
           onely
           seised
           a
           Phantasm
           ,
           whilst
           he
           vanisht
           away
           ;
           that
           his
           Judges
           were
           befoold
           in
           all
           their
           phantastick
           Process
           against
           him
           ,
           whilst
           he
           stood
           invisible
           among
           them
           despising
           their
           Mock-solemnity
           .
           In
           short
           ,
           was
           it
           in
           all
           humane
           Accounts
           much
           more
           becoming
           the
           grandeur
           and
           dignity
           of
           that
           Person
           ,
           that
           he
           pretended
           to
           be
           ,
           that
           he
           should
           not
           have
           been
           obnoxious
           to
           the
           common
           Miseries
           and
           Calamities
           of
           humane
           Life
           ,
           but
           that
           when
           by
           his
           Divine
           Power
           he
           had
           establisht
           his
           Kingdom
           in
           the
           World
           ,
           he
           should
           have
           return'd
           back
           to
           Heaven
           without
           any
           suffering
           and
           with
           all
           the
           Ornaments
           of
           Glory
           and
           Triumph
           .
           This
           certainly
           had
           been
           much
           more
           proper
           matter
           for
           a
           Romance
           ,
           if
           they
           had
           design'd
           nothing
           but
           their
           Master's
           Greatness
           ,
           than
           to
           have
           fain'd
           those
           mixt
           Actions
           that
           are
           recorded
           of
           him
           in
           the
           Gospels
           ,
           and
           those
           that
           would
           have
           believed
           their
           other
           Reports
           ,
           would
           not
           have
           disbelieved
           these
           .
           And
           therefore
           seeing
           they
           would
           not
           corrupt
           or
           suppress
           the
           Truth
           in
           the
           unpleasant
           part
           of
           the
           Story
           ,
           we
           have
           no
           ground
           to
           suspect
           them
           of
           the
           least
           falsehood
           in
           any
           other
           part
           of
           it
           ,
           howsoever
           in
           it self
           strange
           and
           miraculous
           ,
           when
           it
           is
           so
           evident
           that
           their
           design
           was
           real
           Truth
           and
           not
           their
           Master's
           Greatness
           .
        
         
           §
           VIII
           .
           But
           if
           we
           believe
           the
           Books
           of
           Scripture
           were
           not
           written
           by
           those
           Authours
           ,
           whose
           Names
           they
           bear
           ,
           then
           we
           must
           believe
           that
           either
           they
           were
           forged
           in
           their
           days
           or
           afterwards
           :
           If
           in
           their
           days
           ,
           then
           they
           either
           own'd
           them
           as
           true
           ,
           or
           not
           .
           If
           they
           vouched
           them
           ,
           they
           gave
           them
           the
           same
           Authority
           as
           if
           they
           had
           been
           indited
           by
           themselves
           :
           If
           
           they
           disown'd
           them
           as
           containing
           Reports
           that
           they
           knew
           to
           be
           false
           ,
           then
           they
           themselves
           were
           obliged
           to
           discover
           the
           Imposture
           ;
           which
           having
           never
           done
           ,
           that
           is
           an
           undeniable
           evidence
           that
           ,
           if
           they
           were
           written
           in
           their
           time
           ,
           either
           they
           themselves
           writ
           them
           or
           at
           least
           approved
           of
           them
           .
           But
           if
           they
           were
           written
           afterwards
           ,
           how
           came
           they
           to
           meet
           with
           such
           an
           early
           and
           universal
           reception
           in
           the
           Christian
           Churches
           ?
           We
           find
           them
           always
           own'd
           as
           the
           undoubted
           records
           of
           the
           Evangelists
           and
           Apostles
           in
           the
           most
           ancient
           Writers
           ,
           that
           lived
           after
           them
           ,
           nay
           ,
           some
           with
           them
           .
           Now
           how
           is
           it
           possible
           that
           Books
           that
           contain
           in
           them
           matters
           so
           strange
           and
           wonderfull
           ,
           if
           they
           had
           been
           counterfeit
           and
           spurious
           ,
           and
           thrust
           upon
           the
           World
           after
           the
           death
           of
           those
           Persons
           whose
           names
           they
           pretend
           to
           bear
           ,
           should
           command
           such
           a
           catholick
           and
           unquestionable
           reputation
           ?
           If
           indeed
           they
           had
           pretended
           to
           have
           lain
           obscure
           for
           some
           time
           ,
           and
           to
           have
           been
           afterwards
           retrieved
           ,
           there
           might
           have
           been
           some
           ground
           of
           suspicion
           .
           But
           when
           they
           are
           own'd
           as
           the
           most
           ancient
           and
           undoubted
           records
           of
           the
           Church
           ,
           when
           they
           are
           quoted
           as
           such
           by
           those
           Persons
           that
           lived
           next
           and
           immediately
           after
           them
           ,
           and
           have
           passed
           from
           the
           very
           first
           Age
           through
           all
           Ages
           downward
           with
           an
           unquestionable
           Authority
           ,
           there
           is
           no
           possible
           account
           to
           be
           given
           how
           they
           should
           first
           come
           by
           it
           ,
           and
           then
           for
           ever
           after
           retain
           it
           ,
           unless
           they
           were
           for
           certain
           the
           Works
           of
           those
           Men
           whose
           names
           they
           bear
           .
        
         
           Thus
           particularly
           Saint
           
           Matthew's
           Gospel
           is
           quoted
           by
           Clemens
           of
           Rome
           ,
           a
           Familiar
           of
           Saint
           Paul
           ,
           by
           Ignatius
           ,
           by
           Policarp
           ,
           by
           Papias
           the
           Disciples
           of
           Saint
           John
           ;
           not
           to
           mention
           
             Justin
             Martyr
             ,
             Athenagoras
             ,
             Irenaeus
             ,
          
           and
           all
           the
           other
           Writers
           of
           the
           Age
           next
           after
           the
           Apostles
           .
        
         
         
           Now
           if
           this
           be
           so
           :
        
         
           Then
           ,
           first
           ,
           Either
           this
           Gospel
           was
           written
           in
           the
           Apostles
           time
           ,
           or
           it
           was
           not
           .
           If
           not
           how
           could
           it
           be
           cited
           by
           those
           that
           were
           their
           Contemporaries
           ?
        
         
           Secondly
           ,
           The
           things
           reported
           in
           it
           were
           either
           true
           or
           false
           ;
           if
           true
           ,
           then
           so
           is
           the
           Gospel
           too
           ;
           if
           false
           ,
           then
           it
           had
           destroyed
           its
           own
           credit
           by
           publishing
           known
           falshoods
           .
           For
           though
           it
           is
           easie
           to
           forge
           a
           Story
           acted
           in
           former
           times
           without
           discovery
           and
           contradiction
           ,
           yet
           to
           make
           a
           Forgery
           of
           so
           wonderfull
           a
           transaction
           ,
           as
           was
           the
           History
           of
           Jesus
           of
           Nazareth
           ,
           so
           near
           the
           time
           ,
           in
           which
           it
           was
           pretended
           to
           have
           been
           acted
           ,
           and
           that
           without
           controll
           or
           contradiction
           ,
           nay
           ,
           with
           full
           credit
           and
           undoubted
           Authority
           ,
           as
           appears
           by
           these
           Apostolical
           Mens
           unanimous
           Testimony
           ,
           is
           ,
           if
           any
           thing
           in
           the
           World
           ,
           absurd
           and
           incredible
           enough
           to
           make
           up
           another
           Article
           of
           Infidelity
           .
        
         
           Thirdly
           ,
           Either
           this
           Book
           was
           written
           by
           Saint
           Matthew
           ,
           or
           it
           was
           not
           .
           If
           it
           was
           ,
           then
           it
           was
           the
           Testimony
           of
           an
           eye
           Witness
           ,
           that
           converst
           with
           our
           Saviour
           both
           before
           and
           after
           his
           Resurrection
           .
           If
           it
           was
           not
           ,
           then
           how
           could
           it
           be
           thrust
           upon
           him
           in
           his
           own
           Age
           ,
           and
           gain
           so
           unquestionable
           an
           Authority
           with
           those
           Men
           that
           conversed
           either
           with
           him
           or
           with
           his
           Companions
           ?
           And
           now
           if
           we
           gain
           the
           Authority
           of
           this
           one
           Gospel
           ,
           that
           alone
           is
           a
           sufficient
           proof
           of
           the
           Divine
           Authority
           of
           the
           Christian
           Faith
           ;
           in
           that
           the
           main
           Foundations
           of
           it
           are
           here
           recorded
           ,
           viz.
           The
           Life
           ,
           Death
           and
           Resurrection
           of
           our
           Saviour
           ,
           which
           being
           believed
           as
           they
           are
           here
           recorded
           ,
           are
           an
           infallible
           demonstration
           of
           his
           Divinity
           .
        
         
           The
           same
           account
           I
           might
           give
           of
           almost
           all
           the
           other
           Books
           of
           the
           New
           Testament
           ,
           in
           that
           they
           were
           received
           from
           the
           beginning
           as
           the
           most
           unquestionable
           Records
           of
           the
           Apostles
           .
           But
           that
           were
           onely
           
           to
           repeat
           the
           same
           Argument
           so
           many
           times
           over
           ;
           and
           therefore
           supposing
           the
           same
           ancient
           Testimony
           concerning
           them
           as
           we
           have
           concerning
           Saint
           Matthew
           ,
           I
           shall
           leave
           the
           Reader
           to
           apply
           the
           same
           Argument
           that
           I
           have
           urged
           concerning
           him
           .
           Neither
           do
           I
           this
           onely
           to
           avoid
           needless
           Repetition
           ,
           but
           because
           it
           has
           been
           often
           done
           by
           other
           hands
           ,
           particularly
           by
           Eusebius
           of
           old
           ,
           and
           Huetius
           of
           late
           ,
           who
           have
           vouched
           every
           Book
           by
           it self
           from
           the
           Testimony
           of
           the
           earliest
           Antiquity
           .
           And
           therefore
           as
           for
           the
           truth
           of
           the
           matter
           of
           Fact
           I
           had
           rather
           refer
           to
           them
           than
           transcribe
           them
           ,
           though
           that
           being
           supposed
           ,
           the
           Argument
           is
           of
           the
           same
           force
           in
           every
           one
           as
           it
           is
           in
           Saint
           
           Matthew's
           Gospel
           .
        
         
           §
           IX
           .
           It
           is
           true
           that
           some
           few
           Books
           were
           for
           a
           good
           time
           doubted
           of
           ,
           as
           the
           Epistle
           to
           the
           Hebrews
           ,
           the
           Second
           of
           Saint
           Peter
           ,
           the
           Second
           and
           Third
           of
           Saint
           John
           ,
           and
           the
           Apocalypse
           .
        
         
           But
           then
           ,
           first
           ,
           Suppose
           their
           Authority
           was
           still
           questionable
           ,
           the
           Christian
           Faith
           can
           subsist
           very
           well
           without
           them
           ,
           by
           the
           remaining
           Authority
           of
           those
           that
           were
           never
           questioned
           .
           And
           though
           they
           are
           very
           usefull
           and
           excellent
           Discourses
           ,
           yet
           have
           they
           little
           peculiar
           in
           them
           that
           is
           not
           to
           be
           found
           in
           the
           other
           Apostolical
           Writings
           .
           And
           if
           we
           understand
           the
           matter
           aright
           ,
           though
           they
           are
           written
           by
           Divine
           Inspiration
           ,
           yet
           are
           they
           not
           of
           the
           Foundation
           of
           the
           Christian
           Faith
           ,
           but
           onely
           pious
           Discourses
           proceeding
           upon
           the
           supposition
           of
           it
           .
           Being
           written
           occasionally
           ,
           either
           to
           exhort
           us
           to
           an
           effectual
           belief
           of
           those
           things
           that
           are
           recorded
           in
           the
           Gospels
           ,
           or
           to
           encourage
           us
           against
           Tryals
           and
           Persecutions
           ,
           or
           to
           allay
           Schisms
           and
           Contentions
           ,
           or
           to
           confute
           Errours
           and
           Heresies
           ,
           or
           to
           reform
           Abuses
           and
           Corruptions
           ;
           so
           
           that
           though
           they
           had
           never
           been
           written
           ,
           the
           Foundations
           of
           our
           Faith
           were
           before
           firmly
           laid
           in
           the
           History
           of
           our
           Saviour's
           Life
           ,
           Doctrine
           ,
           Passion
           and
           Resurrection
           .
           And
           therefore
           the
           Authority
           of
           all
           the
           rest
           is
           at
           last
           resolved
           into
           that
           of
           the
           historical
           Books
           ,
           that
           is
           ,
           the
           four
           Gospels
           and
           the
           Acts
           of
           the
           Apostles
           ;
           which
           being
           supposed
           true
           ,
           they
           warrant
           both
           the
           Reason
           and
           Authority
           of
           the
           Apostolical
           Epistles
           ,
           that
           onely
           deduce
           those
           proper
           and
           natural
           Conclusions
           that
           flow
           from
           their
           Premises
           .
        
         
           Nay
           farther
           ,
           't
           is
           not
           primarily
           necessary
           to
           Christianity
           to
           believe
           that
           the
           Books
           of
           the
           New
           Testament
           were
           dictated
           by
           an
           infallible
           Spirit
           ,
           but
           it
           is
           sufficient
           that
           the
           historical
           Books
           are
           good
           and
           authentick
           Records
           of
           the
           Life
           of
           our
           Saviour
           and
           the
           design
           of
           his
           Errand
           into
           the
           World
           ,
           and
           that
           the
           Writings
           of
           the
           Apostles
           are
           pious
           Discourses
           consonant
           with
           and
           conducing
           to
           the
           Ends
           of
           Christianity
           .
           The
           Foundation
           whereof
           seems
           to
           lie
           in
           this
           one
           thing
           ,
           that
           Jesus
           Christ
           was
           sent
           into
           the
           World
           for
           the
           Work
           he
           pretended
           to
           come
           about
           by
           Divine
           Commission
           .
           For
           God
           having
           set
           several
           Hypotheses
           of
           Providence
           on
           work
           in
           the
           World
           to
           bring
           all
           things
           to
           their
           end
           and
           perfection
           ,
           at
           last
           design'd
           this
           as
           the
           most
           compleat
           model
           of
           all
           Vertue
           ,
           Goodness
           and
           Morality
           .
           So
           that
           if
           the
           History
           of
           those
           things
           which
           Jesus
           both
           did
           and
           taught
           be
           truly
           recorded
           by
           the
           Evangelists
           ,
           that
           is
           a
           sufficient
           evidence
           of
           his
           own
           Divine
           Authority
           .
           But
           as
           for
           his
           Historians
           ,
           that
           comes
           in
           upon
           another
           score
           ,
           in
           that
           we
           know
           that
           the
           Authours
           of
           all
           those
           Writings
           were
           inspired
           and
           directed
           by
           the
           Holy
           Ghost
           ,
           but
           then
           that
           we
           know
           onely
           from
           the
           Writings
           themselves
           ,
           and
           therefore
           their
           Truth
           must
           be
           supposed
           antecedent
           to
           their
           Divine
           Authority
           ,
           and
           that
           being
           supposed
           our
           Saviour's
           Divine
           
           Authority
           is
           thereby
           proved
           ,
           and
           that
           being
           proved
           ,
           that
           alone
           is
           a
           full
           demonstration
           of
           the
           Divinity
           of
           the
           Christian
           Religion
           .
        
         
           But
           ,
           secondly
           ;
           If
           those
           few
           Books
           were
           so
           long
           debated
           before
           they
           were
           admitted
           into
           the
           Canon
           ,
           that
           is
           an
           Argument
           of
           the
           great
           care
           and
           caution
           of
           the
           Church
           in
           its
           belief
           ,
           in
           that
           it
           would
           not
           lightly
           receive
           any
           Book
           till
           it
           was
           fully
           satisfied
           of
           its
           being
           Authentick
           ;
           and
           therefore
           its
           long
           doubtfulness
           and
           disputation
           about
           these
           Books
           ,
           clears
           it
           from
           all
           suspicion
           of
           rashness
           and
           credulity
           as
           to
           those
           that
           she
           always
           own'd
           with
           a
           full
           and
           unanimous
           Approbation
           .
        
         
           Thirdly
           ,
           The
           Controversie
           concerning
           the
           disputed
           Books
           relates
           not
           so
           much
           to
           their
           Antiquity
           as
           their
           Authour
           ,
           and
           they
           are
           not
           brought
           in
           question
           ,
           because
           they
           were
           not
           written
           in
           the
           Apostolical
           Age
           ,
           but
           because
           it
           seemed
           uncertain
           by
           whom
           they
           were
           then
           written
           .
           Thus
           the
           Epistle
           to
           the
           Hebrews
           some
           attribute
           to
           Saint
           Paul
           ,
           some
           to
           Saint
           Luke
           ,
           some
           to
           Barnabas
           ,
           some
           to
           Clemens
           ;
           but
           if
           it
           were
           written
           by
           any
           of
           them
           ,
           it
           is
           not
           much
           material
           ,
           so
           it
           were
           written
           by
           some
           of
           them
           ;
           and
           that
           it
           was
           so
           ,
           is
           very
           evident
           from
           Clemens
           his
           Epistle
           ,
           who
           has
           borrowed
           divers
           passages
           out
           of
           it
           word
           for
           word
           .
           And
           to
           the
           same
           purpose
           is
           the
           Controversie
           concerning
           the
           Revelations
           ;
           all
           allowing
           it
           to
           have
           been
           of
           Apostolical
           Antiquity
           ,
           onely
           some
           will
           have
           it
           to
           have
           been
           written
           by
           Saint
           John
           the
           Apostle
           ,
           others
           by
           Saint
           Mark
           sirnamed
           John
           ,
           others
           by
           Saint
           John
           call'd
           the
           Elder
           ;
           but
           whosoever
           it
           was
           that
           wrote
           it
           ,
           it
           was
           written
           in
           the
           Apostolical
           Age
           ,
           and
           that
           is
           enough
           .
           Though
           it
           is
           moreover
           sufficiently
           attested
           that
           Saint
           John
           the
           Apostle
           was
           the
           Authour
           of
           it
           ,
           both
           by
           the
           Testimony
           of
           
             Justin
             Martyr
          
           and
           Irenaeus
           ,
           who
           lived
           very
           near
           the
           time
           of
           its
           writing
           .
        
         
         
           Lastly
           ,
           Those
           that
           were
           at
           first
           doubted
           of
           ,
           were
           not
           afterwards
           rashly
           admitted
           into
           the
           Canon
           ,
           but
           were
           admitted
           upon
           carefull
           enquiry
           ,
           mature
           deliberation
           and
           unexceptionable
           Testimony
           .
           For
           as
           they
           were
           at
           first
           own'd
           by
           some
           ,
           and
           disputed
           by
           others
           ,
           this
           became
           a
           matter
           of
           debate
           in
           the
           Church
           ;
           and
           that
           obliged
           them
           to
           make
           farther
           enquiry
           after
           the
           evidence
           of
           their
           Authority
           ;
           and
           by
           that
           means
           the
           whole
           Church
           was
           at
           last
           satisfied
           of
           that
           ,
           which
           at
           first
           onely
           a
           part
           of
           it
           was
           able
           to
           prove
           .
           And
           this
           might
           come
           to
           pass
           after
           this
           manner
           :
           the
           Apostles
           directed
           many
           of
           their
           Epistles
           to
           particular
           Churches
           ,
           so
           that
           it
           is
           possible
           that
           some
           of
           them
           might
           be
           known
           to
           some
           Churches
           ,
           and
           not
           to
           others
           ;
           who
           therefore
           doubting
           of
           them
           put
           those
           who
           asserted
           them
           to
           have
           been
           true
           Apostolical
           Writings
           to
           prove
           their
           Assertion
           ,
           and
           they
           it
           seems
           brought
           such
           evident
           proof
           of
           their
           Tradition
           ,
           as
           gain'd
           the
           consent
           of
           the
           whole
           Church
           to
           their
           Authority
           .
           And
           this
           probably
           they
           did
           by
           producing
           the
           Originals
           written
           under
           the
           Apostles
           own
           hands
           ,
           and
           reserved
           in
           the
           Archives
           of
           the
           several
           Churches
           ;
           For
           that
           many
           such
           there
           were
           Tertullian
           informs
           us
           ,
           even
           in
           his
           time
           ,
           and
           to
           them
           refers
           the
           Men
           of
           his
           own
           Age
           for
           their
           full
           satisfaction
           .
        
         
           §
           .
           X.
           And
           therefore
           it
           is
           but
           a
           very
           slender
           Witticism
           of
           Mr.
           Hobbs
           in
           derogation
           of
           
           the
           Authority
           of
           the
           holy
           Scripture
           ,
           when
           he
           has
           acknowledg'd
           that
           the
           Writers
           of
           the
           New
           Testament
           lived
           all
           in
           less
           than
           an
           Age
           after
           Christ's
           Ascension
           ,
           and
           had
           all
           of
           them
           seen
           our
           Saviour
           ,
           or
           been
           his
           Disciples
           ,
           except
           Saint
           Paul
           and
           Saint
           Luke
           ;
           and
           consequently
           that
           whatsoever
           was
           written
           by
           them
           is
           as
           ancient
           as
           the
           time
           of
           the
           Apostles
           ,
           yet
           were
           they
           made
           canonical
           Scripture
           onely
           by
           the
           Authority
           of
           the
           
           Church
           ,
           that
           is
           ,
           the
           Council
           of
           Laodicea
           ,
           which
           first
           collected
           the
           Canon
           of
           the
           Scriptures
           ,
           and
           recommended
           them
           to
           us
           as
           the
           Writings
           of
           those
           Apostles
           and
           Disciples
           under
           whose
           Names
           they
           go
           ;
           hereby
           wittily
           intimating
           ,
           or
           rather
           broadly
           asserting
           ,
           that
           these
           Writings
           were
           not
           canonical
           Scripture
           till
           that
           Council
           ,
           that
           is
           ,
           till
           the
           year
           364.
           
        
         
           But
           ,
           first
           ,
           Supposing
           that
           it
           is
           not
           the
           Authour
           but
           the
           Authority
           of
           the
           Church
           that
           makes
           a
           Book
           Canonical
           ,
           then
           were
           the
           Books
           of
           the
           New
           Testament
           made
           so
           long
           before
           the
           Council
           of
           Laodicea
           ,
           in
           that
           we
           find
           them
           enumerated
           in
           the
           Apostolical
           Canons
           ,
           which
           though
           they
           were
           not
           compil'd
           by
           Clement
           ,
           as
           was
           vulgarly
           supposed
           ,
           yet
           were
           they
           the
           Decrees
           of
           Councils
           in
           the
           first
           and
           second
           Ages
           succeeding
           the
           Apostles
           .
           So
           that
           upon
           this
           account
           they
           were
           stamp't
           Canonical
           almost
           as
           soon
           as
           they
           were
           written
           .
        
         
           Secondly
           ,
           The
           Testimony
           of
           the
           Church
           neither
           is
           nor
           can
           be
           any
           more
           than
           a
           proof
           or
           an
           argument
           of
           the
           Original
           and
           Divine
           Authority
           of
           the
           canonical
           Books
           ,
           as
           any
           other
           Testimony
           is
           or
           may
           be
           .
           Thus
           when
           we
           cite
           Clement
           of
           
             Rome
             ,
             Ignatius
             ,
             Policarp
             ,
             Justin
             Martyr
             ,
             Irenaeus
             ,
             Clemens
             Alexandrinus
             ,
          
           yes
           and
           Celsus
           himself
           ,
           that
           lived
           either
           in
           or
           near
           the
           Apostles
           times
           ,
           as
           giving
           in
           Testimony
           to
           their
           Writings
           ,
           no
           Man
           can
           ,
           without
           very
           wilfull
           impertinence
           ,
           thence
           infer
           that
           it
           is
           they
           that
           give
           the
           Books
           their
           Divine
           Authority
           ;
           when
           it
           is
           so
           evident
           that
           they
           are
           onely
           made
           use
           of
           as
           competent
           Witnesses
           to
           attest
           that
           they
           were
           no
           forged
           Writings
           ,
           but
           were
           pen'd
           by
           those
           very
           Persons
           under
           whose
           Names
           they
           go
           ;
           and
           if
           they
           are
           ,
           then
           they
           themselves
           make
           good
           their
           own
           Authority
           .
           For
           Authority
           is
           nothing
           else
           but
           the
           right
           or
           power
           of
           binding
           our
           Assent
           ,
           which
           unless
           it
           be
           done
           by
           the
           Authour
           himself
           ,
           it
           is
           impossible
           
           to
           be
           done
           by
           any
           other
           ;
           and
           all
           the
           Councils
           in
           the
           World
           can
           never
           give
           Divine
           Authority
           to
           any
           Book
           ,
           if
           it
           had
           it
           not
           before
           .
           All
           their
           Office
           is
           to
           bear
           testimony
           to
           their
           Authenticalness
           ,
           and
           it
           is
           no
           inconsiderable
           Evidence
           of
           it
           when
           so
           many
           grave
           and
           learned
           Men
           of
           the
           first
           Ages
           of
           Christianity
           ,
           upon
           mature
           deliberation
           of
           the
           whole
           matter
           in
           Council
           ,
           declare
           that
           upon
           the
           strictest
           enquiry
           they
           are
           fully
           satisfied
           that
           those
           Books
           were
           written
           by
           those
           very
           Authours
           whose
           Names
           they
           bear
           .
           But
           from
           hence
           to
           infer
           ,
           as
           the
           Leviathan
           does
           ,
           that
           their
           canonical
           Authority
           ,
           that
           is
           ,
           their
           being
           the
           Law
           of
           God
           ,
           depends
           entirely
           upon
           the
           Decree
           of
           the
           Church
           ,
           as
           if
           it
           could
           give
           or
           take
           it
           away
           at
           pleasure
           ,
           onely
           becomes
           Mr.
           
           Hobbs's
           Logick
           and
           Modesty
           ;
           and
           them
           it
           becomes
           equally
           ,
           for
           it
           is
           very
           hard
           to
           determine
           whether
           the
           Conclusion
           be
           more
           impudent
           or
           more
           impertinent
           .
        
         
           §
           XI
           .
           And
           now
           beside
           this
           direct
           demonstrative
           proof
           of
           the
           Apostolical
           Antiquity
           and
           Authority
           of
           the
           holy
           Scriptures
           ,
           which
           alone
           is
           a
           full
           demonstration
           of
           the
           Divinity
           of
           the
           Christian
           Institution
           ,
           there
           is
           another
           more
           remote
           way
           of
           proving
           the
           truth
           of
           the
           History
           ,
           insisted
           upon
           by
           learned
           Men
           ,
           that
           is
           ,
           by
           the
           concurrent
           Testimony
           of
           foreign
           Writers
           ,
           Jews
           or
           Heathens
           ,
           who
           lived
           in
           or
           about
           the
           same
           time
           ;
           but
           this
           Evidence
           is
           so
           weak
           in
           comparison
           of
           that
           which
           I
           have
           already
           produced
           ,
           that
           I
           shall
           not
           prosecute
           it
           as
           an
           Argument
           in
           my
           Cause
           ,
           but
           rather
           consider
           it
           as
           an
           Objection
           against
           it
           :
           viz.
           That
           if
           the
           History
           of
           our
           Saviour
           were
           so
           known
           and
           notorious
           as
           is
           pretended
           ,
           how
           comes
           it
           to
           pass
           that
           so
           little
           notice
           is
           taken
           of
           it
           by
           any
           Authours
           but
           onely
           such
           as
           were
           his
           own
           Disciples
           ?
           There
           were
           many
           
           other
           excellent
           Writers
           ,
           especially
           Historians
           ,
           about
           that
           time
           ,
           so
           that
           if
           his
           Actions
           had
           been
           so
           great
           and
           remarkable
           as
           his
           Disciples
           tell
           us
           they
           were
           ,
           it
           is
           scarce
           credible
           that
           they
           should
           pass
           him
           over
           with
           so
           slender
           a
           regard
           ,
           and
           scarce
           any
           mention
           of
           him
           .
        
         
           In
           answer
           to
           this
           I
           shall
           ,
           in
           the
           sequel
           of
           this
           Discourse
           ,
           give
           a
           satisfactory
           and
           rational
           account
           of
           the
           Infidelity
           both
           of
           Jews
           and
           Heathens
           ,
           notwithstanding
           Christianity
           brought
           along
           with
           it
           all
           that
           Evidence
           that
           we
           pretend
           it
           did
           .
           But
           beside
           this
           ,
           I
           shall
           here
           shew
           that
           the
           best
           Writers
           of
           that
           time
           concur
           with
           ,
           and
           so
           confirm
           the
           main
           strokes
           of
           our
           Saviour's
           History
           ,
           and
           by
           consequence
           all
           the
           rest
           that
           is
           interwoven
           with
           them
           ;
           especially
           when
           what
           they
           write
           is
           purely
           to
           deliver
           matter
           of
           Fact
           without
           any
           design
           to
           serve
           the
           cause
           of
           Christianity
           .
           For
           when
           all
           things
           in
           the
           Gospel
           ,
           that
           other
           Historians
           are
           concern'd
           to
           record
           as
           well
           as
           the
           Christians
           ,
           are
           exactly
           true
           ,
           that
           is
           at
           least
           a
           very
           fair
           probability
           that
           the
           Christian
           Writers
           were
           faithfull
           in
           those
           other
           Relations
           that
           are
           peculiar
           to
           their
           own
           History
           .
           And
           this
           is
           all
           that
           can
           be
           expected
           from
           foreign
           Testimony
           ;
           for
           if
           such
           Writers
           had
           been
           exact
           in
           the
           Records
           of
           our
           Saviour's
           Actions
           ,
           they
           had
           then
           been
           Christians
           ,
           and
           not
           Jews
           or
           Heathens
           :
           Supposing
           them
           therefore
           ,
           as
           they
           were
           ,
           no
           Friends
           to
           Christianity
           ,
           they
           have
           given
           in
           all
           that
           suffrage
           to
           it
           that
           can
           be
           reasonably
           demanded
           from
           them
           .
        
         
           And
           now
           as
           for
           the
           proof
           hereof
           it
           had
           been
           much
           more
           easie
           than
           it
           is
           ,
           had
           it
           not
           been
           for
           the
           pride
           and
           vanity
           of
           some
           of
           our
           modern
           Criticks
           ,
           who
           care
           very
           little
           what
           becomes
           of
           the
           truth
           or
           falshood
           of
           things
           ,
           so
           they
           can
           shew
           their
           censuring
           Faculty
           upon
           words
           ;
           and
           particularly
           they
           have
           in
           this
           case
           set
           themselves
           with
           their
           utmost
           critical
           Severity
           to
           disparage
           
           
           
           
           
           or
           destroy
           the
           most
           eminent
           Testimonies
           ,
           cited
           by
           the
           Ancients
           out
           of
           foreign
           Writers
           ,
           in
           behalf
           of
           Christianity
           .
           Scaliger
           ,
           the
           Father
           of
           them
           all
           led
           the
           Dance
           ,
           upon
           what
           motive
           I
           cannot
           imagine
           ,
           unless
           it
           were
           out
           of
           Envy
           to
           the
           Fame
           and
           Glory
           of
           Eusebius
           ,
           against
           whom
           he
           particularly
           set
           himself
           and
           his
           endeavours
           ;
           but
           however
           the
           design
           looking
           like
           a
           Novelty
           ,
           and
           carrying
           in
           it
           an
           ostentation
           of
           Learning
           ,
           for
           that
           reason
           alone
           he
           could
           not
           want
           a
           great
           number
           of
           Followers
           among
           that
           sort
           of
           Men.
           But
           to
           what
           little
           purpose
           they
           have
           spent
           all
           their
           pains
           and
           peevishness
           I
           now
           come
           to
           represent
           .
        
         
           And
           here
           ,
           first
           ,
           Josephus
           the
           Jew
           ,
           who
           was
           contemporary
           with
           the
           Apostles
           ,
           agrees
           all
           along
           with
           the
           Evangelists
           in
           the
           History
           of
           that
           time
           .
           He
           gives
           the
           same
           account
           and
           description
           of
           John
           the
           Baptist
           as
           we
           reade
           in
           the
           Gospels
           .
           He
           gives
           us
           the
           same
           narration
           of
           Herod
           the
           Tetrarch
           ,
           and
           particularly
           of
           his
           marrying
           his
           Brother's
           Wife
           .
           He
           mentions
           the
           Tax
           of
           Cyrenius
           .
           He
           records
           the
           Acts
           of
           the
           several
           Governours
           of
           
             Judaea
             ,
             Pontius
             Pilate
             ,
             Felix
          
           and
           
             Portius
             Festus
          
           ,
           and
           describes
           the
           succession
           of
           the
           several
           High
           priests
           ,
           
             Caiaphas
             ,
             Joha
          
           and
           Alexander
           ,
           the
           death
           of
           
             Herod
             Agrippa
          
           ,
           and
           of
           Saint
           James
           the
           Brother
           of
           our
           Lord
           ;
           nay
           ,
           he
           gives
           not
           onely
           a
           just
           History
           but
           an
           high
           Character
           of
           our
           Lord
           himself
           .
           All
           which
           our
           learned
           Men
           are
           willing
           enough
           to
           pass
           as
           certain
           and
           warrantable
           History
           ,
           excepting
           onely
           that
           passage
           concerning
           our
           Saviour
           .
           Onely
           there
           is
           one
           difficulty
           in
           the
           Tax
           of
           Cyrenius
           ,
           which
           Saint
           Luke
           says
           was
           about
           the
           time
           of
           our
           Saviour's
           Nativity
           ,
           but
           Josephus
           not
           till
           after
           the
           Banishment
           of
           Archelaus
           ,
           which
           hapned
           at
           least
           nine
           years
           after
           the
           Death
           of
           Herod
           ,
           so
           that
           which
           way
           to
           reconcile
           this
           difference
           learned
           Men
           have
           been
           much
           puzled
           ,
           and
           
           towards
           its
           solution
           have
           started
           variety
           of
           Conjectures
           .
           And
           therefore
           ,
           though
           it
           is
           of
           no
           very
           great
           concernment
           ,
           I
           shall
           give
           some
           account
           of
           it
           before
           I
           proceed
           to
           the
           Testimony
           concerning
           Jesus
           .
        
         
           §
           XII
           .
           And
           first
           of
           all
           Baronius
           tells
           us
           plainly
           that
           Josephus
           is
           mistaken
           ,
           but
           then
           
           this
           is
           to
           cut
           the
           Knot
           ,
           not
           to
           untie
           it
           ,
           for
           our
           business
           is
           to
           reconcile
           him
           and
           the
           sacred
           History
           ;
           but
           if
           we
           utterly
           reject
           him
           ,
           instead
           of
           answering
           the
           Objection
           we
           grant
           it
           ,
           viz.
           that
           there
           are
           irreconcileable
           differences
           between
           him
           and
           the
           Evangelists
           .
           Though
           here
           I
           cannot
           but
           wonder
           at
           the
           unusual
           disingenuity
           of
           Casaubon
           ,
           
           who
           ,
           whereas
           Baronius
           affirms
           that
           Josephus
           does
           in
           many
           things
           of
           Chronology
           contradict
           Saint
           Luke
           ,
           and
           therefore
           if
           we
           must
           stand
           to
           his
           Authority
           ,
           that
           will
           enforce
           us
           to
           reject
           the
           Evangelist
           ;
           he
           ,
           I
           say
           ,
           inveighs
           and
           declaims
           upon
           this
           as
           if
           it
           were
           Baronius
           his
           Assertion
           and
           not
           his
           Argument
           ,
           and
           rates
           him
           severely
           as
           if
           he
           had
           positively
           affirm'd
           that
           the
           Testimony
           of
           Josephus
           was
           sufficient
           to
           oblige
           us
           to
           quit
           that
           of
           the
           Evangelist
           .
           Whereas
           he
           onely
           makes
           use
           of
           it
           as
           a
           forcible
           Objection
           against
           appealing
           to
           Josephus
           in
           any
           matters
           wherein
           he
           contradicts
           the
           Scriptures
           ,
           for
           in
           such
           cases
           ,
           says
           he
           ,
           we
           cannot
           admit
           him
           without
           rejecting
           them
           .
           Now
           ,
           I
           say
           ,
           from
           hence
           to
           infer
           that
           Baronius
           affirm'd
           that
           we
           were
           obliged
           so
           to
           doe
           became
           not
           the
           ingenuity
           of
           a
           learned
           Man.
           But
           the
           truth
           of
           it
           is
           (
           to
           observe
           once
           for
           all
           )
           Casaubon
           was
           little
           less
           partial
           towards
           one
           Extreme
           than
           Baronius
           towards
           the
           other
           .
           For
           as
           it
           was
           the
           custom
           of
           that
           learned
           Cardinal
           .
           and
           the
           Writers
           of
           the
           Church
           of
           Rome
           to
           rake
           together
           every
           thing
           that
           might
           serve
           their
           Cause
           ,
           embracing
           the
           forged
           and
           
           spurious
           as
           well
           as
           the
           true
           and
           undoubted
           records
           of
           Antiquity
           .
           So
           Casaubon
           and
           the
           learned
           Men
           of
           his
           way
           have
           been
           as
           diligent
           to
           weaken
           the
           Authority
           of
           all
           the
           most
           ancient
           and
           most
           authentick
           Writers
           ;
           so
           that
           there
           is
           not
           the
           least
           slip
           in
           any
           of
           the
           Ancients
           that
           they
           have
           not
           observed
           in
           their
           critical
           Notes
           upon
           them
           ,
           and
           beside
           that
           they
           reject
           whole
           Books
           of
           the
           best
           and
           earliest
           Antiquity
           .
           But
           by
           this
           means
           they
           have
           between
           them
           both
           done
           this
           great
           service
           to
           the
           Christian
           Church
           ,
           that
           as
           they
           have
           discover'd
           the
           fraud
           of
           supposititious
           Books
           ,
           so
           they
           have
           confirm'd
           the
           Authority
           of
           the
           true
           and
           genuine
           .
           And
           it
           is
           by
           occasion
           of
           their
           disputes
           that
           we
           are
           come
           to
           a
           certain
           knowledge
           of
           all
           the
           sincere
           records
           of
           Antiquity
           .
           So
           that
           at
           last
           the
           Epistles
           of
           Ignatius
           and
           the
           Apostolical
           Canons
           that
           have
           been
           most
           of
           all
           opposed
           ,
           have
           ,
           by
           those
           great
           endeavours
           that
           have
           been
           employed
           to
           destroy
           their
           Authority
           ,
           gain'd
           and
           will
           for
           ever
           keep
           as
           undoubted
           a
           credit
           as
           the
           most
           unquestion'd
           pieces
           of
           
             Justin
             Martyr
          
           or
           Irenaeus
           .
        
         
           The
           next
           guess
           is
           that
           of
           Beza
           ,
           which
           is
           followed
           and
           variously
           emproved
           
           by
           
             Scaliger
             ,
             Casaubon
             ,
             Grotius
          
           ,
           and
           others
           ,
           viz.
           That
           Cyrenius
           was
           employed
           by
           Augustus
           to
           take
           two
           several
           Musters
           of
           the
           People
           ,
           one
           with
           a
           Tax
           ,
           and
           the
           other
           without
           it
           ,
           and
           that
           was
           it
           that
           was
           made
           at
           the
           time
           of
           our
           Saviour's
           Birth
           .
           For
           Augustus
           designing
           that
           compendious
           Account
           of
           the
           Roman
           Empire
           ,
           which
           Historians
           so
           often
           speak
           of
           ,
           and
           which
           he
           left
           as
           a
           guide
           and
           direction
           to
           his
           Successours
           in
           the
           Empire
           ,
           sent
           several
           Officers
           through
           the
           several
           Provinces
           to
           take
           an
           exact
           account
           of
           the
           number
           and
           condition
           of
           the
           Inhabitants
           ;
           and
           for
           this
           purpose
           though
           
             Quintilius
             
             Varus
          
           were
           then
           Prefect
           of
           
             Syria
             ,
             Cyrenius
          
           was
           join'd
           in
           Commission
           with
           him
           ,
           as
           a
           Person
           that
           was
           ,
           by
           reason
           of
           his
           residence
           in
           Syria
           and
           his
           Wars
           in
           Cilicia
           ,
           exactly
           acquainted
           with
           the
           Affairs
           of
           the
           East
           ;
           as
           afterwards
           he
           was
           sent
           with
           
             C.
             Caesar
          
           on
           the
           same
           Errand
           ;
           and
           when
           Judaea
           was
           reduced
           into
           the
           form
           of
           a
           Province
           after
           the
           Banishment
           of
           Archelaus
           ,
           and
           the
           first
           Tax
           to
           be
           imposed
           immediately
           by
           the
           Romans
           upon
           the
           People
           ,
           he
           was
           particularly
           singled
           out
           as
           the
           Person
           most
           able
           to
           manage
           it
           .
           So
           that
           it
           is
           not
           unlikely
           that
           he
           might
           be
           employed
           in
           this
           business
           ,
           though
           not
           himself
           ,
           but
           
             Quintilius
             Varus
          
           was
           then
           Prefect
           of
           Syria
           .
           And
           if
           this
           be
           so
           ,
           then
           this
           difficulty
           is
           cleared
           ,
           in
           that
           there
           were
           two
           Musters
           of
           the
           People
           ,
           both
           made
           by
           Cyrenius
           ,
           one
           under
           the
           Government
           of
           
             Quintilius
             Varus
          
           without
           any
           taxing
           ;
           the
           other
           ,
           some
           years
           after
           ,
           under
           his
           own
           Government
           with
           a
           severe
           Tribute
           ;
           which
           made
           great
           tumults
           and
           commotions
           among
           the
           People
           ,
           and
           occasion'd
           the
           sedition
           of
           
             Theudas
             Gaulonites
          
           ;
           and
           this
           is
           the
           onely
           Tax
           or
           Census
           that
           is
           mention'd
           by
           Josephus
           ,
           as
           containing
           in
           it
           something
           remarkable
           to
           the
           History
           of
           his
           Country
           ;
           whereas
           the
           other
           is
           wholly
           passed
           over
           in
           silence
           by
           him
           ,
           in
           that
           it
           contain'd
           nothing
           memorable
           as
           to
           that
           ,
           but
           was
           transacted
           meerly
           for
           the
           Emperour
           's
           own
           private
           use
           and
           information
           .
           And
           this
           conjecture
           of
           a
           twofold
           Muster
           is
           not
           a
           little
           favour'd
           by
           Saint
           Luke
           himself
           ,
           who
           says
           that
           this
           taxing
           was
           first
           made
           when
           Cyrenius
           was
           Governour
           of
           Syria
           ,
           whereas
           it
           ought
           to
           have
           been
           rendred
           this
           first
           taxing
           was
           made
           ,
           &c.
           which
           implies
           that
           there
           was
           a
           second
           ,
           otherwise
           that
           could
           never
           have
           been
           called
           the
           first
           .
        
         
           But
           ,
           first
           ,
           This
           is
           no
           more
           than
           a
           meer
           conjecture
           without
           any
           ground
           of
           Story
           ,
           for
           that
           Quirinius
           was
           
           employed
           in
           any
           Tax
           before
           the
           death
           of
           Herod
           ,
           there
           are
           no
           footsteps
           in
           the
           Roman
           History
           ;
           so
           that
           if
           the
           guess
           be
           true
           yet
           it
           is
           altogether
           precarious
           ,
           and
           invented
           meerly
           to
           solve
           a
           difficulty
           that
           was
           not
           otherwise
           to
           be
           avoided
           .
        
         
           And
           then
           as
           for
           the
           little
           Criticism
           that
           this
           was
           the
           first
           Tax
           made
           when
           Cyrenius
           was
           Governour
           of
           Syria
           ,
           though
           it
           may
           be
           so
           interpreted
           ,
           yet
           the
           interpretation
           is
           as
           natural
           and
           more
           common
           ,
           that
           this
           Tax
           was
           finst
           made
           when
           Cyrenius
           was
           Governour
           ;
           and
           if
           so
           ,
           the
           Text
           of
           Saint
           Luke
           gives
           not
           the
           least
           favour
           to
           the
           conjecture
           of
           a
           double
           Tax
           .
        
         
           But
           ,
           in
           the
           last
           place
           ,
           Supposing
           that
           Quirinius
           was
           sent
           into
           Syria
           in
           the
           time
           of
           
             Quintilius
             Varus
          
           for
           the
           management
           of
           the
           Tax
           ,
           yet
           this
           will
           not
           piece
           with
           Saint
           
           Luke's
           story
           ,
           who
           expresly
           affirms
           that
           this
           Tax
           was
           made
           when
           Cynenius
           was
           Governour
           of
           Syria
           ;
           now
           it
           is
           very
           odd
           if
           
             Quintilius
             Varus
          
           were
           (
           as
           it
           is
           certain
           he
           was
           )
           then
           Governour
           of
           Syria
           ;
           that
           another
           Person
           that
           then
           acted
           under
           him
           onely
           by
           virtue
           of
           an
           extraordinary
           Commission
           should
           be
           styled
           by
           the
           Title
           of
           Governour
           .
           And
           though
           Casaubon
           bestir
           himself
           to
           prove
           that
           this
           Title
           was
           given
           to
           others
           that
           were
           onely
           extraordinary
           Commissioners
           and
           not
           standing
           Presidents
           of
           Provinces
           ,
           yet
           it
           is
           very
           plain
           that
           this
           was
           onely
           done
           when
           there
           was
           no
           President
           resident
           before
           their
           coming
           ,
           and
           they
           were
           commissioned
           with
           as
           full
           power
           for
           the
           time
           as
           if
           they
           had
           been
           ordinary
           Prefects
           .
           But
           that
           when
           there
           was
           a
           settled
           Governour
           any
           extraordinary
           Commissioner
           should
           be
           honour'd
           with
           that
           Title
           is
           a
           case
           without
           Precedent
           .
        
         
           Thirdly
           ,
           Others
           conjecture
           ,
           and
           that
           much
           more
           probably
           and
           to
           much
           more
           
           purpose
           ,
           that
           
             Augustus
             Caesar
          
           designing
           
           to
           tax
           the
           whole
           Empire
           ,
           did
           in
           the
           first
           place
           take
           an
           account
           of
           the
           number
           of
           Persons
           in
           each
           Province
           ,
           thereby
           the
           better
           to
           direct
           himself
           for
           the
           equal
           levying
           and
           proportioning
           the
           several
           divisions
           of
           the
           whole
           Tax
           .
           Now
           a
           work
           so
           great
           must
           be
           a
           work
           of
           no
           small
           time
           ;
           so
           that
           though
           he
           might
           begin
           the
           Muster
           at
           the
           time
           of
           our
           Saviour's
           Nativity
           ,
           yet
           he
           might
           not
           finish
           the
           Tax
           till
           the
           Prefectship
           of
           Cyrenius
           .
           And
           he
           being
           then
           Prefect
           when
           the
           Tax
           was
           actually
           gather'd
           ,
           both
           the
           Tax
           it self
           and
           all
           that
           was
           done
           in
           order
           to
           it
           ,
           might
           reasonably
           enough
           be
           attributed
           to
           the
           time
           of
           his
           Government
           .
        
         
           But
           the
           most
           probable
           and
           natural
           Conjecture
           of
           all
           is
           that
           which
           was
           first
           started
           by
           
             Ludovicus
             Capellus
          
           ,
           and
           has
           since
           been
           more
           
           largely
           prosecuted
           by
           Huetius
           ;
           that
           there
           has
           been
           some
           mistake
           in
           the
           Transcriber
           writing
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           mistake
           very
           easie
           to
           be
           made
           ,
           the
           difference
           between
           the
           names
           being
           very
           small
           ;
           but
           when
           once
           made
           ,
           much
           more
           easie
           to
           be
           continued
           ;
           in
           that
           the
           Tax
           of
           Cyrenius
           was
           so
           very
           famous
           ,
           it
           being
           the
           first
           that
           was
           immediately
           imposed
           by
           the
           Romans
           themselves
           upon
           the
           Jews
           after
           they
           were
           reduced
           into
           the
           form
           of
           a
           Province
           ;
           and
           therefore
           when
           Saint
           Luke
           calls
           the
           Muster
           at
           our
           Saviour's
           Birth
           the
           First
           Tax
           ,
           it
           was
           very
           obvious
           for
           the
           Transcribers
           ,
           that
           came
           after
           ,
           to
           mistake
           it
           for
           the
           Tax
           of
           Cyrenius
           ,
           that
           being
           commonly
           call'd
           
             The
             Tax
          
           ,
           and
           so
           we
           find
           Gamaliel
           expressing
           it
           ,
           Act.
           5.
           37.
           
           
             In
             the
             days
             of
             the
             Taxing
             .
          
           And
           now
           this
           small
           mistake
           of
           a
           Letter
           or
           two
           ,
           that
           might
           be
           so
           easily
           run
           into
           ,
           being
           supposed
           ,
           it
           clears
           the
           whole
           matter
           ;
           in
           that
           it
           is
           certain
           that
           
             Quintilius
             Varus
          
           was
           President
           of
           Syria
           at
           the
           time
           of
           our
           Saviour's
           Nativity
           ,
           his
           name
           therefore
           being
           onely
           restored
           
           instead
           of
           that
           of
           Cyrenius
           ,
           the
           whole
           History
           runs
           clear
           .
        
         
           And
           indeed
           the
           exact
           Agreement
           of
           both
           Histories
           in
           all
           particulars
           saving
           this
           one
           circumstance
           is
           no
           small
           ground
           for
           the
           conjecture
           that
           there
           must
           have
           been
           some
           such
           mistake
           .
           And
           such
           literal
           mistakes
           as
           these
           are
           unavoidable
           to
           all
           the
           Books
           in
           the
           World
           ,
           and
           if
           it
           have
           hapned
           here
           ,
           the
           circumstances
           of
           things
           themselves
           direct
           us
           to
           the
           true
           Reading
           .
           For
           when
           we
           are
           certain
           ,
           as
           we
           are
           ,
           that
           Quintilius
           was
           then
           President
           ,
           it
           is
           easie
           and
           rational
           to
           conclude
           that
           Quirinius
           was
           put
           in
           afterwards
           in
           his
           stead
           ,
           because
           of
           that
           famous
           Tax
           that
           was
           vulgarly
           call'd
           by
           his
           name
           .
           And
           it
           is
           not
           a
           little
           countenance
           that
           is
           given
           to
           this
           Conjecture
           by
           Tertullian
           ,
           who
           affirms
           that
           this
           Census
           or
           Muster
           of
           Augustus
           was
           made
           under
           the
           Prefectship
           of
           
             Sentius
             Saturninus
          
           ;
           and
           for
           the
           proof
           both
           of
           that
           and
           of
           the
           time
           and
           place
           of
           our
           Saviour's
           Nativity
           ,
           he
           often
           refers
           to
           the
           Register
           it self
           in
           the
           Roman
           Archives
           ,
           and
           this
           was
           not
           onely
           extant
           in
           his
           time
           ,
           but
           in
           Saint
           
           Chrysostom's
           ,
           who
           refers
           to
           it
           ,
           as
           we
           might
           do
           to
           a
           Parish
           Register
           .
        
         
           Now
           though
           the
           Census
           of
           the
           Eastern
           part
           of
           the
           Empire
           was
           begun
           under
           Saturninus
           ,
           as
           Tertullian
           observes
           out
           of
           the
           Roman
           Tables
           ;
           and
           he
           being
           in
           a
           small
           time
           removed
           from
           his
           Office
           ,
           as
           we
           know
           he
           was
           ,
           and
           succeeded
           by
           
             Quintilius
             Varus
          
           ,
           the
           Successour
           went
           on
           in
           the
           work
           where
           the
           Predecessour
           ended
           .
           So
           that
           the
           work
           ,
           as
           it
           was
           managed
           in
           Judaea
           ,
           fell
           out
           in
           the
           time
           of
           
             Quintilius
             Varus
          
           ,
           in
           the
           time
           of
           whose
           Presidentship
           our
           Saviour
           was
           born
           .
           Which
           is
           so
           much
           the
           more
           likely
           ,
           because
           Saturninus
           residing
           in
           Syria
           would
           first
           finish
           the
           design
           near
           home
           ,
           before
           he
           would
           undertake
           to
           go
           about
           it
           in
           remoter
           parts
           ;
           especially
           in
           Judaea
           that
           was
           then
           under
           the
           
           Kingly
           Government
           of
           Herod
           ,
           and
           so
           was
           onely
           muster'd
           in
           order
           to
           the
           settlement
           of
           the
           future
           state
           of
           the
           Empire
           .
           So
           that
           though
           this
           Census
           were
           begun
           under
           Saturninus
           ,
           and
           so
           according
           to
           custom
           enter'd
           under
           his
           name
           in
           the
           Roman
           Register
           ,
           as
           Tertullian
           assures
           us
           it
           was
           ,
           it
           is
           certain
           that
           the
           greatest
           part
           of
           it
           was
           taken
           under
           the
           Government
           of
           Quintilius
           .
        
         
           Now
           though
           this
           be
           no
           very
           material
           circumstance
           ,
           and
           though
           the
           mistake
           I
           have
           suggested
           be
           so
           very
           easie
           ,
           and
           though
           there
           might
           be
           an
           hundred
           other
           ways
           of
           solving
           it
           ,
           that
           we
           cannot
           know
           at
           this
           distance
           ,
           yet
           I
           could
           not
           lightly
           pass
           it
           over
           ,
           because
           it
           is
           the
           onely
           material
           difference
           between
           Josephus
           and
           the
           Holy
           Scriptures
           .
           For
           though
           he
           passes
           by
           some
           remarkable
           things
           that
           are
           there
           recorded
           ,
           yet
           in
           all
           other
           cases
           ,
           where
           he
           happens
           upon
           the
           same
           thing
           ,
           he
           makes
           the
           same
           Narration
           .
           For
           the
           onely
           place
           beside
           in
           which
           he
           may
           seem
           to
           differ
           ,
           is
           in
           the
           Death
           of
           
             Herod
             Agrippa
          
           ,
           which
           he
           says
           hapned
           at
           the
           appearance
           of
           an
           Owl
           ,
           but
           Saint
           Luke
           by
           the
           invisible
           stroke
           of
           an
           Angel.
           And
           that
           an
           Owl
           might
           then
           by
           chance
           appear
           is
           possible
           ,
           but
           that
           the
           meer
           sight
           of
           it
           should
           affect
           him
           after
           such
           a
           wonderfull
           manner
           is
           not
           credible
           ,
           notwithstanding
           a
           German
           Soothsayer
           had
           foretold
           that
           it
           should
           be
           the
           certain
           Omen
           of
           his
           Death
           .
           That
           indeed
           might
           not
           a
           little
           disturb
           his
           Fancy
           ,
           but
           it
           could
           not
           naturally
           in
           a
           moment
           putrifie
           his
           Bowels
           into
           worms
           and
           rottenness
           .
           But
           it
           is
           too
           manifest
           that
           Josephus
           ,
           through
           the
           whole
           course
           of
           his
           History
           ,
           too
           much
           endeavour'd
           to
           imitate
           the
           Greek
           and
           Roman
           Historians
           ,
           whose
           constant
           custom
           it
           was
           to
           ascribe
           all
           extraordinary
           Calamities
           to
           some
           portentous
           Omen
           .
           Otherwise
           it
           is
           not
           conceivable
           that
           so
           strange
           and
           unheard
           of
           a
           misery
           should
           all
           on
           a
           suddain
           seise
           upon
           a
           Man
           in
           the
           height
           of
           all
           his
           Glory
           ,
           
           and
           in
           the
           very
           act
           of
           so
           great
           a
           Blasphemy
           ,
           without
           some
           miraculous
           and
           invisible
           Power
           .
           So
           that
           there
           is
           scarce
           a
           greater
           Instance
           upon
           Record
           of
           an
           immediate
           Divine
           Infliction
           than
           in
           the
           miserable
           Death
           of
           this
           prophane
           Man.
           
        
         
           And
           thus
           having
           cleared
           the
           Parallelism
           between
           Josephus
           and
           the
           Evangelists
           ,
           as
           to
           the
           most
           material
           passages
           of
           the
           Histories
           of
           their
           own
           times
           ,
           I
           now
           proceed
           to
           that
           particular
           passage
           of
           his
           concerning
           our
           blessed
           Saviour
           :
           which
           is
           so
           full
           a
           Testimony
           of
           the
           Truth
           of
           the
           Gospel
           History
           ,
           that
           our
           learned
           Criticks
           think
           it
           too
           great
           for
           a
           Jew
           to
           give
           ,
           and
           for
           that
           reason
           principally
           suppose
           it
           to
           have
           been
           soisted
           into
           him
           in
           after
           times
           .
        
         
           §
           XIII
           .
           But
           upon
           what
           just
           grounds
           this
           surmise
           is
           built
           let
           us
           now
           consider
           ,
           and
           first
           let
           us
           set
           down
           the
           passage
           it self
           ,
           which
           is
           to
           this
           purport
           :
           
             At
             this
             time
             lived
             Jesus
             a
             wise
             Man
             ,
             if
             yet
             it
             be
             lawfull
             to
             call
             him
             a
             Man
             ;
             for
             he
             wrought
             many
             wonderfull
             Works
             ,
             and
             instructed
             such
             as
             were
             willing
             to
             entertain
             the
             Truth
             ,
             and
             drew
             after
             him
             great
             numbers
             both
             of
             Jews
             and
             Gentiles
             .
             This
             was
             Christ
             ,
             who
             being
             accused
             ,
             by
             the
             Princes
             of
             our
             Nation
             before
             Pilate
             ,
             and
             afterwards
             condemn'd
             to
             the
             Cross
             by
             him
             ,
             yet
             did
             not
             those
             who
             followed
             him
             from
             the
             beginning
             ,
             cease
             to
             love
             him
             for
             the
             ignominy
             of
             his
             Death
             .
             For
             he
             appear'd
             unto
             them
             the
             third
             day
             after
             ,
             as
             the
             Divine
             Prophets
             had
             foretold
             the
             same
             ,
             and
             divers
             other
             wonderfull
             things
             of
             him
             ,
             and
             to
             this
             day
             the
             race
             of
             Christians
             ,
             as
             they
             are
             call'd
             after
             his
             name
             ,
             continue
             .
          
        
         
           And
           now
           here
           ,
           first
           ,
           It
           is
           excellently
           observed
           by
           Huetius
           that
           it
           is
           very
           strange
           that
           so
           diligent
           a
           Writer
           as
           Josephus
           should
           never
           make
           the
           least
           mention
           
           of
           the
           History
           of
           so
           famous
           a
           Person
           as
           Jesus
           of
           Nazareth
           ,
           for
           if
           he
           has
           not
           done
           it
           here
           ,
           he
           has
           done
           it
           no
           where
           .
           And
           yet
           whatever
           he
           was
           ,
           it
           is
           certain
           that
           under
           the
           Government
           of
           
             Pontius
             Pilate
          
           there
           was
           such
           a
           Man
           that
           pretended
           to
           be
           the
           Messias
           ,
           that
           drew
           great
           numbers
           of
           Disciples
           after
           him
           ,
           that
           instituted
           a
           new
           Sect
           of
           Religion
           ,
           that
           occasion'd
           great
           commotions
           in
           Judaea
           ,
           that
           was
           reported
           to
           have
           taught
           such
           peculiar
           Doctrines
           ,
           and
           to
           have
           done
           so
           many
           and
           so
           great
           Miracles
           .
        
         
           And
           now
           after
           all
           this
           how
           is
           it
           credible
           that
           Josephus
           should
           never
           hear
           of
           so
           remarkable
           a
           Person
           ,
           or
           not
           think
           him
           worthy
           so
           much
           as
           to
           be
           taken
           notice
           of
           in
           his
           History
           ?
           For
           whatever
           Opinion
           he
           had
           of
           him
           ,
           whether
           good
           or
           bad
           ,
           it
           is
           not
           to
           be
           supposed
           that
           he
           could
           wholly
           omit
           to
           mention
           him
           in
           the
           History
           of
           that
           time
           ,
           especially
           when
           he
           has
           not
           omitted
           any
           of
           the
           false
           Pretenders
           to
           the
           Messiahship
           ;
           so
           that
           though
           he
           had
           thought
           him
           an
           Impostor
           ,
           he
           could
           not
           have
           wholly
           baulk't
           some
           mention
           of
           his
           History
           .
           Nay
           ,
           when
           he
           gives
           so
           exact
           a
           description
           of
           John
           the
           Baptist
           ,
           and
           of
           Saint
           James
           ,
           whom
           to
           make
           the
           better
           known
           he
           describes
           by
           being
           
             the
             Brother
             of
             Jesus
             ,
             who
             is
             call'd
             the
             Christ
             ,
          
           how
           is
           it
           possible
           that
           he
           should
           never
           give
           any
           account
           of
           Christ
           himself
           ?
           So
           that
           how
           much
           soever
           it
           may
           appear
           incredible
           that
           Josephus
           should
           make
           any
           honourable
           mention
           of
           him
           ,
           it
           is
           much
           more
           so
           that
           he
           should
           make
           none
           at
           all
           .
        
         
           And
           now
           when
           after
           this
           we
           come
           to
           weigh
           the
           Objections
           against
           this
           Testimony
           ,
           that
           have
           made
           so
           much
           noise
           and
           talk
           of
           late
           in
           the
           World
           ,
           they
           are
           so
           very
           trifling
           as
           scarce
           to
           deserve
           (
           I
           am
           sure
           not
           to
           need
           )
           any
           Answer
           .
           For
           beside
           some
           Grammatical
           Observations
           ,
           in
           which
           the
           Criticks
           exercise
           an
           arbitrary
           
           Power
           ,
           and
           from
           which
           they
           make
           what
           determinations
           they
           please
           ,
           some
           for
           the
           Affirmative
           and
           some
           for
           the
           Negative
           :
           the
           whole
           force
           of
           the
           Objection
           is
           resolved
           into
           this
           one
           Principle
           ,
           that
           Josephus
           in
           this
           Paragraph
           spoke
           his
           own
           sense
           ,
           and
           wrote
           not
           as
           an
           Historian
           but
           as
           a
           Confessour
           ;
           whereas
           it
           is
           evident
           from
           his
           own
           story
           that
           he
           was
           a
           Man
           of
           no
           very
           settled
           Principles
           ,
           according
           to
           the
           humour
           of
           the
           Age
           and
           of
           the
           Place
           that
           he
           lived
           in
           ,
           and
           so
           was
           no
           otherway
           concern'd
           in
           any
           Controversie
           than
           barely
           to
           deliver
           matter
           of
           Fact.
           So
           that
           whereas
           he
           seems
           to
           assert
           that
           Jesus
           was
           the
           Christ
           ,
           they
           might
           as
           rationally
           conclude
           that
           
             Pontius
             Pilate
          
           believed
           him
           to
           be
           so
           too
           when
           he
           crucified
           him
           ,
           because
           he
           put
           this
           Title
           upon
           his
           Cross
           ,
           
             Jesus
             of
             Nazareth
             the
             King
             of
             the
             Jews
          
           ;
           and
           when
           he
           was
           solicited
           by
           the
           chief
           Priests
           not
           to
           write
           the
           King
           of
           the
           Jews
           ,
           but
           that
           he
           said
           I
           am
           the
           King
           of
           the
           Jews
           ,
           he
           would
           not
           yield
           to
           their
           importunity
           ,
           but
           answer'd
           them
           peremptorily
           ,
           
             What
             I
             have
             written
             I
             have
             written
             .
          
           From
           hence
           ,
           I
           say
           ,
           our
           learned
           Criticks
           might
           after
           their
           rate
           of
           drawing
           conclusions
           infer
           that
           
             Pontius
             Pilate
          
           seriously
           believed
           him
           to
           be
           the
           King
           of
           the
           Jews
           ,
           that
           is
           ,
           the
           Messias
           .
           Whereas
           it
           is
           evident
           in
           it self
           that
           he
           onely
           used
           the
           common
           form
           of
           speech
           ,
           when
           he
           gave
           him
           that
           Title
           which
           he
           pretended
           to
           :
           And
           of
           the
           same
           nature
           is
           that
           expression
           of
           Josephus
           ,
           when
           he
           says
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             This
             was
             the
             Christ
          
           ,
           that
           is
           ,
           this
           was
           he
           that
           was
           call'd
           the
           Christ
           ,
           a
           Title
           so
           appropriated
           to
           him
           in
           common
           speech
           ,
           that
           it
           was
           familiarly
           given
           to
           him
           by
           his
           greatest
           Enemies
           .
           And
           therefore
           we
           do
           not
           make
           use
           of
           this
           Testimony
           of
           Josephus
           ,
           as
           if
           we
           design'd
           to
           gain
           any
           credit
           or
           authority
           from
           his
           Opinion
           ,
           but
           onely
           to
           prove
           from
           it
           that
           there
           was
           such
           a
           transaction
           then
           on
           foot
           ,
           and
           that
           there
           was
           a
           
           party
           of
           Men
           in
           the
           World
           at
           that
           time
           who
           attested
           the
           truth
           of
           all
           those
           things
           that
           were
           reported
           concerning
           Jesus
           ;
           and
           if
           they
           did
           so
           ,
           we
           have
           in
           the
           Premises
           sufficiently
           proved
           the
           validity
           of
           their
           Testimony
           .
           And
           that
           is
           all
           the
           use
           that
           we
           can
           pretend
           to
           make
           of
           these
           foreign
           Witnesses
           ,
           to
           evidence
           that
           there
           was
           such
           Testimony
           then
           given
           ,
           and
           if
           there
           was
           ,
           then
           its
           being
           given
           in
           such
           circumstances
           as
           it
           was
           ,
           is
           more
           than
           enough
           to
           maintain
           it self
           without
           their
           farther
           assistance
           .
        
         
           Now
           this
           being
           premised
           in
           vain
           does
           
             Tanaquil
             Faber
          
           insist
           upon
           it
           that
           the
           most
           
           zealous
           Christian
           could
           not
           speak
           more
           magnificently
           of
           Christ
           than
           this
           unbelieving
           Jew
           .
           For
           what
           wonder
           is
           that
           ,
           when
           the
           unbelieving
           Jew
           onely
           reports
           the
           sense
           of
           the
           zealous
           Christian
           ?
           In
           vain
           does
           he
           urge
           that
           Josephus
           was
           of
           the
           Sect
           of
           the
           Pharisees
           ,
           which
           Sect
           of
           all
           others
           bore
           most
           spleen
           and
           hatred
           to
           our
           Saviour
           .
           For
           of
           what
           Sect
           soever
           he
           was
           ,
           he
           was
           far
           from
           being
           any
           of
           the
           greatest
           Zealots
           ,
           and
           as
           far
           from
           being
           a
           serious
           Jew
           as
           a
           good
           Christian
           ,
           how
           else
           could
           he
           have
           been
           so
           prophane
           as
           to
           apply
           all
           the
           Prophesies
           of
           the
           Old
           Testament
           ,
           concerning
           the
           Messias
           ,
           to
           the
           Person
           of
           Vespasian
           ,
           an
           Heathen
           and
           an
           Idolater
           ?
           But
           beside
           this
           our
           Authour
           forgets
           himself
           in
           objecting
           Josephus
           his
           being
           a
           Pharisee
           ,
           when
           a
           little
           after
           he
           informs
           us
           out
           of
           Josephus
           himself
           ,
           that
           he
           had
           passed
           through
           all
           the
           Sects
           of
           the
           Jews
           ,
           and
           had
           at
           last
           enter'd
           himself
           into
           the
           Discipline
           of
           Banus
           ,
           a
           Disciple
           and
           Successour
           of
           John
           the
           Baptist.
           And
           it
           is
           no
           wonder
           that
           a
           Disciple
           of
           that
           Institution
           should
           speak
           favourably
           of
           Jesus
           ;
           so
           that
           if
           we
           should
           suppose
           him
           in
           good
           earnest
           in
           his
           Character
           of
           our
           Saviour
           ,
           it
           would
           be
           no
           very
           hard
           supposition
           :
           but
           that
           he
           should
           describe
           him
           by
           those
           
           Titles
           that
           his
           own
           Disciples
           gave
           him
           ,
           he
           could
           not
           avoid
           it
           ,
           of
           what
           Sect
           soever
           he
           were
           ,
           as
           he
           would
           quit
           himself
           like
           a
           faithfull
           Historian
           .
           And
           though
           ,
           after
           his
           entring
           himself
           into
           the
           Discipline
           of
           Banus
           ,
           he
           join'd
           ,
           as
           himself
           informs
           us
           ,
           with
           the
           Sect
           of
           the
           Pharisees
           ,
           yet
           that
           was
           onely
           in
           outward
           shew
           and
           upon
           a
           political
           account
           ;
           they
           being
           then
           the
           most
           powerfull
           Party
           among
           the
           Jews
           ,
           so
           that
           by
           their
           assistance
           he
           first
           prefer'd
           himself
           to
           publick
           Employment
           ,
           and
           at
           last
           obtain'd
           the
           Government
           of
           all
           Galilee
           ,
           which
           he
           was
           so
           far
           from
           ruling
           like
           a
           Jewish
           Zealot
           ,
           that
           in
           all
           things
           he
           behaved
           himself
           like
           a
           Roman
           Gentleman
           ,
           and
           the
           main
           thing
           objected
           to
           him
           by
           his
           Enemies
           was
           his
           indifferency
           and
           unconcernedness
           as
           to
           the
           Ceremonies
           of
           their
           Religion
           .
        
         
           Again
           ,
           in
           vain
           does
           our
           learned
           Critick
           aggravate
           that
           Jesephus
           should
           give
           our
           Saviour
           the
           Title
           of
           God
           ,
           when
           that
           is
           more
           than
           the
           Jews
           themselves
           believed
           of
           their
           Messias
           .
           For
           it
           is
           evident
           that
           he
           onely
           uses
           a
           very
           common
           and
           almost
           proverbial
           form
           of
           speech
           ,
           nothing
           being
           more
           frequent
           with
           the
           Greek
           and
           Latin
           Writers
           (
           whose
           schemes
           of
           speech
           Josephus
           every
           where
           endeavours
           to
           imitate
           )
           than
           to
           give
           the
           Title
           of
           Gods
           to
           all
           Great
           and
           extraordinary
           Persons
           ;
           so
           that
           when
           Josephus
           gives
           our
           Saviour
           this
           Title
           ,
           it
           is
           the
           same
           thing
           as
           if
           he
           had
           styl'd
           him
           Hero
           ,
           or
           something
           that
           though
           a
           Man
           ,
           yet
           by
           his
           miraculous
           works
           seem'd
           greater
           than
           a
           Man.
           
        
         
           Lastly
           ,
           in
           vain
           does
           he
           urge
           that
           if
           Josephus
           had
           believed
           our
           Saviour
           to
           be
           the
           Messias
           ,
           he
           would
           have
           explain'd
           to
           the
           Greeks
           ,
           for
           whose
           sake
           he
           wrote
           in
           their
           Language
           ,
           what
           was
           the
           Nature
           and
           the
           Office
           of
           the
           Messias
           .
           So
           probably
           he
           would
           if
           he
           had
           been
           an
           Apostle
           ,
           and
           designed
           to
           convert
           the
           World
           to
           Christianity
           ,
           but
           when
           he
           writes
           of
           him
           onely
           as
           an
           
           Historian
           ,
           what
           concernment
           had
           he
           upon
           that
           occasion
           to
           run
           into
           so
           great
           a
           digression
           ?
           He
           told
           the
           plain
           Story
           as
           he
           had
           it
           from
           the
           Disciples
           of
           Jesus
           ,
           and
           left
           it
           to
           the
           Reader
           to
           judge
           of
           its
           truth
           or
           falsehood
           .
        
         
           But
           still
           our
           Critick
           is
           much
           more
           severe
           in
           his
           next
           Injunction
           ,
           when
           he
           requires
           of
           the
           Historian
           ,
           that
           if
           he
           believed
           Jesus
           to
           be
           the
           Messias
           ,
           to
           have
           given
           an
           account
           of
           John
           the
           Baptist's
           being
           his
           Forerunner
           .
           For
           whether
           he
           believed
           it
           or
           not
           ,
           I
           cannot
           see
           what
           reason
           or
           obligation
           he
           had
           for
           so
           doing
           ,
           unless
           it
           is
           not
           possible
           to
           give
           a
           compendious
           Character
           of
           a
           Person
           without
           setting
           down
           every
           particular
           circumstance
           of
           his
           Life
           and
           Actions
           .
        
         
           But
           now
           our
           learned
           Authour
           advances
           from
           his
           Arguments
           to
           his
           Authorities
           .
        
         
           And
           first
           of
           all
           Origen
           expresly
           asserts
           that
           Josephus
           did
           not
           believe
           Jesus
           to
           be
           the
           Christ.
           And
           I
           know
           no
           body
           that
           affirms
           he
           did
           ;
           but
           yet
           could
           he
           not
           give
           him
           that
           Title
           that
           was
           so
           familiarly
           given
           him
           ,
           unless
           too
           he
           asserted
           the
           justice
           of
           the
           Title
           ?
           All
           that
           he
           affirms
           ,
           is
           onely
           that
           this
           was
           the
           Man
           that
           was
           at
           that
           time
           call'd
           the
           Christ
           ,
           though
           he
           happens
           to
           express
           it
           by
           saying
           
             this
             was
             the
             Christ
          
           ,
           a
           very
           common
           form
           of
           speech
           among
           the
           Greeks
           to
           put
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           was
           for
           
             was
             called
          
           .
           And
           if
           so
           ,
           I
           hope
           an
           Historian
           might
           relate
           the
           Opinion
           that
           was
           had
           of
           him
           without
           declaring
           his
           own
           .
        
         
           In
           the
           next
           place
           ,
           
             Justin
             Martyr
          
           and
           Tertullian
           (
           says
           our
           Authour
           )
           wrote
           against
           the
           Jews
           ,
           and
           if
           this
           passage
           had
           been
           extant
           in
           Josephus
           in
           their
           times
           ,
           it
           is
           searce
           credible
           that
           they
           should
           altogether
           overlook
           so
           remarkable
           a
           Testimony
           .
           This
           is
           the
           hard
           condition
           that
           our
           Criticks
           have
           of
           late
           put
           upon
           all
           Authours
           ,
           to
           quote
           all
           that
           ever
           they
           reade
           ,
           and
           to
           think
           of
           every
           
           thing
           that
           is
           pertinent
           to
           their
           Cause
           ;
           but
           this
           seems
           too
           severe
           an
           imposition
           upon
           the
           memories
           of
           Mankind
           .
           And
           yet
           supposing
           these
           Fathers
           were
           not
           ignorant
           of
           this
           passage
           of
           Josephus
           ,
           to
           what
           purpose
           should
           they
           have
           alledged
           it
           ?
           when
           it
           is
           their
           evident
           design
           to
           dispute
           against
           the
           Jews
           purely
           out
           of
           the
           writings
           of
           the
           Prophets
           ,
           and
           by
           them
           alone
           to
           prove
           Jesus
           to
           be
           the
           Christ.
           And
           if
           so
           ,
           what
           does
           the
           Testimony
           of
           Josephus
           signifie
           to
           confirm
           the
           truth
           of
           that
           which
           they
           had
           already
           proved
           by
           the
           Testimony
           of
           God
           himself
           ?
           So
           that
           these
           Authours
           were
           so
           far
           from
           being
           obliged
           by
           their
           Cause
           to
           hale
           in
           this
           passage
           ,
           that
           they
           could
           not
           but
           have
           brought
           it
           in
           very
           impertinently
           .
           In
           short
           ,
           it
           is
           enough
           that
           in
           those
           Writings
           they
           appeal
           onely
           to
           Divine
           Authority
           ,
           and
           then
           it
           is
           no
           particular
           neglect
           of
           Josephus
           ,
           if
           he
           be
           past
           by
           as
           well
           as
           all
           other
           Authours
           of
           his
           rank
           and
           condition
           .
        
         
           And
           thus
           have
           I
           given
           a
           full
           and
           exact
           account
           of
           all
           those
           weighty
           Objections
           that
           have
           been
           levied
           against
           this
           passage
           of
           Josephus
           ,
           and
           so
           leave
           it
           to
           all
           wise
           Men
           to
           judge
           whether
           our
           learned
           Criticks
           might
           not
           have
           better
           employed
           themselves
           than
           to
           raise
           so
           much
           noise
           against
           it
           to
           so
           little
           purpose
           .
        
         
           And
           now
           having
           dispatch't
           this
           great
           Testimony
           of
           Josephus
           ,
           I
           might
           add
           to
           him
           
             Suetonius
             ,
             Tacitus
          
           ,
           the
           younger
           
             Pliny
             ,
             Seneca
          
           ,
           who
           give
           us
           the
           same
           relation
           of
           the
           great
           pretences
           of
           Jesus
           ,
           and
           the
           greater
           prevalency
           of
           his
           Religion
           .
           But
           their
           Testimonies
           have
           been
           so
           often
           recited
           ,
           and
           are
           so
           vulgarly
           known
           ,
           that
           it
           were
           labour
           in
           vain
           to
           give
           my self
           or
           the
           Reader
           the
           trouble
           of
           their
           Repetition
           .
           Especially
           when
           they
           prove
           no
           more
           than
           what
           no
           Man
           can
           doubt
           of
           ,
           viz.
           That
           there
           was
           at
           that
           time
           such
           a
           Man
           as
           Jesus
           of
           Nazareth
           ,
           and
           that
           in
           a
           short
           time
           he
           drew
           great
           
           numbers
           of
           Disciples
           after
           him
           .
           The
           first
           is
           certainly
           past
           question
           ,
           and
           the
           second
           is
           as
           evident
           meerly
           from
           the
           History
           of
           
           Nero's
           Reign
           ,
           under
           whom
           what
           vast
           multitudes
           of
           Christians
           suffer'd
           both
           Civil
           and
           Ecclesiastical
           Historians
           unanimously
           agree
           .
           And
           therefore
           I
           shall
           pass
           over
           these
           more
           general
           Records
           ,
           and
           onely
           suggest
           two
           or
           three
           particular
           Narrations
           that
           relate
           not
           onely
           to
           the
           existence
           of
           our
           Saviour's
           Person
           ,
           but
           to
           the
           veracity
           of
           his
           Pretences
           .
        
         
           §
           XIV
           .
           The
           first
           is
           that
           known
           History
           of
           Phlegon
           ,
           Gentleman
           to
           the
           Emperour
           Adrian
           ,
           in
           his
           general
           History
           of
           the
           Olympiads
           ,
           concerning
           both
           the
           Eclipse
           of
           the
           Sun
           and
           the
           Earthquake
           at
           our
           Saviour's
           Passion
           .
           And
           it
           is
           a
           Testimony
           so
           exactly
           agreeing
           with
           the
           Evangelical
           History
           both
           as
           to
           the
           year
           and
           the
           very
           hour
           of
           the
           day
           ,
           
           and
           the
           most
           material
           circumstances
           of
           the
           thing
           ,
           that
           had
           it
           not
           been
           for
           the
           vanity
           of
           Criticks
           ,
           it
           could
           never
           have
           met
           with
           dispute
           or
           opposition
           .
           But
           those
           Men
           will
           not
           stick
           to
           move
           the
           Earth
           from
           its
           Centre
           ,
           rather
           than
           loose
           the
           honour
           of
           being
           the
           Father
           of
           one
           Criticism
           ;
           otherwise
           certainly
           this
           passage
           ,
           so
           considently
           appeal'd
           to
           by
           the
           Writers
           of
           the
           Christian
           Church
           ,
           as
           agreeing
           with
           the
           publick
           Records
           of
           the
           Empire
           ,
           together
           with
           that
           of
           Thallus
           another
           Heathen
           ,
           cited
           by
           that
           accurate
           Chronologer
           Africanus
           ,
           could
           not
           but
           have
           escaped
           their
           censuring
           severity
           .
           And
           yet
           it
           must
           come
           under
           their
           lash
           ,
           because
           (
           say
           they
           )
           Phlegon
           speaks
           of
           it
           as
           a
           natural
           Eclipse
           .
           But
           this
           they
           say
           out
           of
           their
           own
           heads
           ;
           for
           he
           onely
           records
           the
           matter
           of
           Fact
           ,
           but
           whether
           it
           were
           natural
           or
           praeternatural
           concerns
           not
           him
           either
           as
           a
           Courtier
           or
           an
           Historian
           .
           And
           though
           it
           is
           demonstrable
           that
           if
           it
           hapned
           at
           that
           
           time
           that
           he
           says
           it
           did
           ,
           it
           was
           praeternatural
           ,
           and
           though
           himself
           expresly
           affirms
           that
           it
           was
           such
           an
           Eclipse
           that
           never
           the
           like
           hapned
           ;
           yet
           waving
           all
           this
           ,
           it
           is
           enough
           that
           he
           affirms
           that
           such
           an
           Eclipse
           hapned
           at
           the
           same
           time
           even
           to
           the
           very
           hour
           of
           the
           day
           ;
           and
           so
           it
           is
           rationally
           urged
           by
           
             Tertullian
             ,
             Eodem
             momento
             dies
             medium
             Orbem
          
           
           
             signante
             Sole
             subducta
             est
             ,
             deliquium
             putaverunt
             ,
             qui
             id
             quoque
             super
             Christum
             prozedicatum
             non
             scierunt
             ,
             &
             tamen
             eum
             Mundi
             casum
             relatum
             in
             Archivis
             vestris
             habetis
             .
          
           
             At
             the
             very
             moment
             of
             our
             Saviour's
             Crucifixion
             the
             Sun
             was
             darkned
             at
             mid-day
             ,
             and
             though
             they
             supposed
             it
             onely
             an
             Eclipse
             ,
             that
             knew
             nothing
             of
             its
             relation
             to
             the
             Passion
             of
             Christ
             ,
             yet
             this
             strange
             accident
             ,
             be
             it
             what
             it
             will
             ,
             you
             may
             find
             registred
             in
             your
             publick
             Records
             .
          
           And
           if
           that
           be
           true
           ,
           it
           is
           all
           that
           can
           be
           desired
           in
           this
           case
           from
           an
           heathen
           Historian
           to
           vouch
           the
           truth
           of
           the
           Story
           .
           And
           yet
           this
           is
           more
           ,
           for
           if
           it
           be
           true
           ,
           it
           is
           from
           thence
           evident
           that
           this
           Eclipse
           was
           miraculous
           and
           praeternatural
           ,
           in
           that
           it
           hapned
           at
           the
           full
           of
           the
           Moon
           .
        
         
           §
           XV.
           The
           next
           heathen
           Testimony
           is
           of
           an
           higher
           nature
           ,
           and
           relates
           more
           immediately
           to
           the
           Divinity
           of
           our
           Saviour
           ;
           and
           that
           is
           the
           Opinion
           of
           Tiberius
           concerning
           him
           ,
           upon
           that
           Account
           and
           Narrative
           that
           he
           had
           received
           of
           his
           Life
           ,
           Death
           and
           Resurrection
           out
           of
           Palestine
           ,
           and
           that
           from
           Pilate
           himself
           .
           Thus
           Tertullian
           tells
           the
           
           Governours
           of
           Rome
           in
           his
           Apology
           ,
           that
           Tiberius
           ,
           in
           whose
           time
           the
           Christian
           Religion
           came
           into
           the
           World
           ,
           having
           received
           an
           account
           out
           of
           Palestine
           in
           Syria
           concerning
           the
           truth
           of
           that
           Divinity
           that
           was
           there
           revealed
           ,
           brought
           it
           to
           the
           Senate
           with
           the
           Prerogative
           of
           his
           own
           Vote
           ,
           
           but
           that
           it
           was
           rejected
           by
           the
           Senate
           ,
           either
           because
           themselves
           had
           not
           in
           the
           first
           place
           according
           to
           form
           of
           Law
           approved
           of
           it
           ,
           or
           rather
           out
           of
           flattery
           to
           the
           Emperour
           ,
           because
           himself
           had
           refused
           that
           honour
           when
           offer'd
           to
           him
           by
           the
           Senate
           ;
           for
           the
           words
           ,
           
             quia
             non
             ipse
             probaverat
          
           ,
           are
           capable
           of
           either
           sense
           ;
           but
           though
           they
           denied
           this
           Title
           to
           our
           Saviour
           ,
           upon
           what
           account
           soever
           ,
           whether
           of
           State
           or
           of
           Courtship
           ,
           our
           Authour
           tells
           us
           expresly
           that
           the
           Emperour
           himself
           continued
           of
           the
           same
           mind
           .
        
         
           Now
           though
           Tertullian
           be
           a
           Christian
           Writer
           ,
           yet
           he
           durst
           never
           have
           presumed
           to
           impose
           upon
           the
           Senate
           themselves
           with
           such
           a
           remarkable
           Story
           as
           this
           ,
           if
           he
           were
           not
           able
           to
           prove
           it
           ,
           and
           that
           he
           was
           is
           evident
           from
           
             Justin
             Martyr
          
           ,
           who
           often
           
           appeals
           to
           the
           Acts
           of
           Pilate
           concerning
           the
           History
           of
           our
           Saviour
           ,
           and
           requests
           the
           Emperours
           to
           satisfie
           themselves
           from
           their
           own
           Records
           concerning
           those
           things
           that
           were
           reported
           of
           him
           .
           For
           it
           is
           a
           known
           Custom
           among
           the
           Romans
           ,
           for
           the
           Governours
           of
           Provinces
           to
           transmit
           an
           account
           of
           the
           most
           remarkable
           things
           that
           hapned
           under
           their
           Government
           to
           the
           Senate
           of
           old
           time
           ,
           and
           of
           later
           times
           to
           the
           Emperour
           .
           And
           that
           Pilate
           had
           done
           so
           is
           evident
           from
           this
           Appeal
           of
           
             Justin
             Martyr
          
           ;
           for
           if
           there
           had
           been
           no
           such
           Acts
           ,
           scarce
           any
           Man
           ,
           much
           less
           such
           a
           Man
           as
           
             Justin
             Martyr
          
           could
           have
           been
           so
           foolish
           or
           so
           confident
           as
           to
           affirm
           a
           thing
           ,
           in
           which
           it
           was
           so
           very
           easie
           to
           convict
           him
           of
           falshood
           .
           And
           if
           such
           Acts
           there
           were
           they
           are
           a
           great
           Evidence
           of
           the
           truth
           of
           our
           Saviour's
           Miracles
           ,
           when
           the
           Experour
           ,
           that
           was
           none
           of
           the
           best
           Men
           nor
           very
           apt
           to
           listen
           to
           such
           Stories
           ,
           was
           so
           surprised
           with
           the
           strangeness
           of
           them
           ,
           and
           that
           upon
           no
           less
           information
           than
           of
           Pilate
           himself
           ;
           and
           when
           Pilate
           ,
           upon
           a
           more
           full
           enquiry
           
           than
           it
           seems
           he
           was
           able
           or
           willing
           to
           make
           concerning
           the
           Works
           of
           Jesus
           at
           his
           Condemnation
           ,
           was
           so
           abundantly
           satisfied
           as
           to
           the
           truth
           of
           those
           strange
           things
           that
           were
           related
           of
           him
           ,
           as
           to
           think
           himself
           obliged
           to
           acquaint
           his
           Master
           with
           a
           Story
           so
           strange
           and
           wonderfull
           .
        
         
           But
           here
           
             Isaac
             Casaubon
          
           endeavours
           to
           shrivle
           and
           criticise
           these
           Acts
           of
           Pilate
           into
           
           as
           little
           Authority
           as
           possibly
           he
           can
           ,
           and
           tells
           us
           that
           
             Justin
             Martyr
          
           does
           not
           call
           them
           the
           Acts
           of
           
             Pontius
             Pilate
          
           ,
           but
           the
           Acts
           under
           
             Pontius
             Pilate
          
           .
           Though
           it
           is
           an
           undoubted
           thing
           that
           the
           Acts
           under
           Pilate
           reserved
           in
           the
           Imperial
           Archives
           were
           the
           Acts
           of
           Pilate
           ,
           that
           is
           ,
           they
           were
           compiled
           either
           by
           himself
           or
           by
           his
           command
           ,
           but
           transmitted
           by
           himself
           ,
           for
           the
           Emperours
           received
           no
           other
           Acts
           but
           from
           the
           Governours
           themselves
           ;
           and
           therefore
           the
           learned
           Man
           might
           have
           spared
           his
           Grammatical
           Criticism
           ,
           when
           it
           is
           certain
           from
           the
           thing
           it self
           that
           the
           publick
           Acts
           under
           the
           Government
           of
           
             Pontius
             Pilate
          
           ,
           must
           be
           transmitted
           by
           Pilate
           himself
           ,
           and
           so
           must
           be
           the
           Acts
           of
           Pilate
           .
        
         
           Now
           that
           Pilate
           should
           give
           such
           an
           Account
           after
           our
           Saviour's
           Resurrection
           ;
           cannot
           seem
           strange
           if
           we
           consider
           his
           circumstances
           .
           For
           setting
           aside
           the
           Relation
           of
           the
           Evangelists
           concerning
           him
           ,
           that
           he
           would
           if
           possible
           have
           rescued
           our
           Saviour
           from
           the
           fury
           of
           the
           Priests
           and
           the
           tumult
           of
           the
           People
           ;
           that
           he
           was
           satisfied
           of
           his
           Innocence
           ,
           as
           he
           declared
           upon
           the
           Bench
           ;
           that
           he
           gave
           Sentence
           upon
           him
           ,
           I
           will
           not
           say
           against
           his
           Conscience
           (
           for
           being
           an
           Atheist
           he
           had
           none
           )
           but
           against
           his
           own
           Judgment
           and
           Opinion
           .
           I
           say
           ,
           setting
           aside
           all
           this
           that
           hapned
           before
           the
           Passion
           ,
           the
           truth
           of
           our
           Saviour's
           Resurrection
           proved
           it self
           upon
           him
           by
           so
           many
           lucky
           circumstances
           of
           
           the
           thing
           it self
           ,
           that
           it
           could
           not
           but
           perplex
           his
           Mind
           which
           way
           to
           avoid
           its
           Evidence
           .
           For
           he
           was
           certain
           that
           Jesus
           was
           Crucified
           ,
           Dead
           and
           Buried
           ,
           that
           the
           Sepulchre
           was
           sealed
           with
           a
           great
           Stone
           and
           guarded
           with
           a
           Watch
           ,
           and
           yet
           in
           a
           very
           short
           time
           after
           ,
           it
           was
           preached
           up
           and
           down
           publickly
           by
           his
           Disciples
           that
           he
           was
           risen
           from
           the
           dead
           .
        
         
           Now
           whether
           Pilate
           himself
           were
           upon
           this
           so
           curious
           or
           so
           concern'd
           as
           to
           search
           the
           Sepulchre
           it
           is
           certain
           the
           Body
           was
           gone
           ,
           otherwise
           it
           would
           have
           been
           produced
           and
           publickly
           exposed
           by
           the
           Jews
           to
           disprove
           the
           immediate
           report
           of
           his
           Resurrection
           .
           So
           that
           there
           could
           remain
           no
           other
           imaginable
           pretence
           against
           its
           Truth
           but
           the
           idle
           Tale
           of
           the
           Souldiers
           ,
           that
           his
           Disciples
           came
           by
           night
           and
           stole
           him
           away
           ,
           whilst
           they
           slept
           .
           This
           was
           an
           admirable
           contrivance
           ,
           and
           worthy
           the
           sage
           wisedom
           of
           the
           great
           Sanhedrin
           ,
           to
           appeal
           to
           the
           Testimony
           of
           such
           Persons
           ,
           that
           could
           not
           tell
           their
           story
           without
           contradicting
           and
           defeating
           their
           own
           Evidence
           !
           For
           were
           they
           not
           doubty
           Witnesses
           of
           a
           thing
           that
           was
           done
           whilst
           they
           were
           fast
           asleep
           ?
           Questionless
           our
           Governour
           was
           wonderfully
           satisfied
           with
           this
           subtile
           Answer
           ,
           that
           really
           carries
           no
           other
           sense
           in
           it
           ,
           than
           if
           they
           had
           deposed
           ,
           That
           they
           saw
           his
           Disciples
           convery
           him
           away
           whilst
           they
           slept
           .
           But
           if
           they
           slept
           they
           saw
           it
           not
           ,
           and
           if
           they
           saw
           it
           not
           ,
           they
           were
           no
           more
           competent
           Witnesses
           than
           if
           they
           had
           been
           upon
           the
           Emperour's
           Life-guard
           ;
           and
           had
           they
           hired
           Knights
           of
           the
           Post
           ,
           that
           were
           at
           that
           time
           at
           as
           great
           a
           distance
           as
           Rome
           from
           Jerusalem
           ,
           it
           had
           not
           been
           more
           absurd
           and
           ridiculous
           than
           this
           contrivance
           of
           producing
           sleeping
           Witnesses
           .
        
         
           Beside
           this
           ,
           he
           could
           not
           but
           farther
           reflect
           with
           himself
           how
           likely
           a
           thing
           it
           was
           that
           Men
           so
           timerous
           
           should
           have
           courage
           enough
           to
           venture
           upon
           such
           a
           daring
           Attempt
           .
           What
           wretched
           cowardise
           they
           betrayed
           from
           the
           time
           that
           their
           Master
           was
           apprehended
           he
           very
           well
           knew
           ,
           and
           therefore
           could
           not
           but
           think
           it
           very
           improbable
           such
           faint
           spirits
           should
           so
           soon
           undertake
           such
           bold
           and
           difficult
           Enterprises
           .
           But
           suppose
           they
           should
           ,
           't
           is
           strangely
           lucky
           that
           all
           the
           Guard
           should
           fall
           fast
           asleep
           at
           the
           same
           instant
           of
           time
           ,
           and
           more
           so
           that
           the
           Disciples
           should
           have
           the
           strange
           fortune
           as
           to
           come
           at
           that
           very
           moment
           ,
           and
           most
           of
           all
           so
           that
           with
           all
           that
           noise
           that
           they
           must
           of
           necessity
           make
           by
           removing
           the
           Stone
           that
           was
           roll'd
           upon
           the
           mouth
           of
           the
           Grave
           ,
           they
           should
           not
           awake
           so
           much
           as
           one
           of
           the
           Souldiers
           .
        
         
           But
           beside
           all
           these
           difficulties
           that
           he
           could
           not
           but
           observe
           in
           the
           action
           it self
           ,
           it
           was
           obvious
           for
           him
           to
           reflect
           ,
           that
           if
           they
           who
           affirm'd
           that
           Christ
           was
           risen
           from
           the
           dead
           ,
           knew
           that
           he
           was
           not
           ,
           to
           what
           purpose
           they
           should
           take
           all
           this
           pains
           and
           run
           all
           these
           hazards
           for
           an
           Impostor
           ,
           that
           had
           abused
           them
           with
           romantick
           Tales
           and
           Promises
           ?
           This
           is
           past
           my
           comprehension
           ,
           for
           though
           it
           is
           possible
           for
           simple
           Men
           to
           throw
           away
           their
           Lives
           for
           a
           false
           or
           mistaken
           Opinion
           ,
           yet
           that
           a
           number
           of
           Men
           should
           doe
           it
           to
           ratifie
           a
           Testimony
           that
           they
           knew
           to
           be
           false
           ,
           without
           any
           prospect
           of
           advantage
           either
           to
           themselves
           or
           others
           ,
           as
           it
           has
           no
           precedent
           in
           all
           former
           Ages
           ,
           so
           it
           is
           incredible
           to
           any
           Man
           that
           in
           the
           least
           understands
           the
           Constitution
           of
           humane
           Nature
           .
           And
           therefore
           from
           these
           and
           the
           like
           Premises
           it
           is
           no
           wonder
           if
           he
           concluded
           that
           there
           was
           something
           more
           than
           ordinary
           in
           this
           business
           ,
           or
           as
           Tertullian
           expresses
           it
           ,
           
             Ea
             omnia
             super
             Christo
          
           
           
             Pilatus
             ,
             &
             ipse
             jam
             pro
             suâ
             Conscientiâ
             Christianus
             ,
             Caesari
             tunc
             Tiberio
             nunciavit
             .
          
        
         
         
           §
           XVI
           .
           The
           last
           Instance
           I
           shall
           give
           of
           this
           kind
           of
           Witnesses
           is
           the
           Story
           of
           Agbarus
           King
           of
           Edessa
           lying
           beyond
           Euphrates
           ,
           who
           being
           afflicted
           with
           some
           chronical
           Distemper
           not
           curable
           by
           humane
           Art
           ,
           and
           hearing
           such
           prodigious
           reports
           concerning
           the
           Miracles
           of
           one
           Jesus
           in
           Judaea
           ,
           that
           he
           made
           the
           Blind
           to
           see
           ,
           the
           Lame
           to
           go
           ,
           cleansed
           the
           Lepers
           ,
           restored
           the
           long
           diseased
           to
           Health
           and
           raised
           the
           dead
           to
           Life
           :
           He
           therefore
           dispatches
           a
           Letter
           to
           him
           by
           a
           special
           Messenger
           ,
           requesting
           him
           to
           take
           the
           pains
           to
           come
           to
           Edessa
           and
           cure
           his
           Malady
           ,
           and
           the
           rather
           ,
           because
           he
           heard
           the
           Jews
           design'd
           to
           doe
           him
           mischief
           ,
           to
           take
           up
           his
           Residence
           there
           in
           safety
           ,
           where
           he
           might
           live
           with
           all
           accommodations
           of
           Life
           ,
           and
           ,
           if
           he
           pleased
           ,
           share
           with
           the
           Prince
           himself
           in
           the
           Government
           .
        
         
           To
           this
           courteous
           Letter
           our
           Saviour
           immediately
           returns
           a
           brief
           and
           pithy
           Answer
           ,
           and
           that
           probably
           by
           the
           same
           Messenger
           ,
           in
           which
           he
           informs
           him
           That
           all
           things
           touching
           his
           Message
           were
           to
           be
           fulfill'd
           in
           Judaea
           ,
           and
           then
           he
           was
           to
           return
           to
           his
           Father
           ,
           but
           after
           my
           Assumption
           I
           will
           send
           one
           of
           my
           Disciples
           ,
           who
           shall
           cure
           thy
           Malady
           ,
           and
           restore
           Life
           to
           thee
           and
           to
           all
           them
           that
           be
           with
           thee
           .
           Which
           was
           accordingly
           done
           by
           Thaddaeus
           ;
           the
           manner
           of
           whose
           address
           and
           procedure
           is
           particularly
           and
           largely
           described
           by
           Eusebius
           .
           
           In
           all
           which
           I
           cannot
           find
           any
           thing
           that
           may
           in
           the
           least
           shake
           or
           impair
           the
           credit
           of
           the
           Story
           .
           Nay
           ,
           the
           contents
           of
           our
           Saviour's
           Letter
           agree
           so
           exactly
           with
           the
           whole
           design
           of
           his
           Life
           in
           the
           Gospels
           ,
           as
           by
           that
           alone
           to
           give
           it self
           considerable
           Authority
           ,
           viz.
           to
           put
           off
           the
           exercise
           of
           his
           Power
           ,
           and
           obscure
           the
           reputation
           of
           his
           Glory
           as
           much
           as
           he
           could
           till
           after
           his
           Resurrection
           .
        
         
         
           Now
           if
           this
           Epistle
           were
           forged
           ,
           either
           this
           passage
           was
           put
           into
           it
           by
           chance
           or
           by
           design
           .
           If
           by
           chance
           ,
           it
           was
           a
           very
           lucky
           chance
           that
           so
           odd
           and
           yet
           so
           apt
           a
           passage
           should
           be
           dropt
           into
           it
           .
           And
           yet
           it
           could
           not
           well
           be
           out
           of
           design
           ,
           for
           though
           this
           observation
           be
           obvious
           enough
           in
           it self
           ,
           I
           do
           not
           remember
           that
           there
           are
           any
           footsteps
           of
           it
           to
           be
           found
           in
           any
           of
           the
           Ancients
           .
           Neither
           is
           it
           at
           all
           strange
           that
           all
           the
           Evangelists
           should
           be
           utterly
           silent
           concerning
           it
           ,
           when
           it
           is
           manifest
           that
           it
           was
           their
           design
           to
           confine
           their
           whole
           History
           to
           Palestine
           ,
           and
           probable
           too
           that
           they
           were
           altogether
           unacquainted
           with
           this
           particular
           Transaction
           ,
           in
           that
           our
           Saviour
           might
           with
           privacy
           ,
           as
           his
           custom
           was
           ,
           dispatch
           his
           Reply
           by
           the
           same
           Messenger
           that
           brought
           the
           King's
           Letter
           ,
           and
           by
           that
           means
           the
           business
           might
           pass
           wholly
           unobserved
           .
           And
           it
           is
           much
           less
           to
           be
           wonder'd
           at
           that
           none
           of
           the
           Ancients
           before
           Eusebius
           should
           make
           any
           mention
           of
           it
           ,
           when
           it
           was
           lock't
           up
           both
           in
           the
           Records
           of
           that
           City
           and
           the
           Syrian
           Tongue
           ,
           to
           which
           Language
           the
           ancient
           Greek
           and
           Latin
           Fathers
           were
           altogether
           strangers
           ,
           and
           if
           they
           had
           not
           ,
           yet
           they
           might
           easily
           be
           ignorant
           of
           so
           remote
           a
           Register
           .
           But
           that
           there
           were
           such
           Records
           we
           have
           all
           the
           Faith
           of
           Eusebius
           at
           stake
           ,
           who
           positively
           vouches
           it
           that
           he
           found
           them
           enrolled
           in
           the
           publick
           Registry
           of
           Edessa
           ,
           and
           faithfully
           translated
           them
           out
           of
           the
           Syrian
           into
           the
           Greek
           Tongue
           .
           Not
           to
           mention
           Saint
           Ephraem
           ,
           who
           lived
           before
           the
           time
           of
           Saint
           Austin
           ,
           and
           was
           a
           Deacon
           in
           the
           City
           of
           Edessa
           ,
           who
           makes
           the
           same
           honourable
           mention
           of
           these
           Epistles
           with
           Eusebius
           ,
           though
           that
           is
           a
           pregnant
           Testimony
           by
           it self
           ,
           but
           much
           more
           so
           from
           its
           exact
           agreement
           with
           Eusebius
           his
           Relation
           ;
           but
           passing
           by
           that
           ,
           and
           much
           Aug.
           Ep.
           263.
           more
           the
           Epistle
           of
           Darius
           to
           Saint
           Austin
           
           and
           of
           
             Theodorus
             Studita
          
           to
           Pope
           Paschal
           ,
           
           because
           it
           is
           possible
           they
           might
           rely
           wholly
           upon
           the
           Authority
           of
           Eusebius
           ,
           I
           shall
           lay
           the
           whole
           stress
           of
           the
           Testimony
           upon
           him
           alone
           :
           whom
           we
           cannot
           suppose
           guilty
           of
           such
           a
           gross
           and
           meer
           forgery
           ,
           as
           to
           have
           framed
           the
           whole
           story
           onely
           out
           of
           his
           own
           Brain
           .
        
         
           I
           will
           grant
           that
           he
           may
           sometimes
           seem
           partial
           and
           favourable
           to
           his
           own
           cause
           ,
           and
           be
           apt
           to
           make
           more
           of
           a
           Testimony
           than
           the
           Testimony
           it self
           will
           bear
           ;
           but
           that
           he
           should
           forge
           and
           falsie
           a
           publick
           Record
           ,
           and
           that
           in
           a
           matter
           of
           this
           weighty
           nature
           ,
           he
           has
           given
           us
           no
           reason
           to
           entertain
           so
           hard
           and
           unkind
           a
           suspicion
           of
           him
           .
           For
           he
           is
           a
           stranger
           to
           Eusebius
           that
           knows
           him
           not
           to
           be
           as
           nice
           and
           curious
           in
           examining
           the
           credit
           of
           his
           Authorities
           as
           any
           the
           most
           critical
           Authours
           whatsoever
           ;
           and
           for
           this
           reason
           he
           has
           rejected
           many
           excellent
           passages
           that
           might
           have
           been
           very
           serviceable
           to
           his
           Cause
           meerly
           because
           of
           their
           doubtfull
           Antiquity
           ,
           allowing
           nothing
           as
           Authentick
           that
           he
           cannot
           vouch
           by
           the
           Testimony
           of
           ancient
           and
           contemporary
           Writers
           .
           Now
           that
           such
           a
           Man
           should
           be
           guilty
           of
           such
           a
           gross
           and
           groundless
           Lye
           as
           this
           ,
           is
           past
           the
           ill-nature
           of
           Mankind
           to
           suspect
           .
        
         
           Nay
           farther
           ,
           though
           some
           of
           our
           late
           Masters
           of
           Censure
           are
           very
           forward
           to
           observe
           the
           slips
           and
           mistakes
           of
           this
           great
           Man
           ,
           and
           charge
           them
           smartly
           upon
           him
           as
           if
           done
           out
           of
           meer
           design
           ,
           yet
           the
           whole
           matter
           being
           impartially
           weighed
           ,
           we
           have
           more
           reason
           to
           impute
           them
           to
           haste
           and
           inadvertency
           .
           For
           though
           sometimes
           he
           may
           seem
           to
           emprove
           Testimonies
           ,
           yet
           does
           he
           as
           often
           lessen
           them
           ,
           which
           plainly
           shews
           that
           he
           trusted
           too
           much
           to
           his
           memory
           .
           But
           still
           he
           is
           ever
           in
           the
           right
           as
           to
           the
           main
           of
           the
           Story
           .
           
           and
           fails
           onely
           in
           circumstances
           and
           that
           chiefly
           of
           Chronology
           ,
           by
           confounding
           sometimes
           one
           Story
           with
           another
           ;
           but
           otherwise
           he
           tells
           no
           false
           Stories
           ,
           and
           onely
           makes
           some
           mistakes
           of
           memory
           upon
           true
           ones
           ,
           and
           as
           many
           of
           them
           to
           the
           disadvantage
           as
           to
           the
           advantage
           of
           his
           Cause
           ,
           as
           might
           be
           shewn
           if
           it
           were
           worth
           the
           while
           ,
           by
           comparing
           all
           particulars
           .
           But
           for
           the
           present
           this
           is
           sufficiently
           exemplified
           in
           the
           very
           last
           passage
           that
           we
           insisted
           upon
           ,
           viz.
           The
           Testimony
           of
           Pilate
           concerning
           our
           Saviour
           ,
           in
           which
           the
           chief
           thing
           ,
           as
           it
           is
           set
           down
           by
           Tertullian
           ,
           is
           our
           Saviour's
           Miracles
           ,
           and
           yet
           it
           is
           left
           out
           by
           Eusebius
           when
           he
           transcribes
           the
           rest
           of
           the
           Testimony
           .
           And
           though
           it
           is
           possible
           that
           he
           might
           follow
           the
           Greek
           Translatour
           of
           Tertullian
           ,
           yet
           however
           we
           see
           he
           is
           as
           easily
           drawn
           into
           a
           lessening
           as
           a
           magnifying
           mistake
           ;
           and
           it
           is
           much
           more
           likely
           that
           Eusebius
           should
           through
           haste
           clip
           the
           Translation
           ,
           than
           that
           the
           Translatour
           should
           clip
           the
           Original
           ,
           for
           he
           onely
           consulted
           the
           passage
           occasionally
           ,
           and
           so
           might
           in
           his
           hasty
           transcribing
           overlook
           a
           part
           of
           it
           ;
           but
           for
           the
           other
           who
           made
           that
           Translation
           his
           particular
           business
           ,
           it
           was
           not
           easie
           to
           overlook
           so
           material
           a
           passage
           .
        
         
           In
           short
           ,
           Whatsoever
           faults
           Eusebius
           may
           be
           guilty
           of
           ,
           no
           Man
           can
           suspect
           him
           of
           meer
           Forgery
           without
           the
           forfeiture
           of
           his
           Ingenuity
           .
           Neither
           ,
           in
           the
           last
           place
           ,
           is
           the
           date
           of
           the
           Record
           an
           inconsiderable
           circumstance
           to
           prove
           the
           Record
           it self
           ;
           for
           Eusebius
           tells
           us
           that
           at
           the
           bottom
           of
           it
           was
           subscribed
           ,
           
             These
             things
             were
             done
             the
          
           340
           th
           .
           year
           .
           Which
           though
           it
           has
           heretofore
           puzled
           learned
           
           Men
           ,
           is
           excellently
           clear'd
           by
           the
           Epocha
           of
           the
           Edessean
           Computation
           ,
           who
           began
           their
           Account
           from
           the
           first
           year
           of
           the
           117
           th
           .
           
           Olympiad
           ,
           when
           Seleucus
           began
           his
           Reign
           in
           Asia
           ;
           now
           from
           that
           to
           the
           202
           
           d.
           Olympiad
           ,
           in
           which
           year
           ,
           being
           the
           15
           th
           .
           of
           Tiberius
           ,
           our
           Saviour
           suffer'd
           ,
           is
           just
           340.
           years
           .
           So
           that
           Thaddaeus
           was
           dispatched
           to
           Edessa
           in
           the
           very
           same
           year
           in
           which
           our
           Saviour
           arose
           from
           the
           dead
           ;
           that
           great
           work
           ,
           it
           seems
           ,
           being
           once
           over
           ,
           he
           would
           no
           longer
           delay
           the
           good
           King's
           request
           .
        
         
           These
           are
           all
           the
           foreign
           Testimonies
           that
           I
           think
           convenient
           to
           represent
           in
           this
           place
           ,
           though
           many
           more
           I
           shall
           be
           forced
           to
           observe
           ,
           when
           I
           come
           to
           give
           an
           account
           how
           it
           comes
           to
           pass
           ,
           that
           though
           our
           Saviour
           did
           those
           Miracles
           that
           are
           recorded
           of
           him
           ,
           and
           though
           there
           were
           all
           that
           evidence
           given
           of
           them
           that
           we
           pretend
           there
           was
           ,
           yet
           so
           great
           a
           part
           of
           the
           Men
           of
           that
           Age
           ,
           both
           Jews
           and
           Gentiles
           should
           live
           and
           dye
           in
           Infidelity
           .
        
         
           §
           XVII
           .
           Having
           hitherto
           demonstrated
           the
           impossibility
           of
           the
           falshood
           of
           the
           Apostles
           Testimony
           concerning
           the
           truth
           of
           Christianity
           from
           its
           contradiction
           to
           the
           first
           Instincts
           of
           humane
           Nature
           ,
           to
           all
           the
           principles
           of
           common
           Prudence
           ,
           and
           to
           their
           own
           design
           it self
           ,
           and
           from
           the
           undoubted
           certainty
           of
           their
           Records
           ,
           and
           from
           the
           concurrent
           Testimony
           of
           foreign
           Writers
           ;
           I
           now
           proceed
           to
           the
           next
           part
           of
           the
           Argument
           ,
           that
           ,
           supposing
           the
           Apostles
           ,
           Evangelists
           ,
           and
           first
           Disciples
           of
           Christ
           ,
           would
           have
           endeavour'd
           to
           impose
           upon
           the
           World
           with
           a
           palpable
           and
           unprofitable
           Lye
           against
           all
           the
           foremention'd
           contradictions
           to
           Nature
           ,
           to
           Sense
           and
           to
           Themselves
           ,
           to
           demonstrate
           the
           impossibility
           that
           they
           could
           ever
           have
           prevailed
           so
           effectually
           and
           so
           speedily
           as
           they
           did
           ,
           upon
           the
           Faith
           of
           Mankind
           .
           And
           as
           many
           thousand
           Absurdities
           as
           there
           were
           in
           the
           former
           Supposition
           ,
           
           there
           are
           so
           many
           ten
           thousands
           in
           this
           ;
           for
           the
           inequality
           of
           the
           number
           of
           the
           Persons
           was
           not
           less
           ;
           the
           first
           Preachers
           of
           the
           Gospel
           being
           very
           sew
           in
           comparison
           of
           the
           vast
           multitudes
           of
           their
           first
           Converts
           .
           And
           yet
           if
           Christianity
           were
           false
           ,
           all
           these
           must
           be
           guilty
           ,
           not
           onely
           of
           all
           that
           folly
           that
           we
           have
           represented
           in
           the
           case
           of
           the
           Apostles
           ,
           but
           much
           more
           ,
           in
           that
           they
           did
           not
           onely
           suffer
           themselves
           wilfully
           to
           be
           deceived
           into
           the
           belief
           of
           the
           strange
           Story
           of
           Jesus
           without
           sufficient
           evidence
           of
           its
           truth
           ;
           for
           if
           it
           had
           sufficient
           evidence
           then
           it
           was
           no
           Imposture
           ;
           if
           it
           had
           not
           ,
           then
           all
           that
           profest
           their
           belief
           of
           it
           were
           wilfully
           deceived
           ,
           
             i.
             e.
          
           They
           pretended
           to
           believe
           that
           to
           be
           a
           Divine
           Revelation
           ,
           though
           themselves
           knew
           that
           they
           had
           no
           sufficient
           ground
           or
           motive
           for
           so
           strange
           a
           belief
           .
        
         
           But
           beside
           this
           grand
           Absurdity
           of
           wilfully
           deceiving
           themselves
           to
           no
           purpose
           ,
           nay
           ,
           against
           all
           the
           foremention'd
           inconveniences
           ,
           they
           must
           be
           so
           far
           beside
           themselves
           that
           when
           they
           had
           abused
           themselves
           with
           a
           proofless
           Tale
           ,
           they
           should
           join
           their
           zcal
           to
           the
           first
           Impostors
           for
           propagating
           the
           Cheat
           ,
           to
           the
           manifest
           ruine
           of
           their
           Fortunes
           and
           hazard
           of
           their
           Lives
           ;
           and
           that
           such
           vast
           numbers
           of
           them
           should
           with
           such
           unheard
           of
           courage
           and
           constancy
           endure
           the
           most
           exquisite
           Pains
           and
           suffer
           all
           kinds
           of
           Death
           either
           without
           ever
           inquiring
           into
           the
           truth
           of
           the
           matter
           of
           Fact
           for
           which
           they
           suffer'd
           ,
           or
           suffering
           for
           it
           after
           that
           rate
           without
           any
           satisfactory
           Evidence
           of
           it
           .
        
         
           Here
           ,
           in
           short
           ,
           we
           must
           believe
           that
           such
           a
           Doctrine
           as
           Christianity
           ,
           published
           in
           such
           a
           manner
           as
           it
           was
           ,
           should
           find
           such
           an
           universal
           entertainment
           in
           so
           short
           a
           time
           ,
           without
           any
           the
           least
           rational
           proof
           or
           evidence
           of
           its
           Divine
           Authority
           .
           A
           Doctrine
           ,
           
           the
           truth
           whereof
           depended
           entirely
           upon
           a
           matter
           of
           Fact
           ,
           so
           that
           if
           it
           were
           false
           ,
           it
           could
           not
           then
           have
           escaped
           confutation
           ,
           and
           unless
           it
           were
           undoubtedly
           true
           could
           never
           have
           obtain'd
           any
           belief
           .
           A
           Doctrine
           so
           unkind
           to
           the
           vicious
           customs
           and
           practices
           of
           the
           Age
           ,
           so
           contrary
           to
           the
           prejudices
           of
           Men
           and
           the
           establisht
           Religions
           of
           the
           World
           ,
           so
           unpleasing
           to
           Flesh
           and
           Bloud
           ,
           so
           hated
           and
           so
           full
           of
           danger
           .
           That
           when
           this
           Doctrine
           was
           published
           by
           such
           Persons
           ,
           Men
           of
           mean
           Education
           ,
           void
           of
           Graft
           or
           Learning
           or
           Eloquence
           ,
           they
           should
           without
           any
           other
           help
           than
           barely
           telling
           a
           false
           Story
           perswade
           such
           vast
           numbers
           of
           Men
           to
           forsake
           the
           Religions
           in
           which
           they
           were
           educated
           ,
           and
           without
           any
           hope
           of
           profit
           ,
           nay
           ,
           with
           a
           certain
           prospect
           of
           all
           the
           miseries
           of
           Life
           ,
           yes
           and
           Death
           it self
           ,
           to
           embrace
           this
           new
           ,
           this
           despised
           ,
           this
           hated
           ,
           this
           persecuted
           Forgery
           .
        
         
           Lastly
           ,
           That
           great
           numbers
           both
           of
           the
           most
           learned
           and
           wisest
           Men
           that
           lived
           in
           the
           Ages
           next
           and
           immediately
           after
           it
           ,
           should
           ,
           after
           the
           strictest
           enquiry
           concerning
           the
           truth
           of
           these
           things
           ,
           not
           onely
           suffer
           themselves
           to
           be
           imposed
           upon
           by
           so
           late
           and
           palpable
           a
           Fiction
           ,
           but
           hazard
           ,
           nay
           ,
           loose
           their
           Lives
           and
           Fortunes
           in
           its
           defence
           .
           And
           yet
           this
           was
           the
           case
           of
           the
           primitive
           Converts
           ,
           as
           I
           come
           now
           to
           demonstrate
           by
           a
           review
           of
           particulars
           .
        
         
           §
           XVIII
           .
           Now
           as
           for
           the
           reality
           of
           the
           matter
           of
           Fact
           ,
           the
           speedy
           entertainment
           of
           Christianity
           in
           all
           parts
           of
           the
           World
           ,
           that
           is
           a
           thing
           so
           unanimously
           attested
           by
           all
           Writers
           ,
           that
           it
           is
           rather
           to
           be
           supposed
           than
           proved
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           The
           Gospel
           of
           our
           Saviour
           like
           the
           Sun
           enlightned
           all
           the
           World
           at
           once
           ,
           
           and
           infinite
           multitudes
           of
           People
           both
           from
           Cities
           and
           Villages
           were
           by
           the
           Apostles
           preaching
           brought
           into
           the
           Church
           like
           Corn
           crowded
           into
           a
           Granary
           :
           And
           they
           who
           had
           been
           long
           enslaved
           to
           the
           Superstition
           and
           Idolatry
           of
           their
           Ancestours
           were
           set
           at
           liberty
           by
           the
           preaching
           and
           miracles
           of
           the
           Disciples
           of
           Christ
           ;
           and
           renouncing
           that
           rout
           of
           false
           Gods
           that
           the
           merciless
           Daemons
           had
           introduced
           into
           the
           heathen
           World
           ,
           return'd
           to
           the
           worship
           of
           the
           onely
           one
           true
           God
           the
           great
           Creatour
           of
           all
           things
           .
        
         
           So
           when
           Celsus
           objects
           the
           novelty
           of
           Christianity
           ,
           Origen
           answers
           that
           there
           
           lyes
           the
           wonder
           ,
           that
           in
           so
           short
           a
           time
           a
           new
           Doctrine
           should
           so
           strangely
           prevail
           over
           all
           the
           World
           ,
           conquer
           both
           Greeks
           and
           Barbarians
           ,
           the
           learned
           and
           unlearned
           ,
           all
           ranks
           and
           professions
           of
           Men
           ;
           and
           possess
           them
           with
           so
           firm
           a
           belief
           of
           its
           Divine
           Authority
           ,
           as
           to
           be
           ready
           to
           seal
           their
           Faith
           with
           their
           Bloud
           ,
           a
           thing
           that
           was
           never
           done
           for
           any
           Opinion
           in
           the
           World
           before
           .
        
         
           And
           so
           
             Justin
             Martyr
          
           ,
           in
           his
           Conference
           with
           Trypho
           the
           Jew
           ,
           affirms
           that
           there
           is
           no
           
           part
           of
           Mankind
           ,
           Greeks
           or
           Barbarians
           ,
           nay
           ,
           not
           those
           wild
           and
           uncivilized
           People
           that
           were
           wont
           to
           live
           without
           Houses
           and
           Cities
           ,
           amongst
           whom
           Prayers
           and
           Supplications
           were
           not
           made
           to
           the
           Father
           and
           Creatour
           of
           all
           things
           ,
           in
           the
           name
           of
           the
           crucified
           Jesus
           .
        
         
           It
           is
           an
           excellent
           passage
           of
           
             Clemens
             Alexandrinus
          
           to
           the
           same
           purpose
           ,
           at
           the
           end
           of
           his
           
           Sixth
           Book
           of
           Collections
           :
           The
           Philosophers
           (
           says
           he
           )
           pleased
           the
           Greeks
           alone
           ,
           neither
           did
           every
           one
           please
           all
           ;
           Plato
           followed
           
             Socrates
             ,
             Xenocrates
             Plato
             ,
             Theophrastus
             Aristotle
             ,
             Cleanthes
             Zeno
             ,
          
           every
           Master
           had
           his
           own
           particular
           School
           and
           Scholars
           ;
           
           but
           our
           great
           Master's
           Philosophy
           was
           not
           confin'd
           ,
           as
           theirs
           was
           ,
           to
           their
           own
           Country
           ,
           within
           Judaea
           alone
           ,
           but
           spread
           it self
           over
           all
           parts
           of
           the
           habitable
           World
           ,
           and
           was
           entertain'd
           by
           whole
           Cities
           and
           Nations
           both
           of
           Greeks
           and
           Barbarians
           ;
           it
           bore
           away
           whole
           Families
           and
           Villages
           ,
           and
           no
           single
           Person
           could
           resist
           its
           force
           ,
           that
           would
           but
           give
           himself
           leave
           to
           hear
           its
           Wisedom
           ,
           insomuch
           that
           it
           gain'd
           over
           many
           of
           the
           Philosophers
           themselves
           .
           And
           if
           any
           Magistrate
           did
           any
           where
           suppress
           the
           Grecian
           Philosophy
           ,
           it
           soon
           vanisht
           ;
           whereas
           our
           Institution
           from
           the
           first
           publishing
           of
           it
           has
           been
           every
           where
           persecuted
           by
           Kings
           and
           Emperours
           and
           Tyrants
           ,
           by
           Presects
           of
           Provinces
           ,
           by
           Commanders
           of
           Armies
           ,
           and
           which
           is
           more
           furious
           then
           all
           the
           rest
           ,
           by
           the
           Multitude
           .
           These
           have
           join'd
           all
           their
           power
           and
           their
           malice
           utterly
           to
           extirpate
           our
           Religion
           ,
           but
           still
           it
           flourishes
           more
           and
           more
           ,
           and
           does
           not
           wither
           away
           as
           it
           must
           have
           done
           had
           it
           been
           a
           meer
           humane
           Invention
           ,
           but
           it
           stands
           invincible
           as
           the
           power
           of
           God
           that
           nothing
           can
           restrain
           or
           alter
           ,
           and
           this
           notwithstanding
           that
           it
           was
           foretold
           by
           the
           Founder
           of
           it
           ,
           that
           all
           its
           Followers
           must
           suffer
           Persecution
           .
        
         
           And
           Tertullian
           assures
           the
           Senate
           of
           Rome
           that
           the
           Christians
           had
           fill'd
           all
           Places
           and
           
           all
           Offices
           ;
           that
           they
           were
           of
           strength
           enough
           to
           master
           the
           Roman
           Empire
           ;
           nay
           ,
           that
           so
           great
           were
           their
           numbers
           ,
           that
           if
           they
           would
           but
           agree
           to
           retire
           out
           of
           it
           ,
           the
           World
           would
           stand
           amazed
           at
           its
           own
           solitude
           .
           And
           in
           his
           Book
           against
           the
           Jews
           ,
           he
           tells
           them
           that
           it
           enlarged
           
           its
           conquests
           beyond
           those
           of
           the
           Roman
           Empire
           ;
           that
           it
           subdued
           those
           places
           that
           were
           inaccessible
           to
           their
           Armies
           ,
           and
           reckons
           up
           multitudes
           of
           People
           from
           one
           end
           of
           the
           habitable
           World
           to
           the
           other
           ,
           
           that
           were
           converted
           to
           the
           Faith
           of
           the
           crucified
           Jesus
           .
        
         
           And
           in
           the
           same
           manner
           does
           Arnobius
           challenge
           the
           unbelieving
           World.
           Methinks
           ,
           
           says
           he
           ,
           this
           should
           not
           a
           little
           shock
           your
           unbelief
           to
           see
           the
           Authority
           of
           this
           despised
           name
           to
           prevail
           in
           all
           places
           in
           so
           short
           a
           time
           ,
           that
           no
           Nation
           is
           so
           utterly
           barbarous
           and
           lost
           to
           all
           civility
           ,
           whose
           manners
           have
           not
           been
           reform'd
           and
           polisht
           by
           this
           gentle
           Institution
           ;
           nay
           ,
           more
           than
           this
           ,
           it
           has
           master'd
           the
           great
           Wits
           ,
           the
           Oratours
           ,
           Criticks
           ,
           Lawyers
           ,
           Physicians
           and
           Philosophers
           ;
           and
           not
           onely
           so
           ,
           but
           all
           its
           Disciples
           are
           so
           serious
           and
           sincere
           in
           their
           profession
           ,
           that
           they
           will
           forgo
           all
           advantages
           of
           Life
           ,
           even
           Life
           it self
           rather
           than
           forsake
           the
           cross
           .
           So
           that
           notwithstanding
           all
           your
           Laws
           and
           Interdicts
           ,
           your
           Threatnings
           and
           Executions
           ,
           your
           Hangmen
           and
           Dragg
           hooks
           ,
           and
           all
           your
           innumerable
           ways
           of
           torture
           they
           grow
           not
           onely
           more
           numerous
           but
           more
           vigorous
           in
           their
           resolutions
           .
           Can
           you
           think
           all
           this
           comes
           to
           pass
           slightly
           and
           by
           chance
           ,
           that
           Men
           do
           not
           consider
           what
           they
           are
           about
           when
           they
           dye
           for
           their
           Religion
           ,
           that
           there
           is
           a
           conspiracy
           of
           Sots
           and
           Mad-men
           all
           the
           World
           over
           to
           undoe
           themselves
           and
           throw
           away
           their
           Lives
           ,
           without
           so
           much
           as
           thinking
           what
           they
           are
           doing
           ?
        
         
           It
           were
           endless
           to
           heap
           up
           all
           the
           Testimonies
           that
           might
           be
           collected
           out
           of
           the
           primitive
           Writers
           upon
           this
           Argument
           ,
           when
           it
           was
           so
           known
           and
           confessed
           a
           thing
           even
           by
           the
           Enemies
           of
           the
           Religion
           :
           So
           that
           this
           was
           the
           ground
           of
           
           Pliny's
           Letter
           to
           the
           Emperour
           concerning
           the
           Christians
           ,
           the
           multitude
           of
           Persons
           of
           all
           conditions
           ,
           which
           he
           says
           was
           so
           great
           that
           the
           Temples
           and
           Sacrifices
           were
           almost
           utterly
           forsaken
           .
           And
           Tacitus
           tells
           us
           of
           an
           
             Ingens
             multitudo
          
           ,
           that
           were
           put
           to
           death
           by
           Nero
           in
           Rome
           alone
           for
           
           firing
           the
           City
           ,
           which
           was
           not
           much
           above
           thirty
           years
           after
           our
           Saviour's
           Passion
           ,
           and
           in
           the
           time
           of
           the
           Apostles
           ,
           some
           of
           whom
           suffer'd
           in
           the
           Persecution
           ;
           in
           short
           the
           prevalency
           of
           the
           Christian
           Religion
           was
           so
           observable
           among
           the
           Heathens
           that
           it
           was
           vulgarly
           styled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           the
           Christians
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           the
           prevailing
           Doctrine
           ,
           and
           they
           the
           prevailing
           Sect
           ;
           several
           Instances
           whereof
           are
           collected
           by
           Valesius
           out
           of
           Damascius
           ,
           
           Porphyry
           and
           Julian
           .
        
         
           And
           therefore
           I
           will
           add
           no
           more
           Testimonies
           to
           prove
           a
           thing
           so
           unquestionable
           ,
           but
           shall
           onely
           rescue
           one
           that
           is
           more
           ancient
           than
           any
           of
           the
           rest
           ,
           from
           that
           violence
           that
           has
           been
           offer'd
           to
           it
           by
           some
           learned
           Men
           ,
           and
           that
           is
           the
           Testimony
           of
           Philo
           the
           Jew
           ;
           for
           whereas
           in
           his
           little
           Treatise
           concerning
           a
           Contemplative
           Lise
           ,
           he
           gives
           a
           large
           description
           of
           a
           certain
           Sect
           of
           Men
           and
           Women
           (
           that
           he
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           that
           were
           at
           that
           time
           very
           famous
           and
           numerous
           in
           the
           World
           ,
           especially
           in
           Egypt
           and
           about
           Alexandria
           where
           he
           chiefly
           resided
           ,
           but
           most
           of
           all
           in
           the
           Mareotick
           Prefecture
           ;
           this
           Eusebius
           will
           have
           to
           be
           understood
           of
           the
           primitive
           Christians
           ,
           and
           that
           for
           this
           one
           very
           good
           reason
           ,
           because
           it
           is
           such
           an
           exact
           description
           of
           their
           way
           of
           Life
           ,
           Worship
           and
           Discipline
           ,
           that
           if
           Philo
           had
           design'd
           to
           have
           done
           that
           ,
           he
           could
           not
           have
           done
           it
           more
           accurately
           ;
           and
           the
           truth
           is
           ,
           there
           is
           scarce
           in
           all
           the
           Records
           of
           Antiquity
           a
           fuller
           account
           of
           the
           manners
           of
           the
           primitive
           Christians
           ,
           as
           to
           their
           renouncing
           the
           World
           for
           the
           love
           of
           Heaven
           ,
           their
           parting
           with
           their
           Estates
           for
           the
           benefit
           of
           the
           Poor
           ,
           their
           great
           Temperance
           and
           Chastity
           ,
           their
           meeting
           every
           Seventh-day
           for
           religious
           Worship
           ,
           their
           Love-feasts
           ,
           their
           great
           Festivals
           of
           Easter
           and
           Pentecost
           ,
           &c.
           
           All
           which
           
           as
           they
           agree
           in
           every
           circumstance
           to
           the
           primitive
           Christians
           ,
           so
           to
           no
           other
           Sect
           ,
           of
           which
           we
           find
           any
           other
           memory
           or
           mention
           in
           all
           the
           Records
           of
           Antiquity
           ;
           and
           that
           ,
           one
           would
           think
           ,
           were
           Argument
           sufficient
           to
           conclude
           that
           
           Philo's
           description
           appertain'd
           to
           them
           and
           none
           else
           .
        
         
           But
           Scaliger
           ,
           according
           to
           his
           usual
           custom
           of
           quarrelling
           with
           Eusebius
           ,
           will
           not
           
           have
           it
           applied
           to
           the
           Christians
           but
           to
           the
           Jewish
           Essenes
           ;
           of
           which
           ,
           he
           affirms
           ,
           there
           were
           two
           sorts
           ,
           the
           Practical
           and
           the
           Speculative
           ,
           and
           that
           in
           the
           former
           Book
           Philo
           treated
           of
           those
           ,
           of
           these
           in
           this
           .
           And
           the
           ground
           of
           his
           mistake
           was
           
           Philo's
           transition
           from
           the
           first
           to
           the
           second
           Book
           ,
           viz.
           That
           having
           in
           the
           former
           given
           an
           account
           of
           the
           Essenes
           ,
           who
           lived
           a
           practical
           Life
           and
           conversed
           in
           Cities
           ,
           he
           now
           came
           to
           treat
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           of
           those
           that
           live
           a
           contemplative
           Life
           ,
           
             i.
             e.
          
           says
           Scaliger
           ,
           of
           those
           Essenes
           ;
           but
           that
           without
           any
           ground
           from
           the
           words
           themselves
           ,
           which
           being
           onely
           general
           ,
           of
           those
           Men
           that
           live
           a
           contemplative
           Life
           ,
           may
           with
           as
           much
           reason
           be
           understood
           of
           any
           other
           Sect
           as
           appropriated
           to
           the
           Essenes
           .
           But
           what
           if
           Philo
           had
           call'd
           them
           Essenes
           ,
           and
           thought
           them
           so
           ,
           yet
           there
           is
           no
           necessity
           they
           should
           hàve
           been
           so
           ;
           for
           seeing
           the
           Essenes
           were
           accounted
           Men
           of
           the
           strictest
           Lives
           among
           the
           Jews
           ,
           when
           Philo
           saw
           this
           Society
           of
           Christians
           ,
           then
           newly
           founded
           by
           Saint
           Mark
           in
           those
           parts
           ,
           that
           so
           much
           resembled
           the
           Essenes
           in
           their
           Manners
           and
           Discipline
           ,
           it
           was
           easie
           for
           him
           to
           suppose
           them
           a
           branch
           of
           the
           same
           Sect
           ,
           and
           pass
           them
           under
           the
           same
           name
           .
           And
           yet
           after
           all
           ,
           this
           is
           a
           distinction
           meerly
           of
           
           Scaliger's
           own
           framing
           to
           salve
           his
           own
           groundless
           conjecture
           ;
           for
           Philo
           no
           where
           calls
           them
           Essenes
           ,
           which
           he
           would
           have
           done
           ,
           if
           
           Essenes
           they
           had
           been
           of
           what
           sort
           soever
           ;
           and
           therefore
           constantly
           giving
           those
           in
           the
           former
           Book
           the
           Title
           of
           Essenes
           and
           never
           giving
           it
           to
           these
           ,
           it
           is
           plain
           that
           they
           were
           of
           a
           different
           Sect
           from
           all
           Essenes
           .
           Neither
           are
           there
           any
           the
           least
           footsteps
           of
           these
           two
           sorts
           of
           Essenes
           in
           all
           Antiquity
           ;
           and
           Josephus
           ,
           though
           he
           does
           more
           than
           once
           give
           an
           account
           of
           this
           Sect
           ,
           makes
           no
           mention
           of
           these
           speculative
           Essenes
           ,
           which
           so
           diligent
           a
           Writer
           could
           never
           have
           omitted
           ,
           if
           they
           had
           been
           so
           famous
           and
           so
           numerous
           in
           the
           World
           as
           Philo
           says
           these
           Therapeutae
           were
           .
           Beside
           that
           there
           were
           no
           Essenes
           out
           of
           Judaea
           ,
           as
           Philo
           himself
           more
           than
           once
           informs
           us
           ,
           and
           expresly
           in
           the
           former
           Book
           ,
           whereas
           this
           Sect
           was
           spread
           ,
           as
           he
           affirms
           in
           this
           ,
           through
           all
           parts
           of
           the
           World.
           Neither
           were
           there
           any
           Women
           admitted
           among
           the
           Essenes
           ,
           whereas
           both
           Sexes
           were
           indifferently
           enter'd
           into
           this
           Sect
           ,
           from
           whence
           it
           is
           evident
           that
           it
           must
           have
           been
           of
           a
           different
           Constitution
           .
        
         
           And
           for
           these
           reasons
           Valesius
           disagrees
           with
           Scaliger
           for
           understanding
           the
           Essenes
           
           here
           ,
           yet
           agrees
           with
           him
           for
           not
           understanding
           the
           Christians
           ,
           but
           upon
           Arguments
           so
           weak
           and
           unconcluding
           ,
           that
           he
           had
           as
           good
           gone
           through
           with
           him
           in
           the
           whole
           matter
           ,
           as
           leave
           him
           half
           way
           to
           so
           little
           purpose
           .
        
         
           As
           ,
           first
           ,
           That
           these
           Therapeutae
           read
           the
           ancient
           Writings
           of
           the
           Authours
           of
           their
           Sect
           ,
           which
           could
           not
           be
           understood
           of
           the
           old
           Prophets
           ,
           because
           they
           are
           expresly
           distinguisht
           by
           Philo
           from
           them
           ;
           nor
           of
           the
           Evangelists
           and
           Apostles
           ,
           because
           himself
           lived
           in
           their
           time
           ,
           and
           therefore
           could
           not
           term
           their
           Writings
           ancient
           .
        
         
           But
           ,
           in
           answer
           to
           this
           ,
           it
           is
           evident
           that
           Philo
           was
           not
           thoroughly
           acquainted
           with
           the
           Principles
           of
           this
           
           Sect
           ,
           but
           had
           onely
           been
           present
           sometime
           at
           their
           Assemblies
           ,
           and
           from
           what
           he
           had
           there
           observed
           ,
           had
           drawn
           up
           this
           description
           of
           them
           .
           And
           therefore
           ,
           finding
           that
           they
           had
           peculiar
           Books
           to
           themselves
           and
           distinct
           from
           those
           of
           the
           old
           Prophets
           ,
           he
           might
           easily
           think
           them
           more
           ancient
           than
           really
           they
           were
           ,
           especially
           when
           they
           were
           valued
           by
           the
           Christians
           ,
           or
           the
           Men
           that
           he
           speaks
           of
           ,
           as
           the
           most
           authentick
           Commentaries
           and
           Expositions
           of
           the
           Prophets
           themselves
           .
           But
           however
           ,
           Antiquity
           is
           a
           relative
           term
           ,
           and
           therefore
           the
           Writings
           of
           the
           Evangelists
           and
           Apostles
           ,
           being
           the
           first
           Records
           of
           the
           Church
           ,
           might
           ,
           nay
           ,
           must
           be
           term'd
           the
           most
           ancient
           ;
           and
           so
           Philo
           seems
           to
           expound
           himself
           when
           he
           adds
           that
           they
           were
           such
           as
           were
           written
           by
           the
           first
           Authours
           of
           the
           Sect
           ,
           and
           that
           they
           could
           be
           none
           other
           is
           plain
           enough
           ,
           because
           there
           were
           no
           other
           Books
           beside
           those
           of
           the
           Old
           Testament
           peculiar
           to
           any
           Sect
           among
           the
           Jews
           .
        
         
           But
           in
           the
           next
           place
           it
           is
           objected
           ,
           That
           Philo
           affirms
           that
           his
           Therapeutick
           Sect
           prayed
           onely
           twice
           a
           day
           ,
           whereas
           it
           is
           very
           well
           known
           that
           the
           primitive
           Christians
           had
           their
           several
           other
           hours
           of
           Prayer
           .
        
         
           Yes
           ,
           and
           so
           they
           might
           have
           ,
           and
           Philo
           not
           know
           it
           .
           However
           ,
           their
           most
           solemn
           seasons
           were
           Morning
           and
           Evening
           Prayer
           ,
           when
           ,
           as
           Philo
           tells
           us
           ,
           they
           resorted
           to
           their
           consecrated
           Chapels
           ,
           and
           that
           being
           their
           publick
           Devotion
           ,
           he
           therefore
           takes
           notice
           of
           that
           alone
           ;
           whereas
           their
           other
           hours
           of
           Prayer
           were
           rather
           set
           apart
           for
           private
           Devotion
           ,
           which
           was
           more
           or
           less
           frequent
           according
           to
           the
           zeal
           of
           the
           Votaries
           .
        
         
           But
           Philo
           ,
           says
           he
           ,
           affirms
           that
           this
           Sect
           composed
           Hymns
           ,
           and
           those
           in
           various
           Measures
           ,
           and
           yet
           this
           
           custom
           is
           very
           well
           known
           not
           to
           have
           been
           used
           in
           the
           Christian
           Church
           till
           after
           the
           Reign
           of
           the
           Antonines
           .
        
         
           It
           may
           be
           so
           ,
           in
           the
           Greek
           and
           Latin
           Churches
           ,
           but
           in
           a
           Church
           purely
           Jewish
           ,
           as
           it
           is
           certain
           this
           was
           ,
           and
           is
           so
           agreed
           to
           have
           been
           by
           all
           hands
           ,
           this
           custom
           was
           used
           from
           the
           beginning
           .
           Neither
           was
           it
           any
           new
           Invention
           of
           the
           Christians
           ,
           but
           continued
           by
           them
           in
           imitation
           of
           the
           ancient
           Jewish
           Church
           .
        
         
           But
           lastly
           ,
           says
           he
           ,
           The
           Men
           of
           this
           Sect
           ,
           according
           to
           
           Philo's
           description
           ,
           were
           very
           numerous
           and
           scatter'd
           all
           the
           World
           over
           ,
           whereas
           at
           that
           time
           there
           was
           but
           a
           very
           small
           number
           of
           Christians
           .
        
         
           And
           it
           must
           be
           confessed
           that
           so
           they
           were
           if
           compared
           either
           to
           the
           rest
           of
           Mankind
           at
           that
           time
           ,
           or
           to
           their
           own
           multitude
           in
           after-ages
           .
           And
           yet
           their
           numbers
           were
           very
           great
           if
           consider'd
           ,
           as
           they
           were
           by
           Philo
           ,
           as
           a
           philosophick
           Sect
           ,
           and
           so
           at
           that
           time
           Christianity
           was
           more
           observable
           than
           any
           other
           Sect
           ,
           spreading
           every
           where
           so
           fast
           ,
           and
           whereever
           it
           came
           prevailing
           so
           much
           .
        
         
           But
           if
           this
           great
           and
           famous
           Sect
           that
           Philo
           speaks
           of
           were
           not
           Christians
           ,
           our
           learned
           Authour
           would
           have
           done
           very
           well
           to
           consider
           ,
           how
           it
           is
           possible
           that
           such
           a
           peculiar
           Sect
           of
           Men
           ,
           should
           at
           that
           time
           have
           been
           disperst
           through
           all
           parts
           of
           the
           habitable
           World
           ,
           and
           never
           be
           so
           much
           as
           taken
           notice
           of
           by
           any
           Writer
           of
           that
           Age
           but
           onely
           in
           this
           little
           Pamphlet
           of
           Philo.
           At
           least
           considering
           the
           exact
           agreement
           of
           the
           description
           it self
           to
           the
           Christians
           ,
           and
           the
           utter
           silence
           about
           any
           other
           Sect
           to
           which
           it
           might
           agree
           ,
           that
           seems
           to
           me
           no
           less
           than
           a
           demonstrative
           proof
           that
           it
           must
           be
           intended
           of
           them
           ,
           and
           of
           them
           alone
           .
        
         
         
           And
           beside
           the
           evidence
           of
           the
           thing
           it self
           ,
           the
           reason
           of
           the
           Name
           is
           obvious
           enough
           ;
           for
           though
           ,
           as
           Eusebius
           says
           ,
           it
           is
           not
           much
           material
           to
           enquire
           whether
           Philo
           himself
           coind
           this
           Name
           ,
           as
           most
           agreeing
           with
           the
           manners
           of
           the
           Persons
           that
           he
           describes
           ;
           or
           whether
           the
           Christians
           might
           not
           have
           that
           Name
           given
           them
           in
           that
           place
           from
           the
           beginning
           ,
           the
           Name
           of
           Christians
           not
           being
           then
           used
           in
           all
           places
           ,
           yet
           it
           is
           but
           a
           synonymous
           word
           with
           that
           of
           Christians
           ,
           especially
           when
           turn'd
           out
           of
           the
           Hebrew
           into
           Greek
           ,
           for
           the
           word
           Jesus
           indifferently
           signifies
           either
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Saviour
           or
           Healer
           ;
           and
           therefore
           it
           was
           easie
           for
           Philo
           ,
           who
           was
           an
           Hebrew-Greek
           ,
           to
           interpret
           it
           by
           the
           Name
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Healer
           ,
           especially
           considering
           its
           near
           affinity
           both
           in
           sound
           and
           signification
           to
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           heal
           ,
           so
           that
           the
           meaning
           of
           the
           Appellation
           is
           that
           they
           were
           the
           followers
           of
           Jesus
           ,
           
             i.
             e.
          
           the
           Healer
           .
        
         
           And
           thus
           having
           recover'd
           this
           ancient
           Church
           from
           the
           perverseness
           of
           learned
           Men
           ,
           I
           shall
           conclude
           this
           Argument
           with
           an
           excellent
           passage
           of
           Irenaeus
           ,
           a
           very
           early
           Writer
           in
           these
           Western
           
           parts
           of
           the
           World.
           Though
           ,
           says
           he
           ,
           there
           is
           a
           vast
           variety
           of
           Languages
           in
           the
           World
           ,
           yet
           the
           Tradition
           of
           the
           Christian
           Faith
           is
           one
           and
           the
           same
           in
           all
           places
           ,
           in
           Germany
           ,
           in
           Spain
           ,
           in
           France
           ,
           in
           the
           East
           ,
           in
           Egypt
           ,
           in
           Lybia
           ,
           in
           the
           remote
           as
           well
           as
           in
           the
           middle
           parts
           of
           the
           World
           ;
           and
           as
           there
           is
           but
           one
           Sun
           in
           the
           Universe
           ,
           so
           are
           all
           Men
           every
           where
           ,
           that
           are
           disposed
           ,
           enlightned
           by
           the
           same
           Truth
           .
           Of
           the
           Unity
           of
           this
           Tradition
           I
           shall
           discourse
           in
           its
           proper
           place
           ,
           at
           present
           it
           is
           enough
           to
           our
           purpose
           that
           we
           have
           from
           hence
           a
           very
           early
           Testimony
           of
           its
           Universality
           .
        
         
         
           §
           XIX
           .
           This
           then
           being
           so
           that
           the
           Christian
           Religion
           prevailed
           as
           never
           Doctrine
           did
           ,
           let
           us
           a
           little
           consider
           what
           extraordinary
           advantages
           it
           had
           to
           recommend
           it self
           to
           the
           good
           Opinion
           of
           Mankind
           ;
           and
           here
           it
           is
           at
           first
           view
           apparent
           that
           it
           laboured
           under
           all
           the
           possible
           disadvantages
           in
           the
           World
           ,
           excepting
           onely
           its
           own
           naked
           and
           unassisted
           Truth
           ;
           so
           that
           had
           it
           not
           been
           for
           that
           undeniable
           evidence
           of
           proof
           ,
           that
           it
           brought
           along
           with
           it
           of
           its
           Divine
           Authority
           ,
           it
           was
           impossible
           it
           should
           ever
           have
           gain'd
           one
           proselyte
           over
           to
           its
           belief
           .
        
         
           And
           here
           the
           first
           thing
           to
           be
           consider'd
           is
           that
           the
           whole
           frame
           of
           the
           Christian
           Faith
           is
           built
           upon
           a
           matter
           of
           Fact
           ,
           and
           that
           in
           it self
           so
           incredible
           ,
           that
           it
           could
           not
           have
           been
           believed
           ,
           had
           it
           not
           been
           vouched
           by
           some
           Testimony
           so
           unquestionable
           ,
           as
           to
           surmount
           its
           own
           incredibility
           .
           For
           the
           Story
           was
           plainly
           this
           ,
           That
           under
           the
           Prefectship
           of
           
             Pontius
             Pilate
          
           there
           was
           a
           poor
           young
           Man
           in
           Judaea
           ,
           of
           mean
           Birth
           and
           no
           Education
           ,
           who
           pretended
           to
           be
           sent
           from
           God
           to
           cancel
           that
           Law
           ,
           which
           God
           himself
           had
           establisht
           by
           Moses
           ,
           to
           reform
           all
           the
           World
           ,
           to
           bring
           in
           a
           more
           perfect
           rule
           of
           Life
           ,
           and
           a
           more
           excellent
           way
           of
           Worship
           ;
           and
           that
           for
           a
           proof
           of
           his
           Commission
           he
           pretended
           to
           a
           power
           of
           working
           Miracles
           ,
           and
           often
           cured
           the
           Blind
           ,
           the
           Lame
           ,
           the
           Leprous
           ,
           and
           sometimes
           raised
           the
           Dead
           ;
           but
           by
           this
           means
           drawing
           great
           multitudes
           after
           him
           ,
           the
           Governours
           of
           the
           Jewish
           State
           grew
           jealous
           of
           his
           designs
           ,
           and
           so
           apprehended
           him
           as
           a
           disturber
           of
           the
           publick
           Peace
           ,
           and
           an
           enemy
           to
           the
           establisht
           Religion
           ;
           and
           for
           those
           crimes
           condemn'd
           him
           to
           the
           ignominious
           death
           of
           the
           Cross
           ,
           and
           that
           they
           took
           care
           that
           he
           should
           suffer
           with
           all
           the
           aggravations
           of
           shame
           and
           disgrace
           ,
           in
           sight
           of
           all
           the
           People
           of
           Jerusalem
           ;
           and
           yet
           notwithstanding
           
           that
           his
           heart-bloud
           was
           let
           out
           with
           a
           Spear
           ,
           whilst
           he
           was
           hanging
           upon
           the
           Cross
           ,
           he
           rose
           again
           the
           third
           day
           ,
           conversed
           familiarly
           with
           his
           Disciples
           ,
           and
           at
           last
           in
           the
           presence
           of
           great
           numbers
           of
           them
           ascended
           up
           into
           Heaven
           .
        
         
           Now
           this
           Story
           was
           in
           it self
           so
           strange
           and
           prodigious
           ,
           so
           without
           precedent
           ,
           so
           full
           of
           appearing
           inconsistencies
           ,
           so
           contrary
           to
           the
           prejudices
           of
           the
           Jews
           and
           the
           opinions
           of
           the
           Greeks
           ,
           and
           withall
           so
           publick
           and
           so
           notorious
           ,
           that
           if
           it
           had
           not
           been
           certainly
           true
           ,
           it
           could
           never
           have
           been
           believed
           ,
           and
           if
           it
           had
           been
           false
           ,
           must
           have
           been
           demonstratively
           confuted
           .
           For
           the
           passages
           and
           transactions
           of
           his
           Life
           were
           open
           and
           conspicuous
           to
           the
           World
           ;
           he
           laid
           not
           the
           scene
           of
           his
           actions
           in
           a
           dark
           ,
           unknown
           or
           undiscover'd
           corner
           of
           the
           Earth
           ,
           but
           he
           appear'd
           in
           one
           of
           the
           most
           eminent
           places
           of
           all
           Asia
           ;
           all
           his
           Works
           were
           perform'd
           amidst
           his
           Enemies
           ,
           and
           he
           chose
           the
           Jews
           ,
           the
           most
           jealous
           and
           the
           most
           prejudiced
           People
           in
           the
           World
           ,
           for
           the
           Eye-witnesses
           of
           his
           Miracles
           ,
           and
           the
           Companions
           of
           his
           Conversation
           :
           But
           above
           all
           ,
           Jerusalem
           it self
           ,
           the
           most
           famous
           City
           at
           that
           time
           in
           that
           part
           of
           the
           World
           ,
           was
           the
           scene
           of
           his
           most
           publick
           Actions
           ;
           there
           it
           was
           that
           he
           was
           put
           to
           death
           in
           the
           presence
           not
           onely
           of
           that
           City
           but
           of
           the
           whole
           Nation
           ;
           there
           it
           was
           that
           he
           rose
           from
           the
           dead
           ,
           there
           it
           was
           that
           his
           Disciples
           first
           publisht
           his
           Resurrection
           ,
           and
           there
           it
           was
           that
           some
           of
           them
           wrought
           undeniable
           Miracles
           ,
           in
           proof
           of
           the
           Divinity
           of
           his
           Power
           and
           the
           Truth
           of
           their
           own
           Testimony
           .
        
         
           And
           Origen
           has
           observed
           very
           well
           that
           the
           publick
           Death
           of
           Jesus
           in
           the
           sight
           of
           all
           the
           
           People
           of
           the
           Jews
           ,
           was
           design'd
           by
           the
           Divine
           Providence
           as
           an
           advantageous
           circumstance
           to
           demonstrate
           
           the
           truth
           of
           his
           Resurrection
           ;
           for
           if
           it
           had
           been
           private
           and
           not
           notorious
           to
           all
           the
           Nation
           ,
           though
           he
           had
           afterward
           risen
           from
           the
           dead
           as
           he
           did
           ,
           the
           obscurity
           of
           his
           Death
           might
           have
           been
           pleaded
           against
           the
           certainty
           of
           his
           Resurrection
           .
           But
           beside
           the
           notoriety
           of
           the
           matter
           of
           Fact
           among
           the
           Jews
           ,
           the
           strange
           Stories
           that
           were
           reported
           of
           him
           in
           a
           little
           time
           fill'd
           the
           World
           with
           noise
           and
           wonder
           .
           No
           Affair
           in
           that
           Age
           was
           more
           talked
           of
           than
           the
           Story
           of
           Jesus
           of
           Nazareth
           ,
           every
           body
           made
           enquiry
           into
           the
           circumstances
           of
           his
           Actions
           ,
           and
           they
           were
           exposed
           to
           the
           malice
           of
           the
           Jews
           and
           the
           curiosity
           of
           the
           Philosophers
           .
        
         
           There
           was
           never
           Man
           born
           (
           as
           Eusebius
           
           observes
           )
           upon
           whose
           account
           the
           whole
           World
           was
           so
           much
           concern'd
           as
           upon
           that
           of
           Jesus
           of
           Nazareth
           ;
           Mankind
           being
           as
           it
           were
           at
           first
           divided
           concerning
           him
           ,
           so
           that
           the
           controversie
           is
           not
           improperly
           styled
           by
           Nicephorus
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           struggling
           and
           concussion
           of
           the
           World.
           
        
         
           Now
           't
           is
           a
           likely
           matter
           and
           worthy
           our
           belief
           that
           a
           few
           simple
           and
           illiterate
           persons
           should
           have
           the
           confidence
           ,
           but
           much
           more
           the
           ability
           to
           perswade
           the
           World
           into
           the
           belief
           of
           a
           Legend
           so
           palpable
           and
           so
           obnoxious
           to
           contradiction
           .
           That
           they
           should
           be
           so
           impudent
           as
           to
           begin
           to
           publish
           the
           strange
           Story
           of
           his
           Life
           and
           stranger
           one
           of
           his
           Resurrection
           ,
           even
           in
           Jerusalem
           it self
           ,
           and
           amidst
           his
           most
           implacable
           Enemies
           ,
           where
           ,
           though
           it
           were
           so
           easie
           to
           discover
           the
           bold
           and
           manifest
           cheat
           ,
           if
           a
           cheat
           at
           all
           ,
           that
           ,
           yet
           it
           should
           pass
           without
           any
           contradiction
           of
           the
           matter
           of
           Fact
           ,
           and
           meet
           with
           such
           prodigious
           and
           unparallel'd
           entertainment
           in
           the
           Minds
           of
           so
           many
           thousands
           of
           its
           Inhabitants
           .
           Certainly
           they
           must
           have
           been
           puissant
           and
           irresistible
           Arguments
           wherewith
           
           they
           could
           so
           briskly
           bear
           down
           and
           vanquish
           Jewish
           stubbornness
           .
           Their
           prejudices
           were
           too
           strong
           to
           be
           overcome
           by
           any
           weaker
           proof
           than
           evident
           and
           undeniable
           demonstration
           ,
           and
           had
           they
           not
           brought
           some
           such
           thing
           along
           with
           them
           ,
           they
           might
           to
           as
           much
           purpose
           have
           preached
           to
           the
           Stones
           of
           the
           Temple
           as
           to
           the
           People
           of
           Jerusalem
           .
           But
           that
           ,
           I
           say
           ,
           is
           the
           wonder
           that
           they
           should
           first
           publish
           this
           strange
           story
           in
           the
           very
           place
           where
           it
           was
           acted
           ,
           and
           yet
           if
           it
           were
           false
           ,
           not
           onely
           escape
           being
           convicted
           of
           Forgery
           ,
           which
           it
           was
           impossible
           they
           should
           upon
           supposition
           of
           its
           being
           false
           ;
           but
           force
           great
           numbers
           of
           Persons
           against
           their
           most
           stubborn
           prejudices
           to
           own
           and
           submit
           to
           the
           truth
           of
           their
           Relation
           ,
           and
           from
           that
           very
           place
           in
           a
           short
           time
           to
           propagate
           the
           belief
           of
           it
           all
           the
           World
           over
           .
           This
           is
           the
           thing
           that
           I
           affirm
           not
           to
           be
           at
           all
           possible
           in
           the
           course
           of
           humane
           Affairs
           ,
           that
           a
           matter
           of
           Fact
           of
           such
           a
           nature
           and
           under
           these
           circumstances
           ,
           if
           really
           and
           indeed
           false
           ,
           should
           ever
           gain
           so
           great
           a
           belief
           of
           its
           being
           true
           .
           I
           will
           grant
           that
           Mankind
           may
           be
           imposed
           upon
           in
           matters
           of
           meer
           Opinion
           ,
           as
           much
           as
           any
           Man
           can
           require
           ,
           but
           matter
           of
           Fact
           is
           of
           a
           quite
           different
           nature
           ,
           that
           depends
           not
           so
           much
           upon
           Mens
           Understandings
           as
           their
           Senses
           ,
           and
           the
           Senses
           of
           all
           Mankind
           are
           alike
           ,
           here
           is
           no
           difference
           between
           the
           learned
           and
           the
           unlearned
           .
           And
           though
           a
           false
           Story
           may
           for
           a
           while
           be
           imposed
           upon
           the
           common
           People
           ,
           yet
           unless
           it
           appear
           to
           prove
           it self
           true
           with
           an
           evidence
           proportionable
           to
           its
           weight
           ,
           it
           either
           dyes
           and
           vanishes
           of
           its
           own
           accord
           ,
           or
           is
           convicted
           of
           Forgery
           by
           the
           more
           wise
           and
           judicious
           ,
           when
           they
           come
           to
           enquire
           into
           its
           grounds
           and
           pretences
           .
           And
           yet
           this
           Story
           the
           more
           it
           was
           enquired
           into
           the
           more
           firmly
           it
           was
           believed
           ,
           and
           learned
           Men
           every
           where
           and
           of
           
           all
           persuasions
           ,
           when
           they
           came
           to
           examine
           into
           it
           ,
           could
           not
           bring
           their
           Minds
           to
           any
           issue
           concerning
           it
           ,
           till
           at
           length
           they
           were
           forced
           to
           resign
           up
           themselves
           to
           its
           full
           belief
           .
        
         
           I
           have
           indeed
           heard
           some
           witty
           Gentlemen
           ,
           as
           our
           phantastick
           Age
           very
           much
           abounds
           with
           such
           shrew'd
           persons
           ,
           compare
           the
           first
           propagation
           of
           Christianity
           in
           those
           parts
           of
           the
           World
           ,
           with
           that
           of
           the
           late
           growth
           and
           spreading
           of
           the
           folly
           of
           Quakerism
           in
           England
           ,
           than
           which
           nothing
           could
           be
           more
           enormously
           surmised
           ;
           for
           setting
           aside
           a
           thousand
           other
           defects
           in
           the
           comparison
           ,
           it
           is
           notorious
           that
           that
           wild
           and
           enthusiastick
           Sect
           did
           not
           set
           up
           upon
           the
           pretence
           of
           a
           new
           Revelation
           ,
           but
           onely
           pretended
           to
           raise
           some
           foolish
           and
           fanatique
           conceits
           of
           their
           own
           upon
           supposition
           of
           the
           truth
           of
           an
           old
           one
           .
           But
           if
           the
           leaders
           of
           that
           Rabble
           ,
           when
           they
           first
           appear'd
           about
           thirty
           years
           since
           at
           York
           and
           Bristol
           ,
           had
           pretended
           to
           have
           wrought
           in
           those
           great
           Cities
           such
           kind
           of
           Miracles
           as
           are
           recorded
           of
           our
           Saviour
           and
           his
           Apostles
           ,
           no
           Man
           can
           doubt
           but
           that
           they
           had
           been
           long
           since
           buried
           in
           contempt
           and
           oblivion
           .
           And
           yet
           that
           is
           the
           case
           of
           Christianity
           ,
           that
           such
           a
           matter
           of
           Fact
           as
           that
           was
           gain'd
           such
           a
           firm
           belief
           in
           the
           place
           where
           it
           was
           first
           published
           and
           acted
           too
           ,
           and
           from
           thence
           all
           the
           World
           over
           onely
           by
           the
           undeniable
           evidence
           of
           its
           own
           Proofs
           and
           Miracles
           .
           For
           the
           Men
           of
           that
           Age
           were
           every
           whit
           as
           cautious
           and
           incredulous
           as
           the
           Wits
           of
           ours
           ,
           and
           ,
           as
           I
           shall
           shew
           anon
           ,
           their
           Minds
           were
           prepossest
           with
           stronger
           prejudices
           of
           Atheism
           and
           Infidelity
           .
           How
           then
           could
           this
           Story
           of
           Jesus
           prevail
           so
           effectually
           upon
           them
           but
           by
           the
           undeniable
           evidence
           of
           its
           truth
           and
           certainty
           ,
           and
           when
           it
           carried
           with
           it
           nothing
           in
           the
           World
           whereby
           it
           might
           bribe
           their
           belief
           ,
           nay
           ,
           when
           it
           labour'd
           under
           all
           other
           
           objections
           but
           onely
           evidence
           of
           Truth
           ,
           I
           will
           challenge
           any
           sober
           Man
           to
           frame
           any
           the
           least
           tolerable
           Hypothesis
           how
           it
           was
           so
           much
           as
           possible
           that
           it
           should
           prevail
           ,
           had
           not
           its
           truth
           been
           vouched
           by
           the
           most
           undoubted
           and
           unquestionable
           proofs
           in
           the
           World.
           
        
         
           §
           XX.
           This
           is
           the
           first
           invincible
           Impediment
           of
           Christianity
           ,
           supposing
           it
           had
           been
           false
           ;
           but
           whether
           true
           or
           false
           it
           labour'd
           under
           many
           other
           great
           disadvantages
           ,
           that
           it
           could
           never
           have
           surmounted
           ,
           but
           by
           the
           irresistible
           evidence
           and
           certainty
           of
           its
           truth
           .
        
         
           And
           the
           first
           is
           its
           contrariety
           to
           the
           Vice
           and
           Wickedness
           of
           that
           Age
           in
           which
           it
           was
           first
           divulged
           .
           The
           World
           being
           at
           that
           time
           ,
           as
           is
           evident
           from
           the
           Records
           that
           are
           left
           of
           it
           ,
           extreamly
           debaucht
           both
           in
           its
           Manners
           and
           Principles
           .
           For
           
             Julius
             Caesar
          
           having
           violated
           all
           the
           Laws
           of
           his
           Countrey
           ,
           and
           overthrown
           the
           old
           Government
           ,
           that
           had
           always
           kept
           up
           a
           generous
           sense
           of
           Vertue
           and
           Integrity
           ,
           and
           by
           that
           means
           chiefly
           raised
           it self
           to
           that
           vast
           Greatness
           ,
           that
           afterwards
           so
           much
           exposed
           it
           to
           the
           attempts
           of
           ambitious
           Men.
           (
           For
           though
           that
           spirit
           began
           to
           work
           in
           the
           time
           of
           Marius
           ,
           and
           passed
           down
           through
           all
           the
           great
           Men
           ,
           
             Cinna
             ,
             Sulla
          
           and
           Pompey
           ,
           all
           of
           them
           struggling
           for
           the
           sole
           Sovereignty
           of
           so
           vast
           an
           Empire
           ,
           the
           design
           was
           never
           compleatly
           compassed
           but
           by
           the
           boldness
           and
           activity
           of
           
             Julius
             Caesar.
          
           )
           Now
           the
           success
           of
           the
           Caesarean
           Faction
           ,
           that
           were
           generally
           Atheists
           and
           Epicureans
           ,
           against
           the
           Patriots
           of
           the
           old
           State
           ,
           that
           were
           as
           generally
           eminent
           for
           Worth
           and
           Honour
           ,
           Vertue
           and
           Integrity
           ,
           and
           Zeal
           for
           the
           publick
           Good
           ,
           made
           the
           thriving
           Principles
           and
           Practices
           quickly
           come
           into
           Fashion
           and
           Reputation
           with
           the
           World.
           And
           after
           the
           Death
           of
           Brutus
           ,
           we
           find
           
           no
           such
           thing
           as
           an
           ancient
           Roman
           ,
           but
           what
           he
           said
           in
           passion
           was
           seriously
           and
           universally
           embraced
           as
           a
           great
           truth
           ,
           That
           Vertue
           was
           nothing
           but
           an
           empty
           name
           .
           So
           that
           if
           we
           survey
           the
           Roman
           History
           before
           and
           after
           the
           Usurpation
           of
           Caesar
           ,
           it
           does
           not
           look
           like
           the
           History
           of
           the
           same
           Nation
           ;
           the
           former
           abounding
           with
           the
           bravest
           examples
           of
           Gallantry
           and
           Magnanimity
           ,
           whereas
           in
           the
           latter
           we
           are
           generally
           entertain'd
           with
           no
           other
           politicks
           than
           Fraud
           and
           Treachery
           .
           Even
           the
           admired
           wisedom
           of
           the
           great
           Augustus
           himself
           was
           no
           better
           than
           craft
           and
           dissimulation
           :
           And
           though
           his
           Successour
           ,
           Tiberius
           ,
           be
           particularly
           remarqued
           for
           that
           Vice
           ,
           it
           was
           onely
           because
           he
           was
           not
           able
           to
           act
           his
           part
           so
           artificially
           as
           his
           Predecessour
           had
           done
           ,
           who
           dyed
           with
           that
           particular
           comfort
           to
           himself
           that
           he
           had
           so
           skilfully
           played
           the
           Comedy
           of
           humane
           Life
           ;
           and
           certainly
           of
           all
           Princes
           upon
           Record
           he
           had
           the
           most
           subtile
           faculty
           of
           appearing
           highly
           honest
           ,
           without
           any
           design
           of
           ever
           being
           so
           .
        
         
           In
           short
           ,
           under
           his
           Reign
           all
           the
           Principles
           of
           Atheism
           and
           Impiety
           were
           prevalent
           in
           the
           Court
           of
           Rome
           ,
           that
           then
           prescribed
           Manners
           to
           the
           best
           part
           of
           the
           then
           known
           World
           ,
           neither
           were
           their
           Practices
           disagreeing
           to
           their
           Principles
           ;
           for
           as
           they
           cast
           off
           all
           restraints
           of
           Vertue
           and
           Modesty
           ,
           so
           they
           entirely
           devoted
           themselves
           to
           Luxury
           and
           Sensuality
           ,
           and
           studied
           nothing
           else
           than
           to
           emprove
           their
           bruitish
           Pleasures
           to
           the
           utmost
           extravagance
           of
           Enjoyment
           .
           And
           as
           was
           the
           great
           Court
           of
           Rome
           ,
           so
           were
           all
           the
           other
           lesser
           Courts
           of
           their
           several
           Prefects
           and
           Governours
           .
           And
           that
           not
           onely
           by
           imitation
           but
           by
           the
           natural
           baseness
           of
           the
           Men
           themselves
           .
           Scarce
           any
           but
           the
           worst
           of
           Men
           ,
           that
           is
           ,
           Epicureans
           and
           Vilains
           by
           Principle
           being
           prefer'd
           by
           
             J.
             Caesar
          
           to
           Authority
           in
           
           the
           Empire
           ;
           though
           things
           grew
           much
           worse
           under
           the
           Tyranny
           of
           
             Mark
             Anthony
          
           ,
           a
           Man
           kneaded
           up
           of
           Lust
           and
           Malice
           ,
           and
           the
           onely
           reason
           why
           he
           was
           not
           more
           of
           each
           was
           because
           he
           was
           all
           both
           ;
           for
           he
           would
           never
           ,
           unless
           for
           the
           sake
           of
           his
           Lust
           ,
           quit
           his
           Cruelty
           ;
           nor
           ever
           ,
           unless
           to
           satisfie
           his
           Cruelty
           ,
           forsake
           his
           Lust
           :
           and
           as
           himself
           was
           made
           up
           of
           all
           manner
           of
           Baseness
           ,
           so
           he
           would
           advance
           none
           to
           preferment
           but
           such
           as
           had
           recommended
           themselves
           to
           his
           good
           liking
           by
           their
           more
           than
           ordinary
           Wickedness
           .
           And
           for
           that
           reason
           it
           was
           that
           Judaea
           and
           the
           parts
           about
           it
           ,
           were
           at
           that
           time
           more
           over-run
           with
           Vice
           and
           Debauchery
           than
           in
           any
           former
           Age
           ;
           in
           that
           Herod
           ,
           one
           of
           the
           vilest
           Men
           that
           ever
           lived
           ,
           had
           ,
           by
           the
           patronage
           of
           
             Mark
             Anthony
          
           ,
           obtain'd
           their
           Government
           ,
           and
           by
           a
           long
           Reign
           over
           them
           after
           his
           Patron
           's
           Death
           under
           Augustus
           ,
           had
           familiarised
           all
           manner
           of
           the
           most
           licentious
           Wickedness
           to
           the
           People
           ,
           even
           so
           much
           that
           one
           half
           of
           the
           leading
           Men
           even
           among
           the
           Jews
           themselves
           ,
           that
           had
           been
           so
           famous
           through
           all
           Ages
           for
           their
           reverence
           to
           their
           Religion
           ,
           were
           no
           better
           than
           open
           and
           avowed
           Atheists
           .
        
         
           Now
           how
           was
           it
           possible
           for
           such
           a
           Doctrine
           as
           Christianity
           ,
           that
           consists
           of
           Precepts
           of
           Chastity
           and
           Sobriety
           ,
           of
           Truth
           and
           Honesty
           ,
           of
           Kindness
           and
           Charity
           ,
           and
           of
           renouncing
           the
           Pleasures
           of
           this
           Life
           for
           the
           Rewards
           of
           another
           ,
           to
           make
           its
           way
           into
           such
           a
           wicked
           World
           as
           this
           ?
           Men
           of
           atheistical
           Principles
           are
           of
           all
           others
           the
           most
           stubborn
           and
           inflexible
           ,
           they
           scorn
           all
           manner
           of
           better
           Information
           ,
           and
           will
           not
           endure
           to
           enquire
           into
           the
           truth
           of
           any
           thing
           that
           might
           possibly
           undeceive
           them
           ;
           so
           that
           there
           is
           no
           way
           to
           overcome
           Persons
           so
           prejudiced
           and
           so
           conceited
           ,
           unless
           we
           can
           by
           the
           meer
           evidence
           of
           things
           force
           them
           into
           conviction
           .
           And
           as
           for
           Men
           
           of
           luxurious
           Lives
           ,
           they
           have
           neither
           Mind
           nor
           Leisure
           to
           attend
           to
           any
           thing
           that
           may
           reclaim
           them
           .
           It
           is
           Pain
           to
           them
           to
           think
           of
           parting
           with
           their
           Pleasures
           ,
           they
           will
           labour
           to
           preserve
           them
           upon
           any
           terms
           ,
           and
           as
           long
           as
           they
           are
           able
           to
           resist
           ,
           no
           information
           shall
           be
           able
           to
           fasten
           on
           them
           ;
           and
           therefore
           when
           the
           Christian
           Religion
           so
           suddenly
           reformed
           infinite
           numbers
           from
           all
           sorts
           of
           Vices
           ,
           it
           must
           have
           brought
           along
           with
           it
           a
           real
           Evidence
           equal
           to
           its
           pretended
           Authority
           ;
           for
           as
           it
           pretended
           to
           a
           Divine
           Commission
           ,
           by
           virtue
           whereof
           it
           required
           strict
           Obedience
           to
           all
           its
           Commands
           ,
           so
           it
           must
           have
           proved
           the
           reality
           of
           its
           Commission
           by
           such
           certain
           Evidence
           that
           it
           was
           not
           possible
           for
           the
           most
           refractory
           Persons
           to
           withstand
           its
           force
           ;
           and
           therefore
           when
           we
           find
           such
           multitudes
           so
           wonderfully
           prevail'd
           upon
           to
           quit
           their
           most
           beloved
           Lusts
           and
           Vices
           ,
           we
           have
           reason
           from
           thence
           onely
           to
           conclude
           ,
           that
           they
           were
           more
           than
           convinced
           of
           the
           undeniable
           truth
           of
           its
           pretences
           .
        
         
           §
           XXI
           .
           The
           next
           disadvantage
           of
           Christianity
           was
           its
           bold
           and
           open
           defiance
           to
           the
           establisht
           and
           inveterate
           Religions
           of
           the
           World.
           For
           of
           all
           prejudices
           those
           of
           Religion
           are
           the
           strongest
           ,
           and
           the
           older
           they
           are
           ,
           the
           deeper
           root
           they
           take
           .
           And
           therefore
           when
           its
           Enemies
           could
           plead
           the
           antiquity
           of
           many
           hundred
           years
           against
           it
           ,
           it
           could
           not
           but
           be
           a
           very
           difficult
           task
           to
           perswade
           them
           out
           of
           such
           an
           ancient
           Prescription
           .
           It
           s
           meer
           Novelty
           was
           an
           Objection
           of
           no
           small
           force
           ,
           but
           when
           a
           new
           and
           upstart
           Religion
           would
           not
           be
           content
           with
           its
           own
           Authority
           ,
           but
           must
           disgrace
           all
           the
           settled
           Religions
           in
           the
           World
           ,
           and
           refuse
           its
           own
           settlement
           ,
           unless
           they
           may
           be
           utterly
           extirpated
           ;
           this
           could
           not
           but
           seem
           too
           sawcy
           a
           demand
           ,
           especially
           to
           Princes
           and
           great
           Men
           ,
           to
           require
           
           of
           them
           not
           onely
           to
           give
           way
           to
           an
           upstart
           Sect
           ,
           but
           to
           renounce
           the
           Religion
           of
           their
           Ancestours
           ,
           confirm'd
           as
           well
           by
           their
           own
           Laws
           as
           ancient
           Custom
           ;
           and
           submit
           themselves
           and
           their
           power
           to
           the
           Authority
           of
           a
           few
           Galilaean
           Fishermen
           ;
           and
           this
           the
           Authours
           of
           that
           Age
           say
           was
           the
           main
           reason
           why
           the
           Christian
           Religion
           was
           at
           all
           adventure
           rejected
           by
           the
           Roman
           Senate
           ,
           because
           it
           would
           allow
           none
           other
           beside
           it self
           .
        
         
           And
           first
           as
           for
           the
           Jewish
           Religion
           ,
           beside
           its
           very
           great
           Antiquity
           ,
           it
           was
           establisht
           by
           Divine
           Authority
           ,
           and
           therefore
           with
           plausible
           appearance
           of
           reason
           believed
           by
           the
           Jews
           to
           be
           of
           eternal
           Obligation
           ,
           at
           least
           not
           otherways
           reversible
           but
           with
           the
           same
           dreadfull
           signs
           and
           appearances
           of
           the
           Divine
           Presence
           ,
           wherewith
           it
           was
           at
           first
           enacted
           ;
           and
           therefore
           when
           a
           young
           Man
           should
           take
           upon
           him
           to
           cancel
           the
           onely
           true
           way
           of
           worshipping
           the
           onely
           true
           God
           ,
           that
           design
           seem'd
           so
           like
           to
           Blasphemy
           and
           Idolatry
           ,
           that
           his
           very
           pretending
           to
           it
           ,
           without
           any
           farther
           enquiry
           ,
           was
           ,
           whatever
           he
           could
           say
           or
           doe
           ,
           an
           invincible
           prejudice
           and
           an
           unpardonable
           crime
           .
           This
           is
           evident
           through
           the
           whole
           History
           of
           his
           Life
           ,
           that
           the
           Jews
           every
           where
           concluded
           him
           an
           Impostor
           ,
           because
           he
           set
           up
           against
           Moses
           ,
           and
           then
           let
           him
           work
           what
           Miracles
           he
           would
           ,
           they
           would
           regard
           neither
           him
           nor
           them
           .
        
         
           And
           particularly
           this
           was
           the
           case
           of
           the
           Controversie
           when
           he
           cured
           the
           Man
           that
           was
           born
           Blind
           ,
           when
           the
           matter
           of
           Fact
           was
           evident
           beyond
           all
           contradiction
           by
           the
           Testimony
           of
           his
           Parents
           ,
           and
           by
           the
           confession
           of
           all
           the
           Neighbours
           ,
           who
           knew
           him
           to
           have
           sat
           and
           begged
           in
           a
           certain
           place
           for
           many
           years
           ;
           yet
           notwithstanding
           all
           this
           the
           Pharisees
           concluded
           against
           his
           doing
           any
           Miracles
           ,
           because
           he
           
           was
           a
           Sinner
           ,
           that
           is
           ,
           as
           they
           thought
           ,
           a
           Blasphemer
           of
           Moses
           Law
           ;
           and
           when
           the
           blind
           Man
           argues
           with
           them
           that
           it
           was
           such
           a
           Miracle
           as
           had
           never
           been
           done
           from
           the
           beginning
           of
           the
           World
           before
           ,
           it
           was
           all
           one
           for
           that
           ,
           they
           answer
           all
           with
           this
           peremptory
           Assertion
           ,
           
             We
             know
             that
             God
          
           
           
             spake
             unto
             Moses
             ;
             as
             for
             this
             fellow
             we
             know
             not
             from
             whence
             he
             is
             .
          
           So
           that
           whatever
           Miracles
           he
           worked
           ,
           they
           were
           not
           to
           be
           regarded
           ,
           because
           he
           derogated
           from
           the
           Authority
           of
           Moses
           .
        
         
           And
           therefore
           Origen
           very
           well
           observes
           that
           the
           difficulty
           of
           our
           Saviour's
           Work
           
           was
           much
           greater
           than
           that
           of
           Moses
           ,
           from
           the
           great
           prejudices
           of
           the
           People
           against
           his
           Undertaking
           .
           For
           Moses
           had
           to
           doe
           with
           the
           Off
           spring
           of
           Abraham
           ,
           who
           had
           all
           along
           observed
           the
           Law
           of
           Circumcision
           ,
           and
           those
           other
           Rites
           and
           Customs
           that
           he
           had
           delivered
           down
           to
           his
           Posterity
           ,
           and
           onely
           undertook
           to
           deliver
           them
           from
           a
           grievous
           Bondage
           ,
           and
           bring
           them
           into
           that
           happy
           Land
           that
           God
           had
           promised
           to
           their
           Forefathers
           .
           But
           our
           Saviour
           was
           sent
           to
           a
           People
           to
           command
           them
           to
           forsake
           that
           way
           of
           Worship
           in
           which
           they
           had
           been
           educated
           ,
           and
           to
           prescribe
           a
           new
           model
           of
           Religion
           against
           an
           old
           one
           that
           had
           been
           settled
           by
           Divine
           Authority
           ,
           and
           therefore
           instead
           of
           being
           complyed
           with
           as
           Moses
           was
           ,
           he
           was
           sure
           to
           meet
           with
           all
           the
           fiercest
           contradiction
           both
           of
           Zeal
           and
           Malice
           .
           And
           for
           this
           reason
           ,
           says
           he
           ,
           it
           was
           that
           it
           was
           so
           requisite
           that
           he
           should
           doe
           greater
           Miracles
           than
           Moses
           ,
           or
           any
           of
           the
           Prophets
           were
           recorded
           to
           have
           done
           ,
           to
           convince
           them
           that
           God
           had
           given
           him
           greater
           Authority
           ,
           and
           so
           thereby
           obliged
           them
           to
           submit
           to
           his
           Discipline
           as
           they
           had
           hitherto
           done
           to
           that
           of
           Moses
           and
           the
           Prophets
           .
           And
           as
           the
           Eternity
           of
           the
           Law
           of
           Moses
           was
           at
           that
           time
           
           an
           insuperable
           prejudice
           against
           Christianity
           ,
           so
           is
           it
           to
           this
           very
           day
           ,
           as
           may
           be
           seen
           in
           the
           Writings
           of
           the
           Jewish
           Doctours
           ,
           who
           always
           lay
           this
           supposition
           at
           the
           bottom
           of
           their
           Disputes
           against
           the
           Divine
           Authority
           of
           the
           Christian
           Law.
           
        
         
           But
           of
           the
           prejudices
           of
           the
           Jews
           I
           shall
           give
           a
           farther
           account
           ,
           when
           I
           come
           to
           shew
           the
           reasons
           of
           their
           Infidelity
           ,
           notwithstanding
           the
           Gospel
           brought
           all
           that
           evidence
           along
           with
           it
           ,
           that
           we
           pretend
           it
           did
           .
           And
           then
           as
           for
           the
           Religion
           of
           the
           Gentiles
           ,
           beside
           its
           proud
           pretence
           to
           the
           greatest
           Antiquity
           ,
           it
           now
           valued
           it self
           upon
           a
           much
           prouder
           title
           of
           being
           the
           Religion
           of
           the
           Empire
           ;
           and
           by
           reason
           of
           the
           vast
           extent
           of
           that
           ,
           it
           was
           rooted
           in
           all
           parts
           of
           it
           with
           more
           strength
           and
           unity
           than
           it
           could
           have
           been
           under
           several
           Governments
           ,
           and
           there
           is
           nothing
           that
           can
           make
           People
           more
           fond
           of
           their
           Religion
           than
           to
           possess
           them
           with
           a
           belief
           of
           its
           Universality
           .
           Now
           when
           a
           Religion
           so
           Catholick
           was
           settled
           by
           the
           Laws
           ,
           was
           own'd
           by
           the
           Emperours
           ,
           and
           was
           made
           the
           onely
           Religion
           of
           Power
           and
           Interest
           in
           the
           World
           ,
           its
           Votaries
           could
           not
           endure
           to
           see
           it
           treated
           with
           scorn
           and
           dishonour
           by
           an
           upstart
           Sect
           of
           Men
           destitute
           of
           all
           Power
           and
           Authority
           .
           And
           for
           this
           reason
           is
           it
           that
           
             Pliny
             ,
             Tacitus
          
           and
           Suetonius
           inveigh
           against
           Christianity
           with
           so
           much
           scorn
           and
           indignation
           ,
           not
           that
           they
           had
           any
           concern
           for
           Religion
           themselves
           being
           profest
           Epicureans
           ,
           and
           so
           inwardly
           as
           great
           despisers
           of
           Paganism
           as
           the
           Christians
           could
           pretend
           to
           be
           .
           But
           they
           were
           angry
           that
           a
           Religion
           abetted
           by
           the
           Emperours
           ,
           and
           the
           great
           Statesmen
           ,
           such
           as
           themselves
           were
           or
           pretended
           to
           be
           ,
           should
           be
           so
           dishonourably
           born
           down
           by
           a
           company
           of
           superstitious
           and
           despicable
           Jews
           .
        
         
         
           And
           that
           proved
           another
           very
           great
           disadvantage
           to
           Christianity
           ,
           the
           force
           of
           Laws
           and
           the
           interest
           of
           Government
           against
           its
           reception
           .
           In
           that
           Statesmen
           are
           ever
           jealous
           of
           all
           Innovations
           in
           Religion
           as
           dangerous
           to
           the
           present
           Government
           :
           so
           that
           though
           themselves
           look
           upon
           all
           Religion
           as
           a
           meer
           design
           of
           State-craft
           ,
           yet
           they
           are
           very
           zealous
           for
           that
           which
           they
           find
           already
           establisht
           ,
           as
           that
           by
           which
           they
           enjoy
           their
           present
           security
           ,
           and
           therefore
           vigilant
           against
           all
           alterations
           as
           naturally
           tending
           to
           the
           subversion
           of
           the
           Civil
           State.
           So
           that
           it
           is
           none
           of
           their
           business
           to
           enquire
           into
           the
           pleas
           of
           a
           new
           Religion
           ,
           but
           its
           being
           new
           is
           with
           them
           a
           sufficient
           reason
           of
           proceeding
           against
           it
           ,
           as
           being
           Sedition
           ,
           
             ipso
             facto
          
           ,
           against
           the
           establisht
           Law.
           And
           this
           was
           the
           main
           reason
           of
           most
           of
           those
           many
           severe
           Edicts
           and
           Rescripts
           of
           several
           Emperours
           against
           the
           Christians
           ,
           who
           looked
           upon
           their
           numerous
           Assemblies
           upon
           pretence
           of
           Religion
           as
           dangerous
           Associations
           against
           the
           State
           of
           the
           Empire
           :
           and
           particularly
           Trajan
           ,
           a
           wise
           and
           politick
           Prince
           ,
           who
           ,
           either
           because
           he
           would
           not
           give
           the
           Christians
           the
           advantage
           of
           pleading
           Religion
           or
           suffering
           for
           it
           ;
           or
           rather
           out
           of
           his
           particular
           jealousie
           and
           fear
           of
           Tumults
           ,
           put
           in
           execution
           against
           them
           the
           Law
           against
           the
           Heteriae
           ,
           which
           forbad
           all
           manner
           of
           numerous
           Meetings
           ,
           upon
           what
           account
           soever
           ,
           though
           onely
           of
           Friendship
           or
           Good-fellowship
           ,
           for
           which
           those
           Heteriae
           were
           first
           instituted
           ,
           so
           that
           upon
           pretence
           of
           this
           Law
           he
           seem'd
           not
           to
           proceed
           against
           them
           upon
           the
           account
           of
           Religion
           ,
           but
           as
           unlawfull
           Riots
           and
           Tumults
           against
           the
           State.
           
        
         
           §
           XXII
           .
           Now
           from
           the
           concurrence
           of
           all
           these
           mighty
           prejudices
           against
           Christianity
           ,
           it
           met
           with
           all
           the
           opposition
           that
           Mankind
           could
           make
           it
           ;
           it
           
           was
           forced
           to
           encounter
           the
           Fury
           of
           the
           Multitude
           ,
           the
           Zeal
           of
           Superstition
           ,
           the
           Hatred
           of
           the
           Jews
           ,
           the
           Contempt
           of
           the
           Greeks
           ,
           the
           Power
           of
           the
           Romans
           ,
           the
           Pride
           of
           Philosophers
           ,
           and
           the
           Policy
           of
           Statesmen
           ;
           and
           by
           all
           these
           together
           ,
           that
           is
           ,
           by
           all
           means
           possible
           was
           it
           every-where
           harrassed
           with
           all
           the
           outrage
           and
           cruelty
           of
           Persecution
           .
           No
           other
           party
           of
           Men
           in
           the
           World
           were
           ever
           hunted
           with
           that
           keenness
           of
           Malice
           ,
           or
           sacrifised
           with
           that
           cheapness
           and
           contempt
           of
           humane
           Bloud
           ;
           and
           as
           the
           Enemies
           to
           Christianity
           supposed
           it
           to
           be
           a
           new
           thing
           in
           the
           World
           ,
           they
           resolved
           its
           Punishments
           should
           be
           so
           too
           ;
           invented
           new
           methods
           of
           Torment
           ,
           studied
           all
           the
           arts
           of
           Pain
           ,
           and
           were
           not
           satisfied
           with
           the
           death
           of
           Christians
           ,
           unless
           they
           might
           tire
           them
           out
           of
           their
           Lives
           with
           length
           and
           variety
           of
           Tortures
           .
           In
           short
           ,
           it
           wanted
           not
           the
           utmost
           opposition
           that
           could
           be
           made
           against
           it
           by
           Men
           or
           Devils
           ;
           if
           we
           suppose
           (
           as
           we
           may
           for
           argument
           sake
           )
           that
           there
           are
           any
           such
           malignant
           Beings
           .
           And
           yet
           notwithstanding
           all
           disadvantages
           it
           grew
           and
           flourished
           after
           such
           a
           rate
           all
           the
           World
           over
           ,
           as
           if
           it
           had
           met
           with
           all
           the
           contrary
           ways
           and
           methods
           of
           encouragement
           .
        
         
           Now
           what
           could
           be
           the
           reason
           of
           all
           this
           ?
           There
           is
           no
           other
           imaginable
           account
           to
           be
           given
           of
           it
           ,
           but
           that
           irresistible
           force
           of
           evidence
           that
           it
           gave
           of
           its
           Truth
           and
           Divine
           Authority
           .
           For
           when
           every
           thing
           else
           was
           against
           it
           ,
           and
           yet
           notwithstanding
           it
           prevailed
           so
           wonderfully
           by
           the
           power
           of
           its
           own
           truth
           ,
           it
           must
           be
           clear
           of
           all
           doubt
           and
           suspicion
           that
           could
           bear
           away
           the
           Minds
           of
           Men
           with
           so
           great
           a
           force
           against
           all
           Arguments
           and
           Motives
           in
           the
           World
           beside
           .
           For
           I
           do
           not
           urge
           this
           at
           present
           as
           an
           argument
           of
           God's
           Providence
           being
           concern'd
           in
           its
           propagation
           ,
           but
           for
           the
           reasonableness
           of
           the
           thing
           it self
           :
           viz.
           that
           a
           Doctrine
           
           labouring
           under
           all
           these
           mighty
           and
           unparallel'd
           disadvantages
           should
           ever
           have
           prevaild
           with
           such
           suddain
           and
           admirable
           success
           ,
           had
           it
           not
           come
           attested
           with
           the
           clearest
           and
           most
           irresistible
           Proofs
           .
           For
           is
           it
           not
           utterly
           incredible
           that
           an
           Institution
           so
           destitute
           of
           secular
           Power
           and
           Interest
           ,
           so
           uncouth
           to
           the
           Principles
           and
           Prejudices
           of
           Education
           ,
           so
           contrary
           to
           the
           Vices
           and
           Inclinations
           of
           Men
           ,
           so
           contradictory
           to
           the
           settled
           Laws
           ,
           and
           (
           what
           was
           much
           more
           considerable
           )
           to
           the
           establisht
           Religions
           of
           Common-wealths
           ,
           so
           much
           opposed
           by
           all
           the
           Power
           ,
           all
           the
           Wit
           ,
           and
           all
           the
           Zeal
           in
           the
           World
           ,
           should
           yet
           so
           effectually
           bear
           away
           all
           resistence
           ,
           and
           force
           the
           strugling
           World
           in
           spite
           of
           all
           their
           opposition
           to
           yield
           up
           all
           that
           was
           dear
           to
           them
           to
           the
           evidence
           of
           its
           Divine
           Authority
           ?
           For
           seeing
           it
           could
           have
           nothing
           else
           to
           recommend
           it
           to
           the
           World
           ,
           nay
           ,
           seeing
           it
           had
           all
           other
           things
           to
           oppose
           it
           ,
           and
           yet
           found
           such
           strange
           and
           otherwise
           unaccountable
           entertainment
           ,
           that
           alone
           ,
           I
           say
           ,
           is
           a
           demonstrative
           proof
           of
           its
           infinite
           evidence
           and
           certainty
           .
           Neither
           am
           I
           ignorant
           that
           learned
           Men
           both
           Ancient
           and
           Modern
           usually
           ascribe
           it
           to
           the
           Almighty
           and
           miraculous
           Power
           of
           God
           overruling
           the
           Minds
           of
           Men
           :
           And
           the
           truth
           is
           ,
           the
           thing
           was
           so
           prodigious
           ,
           that
           it
           is
           scarce
           accountable
           how
           it
           could
           be
           done
           without
           a
           Miracle
           .
        
         
           But
           though
           I
           do
           not
           doubt
           of
           the
           secret
           and
           inward
           workings
           of
           the
           Spirit
           of
           God
           upon
           the
           Minds
           of
           Men
           ,
           yet
           I
           can
           by
           no
           means
           allow
           the
           reason
           of
           any
           thing
           to
           be
           resolved
           into
           that
           alone
           ;
           for
           if
           that
           be
           the
           onely
           reason
           of
           any
           Man's
           assent
           ,
           then
           his
           assent
           is
           unreasonable
           ,
           and
           all
           the
           account
           he
           can
           give
           of
           his
           Faith
           is
           that
           he
           finds
           himself
           vehemently
           inclined
           to
           believe
           he
           knows
           not
           why
           .
           But
           that
           is
           not
           a
           proper
           way
           of
           determining
           rational
           Creatures
           ,
           and
           
           therefore
           we
           cannot
           suppose
           that
           God
           would
           force
           the
           Minds
           of
           Men
           to
           a
           stronger
           assent
           than
           the
           evidence
           of
           the
           thing
           assented
           to
           requires
           ;
           for
           that
           instead
           of
           helping
           the
           Understandings
           of
           Men
           would
           utterly
           destroy
           them
           .
           And
           therefore
           how
           strong
           soever
           the
           influences
           of
           the
           Spirit
           of
           God
           were
           upon
           the
           Minds
           of
           the
           Primitive
           Christians
           ,
           as
           no
           doubt
           they
           were
           very
           extraordinary
           ,
           yet
           the
           outward
           and
           rational
           evidence
           that
           he
           gave
           them
           of
           the
           truth
           of
           Christianity
           was
           still
           proportionable
           to
           that
           inward
           confidence
           that
           he
           wrought
           upon
           their
           Minds
           ,
           otherwise
           they
           had
           more
           confidence
           than
           they
           had
           reason
           for
           ;
           and
           then
           all
           that
           they
           had
           over
           and
           above
           was
           unreasonable
           .
        
         
           Seeing
           therefore
           their
           Faith
           was
           so
           infinitely
           confident
           ,
           I
           shall
           demonstrate
           that
           the
           grounds
           and
           motives
           that
           they
           had
           for
           it
           were
           equal
           to
           their
           greatest
           assurance
           ,
           and
           they
           were
           chiefly
           these
           two
           ,
           undeniable
           Miracles
           ,
           and
           undoubted
           Tradition
           ;
           from
           both
           which
           they
           had
           so
           great
           an
           assurance
           of
           the
           Christian
           Faith
           ,
           that
           it
           was
           not
           possible
           for
           them
           to
           be
           deceived
           ;
           and
           if
           they
           had
           so
           much
           ,
           they
           had
           as
           much
           as
           can
           be
           desired
           ,
           because
           no
           Man
           can
           have
           more
           .
        
         
           §
           XXIII
           .
           I
           have
           already
           shewn
           in
           the
           beginning
           of
           this
           Discourse
           the
           great
           and
           unparallel'd
           credibility
           of
           the
           Apostles
           Testimony
           ,
           taken
           by
           it self
           ,
           as
           it
           stands
           upon
           their
           own
           naked
           Reputation
           ,
           in
           that
           we
           have
           all
           the
           evidence
           in
           the
           World
           that
           they
           were
           sincere
           and
           serious
           in
           their
           Design
           ,
           so
           that
           meerly
           by
           virtue
           of
           their
           own
           Authority
           they
           might
           justly
           chalenge
           the
           Faith
           of
           Mankind
           .
        
         
           But
           to
           the
           undoubted
           Integrity
           of
           the
           Witnesses
           ,
           God
           was
           pleased
           to
           adde
           a
           more
           forcible
           Testimony
           of
           his
           own
           ,
           by
           enduing
           them
           with
           a
           power
           of
           working
           Miracles
           ;
           and
           thereby
           demonstrating
           to
           the
           World
           
           that
           as
           they
           who
           pretended
           to
           be
           his
           Ambassadours
           were
           serious
           and
           in
           good
           earnest
           in
           their
           Design
           ,
           so
           was
           he
           too
           .
           And
           in
           truth
           ,
           unless
           he
           had
           endued
           them
           with
           this
           power
           from
           above
           ,
           they
           could
           never
           have
           had
           the
           courage
           so
           much
           as
           to
           have
           undertaken
           the
           work
           ;
           but
           instead
           of
           travelling
           into
           all
           parts
           of
           the
           World
           ,
           to
           tell
           a
           Story
           to
           the
           People
           ,
           of
           which
           they
           could
           not
           understand
           one
           word
           ,
           as
           being
           utter
           Strangers
           to
           the
           Language
           in
           which
           they
           spake
           ,
           they
           must
           have
           concluded
           it
           a
           wiser
           course
           to
           resolve
           upon
           mending
           their
           old
           Nets
           ,
           and
           betaking
           themselves
           to
           their
           old
           Trade
           .
           But
           this
           Eusebius
           has
           excellently
           represented
           to
           us
           in
           their
           own
           Persons
           .
           In
           that
           when
           our
           Saviour
           commanded
           them
           
           to
           go
           and
           teach
           all
           Nations
           ,
           they
           ought
           to
           have
           replied
           upon
           him
           ,
           how
           is
           this
           possible
           ,
           that
           we
           who
           are
           unlearned
           Persons
           and
           understand
           onely
           our
           mother
           Tongue
           ,
           should
           discourse
           in
           their
           several
           Languages
           to
           the
           Romans
           ,
           Grecians
           ,
           Egyptians
           ,
           Persians
           ,
           Armenians
           ,
           Chaldeans
           ,
           Scythians
           ,
           Indians
           ,
           and
           all
           the
           other
           numberless
           Nations
           of
           the
           barbarous
           World
           :
           And
           if
           we
           cannot
           (
           as
           without
           a
           Miracle
           we
           cannot
           )
           to
           what
           purpose
           is
           it
           to
           travel
           from
           Pole
           to
           Pole
           ,
           and
           tell
           an
           unintelligible
           Story
           to
           the
           People
           .
           Nay
           ,
           how
           can
           we
           so
           much
           as
           dream
           that
           it
           is
           possible
           for
           us
           to
           perswade
           them
           to
           renounce
           their
           Country
           Gods
           ,
           and
           to
           worship
           a
           new
           and
           unknown
           Deity
           ?
           What
           eloquence
           ,
           what
           unheard
           of
           power
           of
           words
           must
           we
           be
           inspired
           with
           ,
           to
           encourage
           us
           to
           set
           about
           such
           an
           Undertaking
           ,
           to
           reverse
           all
           the
           ancient
           Laws
           and
           Religions
           in
           the
           World
           ,
           and
           to
           introduce
           every
           where
           not
           onely
           a
           different
           but
           a
           contrary
           state
           of
           things
           ?
           These
           things
           (
           says
           he
           )
           if
           they
           should
           have
           objected
           ,
           he
           could
           have
           return'd
           them
           no
           other
           answer
           ,
           had
           he
           not
           prevented
           the
           Objection
           by
           the
           
           promise
           of
           his
           miraculous
           Assistance
           .
           And
           therefore
           ,
           when
           they
           were
           obedient
           to
           his
           command
           ,
           it
           is
           evident
           that
           they
           were
           already
           ,
           by
           his
           Divine
           Works
           ,
           convinced
           of
           his
           Divine
           Authority
           .
           For
           that
           they
           believed
           in
           him
           must
           be
           granted
           in
           that
           they
           so
           readily
           obeyed
           him
           ,
           in
           a
           little
           time
           leaving
           their
           own
           native
           Country
           to
           instruct
           the
           World
           in
           the
           Faith
           of
           Jesus
           ,
           and
           soon
           saw
           the
           promise
           of
           his
           Divine
           Assistance
           not
           onely
           made
           good
           ,
           but
           abundantly
           exceeded
           by
           their
           incredible
           success
           .
        
         
           But
           when
           they
           went
           about
           such
           a
           Work
           as
           this
           ,
           after
           what
           manner
           think
           you
           did
           they
           address
           themselves
           to
           the
           People
           ?
           Did
           they
           go
           into
           the
           Market-place
           ,
           and
           there
           summon
           up
           an
           Auditory
           of
           all
           Passengers
           ,
           or
           did
           they
           apply
           themselves
           to
           particular
           Persons
           ?
           Take
           which
           you
           please
           ,
           I
           pray
           which
           way
           did
           they
           win
           their
           Attention
           ,
           when
           they
           began
           their
           Story
           at
           the
           most
           ignominious
           Death
           of
           their
           Master
           ,
           whom
           they
           set
           forth
           as
           the
           onely
           Instructour
           of
           Mankind
           ,
           the
           Son
           of
           God
           ,
           and
           Saviour
           of
           the
           World
           ?
           For
           if
           they
           had
           conceal'd
           that
           part
           of
           his
           History
           that
           related
           to
           his
           Passion
           and
           Sufferings
           ,
           and
           onely
           trumpeted
           out
           his
           great
           Vertues
           and
           much
           greater
           Miracles
           ,
           it
           had
           been
           very
           difficult
           to
           overcome
           the
           Faith
           of
           Mankind
           to
           a
           report
           so
           very
           strange
           and
           in
           it self
           incredible
           .
           And
           yet
           if
           they
           had
           done
           this
           ,
           they
           might
           have
           kept
           their
           Story
           within
           some
           bounds
           of
           probability
           .
           But
           when
           they
           acknowledged
           that
           the
           same
           Person
           ,
           whom
           they
           magnified
           as
           a
           God
           ,
           lived
           like
           a
           miserable
           Man
           ,
           encountred
           perpetual
           Affronts
           and
           Contumelies
           ,
           and
           at
           last
           suffer'd
           the
           Death
           of
           the
           worst
           and
           most
           ignominious
           Malefactours
           ,
           who
           that
           heard
           them
           ,
           would
           not
           laugh
           at
           the
           gross
           contradiction
           of
           their
           own
           Story
           ?
           Or
           at
           least
           how
           could
           any
           Man
           be
           so
           credulous
           ,
           as
           upon
           the
           bare
           report
           of
           unknown
           
           Persons
           to
           believe
           that
           a
           Person
           so
           shamefully
           executed
           ,
           should
           be
           so
           conspicuously
           risen
           from
           the
           dead
           and
           ascended
           into
           Heaven
           ,
           when
           he
           was
           not
           able
           to
           rescue
           himself
           from
           so
           dishonourable
           an
           Execution
           ?
           However
           who
           could
           have
           been
           so
           easie
           as
           to
           forsake
           the
           Religion
           of
           their
           Countrey
           ,
           and
           that
           way
           of
           Worship
           that
           had
           been
           used
           ,
           as
           they
           believed
           ,
           from
           the
           beginning
           of
           the
           World
           ,
           by
           the
           meer
           Authority
           of
           a
           company
           of
           mean
           and
           ignorant
           Mechanicks
           and
           a
           crucified
           Malefactour
           ,
           who
           ,
           notwithstanding
           his
           contemptible
           Life
           and
           dishonourable
           Death
           ,
           would
           bear
           himself
           out
           as
           the
           onely
           Son
           of
           God
           ?
           While
           (
           says
           he
           )
           I
           revolve
           these
           things
           in
           my
           Mind
           ,
           and
           consider
           the
           improbability
           of
           the
           Story
           in
           it self
           ,
           I
           cannot
           imagine
           how
           it
           is
           possible
           meerly
           by
           their
           own
           bare
           report
           to
           prevail
           upon
           the
           Faith
           of
           any
           one
           Man.
           And
           yet
           when
           I
           reflect
           upon
           the
           strange
           Effect
           of
           their
           Endeavours
           ,
           and
           that
           such
           despicable
           Persons
           as
           they
           were
           in
           themselves
           should
           prevail
           upon
           such
           innumerable
           multitudes
           of
           Men
           ,
           and
           that
           not
           in
           barbarous
           and
           obscure
           places
           onely
           ,
           but
           in
           the
           most
           famous
           Cities
           of
           
             Rome
             ,
             Alexandria
             ,
             Antiochia
          
           ;
           nay
           ,
           in
           all
           parts
           of
           the
           World
           ,
           
             Europe
             ,
             Asia
          
           and
           Africa
           ,
           I
           am
           forced
           to
           enquire
           into
           the
           rational
           Account
           of
           so
           strange
           an
           Event
           ,
           and
           find
           that
           nothing
           could
           ever
           have
           brought
           it
           about
           but
           a
           manifest
           Divine
           Power
           ,
           whereby
           they
           were
           able
           when
           they
           pleased
           ,
           as
           we
           find
           in
           their
           Records
           ,
           to
           work
           Miracles
           ,
           and
           that
           alone
           was
           more
           than
           enough
           to
           vanquish
           and
           subdue
           the
           minds
           of
           Men
           to
           their
           Authority
           .
           For
           when
           they
           saw
           their
           Miracles
           ,
           they
           could
           not
           but
           be
           concern'd
           to
           enquire
           by
           what
           Means
           they
           wrought
           such
           Effects
           :
           And
           when
           they
           were
           told
           that
           they
           were
           empower'd
           by
           Jesus
           ,
           and
           did
           whatever
           they
           did
           by
           virtue
           of
           his
           Authority
           ,
           that
           alone
           over-ruled
           their
           Minds
           ,
           and
           without
           farther
           proof
           
           commanded
           entire
           submission
           to
           his
           Doctrine
           .
           So
           that
           it
           was
           not
           the
           evidence
           of
           the
           thing
           it self
           ,
           nor
           the
           credit
           of
           their
           Testimony
           ,
           but
           the
           undeniable
           power
           of
           God
           discovering
           it self
           in
           their
           miraculous
           Actions
           ,
           that
           so
           easily
           subdued
           the
           World
           before
           them
           .
        
         
           And
           it
           is
           impossible
           (
           as
           Origen
           observes
           )
           that
           the
           Apostles
           of
           our
           Lord
           without
           these
           
           miraculous
           Powers
           should
           ever
           have
           been
           able
           to
           have
           moved
           their
           Auditours
           ,
           or
           perswaded
           them
           to
           desert
           the
           Institutions
           of
           their
           Countrey
           ,
           and
           embrace
           their
           new
           Doctrine
           ,
           and
           having
           once
           embraced
           it
           ,
           to
           defend
           it
           to
           the
           death
           and
           defie
           all
           manner
           of
           dangers
           in
           its
           defence
           .
           But
           then
           ,
           as
           it
           was
           impossible
           to
           have
           wrought
           this
           wonderfull
           change
           in
           the
           World
           without
           these
           miraculous
           Powers
           ,
           so
           with
           them
           it
           was
           impossible
           for
           Men
           to
           withstand
           so
           clear
           a
           demonstration
           of
           Divine
           Authority
           .
           And
           therefore
           they
           did
           not
           so
           properly
           convert
           the
           World
           by
           their
           Preaching
           as
           by
           their
           Actions
           ,
           whilst
           they
           perform'd
           such
           things
           as
           (
           though
           they
           themselves
           had
           never
           opened
           their
           Minds
           )
           proclaim'd
           their
           Divine
           Commission
           .
           And
           when
           People
           were
           once
           convinced
           of
           that
           ,
           little
           perswasion
           would
           serve
           the
           turn
           to
           engage
           them
           to
           the
           belief
           of
           that
           Doctrine
           ,
           which
           by
           their
           works
           they
           had
           already
           proved
           to
           be
           of
           Divine
           Authority
           .
           And
           this
           ,
           if
           we
           consult
           the
           Apostolical
           History
           ,
           was
           the
           usual
           method
           of
           their
           proceeding
           ,
           first
           to
           shew
           a
           Miracle
           and
           then
           to
           declare
           its
           meaning
           .
        
         
           Thus
           the
           first
           time
           that
           they
           appeared
           in
           publick
           ,
           after
           their
           Commission
           to
           preach
           the
           Gospel
           to
           the
           utmost
           parts
           of
           the
           Earth
           ,
           was
           at
           the
           great
           Festival
           of
           Pentecost
           ,
           when
           Proselytes
           of
           all
           Nations
           resorted
           to
           Jerusalem
           ,
           to
           whom
           they
           preached
           in
           their
           several
           Languages
           ;
           and
           this
           being
           noised
           abroad
           that
           a
           few
           
           illiterate
           Fishermen
           were
           all
           on
           a
           sudden
           inspired
           with
           the
           gift
           of
           speaking
           all
           the
           Languages
           of
           the
           known
           and
           habitable
           World
           ,
           curiosity
           brought
           great
           multitudes
           to
           hear
           them
           ,
           and
           when
           the
           multitude
           was
           convinced
           of
           and
           amased
           at
           the
           Miracle
           ,
           then
           was
           it
           a
           proper
           time
           for
           Saint
           Peter
           to
           begin
           his
           Sermon
           of
           the
           Resurrection
           of
           Jesus
           ,
           and
           prove
           it
           by
           their
           own
           Testimony
           .
           
             This
             Jesus
             hath
             God
          
           
           
             raised
             up
             ,
             whereof
             we
             are
             all
             Witnesses
             .
          
           That
           is
           ,
           we
           that
           are
           ,
           as
           you
           see
           ,
           endued
           with
           this
           miraculous
           gift
           of
           speaking
           all
           Languages
           ,
           in
           order
           to
           our
           preaching
           in
           the
           name
           of
           Jesus
           to
           all
           Nations
           ,
           do
           here
           assure
           you
           that
           we
           were
           no
           less
           than
           Eye-witnesses
           of
           his
           Resurrection
           .
           And
           there
           lay
           the
           main
           strength
           and
           efficacy
           of
           Saint
           
           Peter's
           Sermon
           ,
           it
           was
           the
           Miracle
           that
           so
           soon
           converted
           thousands
           to
           his
           Doctrine
           .
        
         
           So
           again
           ,
           when
           it
           was
           blazon'd
           abroad
           that
           the
           famous
           Cripple
           ,
           that
           was
           so
           well
           known
           to
           every
           Boy
           in
           the
           City
           to
           have
           kept
           for
           so
           many
           years
           together
           his
           begging
           stage
           at
           the
           chief
           Gate
           of
           the
           Temple
           ,
           styled
           Beautifull
           ,
           because
           made
           ,
           as
           Josephus
           informs
           us
           ,
           of
           Corinthian
           Brass
           ,
           was
           so
           
           miraculously
           healed
           by
           one
           of
           the
           company
           onely
           by
           a
           word
           speaking
           ,
           this
           could
           not
           but
           enflame
           their
           curiosity
           ,
           and
           every
           Man
           was
           concern'd
           to
           satisfie
           himself
           in
           the
           truth
           or
           falshood
           of
           a
           report
           so
           near
           and
           yet
           so
           prodigious
           .
           And
           when
           they
           had
           (
           as
           it
           was
           an
           easie
           matter
           )
           assured
           themselves
           of
           its
           truth
           and
           reality
           ,
           this
           could
           not
           but
           provoke
           them
           to
           an
           eager
           enquiry
           after
           the
           meaning
           of
           so
           strange
           a
           thing
           .
           And
           when
           they
           were
           assured
           that
           the
           Miracle
           was
           wrought
           by
           the
           Followers
           of
           that
           Jesus
           ,
           who
           was
           lately
           crucified
           ,
           and
           that
           they
           declared
           themselves
           Eye
           witnesses
           of
           his
           Resurrection
           from
           the
           dead
           ,
           and
           withall
           professed
           that
           they
           were
           endued
           with
           this
           
           power
           of
           Miracles
           from
           Heaven
           ,
           onely
           for
           an
           undoubted
           evidence
           and
           confirmation
           of
           the
           truth
           of
           their
           Testimony
           ,
           they
           had
           not
           power
           to
           withstand
           the
           force
           of
           such
           a
           mighty
           and
           astonishing
           demonstration
           .
           And
           it
           was
           this
           demonstration
           of
           the
           Spirit
           and
           of
           Power
           (
           as
           Saint
           Paul
           styles
           it
           )
           rather
           than
           the
           strength
           of
           their
           Arguments
           ,
           as
           cogent
           as
           they
           were
           ,
           that
           first
           baffled
           the
           unbelieving
           World
           into
           Christianity
           ,
           and
           forced
           in
           the
           assents
           of
           Men
           to
           the
           truth
           and
           Divine
           Authority
           of
           its
           Doctrine
           .
           They
           did
           not
           put
           their
           Auditours
           to
           the
           trouble
           of
           examining
           the
           validity
           of
           their
           Testimony
           ,
           but
           prevented
           all
           enquiries
           by
           this
           infallible
           confirmation
           .
           The
           evidence
           of
           their
           Miracles
           was
           such
           an
           irrefragable
           Argument
           of
           the
           truth
           of
           their
           Testimony
           ,
           as
           surmounted
           the
           power
           of
           all
           other
           demonstration
           .
           And
           what
           rational
           Man
           would
           stay
           to
           expect
           any
           other
           proof
           of
           a
           Divine
           Testimony
           ,
           that
           has
           seen
           it
           unquestionably
           attested
           by
           a
           Divine
           Power
           ?
           Or
           who
           could
           doubt
           and
           dispute
           ,
           after
           he
           had
           seen
           Devils
           dispossest
           ,
           the
           Sick
           healed
           ,
           and
           the
           dead
           raised
           ?
           This
           was
           such
           an
           almighty
           attestation
           to
           their
           preaching
           ,
           that
           it
           upbraided
           away
           their
           Scruples
           ,
           and
           bore
           away
           their
           Understandings
           .
           And
           by
           this
           means
           it
           was
           that
           the
           Gospel
           prevail'd
           so
           easily
           and
           so
           speedily
           over
           all
           the
           World.
           Its
           first
           preachers
           converted
           whole
           Cities
           and
           Nations
           in
           a
           moment
           ,
           and
           founded
           new
           Churches
           upon
           one
           undeniable
           Miracle
           ;
           and
           nothing
           less
           ,
           considering
           all
           circumstances
           of
           things
           ,
           and
           all
           the
           disadvantages
           under
           which
           it
           laboured
           ,
           could
           so
           soon
           have
           propagated
           the
           Gospel
           over
           all
           the
           World.
           
        
         
           And
           thus
           if
           we
           trace
           the
           Apostolical
           History
           ,
           we
           scarce
           find
           any
           thing
           transacted
           without
           a
           Miracle
           ,
           insomuch
           that
           the
           People
           at
           length
           familiarly
           resorted
           to
           them
           for
           the
           cure
           of
           all
           kind
           of
           Diseases
           ,
           
           Acts
           5.
           12.
           
           And
           this
           power
           was
           so
           vulgarly
           known
           at
           that
           time
           ,
           that
           Saint
           Paul
           insists
           upon
           it
           as
           the
           proof
           of
           his
           true
           Apostleship
           ,
           Rom.
           15.
           18
           ,
           18.
           2
           
           Cor.
           12.
           12.
           which
           had
           been
           too
           absurd
           a
           thing
           to
           alledge
           to
           his
           Followers
           in
           confutation
           of
           his
           Enemies
           ,
           if
           it
           had
           been
           a
           meer
           Fiction
           ;
           for
           if
           it
           were
           they
           knew
           it
           to
           be
           so
           ,
           when
           he
           appeals
           to
           the
           Signs
           and
           Wonders
           he
           had
           already
           wrought
           among
           them
           ,
           and
           if
           he
           had
           wrought
           none
           they
           could
           not
           but
           convict
           him
           of
           falshood
           .
           But
           though
           I
           have
           already
           proved
           the
           certainty
           of
           the
           Records
           of
           the
           New
           Testament
           ,
           and
           so
           might
           from
           thence
           rationally
           enough
           make
           out
           the
           truth
           of
           these
           Apostolical
           Miracles
           ;
           and
           though
           I
           have
           in
           part
           proved
           the
           sufficiency
           of
           the
           Tradition
           of
           the
           Church
           to
           attest
           both
           them
           and
           all
           things
           contained
           in
           them
           ,
           and
           shall
           anon
           more
           distinctly
           shew
           the
           undoubted
           and
           uninterrupted
           conveyance
           of
           it
           from
           the
           very
           Apostles
           themselves
           ,
           so
           that
           if
           they
           had
           not
           been
           true
           ,
           they
           could
           never
           have
           gain'd
           belief
           ;
           yet
           in
           this
           present
           Argument
           I
           will
           not
           build
           upon
           these
           or
           any
           other
           suppositions
           :
           and
           indeed
           if
           I
           suppose
           them
           ,
           this
           Argument
           would
           be
           needless
           ;
           for
           once
           granting
           the
           Scriptures
           to
           be
           true
           and
           authentick
           Records
           of
           the
           Apostles
           actions
           ,
           to
           what
           purpose
           is
           it
           to
           go
           about
           to
           prove
           that
           they
           were
           endued
           with
           a
           power
           of
           Miracles
           ,
           when
           the
           Record
           alone
           is
           an
           undoubted
           proof
           of
           it
           ?
           And
           therefore
           I
           onely
           argue
           from
           the
           nature
           of
           the
           thing
           it self
           ,
           viz.
           That
           it
           is
           impossible
           the
           Christian
           Faith
           ,
           lying
           under
           all
           those
           disadvantages
           above
           represented
           ,
           could
           ever
           have
           been
           propagated
           with
           that
           speed
           and
           facility
           that
           it
           was
           all
           the
           World
           over
           ,
           any
           other
           way
           than
           by
           this
           power
           of
           working
           Miracles
           ;
           and
           on
           the
           contrary
           ,
           that
           supposing
           this
           evidence
           that
           they
           gave
           the
           World
           by
           their
           Miracles
           ,
           that
           then
           it
           was
           natural
           and
           almost
           necessary
           that
           
           they
           should
           meet
           with
           the
           success
           they
           did
           .
           Here
           then
           lies
           the
           force
           of
           my
           present
           Argument
           ,
           that
           when
           it
           was
           impossible
           they
           should
           compass
           their
           design
           any
           other
           way
           ,
           and
           when
           it
           was
           natural
           ,
           if
           they
           took
           this
           course
           ,
           to
           succeed
           in
           it
           ,
           and
           when
           it
           is
           certain
           that
           they
           had
           such
           wonderfull
           success
           ,
           that
           is
           a
           manifest
           Argument
           that
           they
           were
           endued
           with
           such
           a
           power
           of
           Miracles
           as
           is
           reported
           of
           them
           .
           And
           therefore
           I
           did
           not
           produce
           those
           Testimonies
           of
           Scripture
           but
           now
           alledged
           as
           proofs
           to
           justifie
           the
           truth
           of
           the
           Argument
           ,
           but
           onely
           as
           instances
           to
           exemplifie
           the
           practice
           of
           it
           ,
           
             v.
             g.
          
           how
           incredible
           it
           is
           that
           3000
           People
           ,
           when
           they
           heard
           the
           Apostles
           affirm
           at
           Whitsontide
           that
           the
           same
           Jesus
           ,
           whom
           they
           had
           seen
           so
           shamefully
           executed
           at
           Easter
           ,
           was
           risen
           from
           the
           Grave
           and
           ascended
           into
           Heaven
           ,
           should
           so
           immediately
           believe
           them
           upon
           their
           bare
           Report
           ;
           but
           when
           they
           beheld
           that
           miraculous
           effect
           of
           the
           Holy
           Ghost
           in
           them
           ,
           whereby
           such
           illiterate
           Persons
           were
           enabled
           to
           speak
           all
           manner
           of
           Languages
           ,
           that
           alone
           could
           not
           but
           satisfie
           them
           of
           the
           truth
           of
           their
           Testimony
           .
           So
           that
           I
           argue
           not
           from
           the
           truth
           of
           the
           Record
           but
           from
           the
           nature
           of
           the
           thing
           it self
           ,
           which
           could
           not
           have
           been
           done
           any
           other
           way
           than
           as
           it
           is
           recorded
           to
           have
           been
           done
           .
        
         
           I
           might
           here
           also
           confirm
           the
           truth
           of
           their
           Miracles
           by
           the
           confession
           of
           their
           greatest
           Enemies
           ,
           in
           that
           I
           do
           not
           find
           that
           ever
           any
           of
           them
           denied
           them
           to
           have
           been
           done
           ,
           but
           instead
           of
           that
           ascribe
           them
           to
           the
           power
           of
           Magick
           ,
           though
           how
           foolish
           that
           evasion
           is
           I
           shall
           shew
           when
           I
           come
           to
           consider
           their
           evasions
           to
           this
           Argument
           ;
           at
           present
           this
           very
           surmise
           is
           a
           plain
           confession
           of
           the
           reality
           of
           the
           thing
           it self
           ,
           and
           that
           goes
           a
           great
           way
           as
           to
           evidence
           when
           coming
           out
           of
           the
           mouth
           of
           an
           Adversary
           ;
           
           but
           this
           having
           suggested
           ,
           I
           shall
           not
           farther
           insist
           upon
           it
           .
        
         
           §
           XXIV
           .
           Onely
           there
           is
           one
           thing
           remaining
           that
           adds
           great
           force
           to
           the
           strength
           of
           this
           Argument
           ,
           viz.
           That
           this
           power
           was
           not
           meerly
           confined
           to
           the
           Apostolical
           Age
           ,
           but
           was
           continued
           down
           to
           the
           next
           Ages
           of
           the
           Church
           ;
           which
           if
           true
           ,
           it
           is
           an
           undeniable
           Evidence
           of
           the
           truth
           of
           the
           Apostolical
           Miracles
           in
           particular
           ,
           and
           of
           the
           Divinity
           of
           the
           Christian
           Religion
           in
           general
           .
           And
           yet
           of
           the
           truth
           of
           these
           we
           have
           no
           one
           thing
           for
           which
           we
           have
           better
           Records
           .
           It
           is
           unanimously
           attested
           by
           all
           Writers
           of
           those
           times
           ,
           and
           that
           in
           such
           a
           publick
           and
           extraordinary
           way
           ,
           as
           raises
           their
           Testimony
           up
           to
           certain
           demonstration
           ,
           for
           they
           do
           not
           barely
           report
           it
           ,
           but
           they
           upbraid
           it
           to
           all
           their
           Adversaries
           as
           a
           thing
           undeniable
           ;
           they
           challenge
           Emperours
           ,
           Proconsuls
           ,
           the
           whole
           Senate
           in
           their
           Apologies
           and
           publick
           Writings
           to
           convince
           them
           by
           experiment
           ;
           they
           urge
           it
           in
           their
           Disputes
           with
           learned
           Men
           ,
           and
           dare
           them
           to
           contradict
           it
           ;
           and
           not
           onely
           offer
           to
           cast
           the
           whole
           Controversie
           upon
           this
           one
           proof
           ,
           but
           their
           Lives
           too
           .
        
         
           Now
           all
           this
           they
           could
           never
           have
           been
           so
           foolish
           or
           so
           impudent
           to
           have
           done
           ,
           if
           it
           had
           not
           been
           true
           ;
           or
           if
           they
           were
           ,
           they
           could
           not
           have
           escaped
           that
           disgrace
           that
           was
           due
           to
           their
           folly
           and
           impudence
           .
           And
           yet
           they
           were
           so
           far
           from
           being
           ever
           convicted
           of
           forgery
           ,
           that
           it
           was
           chiefly
           by
           virtue
           of
           these
           challenges
           that
           the
           Christian
           Faith
           so
           wonderfully
           prevail'd
           in
           all
           places
           .
           Many
           and
           pregnant
           are
           the
           passages
           to
           this
           purpose
           in
           the
           Writings
           of
           
             Just
             in
             Martyr
             ,
             Irenaeus
             ,
             Tertullian
             ,
          
           Saint
           Cyprian
           ,
           Saint
           
             Austin
             ,
             Origen
             ,
             Arnobius
             ,
             Lactantius
             ,
             Minutius
             Felix
             ,
             Prudentius
             ,
             Firmicus
             ,
          
           
           and
           indeed
           all
           ,
           that
           appear'd
           in
           defence
           of
           the
           Christian
           Faith
           in
           the
           first
           Ages
           of
           the
           Church
           :
           and
           though
           most
           of
           them
           have
           been
           often
           alledged
           by
           modern
           Authours
           ,
           yet
           being
           of
           a
           peculiar
           use
           as
           to
           my
           Argument
           ,
           when
           join'd
           to
           the
           Apostolical
           Miracles
           ,
           it
           will
           be
           very
           requisite
           to
           represent
           at
           one
           view
           the
           most
           material
           passages
           to
           this
           purpose
           .
        
         
           I
           begin
           with
           
             Just
             in
             Martyr
          
           ,
           who
           lived
           in
           the
           next
           Age
           to
           the
           Apostles
           ,
           who
           tells
           the
           
           Emperour
           and
           Senate
           ,
           that
           they
           may
           ,
           if
           they
           please
           ,
           inform
           themselves
           of
           our
           Lord's
           power
           over
           their
           Demons
           by
           what
           was
           daily
           done
           under
           their
           own
           eyes
           ,
           when
           so
           many
           who
           had
           been
           tortur'd
           and
           possessed
           by
           them
           ,
           throughout
           the
           whole
           World
           and
           in
           the
           very
           City
           of
           Rome
           it self
           ,
           whom
           all
           their
           several
           kinds
           of
           Exorcists
           were
           not
           able
           to
           relieve
           ,
           had
           been
           often
           cured
           by
           Christians
           through
           the
           name
           of
           Jesus
           that
           was
           crucified
           under
           
             Pontius
             Pilate
          
           ,
           and
           that
           at
           this
           very
           time
           they
           still
           cured
           them
           .
           And
           the
           same
           thing
           he
           frequently
           upbraids
           to
           Trypho
           the
           Jew
           in
           their
           personal
           Conference
           ,
           which
           ,
           had
           it
           been
           a
           meer
           Fable
           ,
           he
           could
           never
           have
           done
           with
           so
           much
           confidence
           ;
           or
           if
           he
           had
           ,
           he
           could
           not
           have
           passed
           without
           confutation
           ,
           especially
           when
           in
           a
           short
           time
           after
           he
           published
           it
           to
           the
           World.
           
        
         
           And
           in
           the
           same
           Age
           Irenaeus
           proves
           against
           the
           Hereticks
           the
           right
           succession
           of
           
           the
           Catholick
           Church
           to
           the
           Apostles
           from
           their
           power
           of
           working
           the
           same
           Miracles
           ,
           as
           casting
           out
           Devils
           ,
           foretelling
           things
           to
           come
           ,
           curing
           the
           Sick
           by
           imposition
           of
           hands
           ,
           and
           raising
           the
           Dead
           ,
           many
           whereof
           ,
           he
           says
           ,
           conversed
           among
           them
           many
           years
           after
           ;
           beside
           innumerable
           other
           Gifts
           ,
           which
           the
           Church
           throughout
           the
           World
           does
           every
           day
           freely
           exercise
           in
           the
           name
           of
           Jesus
           Christ
           crucified
           
           under
           
             Pontius
             Pilate
          
           ,
           for
           the
           benefit
           of
           Mankind
           .
        
         
           But
           Tertullian
           ,
           as
           his
           manner
           is
           ,
           speaks
           
           very
           daringly
           ,
           for
           having
           convinced
           the
           Heathens
           of
           their
           folly
           in
           worshipping
           their
           Gods
           ,
           by
           Argument
           ,
           he
           challenges
           them
           to
           doe
           it
           by
           matter
           of
           Fact.
           Set
           ,
           says
           he
           ,
           before
           your
           publick
           Seats
           of
           Judgment
           any
           person
           possessed
           ,
           as
           you
           suppose
           ,
           by
           some
           Demon
           ,
           and
           there
           let
           any
           Christian
           onely
           command
           him
           to
           confess
           what
           he
           is
           ,
           and
           the
           Spirit
           shall
           as
           certainly
           acknowledge
           himself
           to
           be
           a
           Devil
           ,
           as
           at
           other
           times
           he
           confidently
           pretends
           to
           be
           a
           God.
           Nay
           ,
           take
           any
           person
           that
           you
           suppose
           inspired
           by
           any
           of
           your
           greatest
           Deities
           ,
           be
           it
           Ceres
           or
           AEsculapius
           ,
           and
           if
           they
           do
           not
           confess
           themselves
           to
           be
           Devils
           ,
           not
           daring
           to
           lie
           to
           a
           Christian
           ,
           let
           that
           foolish
           Christian
           ,
           that
           undertakes
           it
           and
           fails
           of
           doing
           it
           ,
           pay
           for
           his
           confidence
           with
           his
           bloud
           .
           What
           can
           be
           more
           evident
           than
           this
           matter
           of
           fact
           ?
           What
           more
           satisfactory
           than
           this
           kind
           of
           proof
           ?
           The
           certainty
           of
           the
           truth
           lies
           before
           you
           ,
           it
           s
           own
           power
           will
           maintain
           it self
           ,
           for
           it
           is
           a
           ridieulous
           thing
           to
           suspect
           that
           this
           can
           be
           done
           by
           any
           magick
           tricks
           ,
           believe
           not
           one
           word
           that
           I
           say
           ,
           if
           your
           own
           Eyes
           and
           Ears
           do
           not
           force
           you
           to
           it
           .
        
         
           What
           a
           bold
           challenge
           is
           here
           to
           appeal
           to
           the
           Senses
           of
           their
           Enemies
           ,
           and
           that
           with
           the
           hazard
           and
           pawn
           of
           their
           Lives
           ?
           It
           is
           such
           an
           height
           of
           assurance
           as
           I
           think
           nothing
           can
           exceed
           ,
           though
           his
           appeal
           to
           Scapula
           seems
           to
           equal
           it
           ,
           when
           he
           refers
           him
           to
           the
           Officers
           of
           his
           own
           Court
           ,
           some
           of
           whose
           Servants
           had
           been
           healed
           by
           Christians
           ;
           but
           not
           to
           insist
           ,
           says
           he
           ,
           upon
           inferiour
           People
           ,
           I
           could
           name
           persons
           of
           Quality
           and
           Reputation
           that
           have
           been
           so
           cured
           ,
           and
           particularly
           Severus
           the
           Father
           of
           the
           Emperour
           
             Antoninus
             Caracalla
          
           ,
           who
           was
           so
           cured
           by
           Proculus
           ,
           
           whom
           he
           ever
           after
           highly
           esteemed
           ,
           and
           entertain'd
           him
           in
           his
           Court
           till
           his
           Death
           .
           And
           to
           this
           he
           subjoins
           the
           Testimony
           of
           
             M.
             Aurelius
          
           concerning
           the
           Miracle
           of
           the
           Christian
           Souldiers
           in
           the
           German
           Expedition
           ,
           That
           when
           the
           Imperial
           Army
           was
           reduced
           to
           great
           streights
           ,
           and
           ready
           to
           perish
           through
           thirst
           ,
           and
           in
           that
           extremity
           of
           weakness
           forced
           to
           Battel
           by
           the
           Enemy
           ,
           the
           Christians
           ,
           by
           the
           power
           of
           their
           Prayers
           ,
           immediately
           drew
           down
           great
           showrs
           of
           Rain
           upon
           their
           own
           Camp
           ,
           and
           Thunder
           and
           Lightning
           upon
           the
           Enemies
           .
           This
           he
           here
           urges
           upon
           the
           President
           Scapula
           as
           a
           thing
           vulgarly
           known
           ;
           and
           in
           his
           Apology
           to
           the
           Senate
           proves
           it
           by
           the
           Letters
           that
           the
           Emperour
           had
           not
           long
           before
           sent
           to
           themselves
           .
           Which
           certainly
           he
           could
           never
           have
           been
           so
           presumptuous
           as
           to
           have
           done
           ,
           had
           there
           then
           been
           no
           such
           Letters
           extant
           :
           and
           yet
           Scaliger
           ,
           
           to
           make
           it
           as
           doubtfull
           as
           he
           can
           ,
           has
           found
           out
           a
           very
           lean
           Conjecture
           ,
           viz.
           That
           Tertullian
           does
           not
           positively
           affirm
           the
           thing
           ,
           but
           onely
           says
           ,
           
             Si
             Literae
             M.
             Aurelii
             requirantur
          
           ,
           If
           you
           make
           search
           after
           the
           Letter
           of
           
             M.
             Aurelius
          
           ,
           from
           whence
           he
           infers
           that
           Tertullian
           himself
           never
           saw
           it
           ,
           because
           of
           his
           hypothetical
           way
           of
           expression
           .
        
         
           But
           't
           is
           a
           strange
           thing
           that
           so
           great
           a
           Critick
           as
           Scaliger
           should
           not
           know
           that
           there
           is
           no
           one
           form
           of
           Speech
           more
           vulgar
           with
           all
           kind
           of
           Writers
           ,
           than
           when
           they
           are
           most
           assured
           of
           any
           thing
           ,
           to
           express
           it
           hypothetically
           ,
           and
           thereby
           refer
           what
           themselves
           certainly
           know
           to
           the
           farther
           enquiry
           of
           others
           ;
           so
           that
           the
           most
           natural
           meaning
           of
           the
           words
           is
           this
           ,
           viz.
           As
           to
           this
           matter
           I
           need
           not
           take
           pains
           to
           satisfie
           you
           ,
           which
           you
           may
           do
           your selves
           ,
           if
           you
           please
           ,
           by
           examining
           the
           Emperour
           's
           own
           Letter
           to
           your
           own
           House
           .
           Neither
           is
           his
           suggestion
           much
           more
           
           weighty
           when
           he
           infers
           that
           this
           Letter
           was
           not
           extant
           in
           the
           time
           of
           Eusebius
           ,
           because
           if
           it
           had
           ,
           so
           diligent
           a
           Writer
           would
           have
           preserved
           a
           Copy
           of
           it
           .
           And
           so
           it
           is
           very
           likely
           he
           would
           ,
           had
           it
           been
           extant
           in
           the
           Greek
           Tongue
           ,
           but
           being
           written
           in
           the
           Latin
           to
           which
           he
           was
           a
           stranger
           ,
           it
           lay
           out
           of
           the
           compass
           of
           his
           diligence
           .
           Yes
           ,
           but
           ,
           says
           he
           ,
           it
           was
           the
           custom
           of
           Eusebius
           to
           translate
           Latin
           Monuments
           into
           the
           Greek
           Tongue
           ,
           as
           he
           has
           several
           passages
           out
           of
           Tertullian
           .
           One
           would
           think
           that
           Eusebius
           had
           familiarly
           cited
           the
           Writings
           of
           Tertullian
           ,
           whereas
           he
           never
           quoted
           but
           one
           short
           Book
           of
           his
           ,
           and
           that
           is
           his
           Apology
           ,
           which
           it
           is
           very
           probable
           that
           Eusebius
           himself
           did
           not
           translate
           ,
           but
           made
           use
           of
           another's
           translation
           ,
           especially
           when
           it
           is
           plain
           by
           those
           few
           passages
           that
           he
           has
           made
           use
           of
           ,
           that
           it
           is
           very
           short
           of
           the
           usual
           care
           and
           diligence
           of
           Eusebius
           .
           So
           that
           though
           Scaliger
           have
           proved
           the
           Letter
           now
           extant
           at
           the
           end
           of
           
             Justin
             Martyr
          
           to
           be
           spurious
           ,
           as
           is
           too
           evident
           from
           its
           unskilfull
           inscription
           ,
           yet
           that
           there
           were
           such
           Letters
           then
           written
           is
           as
           evident
           from
           this
           Appeal
           of
           Tertullian
           to
           the
           Senate
           it self
           not
           long
           after
           the
           thing
           was
           done
           .
        
         
           However
           ,
           as
           for
           the
           substance
           of
           the
           Story
           ,
           that
           was
           so
           well
           known
           as
           to
           be
           painted
           upon
           Tables
           ,
           some
           whereof
           Themistius
           says
           he
           saw
           in
           his
           time
           ,
           the
           Emperour
           himself
           being
           drawn
           with
           his
           Hands
           and
           Eyes
           lift
           up
           ,
           and
           the
           Souldiers
           receiving
           the
           Rain
           in
           their
           Head-pieces
           .
           Neither
           is
           it
           less
           vouched
           by
           Heathen
           than
           by
           Christian
           Writers
           ,
           as
           
             Dion
             ,
             Julius
             Capitolinus
             ,
             Claudian
             ,
             Lampridius
             ,
          
           who
           attribute
           it
           partly
           to
           the
           Emperour
           's
           own
           prayers
           to
           Jupiter
           ,
           but
           chiefly
           to
           the
           enchantments
           of
           Chaldean
           or
           Jewish
           Magicians
           ,
           
             i.
             e.
          
           Christians
           ,
           who
           by
           the
           Heathens
           were
           looked
           upon
           as
           no
           other
           than
           Jews
           ,
           and
           were
           at
           that
           time
           generally
           
           esteemed
           Magicians
           for
           those
           strange
           things
           that
           were
           reported
           to
           be
           done
           by
           them
           .
           So
           that
           these
           very
           Writers
           have
           unwittingly
           cast
           the
           honour
           of
           this
           Miracle
           upon
           the
           Christians
           alone
           ,
           in
           that
           onely
           they
           ,
           at
           least
           no
           other
           Jews
           were
           at
           that
           time
           famous
           for
           Magick
           ,
           by
           which
           these
           Writers
           suppose
           it
           to
           have
           been
           effected
           .
           However
           the
           matter
           of
           Fact
           being
           put
           past
           question
           by
           so
           unanimous
           an
           attestation
           of
           it
           ,
           I
           leave
           it
           to
           the
           judgment
           of
           any
           Man
           of
           common
           sense
           whether
           it
           were
           done
           by
           Magick
           or
           by
           Miracle
           .
        
         
           But
           with
           as
           much
           assurance
           as
           Tertullian
           insists
           upon
           the
           Miracles
           of
           Christians
           ,
           Origen
           ,
           if
           it
           be
           possible
           ,
           out-does
           him
           ,
           sending
           numberless
           challenges
           upon
           this
           point
           .
           Here
           he
           begins
           both
           his
           
           dispute
           and
           his
           triumph
           over
           Celsus
           .
           We
           have
           such
           a
           proof
           of
           the
           Divinity
           of
           our
           Discipline
           ,
           as
           your
           Greekish
           way
           of
           demonstration
           cannot
           afford
           ,
           that
           which
           the
           Apostle
           calls
           the
           demonstration
           of
           Spirit
           and
           Power
           ,
           
             i.
             e.
          
           Prophesies
           and
           Miracles
           ;
           and
           of
           the
           truth
           of
           the
           latter
           beside
           many
           other
           Proofs
           we
           have
           this
           assured
           evidence
           that
           we
           see
           Instances
           of
           it
           even
           at
           this
           day
           .
           And
           when
           Celsus
           
           sets
           it
           at
           the
           front
           of
           his
           Calumnies
           that
           the
           Christians
           cast
           out
           Devils
           by
           Diabolical
           Inchantments
           and
           Invocations
           ,
           Origen
           insults
           over
           the
           Calumny
           ,
           because
           ,
           says
           he
           ,
           whatever
           they
           doe
           ,
           all
           the
           World
           knows
           it
           is
           done
           by
           invocating
           Christ's
           not
           the
           Devil's
           name
           .
           Though
           beside
           that
           ,
           this
           is
           a
           plain
           confession
           from
           an
           Epicurean
           ,
           who
           really
           believed
           there
           was
           no
           such
           thing
           as
           a
           Devil
           ,
           that
           the
           Christians
           did
           something
           so
           extraordinary
           ,
           that
           no
           probable
           account
           could
           be
           given
           of
           them
           ,
           unless
           they
           were
           done
           by
           some
           power
           more
           than
           humane
           .
           And
           so
           again
           Origen
           having
           asserted
           the
           certainty
           of
           the
           Apostolical
           
           Miracles
           ,
           both
           from
           the
           wonderfull
           success
           
           of
           their
           Doctrine
           and
           the
           undoubted
           Records
           of
           them
           ,
           he
           farther
           proves
           it
           by
           those
           many
           Instances
           and
           Examples
           of
           it
           ,
           that
           were
           to
           be
           seen
           at
           that
           time
           ,
           of
           many
           whereof
           himself
           had
           been
           an
           Eye-witness
           ;
           and
           though
           Celsus
           and
           other
           such
           Sceptical
           and
           Atheistical
           Persons
           ,
           that
           are
           beforehand
           resolved
           to
           believe
           nothing
           of
           this
           kind
           ,
           may
           make
           themselves
           merry
           with
           it
           ,
           yet
           God
           bears
           Witness
           with
           my
           own
           Conscience
           that
           I
           do
           not
           endeavour
           by
           any
           falshoods
           but
           by
           various
           miraculous
           Examples
           to
           recommend
           the
           Divine
           Religion
           of
           Jesus
           .
           So
           that
           here
           he
           does
           not
           barely
           vouch
           the
           truth
           of
           his
           Assertion
           ,
           but
           burthens
           his
           Conscience
           with
           it
           ,
           which
           is
           no
           less
           than
           attesting
           it
           upon
           Oath
           .
           And
           in
           another
           place
           ,
           when
           Celsus
           seoffingly
           asks
           what
           wonderfull
           things
           
           our
           Saviour
           did
           at
           his
           Passion
           ,
           Origen
           answers
           that
           he
           could
           tell
           him
           of
           a
           great
           many
           both
           out
           of
           the
           Christian
           and
           Heathen
           Records
           ,
           but
           yet
           quitting
           them
           all
           ,
           it
           is
           more
           than
           enough
           for
           the
           satisfaction
           of
           all
           that
           are
           ingenuous
           ,
           that
           at
           this
           day
           Diseases
           are
           cured
           onely
           by
           virtue
           of
           his
           name
           .
           And
           again
           ,
           that
           himself
           had
           seen
           many
           ,
           who
           by
           
           having
           the
           name
           of
           God
           and
           Christ
           call'd
           over
           them
           ,
           had
           been
           deliver'd
           from
           the
           greatest
           Evils
           ,
           Frenzy
           and
           Madness
           ,
           and
           infinite
           other
           Distempers
           ,
           which
           neither
           Men
           nor
           Devils
           had
           been
           able
           to
           cure
           .
           And
           speaking
           elsewhere
           of
           the
           Christians
           
           power
           over
           Devils
           ,
           this
           ,
           says
           he
           ,
           is
           familiarly
           put
           in
           practice
           by
           the
           vulgar
           sort
           of
           Christians
           ,
           the
           grace
           of
           Christ
           thereby
           discovering
           the
           contemptibleness
           and
           infirmity
           of
           the
           Devils
           ,
           when
           there
           was
           no
           need
           (
           as
           your
           Philosophers
           dream
           )
           of
           learning
           or
           any
           thing
           extaordinary
           in
           order
           to
           their
           Ejection
           .
           I
           might
           add
           divers
           other
           passages
           out
           of
           his
           Writings
           ,
           but
           these
           are
           enough
           ,
           if
           not
           too
           many
           .
        
         
         
           After
           him
           follows
           
             Minatius
             Felix
          
           a
           famous
           Advocate
           at
           Rome
           ,
           who
           with
           the
           same
           assurance
           appeals
           to
           the
           very
           Senses
           of
           his
           Adversaries
           .
           Every
           Man
           knows
           (
           says
           he
           )
           and
           you
           your selves
           ,
           that
           the
           Devils
           ,
           whenever
           they
           are
           tortur'd
           and
           vexed
           out
           of
           the
           Bodies
           that
           they
           possess
           ,
           by
           the
           Prayers
           of
           Christians
           ,
           are
           forced
           to
           confess
           themselves
           to
           be
           but
           Devils
           ;
           even
           
             Saturn
             ,
             Serapis
          
           and
           Jupiter
           ,
           and
           whatsoever
           other
           Demon
           you
           worship
           are
           forced
           to
           confess
           what
           they
           are
           ,
           and
           you
           may
           be
           sure
           that
           they
           would
           not
           belie
           themselves
           especially
           in
           your
           presence
           ;
           and
           therefore
           we
           onely
           desire
           you
           to
           take
           their
           own
           Testimony
           and
           their
           own
           confession
           .
           For
           when
           they
           are
           adjured
           by
           the
           name
           of
           the
           onely
           true
           God
           ,
           it
           puts
           them
           into
           tremblings
           and
           convulsion
           fits
           ,
           and
           forces
           them
           to
           quit
           their
           possession
           .
        
         
           And
           in
           the
           same
           manner
           does
           Saint
           Cyprian
           challenge
           Demetrian
           ,
           a
           stubborn
           and
           a
           prejudiced
           Enemy
           ,
           to
           come
           and
           see
           the
           Demons
           whom
           he
           worshipt
           how
           they
           were
           as
           it
           were
           whipt
           by
           Christians
           out
           of
           the
           Bodies
           that
           they
           possessed
           ,
           when
           ,
           weeping
           and
           howling
           they
           confess
           that
           the
           time
           of
           their
           Judgment
           is
           come
           ,
           come
           you
           and
           satisfie
           your self
           that
           what
           I
           affirm
           ,
           is
           true
           .
           But
           there
           is
           no
           end
           of
           these
           challenges
           in
           the
           primitive
           Writers
           of
           the
           Christian
           Church
           ,
           and
           I
           am
           tired
           with
           so
           often
           tranfcribing
           the
           same
           thing
           ,
           and
           therefore
           if
           any
           Man
           desire
           it
           ,
           he
           may
           reade
           it
           repeated
           in
           Eusebius
           contra
           Hieroclem
           ,
           c.
           1.
           in
           Lactantius
           de
           Justitiâ
           ,
           l.
           2.
           c.
           15.
           l.
           4.
           c.
           27.
           l.
           5.
           c.
           21
           ,
           22.
           in
           Firmicus
           de
           Errore
           profanae
           Religionis
           ,
           in
           Prudentius
           Apotheof
           .
           in
           Theodoret
           de
           curand
           .
           Graec.
           affect
           .
           Serm.
           3.
           
        
         
           And
           now
           after
           all
           ,
           it
           is
           no
           doubt
           very
           credible
           that
           such
           a
           number
           of
           learned
           and
           sober
           Men
           ,
           that
           lived
           in
           such
           remote
           and
           distant
           places
           ,
           should
           be
           such
           impudent
           Sots
           and
           Fools
           ,
           as
           to
           publish
           the
           truth
           of
           such
           
           things
           upon
           their
           own
           certain
           knowledge
           ,
           to
           appeal
           to
           the
           Senses
           of
           their
           greatest
           Adversaries
           ,
           to
           challenge
           them
           to
           convince
           them
           by
           trial
           and
           experiment
           ,
           and
           to
           devolve
           the
           issue
           of
           the
           whole
           cause
           upon
           the
           event
           ,
           and
           that
           with
           the
           pawn
           of
           their
           Lives
           ,
           in
           the
           face
           of
           the
           Sun
           ,
           in
           their
           publick
           disputes
           with
           Philosophers
           ,
           and
           Apologies
           to
           Emperours
           and
           Proconsuls
           ,
           't
           is
           likely
           (
           I
           say
           )
           that
           they
           should
           doe
           all
           this
           ,
           had
           it
           all
           been
           a
           manifest
           and
           palpable
           Fiction
           .
        
         
           §
           XXV
           .
           This
           is
           that
           mighty
           demonstration
           of
           power
           ,
           to
           which
           the
           primitive
           Christians
           constantly
           appeal'd
           with
           the
           greatest
           assurance
           of
           Mind
           to
           the
           very
           face
           of
           their
           fiercest
           Enemies
           .
           How
           then
           could
           they
           avoid
           its
           force
           ?
           by
           denying
           it
           ?
           Never
           ,
           nay
           they
           confess
           it
           as
           a
           thing
           undeniable
           .
           Thus
           Hierocles
           freely
           grants
           our
           Saviour's
           Miracles
           ,
           
           but
           then
           he
           says
           that
           they
           onely
           proved
           him
           to
           be
           a
           Divine
           Man
           ,
           but
           not
           what
           he
           pretended
           to
           be
           ,
           a
           God.
           But
           if
           they
           were
           true
           ,
           then
           whatever
           he
           was
           ,
           they
           prove
           him
           to
           be
           what
           he
           pretended
           to
           be
           ,
           and
           that
           is
           enough
           to
           our
           present
           purpose
           against
           Paganism
           and
           Infidelity
           ,
           viz.
           That
           he
           came
           from
           God
           ,
           and
           after
           that
           whether
           he
           were
           to
           be
           truly
           and
           properly
           to
           be
           styl'd
           God
           ,
           or
           onely
           esteem'd
           of
           as
           an
           Ambassadour
           from
           him
           is
           a
           dispute
           that
           supposes
           his
           Divine
           Commission
           .
           So
           that
           this
           very
           confession
           of
           Hierocles
           proves
           no
           less
           ,
           because
           we
           all
           know
           that
           he
           profest
           to
           teach
           and
           act
           by
           no
           less
           Authority
           .
        
         
           In
           the
           next
           place
           the
           Emperour
           Julian
           does
           not
           deny
           but
           diminish
           the
           wonder
           of
           our
           Saviour's
           Miracles
           ,
           in
           that
           there
           is
           nothing
           so
           very
           remarkable
           recorded
           of
           him
           ,
           unless
           to
           cure
           the
           Lame
           and
           the
           Blind
           ,
           and
           to
           cast
           out
           Devils
           in
           the
           Towns
           of
           Galilee
           may
           be
           
           reckoned
           among
           the
           works
           of
           greatest
           magnificence
           .
           But
           this
           is
           objected
           rather
           like
           an
           Emperour
           than
           a
           Philosopher
           .
           For
           ,
           as
           Huetius
           
           very
           well
           replies
           to
           it
           ,
           it
           is
           the
           greatest
           work
           of
           ambitious
           Princes
           to
           raise
           Armies
           ,
           to
           dispeople
           Nations
           ,
           to
           erect
           prodigious
           Buildings
           ,
           here
           to
           demolish
           a
           great
           City
           ,
           and
           there
           to
           reedifie
           a
           greater
           .
           But
           alas
           these
           are
           works
           within
           the
           power
           of
           Art
           and
           Nature
           ,
           and
           are
           to
           be
           wrought
           out
           by
           the
           wit
           or
           the
           industry
           of
           Men
           ,
           whereas
           those
           that
           were
           wrought
           by
           Jesus
           were
           quite
           of
           another
           stamp
           ,
           and
           such
           as
           could
           never
           have
           been
           effected
           by
           any
           power
           less
           than
           Divine
           .
           These
           are
           works
           truly
           magnificent
           and
           becoming
           the
           greatness
           of
           the
           Son
           of
           God
           ,
           and
           therefore
           it
           was
           very
           weakly
           objected
           of
           a
           great
           pretender
           to
           Philosophy
           that
           he
           did
           nothing
           so
           extraordinary
           ,
           when
           to
           raise
           one
           Man
           from
           the
           Grave
           proceeds
           from
           a
           power
           that
           infinitely
           exceeds
           that
           of
           Alexander
           or
           Caesar
           in
           sending
           so
           many
           millions
           thither
           .
           But
           the
           most
           usual
           shifts
           made
           use
           of
           to
           evade
           the
           force
           of
           this
           Argument
           ,
           is
           either
           to
           ascribe
           all
           this
           train
           of
           Miracles
           to
           the
           power
           of
           Magick
           ,
           or
           to
           vye
           against
           them
           the
           wonderfull
           works
           of
           other
           Men
           ,
           that
           never
           made
           any
           such
           lofty
           pretences
           .
           And
           at
           this
           lock
           we
           find
           Celsus
           at
           every
           turn
           ,
           and
           whenever
           he
           is
           pressed
           hard
           ,
           he
           still
           takes
           shelter
           in
           one
           of
           these
           evasions
           ,
           and
           for
           that
           reason
           we
           cannot
           avoid
           to
           take
           notice
           of
           them
           .
        
         
           And
           first
           as
           for
           the
           pretence
           of
           Magick
           ,
           it
           s
           own
           vanity
           is
           its
           own
           confutation
           ,
           for
           if
           he
           were
           such
           a
           Magician
           as
           is
           pretended
           ,
           
           then
           either
           himself
           was
           the
           first
           Inventour
           and
           Master
           of
           his
           own
           Art
           ,
           or
           he
           learnt
           it
           from
           others
           ;
           if
           he
           had
           no
           Teacher
           ,
           and
           yet
           acquired
           the
           skill
           of
           doing
           things
           so
           extraordinary
           ,
           
           that
           alone
           seems
           something
           divine
           and
           wonderfull
           ,
           that
           a
           young
           Man
           without
           Learning
           ,
           without
           Books
           ,
           without
           Tutours
           ,
           without
           Instructions
           ,
           should
           by
           the
           strength
           of
           his
           own
           Faculties
           arrive
           to
           an
           higher
           degree
           of
           knowledge
           than
           all
           the
           learned
           Men
           in
           the
           World
           beside
           ;
           for
           it
           cannot
           be
           denied
           that
           the
           Actions
           recorded
           of
           him
           infinitely
           exceed
           the
           very
           pretences
           of
           all
           others
           .
           Yes
           but
           ,
           say
           they
           ,
           he
           had
           Masters
           in
           Egypt
           from
           whom
           he
           learnt
           all
           those
           Magick
           Mysteries
           ,
           by
           which
           he
           afterward
           made
           himself
           so
           famous
           in
           Judaea
           .
           But
           why
           then
           do
           we
           hear
           of
           no
           such
           eminent
           Magicians
           at
           that
           time
           either
           in
           Egypt
           or
           any
           where
           else
           beside
           himself
           ?
           Why
           was
           there
           no
           fame
           of
           them
           in
           the
           World
           before
           his
           Accusation
           ?
           Why
           was
           there
           not
           any
           the
           least
           memory
           of
           them
           preserved
           ,
           whilst
           his
           Name
           is
           so
           universally
           celebrated
           ?
           or
           when
           did
           any
           Magician
           from
           the
           beginning
           of
           the
           World
           ,
           either
           among
           the
           Greeks
           or
           Barbarians
           doe
           such
           things
           as
           he
           did
           ?
        
         
           But
           what
           need
           I
           say
           more
           ,
           our
           Saviour's
           works
           themselves
           are
           the
           fullest
           confutation
           of
           this
           vain
           pretence
           ,
           for
           whatever
           the
           powers
           of
           Magick
           may
           be
           ,
           no
           Man
           can
           ever
           believe
           that
           any
           thing
           less
           than
           a
           Divine
           Power
           could
           with
           a
           word
           speaking
           cure
           all
           manner
           of
           Diseases
           ,
           give
           sight
           to
           Men
           born
           Blind
           ,
           recover
           dying
           Persons
           at
           a
           distance
           ,
           and
           raise
           the
           Dead
           themselves
           .
           To
           ascribe
           such
           actions
           as
           these
           meerly
           to
           Magick
           is
           a
           conceit
           so
           utterly
           extravagant
           ,
           that
           it
           were
           an
           affront
           to
           the
           understanding
           of
           Mankind
           ,
           at
           least
           at
           this
           time
           ,
           to
           think
           it
           needed
           any
           other
           confutation
           beside
           its
           own
           impossibility
           .
           Though
           if
           any
           Man
           will
           be
           so
           humoursomly
           credulous
           in
           his
           Infidelity
           as
           to
           pretend
           some
           such
           suspicion
           ,
           I
           shall
           onely
           refer
           him
           to
           a
           smart
           Discourse
           of
           
           Arnobius
           in
           answer
           to
           it
           ,
           who
           first
           pursues
           all
           
           our
           Saviour's
           miraculous
           actions
           and
           the
           manner
           of
           their
           performance
           ,
           and
           then
           appeals
           to
           the
           common
           sense
           of
           Mankind
           concerning
           each
           particular
           ,
           how
           it
           was
           possible
           that
           they
           could
           ever
           have
           been
           effected
           by
           any
           power
           less
           than
           Divine
           .
           But
           in
           my
           Opinion
           this
           thing
           is
           so
           evident
           of
           it self
           that
           at
           this
           time
           it
           would
           be
           a
           very
           needless
           piece
           of
           Industry
           to
           spend
           so
           much
           pains
           upon
           it
           ,
           whatever
           it
           might
           have
           been
           in
           his
           Age
           ,
           when
           it
           was
           so
           easie
           ,
           and
           indeed
           so
           usual
           a
           thing
           to
           impose
           upon
           the
           superstitious
           vulgar
           with
           such
           vain
           Romances
           .
           Insomuch
           that
           the
           Enemies
           to
           Christianity
           were
           not
           content
           to
           perswade
           them
           that
           Christ
           was
           a
           Magician
           ,
           but
           told
           them
           that
           he
           was
           a
           Teacher
           of
           Magick
           too
           ,
           and
           writ
           a
           Book
           to
           instruct
           his
           Disciples
           in
           the
           same
           Art
           ,
           especially
           Peter
           and
           Paul
           to
           whom
           he
           inscribed
           it
           .
           So
           ignorantly
           do
           these
           Calumniatours
           falsifie
           ,
           when
           it
           is
           so
           well
           known
           that
           our
           Saviour
           had
           left
           the
           World
           a
           considerable
           time
           before
           Paul
           became
           his
           Disciple
           ;
           but
           beside
           that
           the
           story
           is
           altogether
           groundless
           and
           without
           proof
           ;
           and
           if
           it
           were
           not
           ,
           yet
           it
           confutes
           it self
           by
           its
           own
           silliness
           and
           absurdity
           ,
           viz.
           That
           the
           Apostles
           should
           learn
           to
           doe
           those
           things
           that
           they
           did
           by
           Rules
           of
           Art.
           But
           either
           these
           Men
           that
           tell
           us
           of
           this
           magick
           Book
           have
           seen
           it
           ,
           or
           they
           have
           not
           ;
           if
           they
           have
           not
           ,
           they
           speak
           at
           random
           ;
           if
           they
           have
           ,
           why
           are
           they
           not
           able
           to
           doe
           the
           same
           things
           themselves
           ?
           why
           do
           they
           not
           cure
           their
           sick
           Friends
           ,
           or
           conjure
           them
           out
           of
           their
           Graves
           ?
           As
           for
           the
           Fable
           of
           the
           Jews
           ,
           that
           our
           Saviour
           had
           stoln
           out
           of
           the
           Temple
           the
           
             Shem
             Hamporash
          
           ,
           or
           the
           Name
           of
           God
           written
           in
           its
           proper
           Characters
           ,
           which
           they
           say
           it
           was
           not
           lawfull
           for
           them
           vulgarly
           to
           doe
           ,
           and
           by
           virtue
           of
           that
           was
           enabled
           to
           work
           all
           kind
           of
           Miracles
           ,
           it
           is
           a
           Fable
           so
           very
           despicable
           ,
           that
           I
           am
           ashamed
           to
           repeat
           it
           ,
           and
           therefore
           much
           more
           scorn
           to
           confute
           it
           .
        
         
         
           §
           XXVI
           .
           Their
           next
           evasion
           to
           this
           Argument
           is
           to
           vye
           other
           Stories
           with
           that
           of
           our
           Saviour
           and
           his
           Apostles
           ,
           and
           thereby
           to
           abate
           either
           their
           wonder
           or
           their
           credit
           ;
           and
           this
           they
           chiefly
           doe
           as
           to
           the
           Resurrection
           ,
           especially
           Celsus
           ,
           who
           
           has
           in
           this
           point
           more
           than
           any
           other
           shewn
           the
           strength
           of
           his
           Malice
           and
           the
           weakness
           of
           his
           Cause
           .
           And
           he
           is
           so
           weak
           as
           to
           fetch
           Testimonies
           out
           of
           the
           fabulous
           Age
           it self
           ,
           and
           to
           compare
           the
           descents
           of
           Orpheus
           and
           Hercules
           into
           Hell
           ,
           and
           of
           Rampsinitus
           ,
           who
           went
           thither
           to
           play
           at
           Tables
           with
           Ceres
           ,
           with
           our
           Saviour's
           Refurrection
           ;
           but
           such
           trifles
           as
           these
           are
           to
           be
           laughed
           at
           ,
           not
           to
           be
           answered
           ;
           and
           therefore
           in
           the
           next
           Book
           he
           pieces
           up
           these
           Fables
           out
           of
           the
           Poets
           with
           some
           Examples
           out
           of
           Historians
           ;
           but
           those
           so
           remote
           ,
           so
           obscure
           ,
           so
           lamentably
           attested
           ,
           and
           so
           altogether
           without
           any
           grounds
           or
           motives
           of
           belief
           ,
           that
           the
           Metamorphoses
           of
           the
           Poets
           are
           scarce
           more
           incredible
           .
           And
           therefore
           Origen
           very
           well
           puts
           it
           to
           him
           whether
           he
           believes
           the
           stories
           that
           he
           relates
           ,
           or
           not
           ;
           if
           he
           does
           not
           ,
           then
           they
           are
           nothing
           to
           his
           purpose
           ;
           but
           if
           he
           does
           ,
           then
           he
           shews
           his
           strange
           partiality
           that
           whilst
           he
           rejects
           the
           story
           of
           our
           Saviour
           ,
           he
           believes
           things
           so
           ill-vouched
           in
           comparison
           of
           it
           .
           For
           it
           is
           not
           the
           matter
           of
           the
           Narrative
           but
           the
           motives
           of
           credibility
           that
           are
           the
           ground
           and
           reason
           of
           our
           Assent
           ,
           and
           the
           same
           Relation
           may
           either
           be
           a
           meer
           Fable
           or
           an
           undoubted
           Truth
           as
           the
           matter
           of
           Fact
           it self
           ,
           and
           the
           onely
           thing
           that
           makes
           the
           difference
           is
           the
           Testimony
           wherewith
           it
           is
           vouched
           ,
           and
           that
           is
           the
           onely
           difference
           between
           the
           story
           of
           our
           Saviour's
           Resurrection
           ,
           that
           is
           so
           strongly
           confirm'd
           by
           all
           that
           Testimony
           that
           I
           have
           represented
           ;
           whereas
           the
           Tales
           that
           they
           oppose
           to
           it
           ,
           are
           destitute
           of
           all
           manner
           of
           
           proof
           ,
           and
           when
           pursued
           home
           to
           their
           original
           Authority
           appear
           no
           better
           than
           poetick
           Fables
           .
        
         
           The
           first
           and
           chiefest
           of
           them
           is
           that
           of
           
             Aristeas
             Proconnefius
          
           ,
           who
           is
           reported
           by
           Herodotus
           to
           have
           often
           died
           and
           lived
           again
           .
           But
           upon
           what
           Authority
           ?
           Nothing
           but
           an
           old-wives
           Tradition
           among
           the
           People
           .
           But
           to
           whom
           did
           he
           appear
           ?
           First
           to
           the
           People
           of
           Proconnesus
           ,
           and
           between
           two
           or
           three
           hundred
           years
           after
           to
           those
           of
           Metapontum
           .
           How
           then
           was
           any
           Man
           at
           that
           distance
           of
           time
           able
           to
           affirm
           that
           it
           was
           the
           same
           Man
           ?
           But
           as
           vain
           a
           Fable
           as
           it
           is
           ,
           it
           is
           not
           ,
           as
           Huetius
           
           conjectures
           ,
           without
           some
           ground
           of
           History
           ,
           in
           that
           there
           was
           such
           a
           Man
           as
           Aristeas
           of
           great
           Authority
           in
           the
           Town
           of
           Proconnesus
           about
           the
           Reign
           of
           Cyrus
           ;
           but
           beside
           him
           there
           was
           another
           in
           the
           fabulous
           Age
           ,
           the
           Son
           of
           Apollo
           ,
           whom
           the
           Poets
           feign'd
           to
           have
           taken
           a
           sudden
           flight
           to
           Heaven
           ;
           now
           it
           was
           easie
           to
           report
           of
           the
           one
           what
           was
           feign'd
           of
           the
           other
           ,
           especially
           by
           his
           own
           Country-men
           ,
           it
           being
           the
           custom
           of
           the
           Greeks
           to
           apply
           the
           deeds
           of
           their
           Gods
           to
           the
           honour
           of
           their
           own
           Citizens
           ;
           and
           here
           they
           had
           an
           especial
           advantage
           from
           the
           Identity
           of
           their
           Names
           ,
           and
           that
           is
           the
           most
           natural
           foundation
           of
           the
           whole
           story
           ,
           that
           he
           was
           Namesake
           with
           one
           of
           whom
           these
           things
           had
           been
           fabled
           of
           old
           time
           .
           Another
           is
           ,
           that
           there
           was
           a
           Poem
           call'd
           Arimaspea
           falsely
           ascribed
           to
           this
           Aristeas
           ;
           where
           the
           Poet
           begins
           ,
           as
           the
           usual
           manner
           of
           Poets
           is
           ,
           with
           the
           imagination
           of
           his
           being
           conveyed
           out
           of
           himself
           by
           Apollo
           to
           a
           certain
           place
           where
           he
           might
           have
           the
           most
           convenient
           Prospect
           of
           what
           he
           was
           to
           describe
           .
           Now
           what
           he
           thus
           spake
           in
           a
           Poetick
           Scheme
           ,
           they
           afterward
           understood
           in
           rigour
           of
           Speech
           ,
           and
           when
           once
           the
           mistake
           was
           raised
           ,
           it
           easily
           supported
           
           it self
           among
           the
           common
           People
           ,
           from
           whom
           Herodotus
           ,
           as
           himself
           confesses
           ,
           a
           long
           time
           after
           received
           it
           .
           Now
           is
           not
           this
           a
           worthy
           story
           to
           vye
           with
           our
           Saviour's
           Resurrection
           ,
           when
           this
           has
           all
           the
           proofs
           in
           the
           World
           of
           its
           truth
           and
           certainty
           ;
           that
           not
           one
           ,
           but
           on
           the
           contrary
           all
           the
           signs
           of
           folly
           and
           fiction
           ?
           And
           it
           were
           easie
           to
           give
           the
           same
           Account
           of
           
             Cleomedes
             ,
             Hermotimus
             ,
             Epimenides
          
           ,
           but
           the
           stories
           are
           so
           apparently
           fabulous
           ,
           and
           so
           utterly
           void
           of
           all
           original
           Authority
           ,
           and
           so
           very
           like
           meer
           Mythology
           ,
           that
           seriously
           to
           confute
           them
           were
           to
           betray
           my
           own
           Understanding
           and
           affront
           my
           Readers
           .
        
         
           But
           beside
           these
           Romances
           of
           Antiquity
           they
           insist
           upon
           some
           few
           Miracles
           of
           a
           later
           date
           ,
           but
           those
           too
           so
           slenderly
           attested
           ,
           that
           onely
           to
           compare
           them
           is
           enough
           to
           destroy
           them
           .
           Those
           of
           most
           seeming
           credit
           are
           the
           stories
           of
           Vespasian
           and
           
             Apollonius
             Tyanaeus
          
           .
           As
           for
           Vespasian
           ,
           he
           was
           strangely
           befool'd
           with
           the
           Ambition
           of
           being
           the
           Messias
           ,
           that
           is
           as
           he
           understood
           it
           ,
           the
           Monarch
           of
           the
           World
           ,
           which
           some
           say
           was
           the
           first
           rise
           and
           occasion
           of
           his
           Glory
           ;
           for
           being
           naturally
           inclined
           to
           an
           easie
           belief
           of
           Prophesies
           and
           Predictions
           ,
           and
           there
           being
           at
           that
           time
           (
           as
           the
           Roman
           Historians
           attest
           )
           a
           strong
           and
           unanimous
           Opinion
           among
           the
           Eastern
           People
           of
           an
           Universal
           Monarch
           ,
           that
           was
           foretold
           by
           some
           ancient
           Prophets
           about
           that
           time
           to
           come
           out
           of
           Judaea
           ,
           he
           first
           applies
           this
           Prophesie
           to
           himself
           and
           then
           applies
           himself
           to
           fulfill
           it
           .
           
             Percrebuerat
             Oriente
             toto
          
           (
           says
           
           
             Suetonius
             )
             vetus
             &
             constans
             Opinio
             ,
             esse
             in
             fat
             is
             ut
             eo
             tempore
             Judaeâ
             profecti
             rerum
             potirentur
             .
          
           And
           so
           
             Tacitus
             ,
             Pluribus
             persuasio
             inerat
             antiquis
          
           
           
             Sacerdotum
             literis
             contineri
             ,
             eo
             ipso
             tempore
             ut
             valesceret
             Oriens
             ,
             profectique
             Judaeâ
             rerum
             potirentur
             .
          
           And
           this
           ,
           he
           says
           ,
           was
           the
           main
           reason
           
           of
           the
           Rebellion
           and
           ruine
           of
           the
           Jews
           ,
           the
           application
           of
           this
           Prophesie
           to
           themselves
           ,
           whereas
           it
           is
           evident
           from
           all
           circumstances
           that
           it
           marked
           out
           Vespasian
           and
           Titus
           .
        
         
           And
           then
           beside
           the
           Prophesies
           themselves
           ,
           he
           was
           grosly
           abused
           (
           as
           vain-glory
           is
           sufficiently
           credulous
           )
           by
           the
           flatteries
           of
           Josephus
           ,
           who
           accommodated
           all
           the
           Characters
           and
           Descriptions
           of
           the
           Messias
           to
           his
           Person
           and
           the
           circumstances
           of
           his
           Affairs
           .
           And
           not
           onely
           so
           ,
           but
           he
           added
           great
           authority
           to
           his
           Prediction
           by
           his
           great
           confidence
           ,
           presevering
           in
           his
           flattery
           in
           spite
           of
           
           Vespasian's
           unkindness
           ;
           for
           when
           he
           had
           cast
           him
           into
           Prison
           ,
           Josephus
           made
           light
           of
           it
           ,
           and
           assured
           himself
           and
           his
           Friends
           ,
           that
           he
           should
           in
           a
           short
           time
           be
           delivered
           by
           Vespasian
           himself
           ,
           but
           that
           it
           should
           not
           be
           done
           till
           after
           he
           was
           possest
           of
           the
           Empire
           ,
           
             Unus
             ex
             nobilibus
             captivis
             Josephus
             ,
             cum
             conjiceretur
             in
             vincula
             ,
             constantissimè
          
           
           
             asseveravit
             fore
             ,
             ut
             ab
             eodem
             brevi
             solveretur
             ,
             verùm
             jam
             Imperatore
             .
          
           And
           it
           seems
           he
           was
           so
           taken
           with
           this
           
           conceit
           of
           his
           Messiahship
           ,
           that
           he
           is
           said
           to
           have
           searched
           after
           and
           slain
           all
           that
           pretended
           to
           have
           been
           of
           the
           posterity
           of
           David
           ,
           thereby
           to
           secure
           the
           Title
           to
           himself
           against
           all
           Rivals
           and
           Competitours
           .
        
         
           Flusht
           with
           these
           pleasing
           Omens
           in
           Judaea
           ,
           but
           much
           more
           with
           some
           answerable
           success
           ,
           finding
           all
           his
           Competitours
           removed
           but
           onely
           Vitellius
           ,
           whom
           he
           feared
           least
           of
           all
           ,
           he
           repairs
           to
           Rome
           ,
           and
           by
           the
           way
           visits
           Egypt
           to
           secure
           those
           parts
           ,
           or
           to
           fulfill
           a
           Sibyllan
           Prophesie
           ;
           and
           here
           he
           was
           more
           abused
           with
           the
           flatteries
           of
           
             Apollonius
             Tyanaeus
          
           than
           he
           had
           been
           before
           by
           Josephus
           ;
           for
           he
           was
           no
           sooner
           come
           to
           Alexandria
           (
           where
           that
           wandring
           Pedant
           hapned
           to
           
           be
           at
           that
           time
           )
           but
           he
           beggs
           of
           him
           his
           confirmation
           of
           those
           Omens
           that
           he
           brought
           along
           with
           him
           from
           Judaea
           ,
           begging
           of
           him
           upon
           his
           
           knees
           to
           make
           him
           Emperour
           ;
           to
           whom
           Apollonius
           with
           the
           state
           and
           authority
           of
           a
           God
           ,
           answered
           I
           have
           made
           thee
           so
           ,
           viz.
           by
           my
           Interest
           with
           the
           Gods
           ,
           and
           he
           so
           far
           gratified
           the
           vanity
           of
           the
           Man
           ,
           as
           to
           seem
           to
           receive
           the
           Empire
           at
           his
           hands
           ,
           and
           thus
           was
           he
           assured
           of
           his
           Empire
           by
           Men
           of
           greatest
           Reputation
           for
           both
           Religions
           ;
           for
           as
           there
           was
           no
           Jew
           at
           that
           time
           to
           be
           compared
           to
           Josephus
           for
           knowledge
           and
           learning
           in
           the
           Antiquities
           of
           his
           own
           Nation
           ;
           so
           Apollonius
           was
           then
           the
           most
           famous
           and
           renowned
           Saint
           in
           the
           World
           for
           the
           Heathen
           Religion
           :
           now
           whilst
           he
           stayed
           at
           Alexandria
           ,
           a
           Blind
           and
           a
           Lame
           Man
           ,
           being
           warn'd
           so
           to
           doe
           by
           the
           God
           Serapis
           ,
           address
           themselves
           to
           him
           for
           a
           Cure
           ,
           and
           obtain
           it
           ;
           so
           that
           considering
           the
           circumstances
           of
           the
           story
           by
           it self
           ,
           it
           looks
           so
           like
           fraud
           and
           flattery
           as
           to
           betray
           it self
           .
           For
           the
           report
           of
           his
           having
           been
           abused
           into
           the
           conceit
           of
           being
           the
           Messias
           in
           Judaea
           ,
           being
           probably
           come
           to
           Alexandria
           ,
           where
           great
           numbers
           of
           Jews
           resided
           ,
           it
           is
           likely
           that
           they
           would
           not
           come
           short
           of
           their
           Country-men
           in
           doing
           honour
           to
           the
           Emperour
           ,
           and
           so
           put
           these
           two
           counterfeits
           upon
           the
           design
           ,
           and
           there
           are
           enough
           of
           such
           dissembling
           Cripples
           to
           be
           had
           in
           great
           Cities
           ;
           for
           it
           being
           foretold
           that
           the
           Messias
           when
           he
           came
           should
           among
           other
           Miracles
           cure
           the
           Lame
           and
           the
           Blind
           ,
           they
           thought
           it
           an
           acceptable
           piece
           of
           flattery
           thus
           to
           way-lay
           his
           Ambition
           :
           or
           rather
           this
           design
           was
           set
           on
           foot
           by
           the
           Egyptians
           ,
           a
           fawning
           ,
           crafty
           and
           flattering
           sort
           of
           People
           ;
           but
           chiefly
           by
           Apollonius
           ,
           for
           the
           honour
           of
           that
           Religion
           for
           which
           he
           was
           so
           zealous
           ,
           and
           therefore
           by
           this
           artifice
           confirm'd
           his
           own
           
           predicton
           of
           the
           Empire
           by
           the
           Authority
           of
           his
           Gods
           ,
           for
           they
           were
           sent
           on
           their
           Errand
           by
           Serapis
           .
           But
           whoever
           contrived
           it
           ,
           and
           however
           it
           pleased
           the
           Emperour's
           humour
           ,
           it
           at
           first
           surprised
           him
           ,
           so
           as
           to
           move
           his
           laughter
           and
           scorn
           ,
           and
           to
           refuse
           the
           attempt
           with
           a
           very
           great
           deal
           either
           of
           seeming
           or
           real
           Reluctancy
           ;
           though
           at
           last
           he
           suffer'd
           himself
           to
           be
           overcome
           by
           the
           great
           importunity
           of
           the
           by-standers
           and
           the
           assurance
           of
           the
           Physicians
           that
           the
           thing
           was
           possible
           ,
           and
           then
           perform'd
           it
           in
           publick
           with
           all
           imaginable
           pomp
           and
           solemnity
           ,
           either
           as
           if
           himself
           had
           been
           beforehand
           privy
           to
           the
           plot
           ,
           or
           had
           now
           smelt
           out
           the
           design
           of
           the
           Complement
           .
        
         
           Now
           what
           wise
           Man
           could
           compare
           this
           one
           theatrical
           piece
           of
           Court-flattery
           with
           all
           the
           Miracles
           of
           our
           Saviour
           and
           his
           Apostles
           ?
           the
           meer
           suspicion
           of
           these
           pretended
           Cripples
           being
           counterfeits
           ,
           at
           least
           the
           absolute
           uncertainty
           of
           it
           ,
           destroys
           its
           credit
           ;
           whereas
           the
           impossibility
           of
           suspecting
           any
           fraud
           or
           flattery
           in
           our
           Saviour's
           Miracles
           is
           an
           undoubted
           demonstration
           of
           their
           reality
           .
           Beside
           that
           ,
           the
           Emperour
           was
           assured
           by
           the
           Physicians
           that
           the
           Men
           were
           not
           past
           a
           natural
           Cure
           ,
           and
           so
           not
           to
           be
           compared
           with
           our
           Saviour's
           Miracles
           ,
           most
           whereof
           were
           done
           upon
           Persons
           naturally
           incurable
           .
           But
           to
           wave
           this
           ,
           I
           cannot
           give
           so
           much
           credit
           to
           a
           story
           that
           smells
           so
           rankly
           of
           imposture
           as
           to
           suppose
           the
           possibility
           of
           its
           truth
           ,
           and
           therefore
           I
           shall
           onely
           desire
           the
           Reader
           to
           compare
           it
           as
           he
           finds
           it
           under
           so
           many
           disadvantages
           of
           suspicion
           ,
           with
           the
           credibility
           of
           all
           those
           motives
           of
           belief
           that
           we
           have
           produced
           for
           the
           History
           of
           our
           Saviour's
           Life
           ,
           Death
           and
           Resurrection
           ,
           and
           then
           leave
           it
           to
           his
           own
           ingenuity
           to
           judge
           whether
           it
           be
           reasonable
           to
           oppose
           one
           story
           so
           miserably
           suspicious
           to
           a
           thousand
           others
           guarded
           with
           all
           the
           advantages
           
           of
           proof
           against
           all
           possible
           cavils
           and
           exceptions
           .
        
         
           §
           XXVII
           .
           But
           the
           Man
           of
           Wonders
           is
           
             Apollonius
             Tyanaeus
          
           of
           whom
           they
           boast
           and
           insult
           as
           the
           true
           Heathen
           Messias
           ;
           in
           that
           he
           wrought
           not
           ,
           as
           Vespasian
           did
           ,
           one
           or
           two
           chance
           Miracles
           ,
           but
           his
           whole
           Life
           was
           all
           prodigy
           ,
           and
           equal
           to
           our
           Saviour's
           both
           for
           the
           number
           and
           the
           wonder
           of
           his
           Works
           .
           But
           here
           first
           we
           have
           in
           part
           already
           shewn
           what
           undoubted
           Records
           we
           have
           of
           the
           Life
           of
           Jesus
           ,
           whereas
           all
           the
           credit
           of
           Apollonius
           his
           History
           depends
           upon
           the
           Authority
           of
           one
           single
           Man
           ,
           who
           ,
           beside
           that
           he
           lived
           an
           hundred
           years
           after
           him
           ,
           ventured
           nothing
           ,
           as
           the
           Apostles
           did
           ,
           in
           confirmation
           of
           its
           truth
           ,
           but
           onely
           composed
           it
           in
           his
           Study
           ,
           thereby
           ,
           as
           appears
           from
           his
           frequent
           digressions
           ,
           to
           take
           occasion
           of
           communicating
           all
           the
           learning
           he
           had
           raked
           together
           to
           the
           World.
           Nay
           ,
           so
           far
           was
           he
           from
           incurring
           any
           loss
           by
           the
           Work
           ,
           that
           he
           was
           set
           upon
           it
           by
           a
           great
           Empress
           ,
           whose
           religious
           Zeal
           in
           the
           Cause
           would
           be
           sure
           to
           see
           him
           well
           rewarded
           .
           And
           though
           he
           made
           use
           of
           the
           Commentaries
           of
           Damis
           ,
           the
           inseparable
           Companion
           of
           Apollonius
           ,
           yet
           he
           confesses
           that
           Damis
           himself
           never
           publisht
           his
           own
           Commentaries
           ,
           but
           that
           a
           Friend
           of
           Damis
           communicated
           them
           to
           the
           Empress
           ,
           which
           himself
           might
           probably
           have
           forged
           (
           as
           is
           common
           in
           Courts
           )
           to
           pick
           her
           pocket
           .
           However
           ,
           as
           for
           Damis
           himself
           it
           is
           evident
           ,
           from
           Philostratus
           his
           whole
           Story
           ,
           that
           he
           was
           a
           very
           simple
           Man
           ,
           and
           that
           Apollonius
           onely
           pickt
           him
           up
           as
           a
           fit
           
             Sancho
             Panche
          
           to
           exercise
           his
           Wit
           upon
           ,
           so
           that
           upon
           all
           occasions
           we
           find
           him
           not
           onely
           baffling
           the
           Esquire
           in
           Disputes
           but
           breaking
           Jests
           upon
           him
           ,
           which
           he
           always
           takes
           with
           much
           thankfulness
           and
           more
           humility
           ,
           
           still
           admiring
           his
           Master's
           Wisedom
           but
           much
           more
           his
           Wit.
           
        
         
           But
           after
           all
           ,
           what
           the
           Story
           of
           Damis
           was
           ,
           or
           whether
           there
           were
           ever
           any
           such
           Story
           ,
           we
           have
           no
           account
           unless
           from
           Philostratus
           himself
           ,
           and
           therefore
           we
           must
           resolve
           it
           all
           into
           his
           Authority
           alone
           .
           And
           there
           it
           is
           evident
           that
           he
           was
           neither
           a
           God
           nor
           a
           Divine
           Man
           ,
           as
           his
           Friends
           boasted
           ,
           nor
           a
           Magician
           or
           Conjurer
           as
           his
           Enemies
           imagin'd
           ,
           but
           a
           meer
           fanatick
           and
           pedantick
           Pythagorean
           ,
           that
           for
           the
           honour
           of
           his
           Sect
           travel'd
           ,
           as
           many
           others
           have
           done
           ,
           into
           all
           parts
           of
           the
           World
           ,
           and
           when
           he
           return'd
           home
           told
           his
           Country-men
           that
           all
           Men
           renown'd
           for
           Wisedom
           all
           the
           World
           over
           were
           of
           the
           Sect
           of
           the
           Pythagoreans
           ;
           and
           then
           for
           the
           advancement
           of
           their
           Authority
           told
           strange
           and
           prodigious
           tales
           of
           their
           wonder-working
           Power
           .
           Though
           here
           either
           he
           or
           his
           Historian
           has
           acquitted
           himself
           so
           awkardly
           as
           utterly
           to
           spoil
           the
           tale
           and
           defeat
           the
           design
           .
           This
           Eusebius
           has
           shewn
           at
           large
           in
           his
           Book
           against
           Hierocles
           ,
           by
           taking
           apieces
           all
           parts
           of
           the
           Story
           ,
           and
           discovering
           all
           its
           flaws
           and
           incoherences
           ;
           but
           I
           shall
           content
           my self
           with
           proving
           the
           vanity
           of
           the
           whole
           from
           the
           notorious
           falshood
           of
           one
           particular
           Narration
           ,
           upon
           which
           depends
           all
           that
           extraordinary
           power
           that
           he
           pretends
           to
           ,
           and
           that
           is
           his
           conversation
           with
           the
           Indian
           Brachmans
           ,
           from
           whom
           ,
           if
           we
           may
           believe
           his
           account
           of
           himself
           ,
           he
           learnt
           all
           that
           he
           could
           doe
           more
           than
           the
           common
           Philosophers
           of
           Greece
           .
           And
           if
           this
           prove
           a
           Romance
           ,
           all
           the
           rest
           of
           the
           History
           must
           unavoidably
           follow
           its
           fortune
           ;
           and
           for
           this
           little
           proof
           will
           serve
           the
           turn
           ,
           when
           most
           of
           the
           Stories
           are
           so
           very
           mean
           and
           childish
           as
           to
           be
           more
           contemptible
           than
           those
           little
           tales
           wherewith
           Nurses
           are
           wont
           to
           quiet
           little
           Children
           .
           For
           what
           
           could
           be
           contrived
           more
           unphilosophically
           than
           the
           Bramans
           keeping
           Tubs
           of
           Rain
           ,
           
           Wind
           and
           Thunder
           by
           them
           ,
           which
           they
           bestow
           upon
           their
           Friends
           as
           their
           necessities
           require
           ;
           And
           the
           swelling
           of
           the
           Earth
           like
           the
           Waves
           of
           
           the
           Sea
           onely
           with
           the
           stroke
           of
           a
           Braman's
           Wand
           ?
           Though
           the
           most
           pleasant
           Scene
           of
           the
           whole
           Comedy
           was
           their
           Feast
           ,
           in
           which
           there
           was
           
           no
           need
           of
           any
           Attendants
           ;
           but
           the
           Chairs
           and
           the
           Stools
           ,
           the
           Pots
           and
           the
           Cups
           ,
           the
           Dishes
           and
           the
           Plates
           understood
           every
           one
           their
           own
           Offices
           ,
           and
           so
           served
           in
           the
           Entertainment
           themselves
           ,
           and
           run
           hither
           and
           thither
           as
           the
           Guests
           commanded
           or
           their
           Attendance
           required
           .
           But
           of
           all
           Lyes
           the
           Geographical
           Lye
           is
           the
           most
           unhappy
           ;
           for
           the
           matter
           of
           them
           being
           perpetual
           ,
           and
           not
           ,
           as
           the
           actions
           of
           Men
           are
           ,
           transient
           ,
           they
           may
           be
           confuted
           in
           any
           Age.
           And
           yet
           in
           this
           very
           thing
           he
           has
           out-done
           Sir
           
             John
             Mandevil
          
           himself
           for
           incredible
           Monsters
           and
           Fables
           ,
           describing
           Men
           and
           Beasts
           of
           strange
           shapes
           ,
           that
           were
           never
           seen
           by
           any
           Man
           but
           himself
           ,
           as
           a
           sort
           of
           Women
           half
           Black
           ,
           half
           White
           ;
           a
           Nation
           of
           
           Pygmies
           living
           under
           ground
           ,
           Griffins
           ,
           Apes
           as
           big
           as
           Men
           ,
           Beasts
           with
           the
           Faces
           of
           Men
           and
           Bodies
           of
           Lions
           ,
           Wool
           growing
           like
           grass
           out
           of
           the
           Earth
           ,
           and
           Dragons
           as
           common
           almost
           as
           Sheep
           in
           other
           Countries
           ;
           all
           which
           being
           so
           vulgarly
           known
           
           at
           this
           day
           to
           be
           meer
           Fables
           ,
           they
           cannot
           but
           overthrow
           the
           credit
           of
           the
           whole
           Story
           .
           For
           either
           he
           really
           wandred
           as
           far
           as
           the
           Indies
           or
           not
           ;
           if
           not
           ,
           then
           his
           saying
           that
           he
           did
           ,
           is
           one
           Lye
           for
           all
           ;
           if
           he
           did
           ,
           then
           it
           is
           evident
           from
           these
           particulars
           that
           he
           made
           no
           conscience
           of
           truth
           or
           falshood
           ,
           but
           design'd
           onely
           to
           amuse
           the
           World
           with
           strange
           and
           prodigious
           reports
           of
           the
           power
           of
           Pythagorism
           .
           And
           that
           
           is
           the
           most
           that
           I
           can
           make
           of
           the
           Story
           ,
           though
           I
           know
           that
           Huetius
           is
           of
           Opinion
           
           that
           all
           the
           substantial
           Miracles
           are
           stoln
           out
           of
           the
           Gospels
           and
           the
           Acts
           of
           the
           Apostles
           ,
           and
           that
           for
           the
           most
           part
           in
           the
           very
           words
           and
           phrases
           of
           Saint
           Luke
           .
           And
           this
           he
           has
           endeavour'd
           to
           make
           good
           by
           a
           great
           variety
           of
           parallel
           Instances
           ,
           and
           then
           thinks
           it
           a
           manifest
           discovery
           both
           of
           the
           vanity
           of
           Philostratus
           and
           the
           Imposture
           of
           Apollonius
           ,
           when
           he
           is
           onely
           adorn'd
           with
           borrowed
           Feathers
           ,
           but
           a
           great
           accession
           to
           the
           credit
           of
           our
           Saviour
           ,
           that
           when
           his
           Enemies
           would
           frame
           the
           Idea
           of
           a
           Divine
           Man
           ,
           they
           were
           forced
           to
           steal
           their
           best
           Features
           from
           his
           Picture
           ;
           so
           that
           ,
           he
           says
           ,
           it
           was
           no
           wonder
           that
           Hierocles
           should
           so
           confidently
           compare
           the
           Miracles
           of
           Apollonius
           to
           those
           of
           Jesus
           ,
           when
           those
           of
           Jesus
           were
           with
           so
           little
           disguise
           clapt
           upon
           Apollonius
           .
        
         
           This
           were
           a
           pretty
           Discovery
           if
           it
           stood
           upon
           good
           grounds
           ,
           but
           alas
           most
           of
           the
           Parallelisms
           are
           so
           forced
           ,
           or
           so
           slender
           ,
           or
           so
           far
           fetched
           ,
           that
           it
           were
           easie
           to
           make
           as
           many
           and
           as
           probable
           between
           any
           other
           Histories
           whatsoever
           .
           And
           indeed
           ,
           in
           such
           a
           design
           as
           this
           of
           
             Philostratus
             ,
             viz.
          
           To
           make
           up
           a
           Story
           as
           full
           of
           strange
           things
           as
           he
           could
           well
           contrive
           ,
           it
           is
           scarce
           possible
           not
           to
           have
           hit
           upon
           some
           things
           like
           some
           of
           those
           Miracles
           that
           are
           recorded
           in
           the
           Gospels
           .
           So
           that
           in
           some
           few
           of
           them
           there
           may
           be
           some
           resemblance
           ,
           as
           particularly
           there
           seems
           to
           be
           in
           that
           of
           the
           Gadarean
           Demoniack
           and
           the
           Corcyrean
           Youth
           ,
           yet
           it
           is
           very
           obvious
           to
           apprehend
           that
           this
           might
           happen
           not
           by
           design
           but
           by
           chance
           .
           And
           whereas
           Huetius
           will
           needs
           have
           it
           that
           
           Philostratus
           has
           stoln
           not
           onely
           the
           Stories
           but
           the
           very
           Words
           of
           Saint
           Luke
           ,
           I
           find
           no
           
           Instances
           of
           it
           but
           onely
           in
           this
           one
           relation
           ,
           where
           they
           both
           it
           seems
           use
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           this
           they
           might
           easily
           doe
           without
           theft
           or
           imitation
           ,
           it
           being
           the
           common
           Greek
           word
           that
           signifies
           
             to
             torment
          
           ,
           so
           that
           they
           could
           no
           more
           avoid
           that
           in
           Greek
           than
           we
           could
           this
           in
           rendring
           it
           into
           English.
           Nay
           ,
           setting
           aside
           this
           one
           Story
           ,
           I
           find
           so
           little
           resemblance
           between
           the
           History
           of
           Philostratus
           and
           that
           of
           the
           Gospels
           ,
           that
           I
           scarce
           know
           any
           two
           Histories
           more
           unlike
           .
           For
           it
           is
           obvious
           to
           any
           Man
           that
           reads
           Philostratus
           that
           his
           whole
           design
           was
           to
           follow
           the
           train
           of
           the
           old
           Heathen
           Mythology
           ,
           and
           that
           is
           the
           bottom
           of
           his
           folly
           by
           his
           Story
           to
           gain
           historical
           Credit
           to
           the
           Fables
           of
           the
           Poets
           ;
           so
           that
           it
           is
           a
           very
           true
           and
           just
           censure
           that
           
             Ludovicus
             Vives
          
           has
           given
           of
           him
           ,
           that
           as
           he
           had
           endeavour'd
           to
           imitate
           Homer
           ,
           so
           he
           had
           abundantly
           out-lyed
           him
           .
           For
           there
           is
           scarce
           any
           thing
           extraordinary
           reported
           in
           the
           whole
           History
           ,
           in
           which
           he
           does
           not
           apparently
           design
           either
           to
           verifie
           or
           to
           rectifie
           some
           of
           that
           blind
           Ballad-singers
           Tales
           .
           But
           especially
           in
           conjuring
           Achilles
           out
           of
           his
           Tomb
           and
           discoursing
           with
           him
           about
           the
           old
           Stories
           that
           were
           told
           of
           the
           Trojan
           War.
           
        
         
           And
           yet
           after
           all
           ,
           few
           of
           Apollonius
           his
           Miracles
           are
           sufficiently
           vouched
           even
           by
           his
           own
           History
           ,
           
             v.
             g.
          
           the
           last
           that
           I
           mention'd
           of
           the
           Apparition
           of
           Achilles
           ,
           that
           had
           no
           other
           Testimony
           but
           of
           Apollonius
           himself
           ,
           who
           stubbornly
           refused
           to
           have
           any
           Companion
           or
           Witness
           of
           the
           Fact
           ;
           beside
           many
           other
           absurdities
           in
           the
           Story
           it self
           ,
           as
           his
           rising
           out
           of
           the
           Tomb
           five
           Foot
           long
           ,
           and
           then
           swelling
           to
           twice
           the
           length
           ,
           his
           being
           forced
           to
           vanish
           away
           at
           Cock-crowing
           ,
           and
           the
           Nymphs
           constantly
           visiting
           of
           him
           .
        
         
           And
           so
           again
           ,
           he
           pretended
           to
           understand
           all
           Languages
           without
           learning
           any
           ,
           and
           yet
           when
           he
           came
           
           to
           the
           Indian
           King
           he
           was
           forced
           to
           converse
           with
           him
           by
           an
           Interpreter
           .
           And
           whereas
           the
           Story
           tells
           us
           of
           the
           Devils
           being
           cast
           out
           of
           a
           young
           Man
           by
           a
           Mandate
           from
           the
           Bramans
           ,
           yet
           it
           gives
           us
           no
           account
           of
           the
           event
           of
           it
           ,
           onely
           they
           pretended
           to
           doe
           it
           ,
           but
           whether
           it
           were
           effectually
           done
           we
           do
           not
           find
           that
           either
           Apollonius
           or
           Damis
           ever
           enquired
           .
           But
           the
           great
           faculty
           he
           pretended
           to
           was
           the
           understanding
           of
           the
           Language
           of
           Birds
           and
           Beasts
           ,
           which
           ,
           he
           says
           ,
           he
           learnt
           from
           the
           Arabians
           ,
           and
           the
           Citizens
           of
           Paraca
           in
           India
           ,
           who
           acquired
           it
           by
           eating
           Dragons
           Hearts
           .
           Now
           all
           Stories
           of
           Dragons
           are
           very
           hard
           of
           belief
           ,
           but
           especially
           of
           his
           Indian
           Dragons
           ,
           that
           ,
           he
           says
           ,
           were
           as
           commonly
           hunted
           by
           the
           Inhabitants
           as
           Hares
           in
           other
           Countries
           .
           But
           granting
           there
           were
           so
           great
           numbers
           of
           them
           in
           his
           time
           ,
           though
           since
           that
           they
           were
           never
           seen
           by
           any
           Man
           ,
           it
           is
           very
           hard
           to
           believe
           that
           the
           meer
           eating
           a
           piece
           of
           their
           Hearts
           should
           inspire
           Men
           with
           such
           an
           odd
           and
           singular
           faculty
           .
           Though
           the
           great
           Miracle
           of
           all
           was
           his
           vanishing
           away
           at
           his
           Tryal
           before
           Domitian
           in
           the
           presence
           of
           all
           the
           great
           Men
           of
           Rome
           ,
           but
           then
           though
           our
           Historian
           be
           very
           desirous
           we
           should
           believe
           it
           ,
           yet
           he
           faulters
           afterward
           like
           a
           guilty
           Lyer
           in
           his
           confidence
           ;
           for
           whereas
           at
           first
           he
           positively
           
           affirms
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           he
           quite
           vanisht
           away
           ,
           at
           last
           he
           onely
           says
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           he
           went
           away
           ,
           and
           this
           though
           he
           would
           seem
           to
           affirm
           that
           it
           was
           after
           a
           wonderfull
           manner
           and
           no
           body
           knows
           how
           ,
           is
           a
           pitifull
           abatement
           to
           the
           bigness
           of
           his
           former
           expression
           
             vanishing
             away
          
           .
           Though
           the
           truth
           is
           ,
           if
           he
           had
           stood
           to
           it
           ,
           it
           must
           unavoidably
           have
           proved
           it self
           a
           Lye
           ,
           for
           it
           is
           utterly
           incredible
           that
           so
           strange
           a
           thing
           as
           that
           should
           have
           been
           done
           in
           so
           great
           a
           presence
           as
           that
           ,
           and
           yet
           never
           any
           notice
           be
           taken
           of
           it
           .
        
         
         
           But
           in
           the
           last
           place
           the
           Historian
           would
           fain
           bid
           at
           something
           of
           his
           Hero's
           appearing
           after
           Death
           ,
           yet
           he
           does
           it
           so
           faintly
           ,
           that
           in
           the
           conclusion
           of
           all
           it
           comes
           to
           nothing
           ,
           especialy
           when
           he
           tells
           us
           that
           the
           time
           of
           his
           Death
           was
           altogether
           unknown
           ,
           and
           that
           the
           uncertainty
           of
           it
           took
           in
           no
           less
           than
           the
           compass
           of
           thirty
           years
           ,
           and
           then
           they
           that
           were
           so
           utterly
           at
           a
           loss
           as
           to
           the
           time
           of
           his
           decease
           ,
           and
           that
           for
           so
           long
           a
           space
           ,
           were
           likely
           to
           give
           a
           very
           wise
           account
           of
           the
           certain
           time
           of
           any
           thing
           that
           he
           did
           after
           it
           .
           But
           how
           or
           to
           whom
           did
           he
           appear
           ?
           
           Why
           ,
           to
           a
           young
           Man
           ,
           one
           of
           his
           Followers
           ,
           that
           doubted
           of
           the
           Immortality
           of
           the
           Soul
           for
           ten
           months
           together
           after
           his
           Death
           .
           But
           how
           or
           where
           ?
           Why
           ,
           the
           young
           Man
           being
           tired
           with
           watching
           and
           praying
           to
           Apollonius
           that
           he
           would
           appear
           to
           him
           onely
           to
           satisfie
           him
           in
           this
           point
           ,
           one
           day
           fell
           into
           a
           dead
           sleep
           in
           the
           School
           where
           the
           young
           Men
           were
           performing
           their
           several
           Exercises
           ,
           and
           on
           the
           sudden
           starts
           up
           in
           a
           great
           fright
           and
           a
           great
           sweat
           crying
           out
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           I
           believe
           thee
           ,
           O
           Tyanaeus
           .
           And
           being
           asked
           by
           his
           Companions
           the
           meaning
           of
           his
           transport
           .
           Why
           ,
           says
           he
           ,
           do
           you
           not
           see
           Apollonius
           ?
           They
           answer
           him
           no
           ,
           but
           that
           they
           would
           be
           glad
           to
           give
           all
           the
           World
           that
           they
           could
           .
           'T
           is
           true
           ,
           says
           he
           ,
           for
           he
           onely
           appears
           to
           me
           and
           for
           my
           satisfaction
           ,
           and
           is
           invisible
           to
           all
           others
           ,
           and
           so
           tells
           them
           what
           he
           had
           said
           to
           him
           in
           his
           sleep
           concerning
           the
           state
           of
           Souls
           .
           This
           poor
           account
           of
           a
           Dream
           and
           a
           Vision
           of
           an
           over-watched
           Boy
           ,
           is
           all
           that
           this
           great
           Story
           affords
           to
           vye
           with
           our
           Saviour's
           Resurrection
           .
        
         
           And
           now
           ,
           upon
           review
           of
           this
           whole
           History
           ,
           it
           seems
           evident
           to
           me
           that
           this
           Man
           was
           so
           far
           from
           being
           endued
           with
           any
           extraordinary
           or
           Divine
           Power
           that
           he
           does
           not
           deserve
           the
           reputation
           of
           an
           ordinary
           
           Conjurer
           .
           For
           though
           Huetius
           has
           taken
           some
           pains
           to
           prove
           him
           so
           ,
           yet
           he
           gives
           no
           evidence
           of
           it
           beside
           the
           Opinion
           of
           the
           common
           People
           ;
           and
           if
           that
           were
           enough
           to
           make
           a
           Conjurer
           ,
           there
           is
           no
           Man
           of
           an
           odd
           and
           a
           singular
           humour
           (
           as
           Apollonius
           affected
           to
           be
           )
           who
           is
           not
           so
           thought
           of
           by
           the
           common
           People
           .
           And
           therefore
           when
           he
           was
           accused
           for
           it
           before
           Domitian
           the
           Emperour
           when
           he
           came
           to
           hear
           the
           cause
           ,
           slighted
           both
           him
           and
           his
           accusers
           ,
           and
           dismist
           him
           the
           Court
           for
           an
           idle
           and
           phantastick
           fellow
           .
           And
           it
           is
           manifest
           from
           the
           whole
           series
           of
           his
           History
           that
           he
           was
           a
           very
           vain
           Man
           ,
           and
           affected
           to
           be
           thought
           something
           extraordinary
           ,
           and
           so
           wander'd
           all
           the
           World
           over
           in
           an
           odd
           Garb
           to
           be
           gazed
           at
           and
           admired
           ,
           and
           made
           himself
           considerable
           in
           that
           Age
           by
           Wit
           ,
           Impudence
           and
           Flattery
           ,
           of
           all
           which
           he
           had
           a
           very
           competent
           share
           .
           But
           for
           his
           Wonder-working
           Faculty
           which
           he
           would
           needs
           pretend
           to
           ,
           he
           fetcht
           that
           as
           far
           off
           as
           the
           
             East
             Indies
          
           ,
           that
           is
           the
           farthest
           off
           as
           he
           thought
           from
           confutation
           .
           And
           yet
           the
           Account
           that
           he
           has
           given
           of
           those
           parts
           is
           so
           grosly
           fabulous
           ,
           that
           that
           alone
           convicts
           his
           whole
           Life
           of
           imposture
           and
           impudence
           .
           And
           this
           may
           suffice
           to
           make
           good
           this
           part
           of
           the
           demonstration
           of
           our
           Saviour's
           Divine
           Authority
           from
           the
           certain
           Evidence
           both
           of
           his
           own
           and
           his
           Apostles
           Miracles
           ,
           and
           to
           set
           it
           above
           the
           reach
           of
           all
           manner
           either
           of
           Objection
           or
           Competition
           .
        
         
           §
           XXVIII
           .
           But
           though
           the
           History
           of
           Jesus
           of
           Nazareth
           have
           this
           advantage
           of
           all
           others
           ,
           in
           that
           the
           Tradition
           ,
           whereby
           it
           has
           been
           conveyed
           down
           to
           us
           ,
           has
           proved
           the
           truth
           of
           its
           own
           Testimony
           by
           plain
           and
           undeniable
           Miracles
           ;
           yet
           if
           we
           set
           aside
           this
           peculiar
           Divine
           Attestation
           ,
           and
           consider
           the
           Tradition
           
           by
           it self
           as
           meerly
           Humane
           ,
           and
           deliver'd
           down
           in
           the
           ordinary
           course
           of
           things
           ;
           it
           has
           been
           so
           constant
           ,
           so
           catholick
           and
           so
           uninterrupted
           as
           to
           be
           its
           own
           demonstration
           .
           For
           if
           there
           had
           been
           no
           such
           thing
           as
           the
           Story
           of
           Jesus
           of
           Nazareth
           in
           that
           Age
           ,
           there
           could
           never
           have
           been
           any
           such
           Tradition
           ;
           or
           if
           there
           were
           ,
           it
           was
           so
           early
           ,
           that
           if
           it
           had
           been
           false
           ,
           it
           must
           immediately
           have
           perished
           as
           a
           manifest
           Lye
           ,
           in
           that
           when
           it
           comes
           so
           near
           the
           very
           time
           in
           which
           the
           thing
           it self
           was
           acted
           ,
           nothing
           but
           undoubted
           Truth
           could
           ever
           have
           maintain'd
           its
           Authority
           .
           For
           though
           it
           is
           easie
           at
           a
           distance
           to
           tell
           strange
           stories
           of
           the
           times
           of
           old
           ,
           as
           we
           find
           by
           those
           many
           idle
           and
           incredible
           Legends
           added
           to
           the
           History
           of
           the
           primitive
           Church
           in
           the
           after-ages
           of
           ignorance
           and
           superstition
           ;
           yet
           to
           raise
           a
           story
           so
           strange
           and
           remarkable
           as
           that
           of
           Jesus
           of
           Nazareth
           and
           his
           Apostles
           ,
           without
           any
           ground
           or
           foundation
           for
           it
           ,
           nay
           ,
           against
           the
           certain
           knowledge
           of
           those
           who
           lived
           in
           the
           place
           where
           it
           was
           first
           broacht
           ,
           and
           to
           gain
           Proselytes
           to
           such
           a
           notorious
           Fiction
           ,
           is
           a
           thing
           not
           possible
           in
           the
           course
           of
           humane
           Affairs
           .
           For
           to
           pass
           by
           all
           the
           other
           disadvantages
           that
           I
           have
           already
           represented
           ,
           that
           this
           Tradition
           must
           labour
           under
           if
           it
           rise
           not
           up
           to
           the
           very
           time
           that
           it
           pretends
           to
           ,
           especially
           that
           of
           its
           being
           a
           matter
           of
           Fact
           ,
           which
           must
           unavoidably
           have
           destroyed
           it
           ,
           if
           false
           ;
           that
           which
           I
           have
           already
           proposed
           and
           come
           now
           to
           prosecute
           seems
           as
           insuperable
           as
           any
           of
           the
           rest
           ,
           viz.
           That
           great
           numbers
           of
           learned
           and
           wise
           Men
           ,
           who
           lived
           in
           the
           Ages
           next
           and
           immediately
           after
           it
           ,
           should
           ,
           after
           the
           strictest
           enquiry
           concerning
           its
           truth
           ,
           not
           onely
           suffer
           themselves
           to
           be
           imposed
           upon
           by
           so
           late
           and
           palpable
           a
           Fiction
           ,
           but
           lay
           down
           their
           Lives
           in
           defence
           of
           it
           .
           This
           is
           not
           credible
           unless
           they
           were
           fully
           assured
           of
           the
           undoubted
           certainty
           
           of
           the
           thing
           it self
           ,
           and
           their
           assurance
           alone
           is
           to
           us
           a
           sufficient
           demonstration
           of
           it
           .
           But
           though
           that
           be
           enough
           ,
           yet
           I
           will
           undertake
           more
           ,
           viz.
           To
           give
           an
           account
           of
           the
           grounds
           and
           reasons
           of
           their
           Assurance
           ,
           by
           tracing
           up
           the
           certain
           Tradition
           of
           the
           thing
           it self
           to
           the
           very
           times
           of
           the
           Apostles
           ,
           and
           from
           them
           deriving
           it
           down
           to
           after-ages
           through
           the
           hands
           of
           wise
           ,
           learned
           and
           judicious
           Men
           ;
           and
           that
           ,
           as
           I
           take
           it
           ,
           will
           make
           a
           new
           and
           distinct
           demonstration
           of
           the
           infallible
           certainty
           of
           the
           Christian
           Faith.
           
        
         
           Now
           this
           Tradition
           is
           conveyed
           two
           manner
           of
           ways
           ,
           either
           by
           a
           succession
           of
           Churches
           or
           of
           single
           Persons
           .
           First
           by
           a
           succession
           of
           Churches
           :
           and
           this
           way
           of
           conveyance
           is
           insisted
           upon
           by
           the
           Ancients
           themselves
           in
           justification
           of
           the
           Catholick
           Truth
           both
           against
           Hereticks
           and
           Insidels
           .
           Thus
           the
           Apostolical
           Tradition
           ,
           says
           Irenaeus
           ,
           is
           spread
           
           all
           the
           World
           over
           ,
           and
           this
           every
           Man
           that
           pleases
           may
           find
           in
           every
           Church
           ;
           and
           we
           are
           able
           to
           reckon
           up
           all
           those
           that
           were
           appointed
           by
           the
           Apostles
           to
           be
           their
           Successours
           and
           Bishops
           in
           the
           Churches
           of
           Christ
           down
           to
           our
           own
           time
           .
           But
           because
           it
           would
           be
           too
           tedious
           in
           such
           a
           Discourse
           as
           this
           to
           enumerate
           the
           Succession
           of
           all
           Churches
           ,
           I
           shall
           onely
           instance
           in
           those
           great
           ,
           ancient
           and
           famous
           Churches
           that
           were
           founded
           at
           Rome
           by
           those
           two
           glorious
           Apostles
           Saint
           Peter
           and
           Saint
           Paul
           ,
           hereby
           to
           shew
           the
           Tradition
           of
           that
           Faith
           that
           was
           preached
           by
           the
           Apostles
           ,
           to
           have
           been
           safely
           conveyed
           by
           the
           Succession
           of
           Bishops
           down
           to
           our
           own
           time
           .
           And
           I
           choose
           to
           exemplifie
           this
           thing
           in
           this
           Church
           rather
           than
           any
           other
           ,
           because
           of
           its
           great
           preheminence
           and
           resort
           from
           all
           parts
           of
           the
           World
           ,
           upon
           which
           account
           its
           Tradition
           must
           needs
           be
           more
           publick
           and
           better
           known
           .
        
         
         
           The
           blessed
           Apostles
           therefore
           having
           laid
           the
           Foundations
           of
           the
           Church
           ,
           delivered
           the
           oversight
           of
           it
           to
           Linus
           ,
           of
           whom
           Saint
           Paul
           makes
           mention
           in
           his
           Epistle
           to
           Timothy
           ,
           to
           him
           succeeds
           Anacletus
           ,
           then
           Clemens
           ,
           who
           familiarly
           conversed
           with
           the
           Apostles
           ,
           and
           had
           their
           Preaching
           still
           sounding
           in
           his
           Ears
           ,
           and
           their
           Tradition
           before
           his
           Eyes
           .
           In
           whose
           time
           there
           hapned
           a
           great
           Schism
           in
           the
           Church
           of
           Corinth
           ,
           to
           allay
           which
           the
           Church
           of
           Rome
           directed
           an
           excellent
           Epistle
           to
           them
           ,
           in
           which
           she
           exhorts
           them
           to
           Peace
           and
           Unity
           ,
           rubs
           up
           their
           memory
           of
           the
           primitive
           Faith
           ,
           and
           sets
           before
           them
           the
           fresh
           Tradition
           of
           the
           Apostles
           themselves
           .
           To
           him
           succeeds
           Evaristus
           ,
           to
           
             Evaristus
             Alexander
          
           ,
           and
           then
           
             Sixtus
             ,
             Telesphorus
             ,
             Higinus
             ,
             Pius
             ,
             Anicetus
             ,
             Soter
             ,
          
           and
           now
           Eleutherius
           in
           the
           twelfth
           place
           from
           the
           Apostles
           .
           This
           is
           a
           clear
           and
           an
           accurate
           account
           of
           the
           Apostolical
           Succession
           of
           that
           Church
           ,
           so
           that
           it
           is
           impossible
           to
           understand
           how
           there
           should
           ever
           have
           been
           a
           Bishop
           in
           it
           ,
           unless
           we
           begin
           the
           Succession
           from
           the
           Apostles
           ,
           and
           then
           this
           is
           an
           undeniable
           proof
           of
           the
           certainty
           of
           their
           Tradition
           ,
           as
           in
           all
           other
           places
           ,
           so
           particularly
           in
           that
           great
           and
           populous
           City
           .
           And
           this
           very
           Argument
           Epiphanius
           insists
           upon
           against
           
           the
           Carpocratians
           :
           And
           let
           no
           Man
           wonder
           ,
           says
           he
           ,
           that
           I
           so
           accurately
           and
           carefully
           set
           down
           every
           single
           Person
           in
           the
           Succession
           ,
           because
           hereby
           the
           undoubted
           truth
           ,
           that
           has
           been
           from
           the
           beginning
           ,
           will
           evidently
           appear
           .
           And
           the
           truth
           is
           granting
           the
           Succession
           ,
           it
           would
           be
           a
           pretty
           hard
           task
           to
           avoid
           the
           Tradition
           ,
           and
           yet
           against
           that
           there
           lies
           onely
           one
           poor
           exception
           ,
           viz.
           That
           some
           ancient
           Writers
           place
           Clement
           in
           the
           first
           place
           ,
           who
           here
           stands
           in
           the
           third
           ;
           but
           that
           (
           to
           pass
           by
           many
           other
           conjectures
           ,
           and
           especially
           a
           very
           probable
           one
           of
           
           Epiphanius
           )
           is
           clear'd
           by
           one
           that
           is
           more
           than
           probable
           and
           founded
           upon
           the
           Authority
           of
           the
           Ancients
           themselves
           ;
           that
           there
           were
           at
           first
           two
           Churches
           at
           Rome
           ,
           one
           of
           the
           Circumcision
           ,
           over
           which
           Saint
           Peter
           presided
           ,
           another
           of
           the
           Uncircumcision
           founded
           and
           govern'd
           by
           Saint
           Paul
           ;
           who
           ,
           as
           we
           reade
           in
           the
           last
           Chapter
           of
           the
           Acts
           of
           the
           Apostles
           ,
           left
           the
           obstinate
           Jews
           to
           preach
           to
           the
           Gentiles
           ,
           neither
           is
           this
           conjecture
           a
           little
           confirm'd
           by
           this
           very
           passage
           of
           Irenaeus
           ,
           who
           speaks
           not
           of
           the
           Church
           of
           Rome
           as
           a
           single
           Church
           ,
           but
           as
           two
           distinct
           ,
           and
           those
           eminent
           Churches
           from
           the
           beginning
           :
           so
           that
           though
           Clement
           were
           immediate
           Successour
           in
           one
           of
           them
           ,
           yet
           he
           might
           be
           the
           third
           in
           the
           other
           ,
           in
           that
           ,
           surviving
           Linus
           and
           Cletus
           ,
           and
           the
           difference
           between
           Jew
           and
           Gentile
           being
           in
           a
           great
           measure
           worn
           away
           ,
           both
           Churches
           might
           naturally
           unite
           into
           one
           Body
           under
           his
           Jurisdiction
           .
           Others
           object
           to
           mudd
           the
           succession
           that
           some
           Writers
           place
           both
           Cletus
           and
           Anacletus
           before
           Clemens
           ,
           as
           if
           they
           were
           distinct
           Persons
           .
           But
           this
           is
           a
           mistake
           of
           later
           Writers
           ,
           who
           sometimes
           finding
           these
           different
           names
           in
           the
           Copies
           of
           the
           ancient
           Books
           ,
           concluded
           them
           different
           Persons
           ;
           but
           herein
           they
           go
           against
           the
           Authority
           of
           all
           the
           ancient
           Writers
           themselves
           ,
           and
           particularly
           of
           Eusebius
           ,
           whose
           account
           ought
           to
           be
           valued
           beyond
           all
           others
           ,
           because
           he
           collected
           the
           succession
           of
           Bishops
           out
           of
           the
           Archives
           and
           Diptychs
           of
           the
           Churches
           themselves
           ,
           to
           which
           he
           particularly
           refers
           in
           the
           
           succession
           of
           the
           Church
           of
           Jerusalem
           .
           So
           that
           here
           is
           no
           real
           difficulty
           or
           labyrinth
           as
           to
           the
           succession
           ,
           and
           all
           that
           seems
           to
           be
           ,
           is
           onely
           occasion'd
           by
           an
           easie
           and
           obvious
           mistake
           of
           some
           later
           Writers
           against
           the
           more
           ancient
           and
           unquestionable
           Authority
           .
        
         
         
           After
           the
           same
           manner
           does
           Tertullian
           triumph
           over
           the
           Hereticks
           ,
           by
           challenging
           
           them
           to
           prescribe
           for
           their
           Opinions
           from
           the
           beginning
           ,
           as
           the
           Catholicks
           were
           able
           to
           doe
           for
           theirs
           .
           The
           truth
           ,
           says
           he
           ,
           will
           appear
           from
           its
           Antiquity
           :
           that
           is
           true
           and
           delivered
           by
           the
           Lord
           himself
           that
           we
           find
           most
           ancient
           ,
           but
           that
           is
           foreign
           and
           false
           that
           was
           brought
           in
           afterwards
           ;
           and
           if
           they
           shall
           dare
           to
           pretend
           to
           the
           Apostolical
           Age
           ,
           let
           them
           produce
           the
           Originals
           of
           the
           Churches
           ,
           let
           them
           describe
           the
           succession
           of
           their
           Bishops
           ,
           and
           so
           derive
           it
           from
           the
           beginning
           ,
           as
           that
           the
           first
           Bishop
           should
           have
           succeeded
           to
           some
           Apostle
           or
           some
           Apostolical
           Man
           that
           conversed
           with
           the
           Apostles
           .
           For
           in
           this
           way
           it
           is
           that
           the
           Apostolical
           Churches
           prove
           their
           Original
           ,
           as
           the
           Church
           of
           Smyrna
           will
           produce
           Policarp
           placed
           there
           by
           Saint
           John
           ,
           the
           Church
           of
           
             Rome
             Clement
          
           ordain'd
           by
           Saint
           Peter
           ;
           and
           so
           for
           all
           other
           Churches
           they
           shew
           you
           the
           Men
           that
           were
           settled
           in
           their
           Episcopal
           Office
           by
           the
           Apostles
           themselves
           ,
           and
           conveyed
           down
           their
           Doctrine
           to
           Posterity
           .
           And
           again
           ,
           this
           is
           the
           onely
           Testimony
           of
           the
           truth
           ,
           
           its
           possession
           from
           the
           beginning
           ,
           and
           for
           this
           you
           that
           are
           concern'd
           to
           enquire
           more
           diligently
           after
           your
           Salvation
           ,
           may
           travel
           over
           the
           Apostolical
           Churches
           ,
           where
           the
           very
           seats
           in
           which
           the
           Apostles
           presided
           are
           still
           remaining
           ,
           where
           their
           own
           authentick
           Letters
           are
           still
           extant
           .
           Do
           you
           live
           in
           or
           near
           to
           Achaia
           ?
           go
           to
           Corinth
           .
           In
           Macedonia
           ?
           to
           Philippi
           or
           Thessalonica
           .
           In
           Asia
           ?
           to
           Ephesus
           .
           In
           Italy
           ?
           to
           Rome
           .
           And
           this
           certainly
           as
           it
           was
           sufficient
           to
           prescribe
           to
           all
           the
           Innovations
           of
           the
           Hereticks
           ,
           so
           was
           it
           to
           demonstrate
           the
           undoubted
           truth
           and
           certainty
           of
           the
           Christian
           Religion
           ,
           when
           it
           was
           so
           clearly
           and
           so
           uninterruptedly
           deliver'd
           down
           from
           the
           first
           Founders
           
           of
           it
           .
           And
           the
           truth
           is
           ,
           the
           succession
           of
           Bishops
           in
           the
           principal
           Churches
           was
           so
           accurately
           recorded
           by
           the
           Ancients
           ,
           that
           it
           had
           never
           been
           so
           much
           as
           call'd
           in
           question
           ,
           had
           not
           some
           Men
           been
           forced
           to
           it
           onely
           to
           justifie
           themselves
           in
           their
           departing
           from
           it
           ;
           it
           having
           been
           the
           custom
           of
           all
           but
           especially
           the
           most
           famous
           Churches
           to
           keep
           an
           exact
           Register
           of
           the
           Names
           and
           the
           Deaths
           of
           their
           Bishops
           ,
           which
           they
           call'd
           Diptychs
           ;
           and
           though
           it
           is
           objected
           that
           these
           Records
           are
           now
           lost
           ,
           (
           and
           so
           are
           the
           Tables
           of
           the
           Consuls
           )
           yet
           they
           were
           very
           carefully
           preserved
           in
           those
           times
           ,
           and
           as
           easily
           consulted
           by
           any
           inquisitive
           Person
           ,
           as
           any
           other
           publick
           Record
           ,
           and
           were
           so
           by
           all
           learned
           Men
           who
           made
           it
           their
           business
           to
           enquire
           into
           them
           or
           to
           convey
           the
           account
           of
           them
           to
           after-ages
           ;
           and
           particularly
           Eusebius
           ,
           who
           ,
           as
           he
           made
           use
           of
           many
           other
           helps
           and
           had
           all
           the
           other
           advantages
           of
           information
           ,
           would
           not
           want
           this
           that
           was
           so
           easie
           and
           so
           satisfactory
           ,
           as
           himself
           
           particularly
           informs
           us
           concerning
           the
           succession
           of
           Jerusalem
           ,
           that
           he
           transcribed
           it
           out
           of
           their
           own
           Archives
           .
           Though
           setting
           aside
           the
           information
           that
           he
           received
           thence
           ,
           the
           History
           of
           the
           succession
           is
           sufficiently
           preserved
           by
           other
           Writers
           .
           That
           of
           Rome
           is
           already
           cleared
           ,
           that
           of
           Antioch
           is
           as
           clear
           ,
           onely
           some
           Men
           are
           willing
           to
           raise
           a
           dispute
           about
           the
           immediate
           Successour
           to
           the
           Apostles
           ,
           whether
           it
           were
           Euodius
           or
           Ignatius
           ,
           probably
           it
           might
           be
           both
           as
           it
           was
           at
           Rome
           ;
           but
           if
           Euodius
           were
           the
           first
           ,
           it
           is
           enough
           that
           his
           Successour
           ,
           Ignatius
           ,
           was
           an
           Apostolical
           Man
           ,
           and
           familiarly
           acquainted
           with
           the
           Apostles
           ,
           and
           that
           from
           him
           the
           succession
           runs
           clear
           and
           undisputed
           down
           to
           the
           Council
           of
           Nice
           ,
           to
           which
           Eustathius
           its
           then
           present
           Bishop
           was
           summon'd
           ;
           and
           as
           he
           was
           a
           Man
           of
           eminent
           learning
           ,
           so
           
           he
           bore
           a
           considerable
           sway
           in
           it
           .
           As
           for
           Alexandria
           the
           succession
           runs
           so
           clear
           there
           ,
           that
           I
           do
           not
           find
           that
           the
           most
           sceptical
           Adversaries
           in
           this
           point
           dare
           so
           much
           as
           question
           it
           ;
           and
           indeed
           the
           succession
           of
           learned
           Men
           in
           that
           Church
           was
           so
           early
           and
           so
           uninterrupted
           ,
           that
           it
           was
           no
           more
           possible
           for
           them
           to
           be
           ignorant
           of
           the
           succession
           of
           their
           Bishops
           ,
           than
           it
           is
           for
           any
           learned
           Man
           now
           not
           to
           know
           the
           succession
           in
           the
           See
           of
           Canterbury
           from
           the
           Reign
           of
           Queen
           Elizabeth
           .
           To
           these
           it
           were
           easie
           to
           add
           many
           more
           if
           it
           were
           not
           too
           tedious
           ,
           but
           though
           I
           do
           not
           meet
           with
           any
           reasonable
           suspicion
           of
           an
           interrupted
           succession
           in
           any
           eminent
           Church
           ,
           yet
           I
           shall
           instance
           onely
           in
           two
           ,
           that
           ,
           next
           to
           those
           already
           mention'd
           ,
           most
           deserve
           our
           notice
           ,
           that
           is
           ,
           the
           Churches
           of
           Corinth
           and
           Athens
           ;
           an
           account
           of
           whose
           succession
           we
           have
           from
           Dionysius
           a
           learned
           
           Man
           and
           Bishop
           of
           Corinth
           in
           the
           time
           of
           
             M.
             Antoninus
          
           ,
           as
           indeed
           we
           have
           of
           many
           other
           Churches
           in
           his
           Epistles
           to
           them
           ;
           as
           for
           his
           own
           Church
           it
           were
           a
           vain
           thing
           to
           demand
           a
           particular
           account
           of
           its
           succession
           ,
           when
           himself
           was
           so
           near
           the
           fountain
           head
           ,
           and
           has
           withall
           accidentally
           let
           us
           understand
           his
           knowledge
           of
           what
           was
           transacted
           there
           before
           his
           own
           time
           ,
           and
           particularly
           by
           his
           account
           of
           Saint
           
           Clement's
           Epistle
           .
           As
           for
           the
           Church
           of
           Athens
           he
           expresly
           affirms
           that
           Dionysius
           the
           Areopagite
           was
           their
           first
           Bishop
           ,
           and
           after
           him
           mentions
           Publius
           and
           Quadratus
           ,
           so
           that
           it
           was
           not
           possible
           there
           should
           be
           any
           unknown
           interruption
           in
           so
           short
           an
           interval
           .
           This
           may
           suffice
           for
           a
           brief
           specimen
           of
           the
           certain
           succession
           in
           the
           most
           eminent
           Churches
           from
           the
           Apostles
           ,
           and
           by
           consequence
           of
           their
           undoubted
           Tradition
           .
        
         
         
           §
           XXIX
           .
           The
           next
           part
           of
           the
           Argument
           is
           to
           prove
           its
           more
           particular
           conveyance
           down
           from
           the
           very
           time
           of
           the
           Apostles
           through
           the
           hands
           of
           a
           great
           many
           wise
           and
           learned
           Men
           :
           And
           for
           this
           reason
           it
           was
           that
           
             Clemens
             Alexandrinus
          
           after
           
           he
           had
           passed
           through
           the
           Discipline
           of
           several
           Masters
           and
           several
           Sects
           ,
           acquiesced
           at
           last
           ,
           without
           any
           farther
           search
           ,
           in
           the
           Christian
           Institution
           ,
           because
           they
           that
           preserved
           the
           Tradition
           of
           this
           heavenly
           Doctrine
           ,
           received
           it
           immediately
           from
           
             Peter
             ,
             James
          
           ,
           and
           John
           ,
           and
           Paul
           ,
           the
           holy
           Apostles
           ,
           as
           a
           Son
           succeeds
           a
           Father
           ,
           and
           by
           the
           Providence
           of
           God
           have
           brought
           it
           down
           to
           us
           ,
           planting
           those
           seeds
           of
           Doctrine
           which
           they
           derived
           from
           their
           Ancestours
           and
           the
           Apostles
           .
           And
           it
           is
           a
           very
           good
           reason
           and
           becoming
           the
           wisedom
           of
           that
           learned
           Man
           ,
           supposing
           the
           matter
           of
           Fact
           to
           be
           true
           ;
           and
           that
           it
           is
           ,
           is
           evident
           from
           the
           succession
           it self
           ,
           in
           that
           the
           first
           Witnesses
           of
           Christianity
           next
           to
           the
           Apostles
           familiarly
           conversed
           with
           the
           Apostles
           themselves
           or
           with
           Apostolical
           Men.
           As
           Saint
           Clemens
           Bishop
           of
           Rome
           ,
           who
           wrote
           an
           excellent
           Epistle
           to
           the
           Church
           of
           Corinth
           ,
           received
           with
           great
           veneration
           in
           the
           Christian
           Church
           ,
           valued
           next
           to
           the
           holy
           Scriptures
           ,
           and
           therefore
           read
           with
           them
           in
           several
           Churches
           ,
           but
           especially
           the
           Church
           of
           Corinth
           .
           And
           as
           it
           was
           the
           most
           ancient
           next
           to
           the
           Apostolical
           Books
           ,
           so
           was
           it
           the
           most
           undoubted
           Writing
           of
           the
           Christian
           
           Church
           ;
           it
           was
           ,
           says
           Eusebius
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           received
           without
           controversie
           .
           And
           it
           is
           cited
           by
           Dionysius
           ,
           Bishop
           of
           Corinth
           ,
           a
           short
           time
           
           after
           ,
           who
           affirms
           that
           it
           was
           then
           read
           in
           that
           Church
           every
           Lord's
           Day
           ;
           It
           is
           magnified
           by
           Irenaeus
           not
           onely
           for
           its
           
           
           own
           strength
           and
           piety
           ,
           but
           for
           the
           primitive
           Antiquity
           of
           its
           Authour
           ,
           who
           ,
           he
           says
           ,
           was
           conversant
           with
           the
           Apostles
           ,
           received
           his
           Christianity
           from
           them
           ,
           had
           their
           preaching
           still
           fresh
           in
           his
           memory
           ,
           and
           their
           customs
           and
           traditions
           in
           his
           eye
           ,
           as
           divers
           others
           there
           were
           then
           living
           ,
           that
           were
           taught
           by
           the
           Apostles
           themselves
           .
           And
           
             Clemens
             Alexandrinus
          
           quoting
           this
           Epistle
           (
           as
           he
           often
           does
           )
           
           gives
           him
           the
           Title
           of
           Apostle
           for
           his
           primitive
           Antiquity
           .
           But
           beside
           that
           it
           was
           unanimously
           attested
           by
           the
           Ancients
           ,
           it
           was
           never
           call'd
           in
           question
           by
           any
           of
           our
           modern
           Criticks
           ,
           who
           though
           they
           have
           taken
           infinite
           pains
           to
           destroy
           or
           impair
           ,
           as
           much
           as
           in
           them
           lay
           ,
           the
           credit
           of
           all
           the
           ancient
           monuments
           of
           the
           Church
           ,
           yet
           have
           passed
           this
           Epistle
           as
           undoubtedly
           genuine
           with
           an
           unanimous
           approbation
           .
           Now
           this
           supposes
           the
           owning
           and
           the
           settlement
           of
           the
           Christian
           Religion
           in
           the
           World
           ,
           it
           asserts
           particularly
           the
           truth
           and
           certainty
           of
           our
           Saviour's
           Resurrection
           ,
           and
           ,
           beside
           several
           other
           Books
           of
           the
           New
           Testament
           ,
           quotes
           the
           first
           Epistle
           of
           Saint
           Paul
           to
           the
           Corinthians
           ,
           in
           which
           the
           Apostle
           proves
           its
           undoubted
           certainty
           by
           the
           Testimony
           not
           onely
           of
           himself
           and
           the
           Apostles
           ,
           but
           of
           above
           five
           hundred
           Witnesses
           beside
           ,
           most
           whereof
           were
           then
           alive
           .
           Beside
           this
           he
           tells
           us
           of
           the
           great
           labours
           and
           martyrdoms
           of
           Saint
           Peter
           and
           Saint
           Paul
           in
           asserting
           the
           Christian
           Faith
           ,
           and
           the
           great
           patience
           and
           constancy
           of
           vast
           numbers
           more
           for
           the
           same
           cause
           ;
           and
           this
           he
           speaks
           of
           as
           a
           thing
           present
           .
           Let
           us
           ,
           says
           he
           ,
           consider
           the
           generous
           and
           worthy
           Examples
           of
           our
           own
           Age
           :
           through
           emulation
           and
           envy
           the
           faithfull
           Pillars
           of
           the
           Church
           were
           persecuted
           even
           unto
           a
           most
           grievous
           Death
           .
           Let
           us
           place
           before
           our
           Eyes
           our
           holy
           Apostles
           ;
           and
           so
           he
           proceeds
           to
           the
           acts
           and
           sufferings
           of
           
           Saint
           Peter
           and
           Saint
           Paul.
           Now
           how
           could
           this
           have
           been
           done
           at
           that
           time
           if
           Christianity
           had
           been
           a
           meer
           Fable
           ,
           or
           what
           more
           unquestionable
           Tradition
           can
           we
           have
           of
           its
           truth
           ,
           especially
           of
           the
           Resurrection
           ,
           when
           he
           quotes
           the
           Gospels
           in
           which
           it
           is
           recorded
           ,
           the
           Epistle
           of
           Saint
           Paul
           in
           which
           it
           is
           proved
           by
           such
           a
           number
           of
           Eye-witnesses
           ,
           the
           Testimony
           of
           the
           Apostles
           and
           innumerable
           others
           that
           lived
           at
           the
           same
           time
           ,
           and
           laid
           down
           their
           Lives
           out
           of
           that
           undoubted
           assurance
           they
           had
           of
           its
           truth
           and
           certainty
           ?
           We
           may
           now
           with
           much
           more
           reason
           doubt
           of
           what
           was
           done
           to
           his
           late
           Majesty
           in
           January
           ,
           1648.
           than
           they
           could
           at
           that
           time
           of
           the
           Testimony
           of
           the
           Apostles
           concerning
           the
           Passion
           and
           Resurrection
           of
           Jesus
           .
           Neither
           did
           the
           current
           of
           this
           Tradition
           stop
           here
           in
           the
           Corinthian
           Church
           ,
           but
           as
           it
           came
           down
           from
           the
           first
           Witnesses
           ,
           so
           it
           descended
           in
           the
           same
           chanel
           to
           after-times
           :
           for
           as
           the
           Apostolical
           Writings
           are
           own'd
           by
           this
           Epistle
           ,
           so
           is
           this
           Epistle
           by
           those
           who
           could
           not
           but
           be
           certain
           of
           its
           Authority
           ,
           especially
           Dionysius
           Bishop
           of
           that
           Church
           to
           whom
           it
           was
           written
           ;
           for
           as
           Saint
           
           Clement's
           Epistle
           was
           written
           not
           long
           after
           the
           time
           of
           the
           Apostles
           ,
           probably
           in
           the
           Reign
           of
           Domitian
           ;
           so
           was
           that
           of
           Dionysius
           written
           not
           at
           a
           greater
           distance
           from
           Saint
           Clemens
           ;
           for
           he
           flourished
           in
           the
           time
           of
           
             M.
             Aurelius
          
           ,
           and
           had
           full
           assurance
           of
           its
           being
           authentick
           ,
           from
           its
           having
           been
           constantly
           read
           in
           the
           Corinthian
           Church
           .
           So
           that
           the
           Tradition
           of
           the
           Apostles
           Testimony
           was
           as
           certain
           in
           that
           Church
           in
           the
           time
           of
           that
           Emperour
           ,
           who
           began
           his
           Reign
           about
           the
           year
           ,
           161.
           as
           it
           was
           in
           their
           own
           time
           ;
           so
           that
           if
           the
           Corinthians
           who
           lived
           in
           the
           time
           of
           Dionisius
           had
           been
           contemporary
           to
           the
           Apostles
           themselves
           ,
           they
           could
           not
           have
           had
           a
           more
           satisfactory
           and
           unquestionable
           information
           of
           
           the
           truth
           of
           those
           things
           that
           they
           preached
           ,
           than
           was
           given
           them
           from
           so
           clear
           and
           uninterrupted
           a
           Tradition
           :
           for
           that
           being
           so
           entirely
           free
           from
           all
           manner
           of
           doubt
           and
           suspicion
           ,
           the
           distance
           of
           time
           made
           no
           alteration
           as
           to
           the
           certainty
           of
           the
           thing
           .
        
         
           §
           .
           XXX
           .
           To
           the
           Testimony
           of
           this
           Apostolical
           Man
           we
           may
           joyn
           that
           of
           
             Ignatius
             ,
             Policarp
             ,
             Papias
          
           and
           Quadratus
           ,
           as
           having
           all
           conversed
           with
           the
           followers
           and
           familiars
           of
           our
           Saviour
           .
           And
           first
           ,
           as
           for
           Ignatius
           ,
           he
           was
           educated
           under
           the
           Apostles
           themselves
           ,
           and
           by
           them
           constituted
           Bishop
           of
           the
           great
           City
           of
           Antioch
           ,
           where
           he
           sate
           many
           years
           ,
           and
           govern'd
           his
           charge
           with
           extraordinary
           zeal
           and
           prudence
           ,
           and
           at
           last
           with
           infinite
           courage
           and
           alacrity
           suffer'd
           Martyrdom
           for
           the
           Testimony
           of
           his
           Faith.
           There
           have
           been
           great
           Controversies
           of
           late
           in
           the
           Christian
           World
           concerning
           his
           Epistles
           ,
           though
           with
           how
           little
           reason
           on
           their
           side
           that
           oppose
           them
           I
           have
           accounted
           elsewhere
           ,
           and
           though
           I
           shall
           by
           and
           by
           make
           use
           of
           their
           Authority
           and
           make
           it
           good
           too
           ,
           yet
           our
           present
           Argument
           is
           not
           concern'd
           in
           that
           dispute
           ;
           for
           whether
           these
           Epistles
           that
           at
           this
           time
           pass
           under
           his
           name
           be
           genuine
           or
           counterfeit
           ,
           it
           is
           certain
           that
           there
           was
           such
           a
           Man
           and
           that
           he
           wrote
           such
           Epistles
           ;
           and
           if
           so
           ,
           then
           he
           is
           another
           competent
           Witness
           of
           the
           truth
           of
           the
           Apostolical
           Testimony
           ;
           and
           his
           great
           sense
           of
           Immortality
           ,
           and
           earnest
           desire
           of
           Martyrdom
           shew
           his
           great
           assurance
           of
           our
           Saviour's
           Resurrection
           ,
           upon
           which
           they
           were
           founded
           ;
           so
           that
           he
           is
           another
           undoubted
           Witness
           of
           the
           Apostolical
           Tradition
           ,
           viz.
           That
           the
           Christian
           Faith
           descended
           from
           the
           Apostles
           ,
           and
           that
           they
           gave
           that
           proof
           of
           their
           Testimony
           that
           is
           recorded
           of
           them
           in
           the
           holy
           Scriptures
           .
           And
           by
           his
           Testimony
           of
           the
           
           truth
           of
           all
           that
           Christianity
           pretends
           to
           ,
           is
           the
           Tradition
           of
           the
           Apostles
           connected
           with
           the
           certain
           History
           of
           after-times
           ,
           so
           as
           to
           leave
           no
           dark
           and
           unknown
           Interval
           ,
           wherein
           the
           Story
           ,
           pretended
           to
           have
           been
           formerly
           acted
           by
           the
           Apostles
           ,
           might
           have
           been
           first
           obtruded
           upon
           the
           World
           ,
           but
           on
           the
           contrary
           to
           make
           it
           undeniably
           evident
           that
           there
           could
           never
           have
           been
           any
           such
           Story
           ,
           had
           it
           not
           first
           descended
           from
           the
           Apostles
           .
        
         
           But
           though
           this
           be
           enough
           to
           my
           purpose
           for
           attesting
           the
           truth
           of
           the
           Apostolical
           History
           by
           such
           a
           near
           and
           immediate
           Witness
           to
           make
           the
           Tradition
           of
           the
           Church
           certain
           and
           uninterrupted
           ,
           yet
           I
           will
           not
           wave
           that
           advantage
           that
           I
           have
           from
           this
           glorious
           Martyr's
           Epistles
           ,
           because
           they
           breathe
           so
           much
           the
           genuine
           spirit
           of
           the
           ancient
           Christianity
           ,
           especially
           as
           to
           the
           undoubted
           assurance
           of
           a
           future
           Immortality
           ,
           which
           shews
           what
           mighty
           satisfaction
           they
           had
           of
           the
           reality
           of
           the
           thing
           ,
           that
           they
           so
           firmly
           believed
           and
           so
           vehemently
           desired
           .
           And
           as
           for
           the
           Epistles
           themselves
           they
           are
           so
           strongly
           and
           unanimously
           attested
           by
           the
           Records
           of
           the
           ancient
           Church
           ,
           that
           they
           had
           never
           been
           so
           much
           as
           question'd
           but
           for
           their
           resolute
           Opposition
           to
           some
           Mens
           Prejudices
           ;
           for
           they
           being
           resolved
           in
           their
           own
           Innovation
           of
           Church-government
           contrary
           to
           that
           of
           the
           Apostolical
           and
           primitive
           Constitution
           ,
           which
           these
           Epistles
           so
           zealously
           assert
           ,
           and
           that
           as
           establisht
           by
           the
           command
           of
           God
           ,
           and
           thereby
           made
           necessary
           to
           the
           peace
           of
           the
           Christian
           Church
           ;
           they
           had
           no
           way
           left
           but
           stubbornly
           ,
           I
           ought
           to
           have
           said
           impudently
           ,
           to
           reject
           their
           Authority
           .
           But
           alas
           that
           is
           so
           admirably
           vouched
           as
           if
           the
           Providence
           of
           God
           had
           purposely
           design'd
           to
           secure
           their
           credit
           for
           ever
           ;
           And
           particularly
           in
           the
           first
           place
           by
           his
           Friend
           Policarp
           ,
           who
           
           sent
           a
           Copy
           of
           them
           to
           the
           Church
           of
           Philippi
           with
           a
           Letter
           of
           his
           own
           ,
           now
           
           Policarp's
           Epistle
           was
           never
           question'd
           ,
           nay
           ,
           it
           was
           for
           some
           hundred
           years
           after
           publickly
           read
           in
           the
           Churches
           of
           Asia
           ,
           how
           then
           is
           it
           possible
           to
           avoid
           so
           clear
           and
           certain
           a
           Testimony
           as
           this
           ?
           they
           have
           no
           other
           way
           but
           onely
           by
           saying
           that
           this
           particular
           passage
           was
           foisted
           in
           ,
           without
           any
           shadow
           of
           ground
           for
           the
           surmise
           ;
           nay
           ,
           contrary
           to
           the
           common
           sense
           of
           Mankind
           ,
           that
           an
           Epistle
           so
           universally
           known
           to
           the
           learned
           and
           the
           unlearned
           should
           be
           so
           easily
           corrupted
           ,
           and
           the
           corruption
           never
           taken
           notice
           of
           ,
           and
           when
           this
           counterfeit
           passage
           was
           thrust
           into
           it
           contrary
           to
           the
           faith
           of
           all
           the
           publick
           Books
           ,
           it
           should
           pass
           down
           uncontroul'd
           and
           unquestion'd
           to
           all
           after-ages
           .
           Nay
           ,
           farther
           ,
           if
           it
           were
           forged
           ,
           it
           must
           have
           been
           before
           the
           time
           of
           Eusebius
           ,
           who
           gives
           an
           account
           of
           it
           and
           believes
           it
           genuine
           ,
           and
           yet
           himself
           affirms
           that
           it
           was
           at
           his
           time
           publickly
           read
           in
           Churches
           ,
           as
           Saint
           Jerome
           afterwards
           that
           it
           was
           in
           his
           ;
           now
           it
           is
           a
           very
           probable
           thing
           that
           Eusebius
           would
           be
           imposed
           upon
           by
           one
           private
           Copy
           contrary
           to
           the
           faith
           of
           all
           the
           publick
           Books
           ,
           or
           that
           he
           should
           impose
           the
           mistake
           upon
           all
           that
           followed
           him
           ,
           when
           the
           same
           Books
           were
           preserved
           in
           the
           same
           publick
           manner
           till
           the
           time
           of
           Saint
           Jerome
           .
        
         
           But
           beside
           this
           they
           have
           another
           shift
           altogether
           as
           groundless
           and
           not
           less
           bold
           ,
           viz.
           That
           it
           is
           true
           that
           there
           had
           been
           such
           Epistles
           of
           Ignatius
           that
           Policarp
           speaks
           of
           ,
           but
           that
           a
           little
           before
           Eusebius
           his
           time
           the
           true
           ones
           were
           lost
           ,
           and
           a
           counterfeit
           Copy
           put
           upon
           the
           World
           ;
           which
           as
           it
           is
           nothing
           but
           meer
           conjecture
           for
           the
           sake
           of
           a
           desperate
           cause
           ,
           and
           void
           of
           all
           pretence
           of
           probability
           ,
           so
           it
           is
           incredible
           in
           it self
           ,
           and
           not
           possible
           in
           the
           course
           of
           humane
           Affairs
           
           that
           such
           a
           famous
           Writing
           of
           such
           an
           ancient
           and
           apostolical
           Bishop
           ,
           of
           such
           an
           eminent
           and
           glorious
           Martyr
           ,
           written
           at
           such
           a
           time
           ,
           at
           the
           very
           point
           of
           his
           dissolution
           ,
           as
           his
           Legacy
           to
           the
           Christian
           Church
           ,
           communicated
           to
           several
           Churches
           ,
           publickly
           and
           vulgarly
           known
           ,
           attested
           by
           Saint
           
             Policarp
             ,
             Irenaeus
             ,
             Clemens
          
           of
           Alexandria
           ,
           and
           not
           long
           since
           by
           Origen
           ,
           't
           is
           not
           possible
           that
           all
           the
           Copies
           of
           such
           a
           Writing
           as
           this
           should
           be
           lost
           about
           one
           and
           the
           same
           time
           ,
           and
           that
           a
           false
           one
           should
           immediately
           rise
           up
           in
           their
           stead
           ,
           and
           that
           Eusebius
           ,
           a
           Man
           so
           familiarly
           acquainted
           with
           the
           choicest
           Libraries
           of
           that
           part
           of
           the
           World
           should
           embrace
           so
           late
           and
           so
           gross
           a
           Forgery
           ,
           and
           put
           the
           mistake
           upon
           all
           learned
           Men
           that
           followed
           after
           him
           .
           The
           Man
           that
           can
           satisfie
           himself
           with
           such
           wild
           surmises
           and
           suppositions
           as
           these
           ,
           there
           is
           nothing
           so
           absurd
           but
           he
           may
           easily
           swallow
           its
           belief
           ,
           nor
           so
           demonstratively
           proved
           but
           he
           may
           withstand
           its
           evidence
           .
        
         
           Now
           the
           Authority
           of
           these
           Epistles
           being
           vindicated
           (
           and
           I
           am
           apt
           to
           think
           that
           they
           will
           never
           more
           be
           call'd
           in
           question
           )
           they
           are
           a
           brave
           and
           generous
           Assertion
           of
           the
           truth
           of
           the
           Christian
           Faith
           ,
           being
           written
           with
           that
           mighty
           assurance
           of
           Mind
           ,
           that
           shews
           the
           Authour
           of
           them
           to
           have
           had
           an
           absolute
           certainty
           or
           a
           kind
           of
           an
           infallible
           knowledge
           of
           the
           things
           that
           he
           believed
           .
           In
           every
           Epistle
           his
           Faith
           is
           resolved
           into
           that
           undoubted
           evidence
           that
           he
           had
           of
           our
           Saviour's
           Death
           and
           Resurrection
           ;
           and
           particularly
           in
           that
           to
           the
           Church
           of
           Smyrna
           he
           protests
           that
           he
           could
           no
           more
           doubt
           of
           its
           reality
           than
           of
           his
           own
           chains
           ,
           and
           again
           positively
           affirms
           that
           he
           knew
           it
           to
           be
           true
           .
           And
           yet
           not
           withstanding
           that
           all
           the
           ancient
           Copies
           and
           all
           the
           quotations
           of
           the
           Ancients
           out
           of
           him
           agree
           in
           this
           sense
           ,
           that
           
             he
             knew
             Jesus
             to
             be
             in
             the
             flesh
             
             after
             his
             death
             ,
          
           because
           in
           Saint
           
           Jerom's
           Translation
           (
           who
           excuses
           himself
           for
           the
           haste
           and
           carelesness
           of
           the
           work
           )
           it
           is
           rendred
           that
           he
           
             saw
             Jesus
             in
             the
             flesh
          
           ,
           this
           is
           made
           use
           of
           by
           the
           learned
           Men
           of
           our
           new
           Church
           of
           Geneva
           as
           a
           sufficient
           Objection
           to
           overthrow
           the
           Authority
           of
           all
           these
           Epistles
           .
           It
           is
           possible
           indeed
           he
           might
           have
           seen
           Jesus
           in
           the
           flesh
           but
           it
           is
           not
           probable
           ,
           neither
           is
           it
           his
           design
           to
           affirm
           it
           in
           this
           place
           ,
           seeing
           he
           proves
           its
           truth
           from
           the
           Testimony
           of
           the
           Apostles
           as
           Eye-witnesses
           ,
           and
           not
           from
           his
           own
           immediate
           knowledge
           ;
           but
           when
           he
           onely
           says
           that
           from
           them
           he
           knew
           it
           to
           be
           true
           ,
           to
           put
           this
           assertion
           upon
           him
           that
           he
           saw
           it
           with
           his
           own
           eyes
           ,
           against
           the
           reading
           of
           all
           the
           ancient
           Books
           from
           a
           careless
           Translation
           ,
           proves
           nothing
           but
           the
           invincible
           stubbornness
           of
           prejudice
           and
           partiality
           .
           But
           the
           truth
           is
           ,
           these
           Men
           have
           been
           so
           zealous
           for
           their
           Faction
           as
           not
           to
           care
           how
           in
           pursuit
           of
           it
           they
           endanger'd
           ,
           nay
           ,
           destroyed
           their
           Religion
           .
           For
           whereas
           one
           of
           the
           greatest
           Pillars
           of
           the
           Christian
           Faith
           is
           the
           Testimony
           of
           the
           Ancients
           in
           the
           Age
           next
           to
           the
           Apostles
           ,
           in
           that
           it
           is
           hereby
           particularly
           proved
           that
           it
           is
           no
           figment
           of
           an
           unknown
           time
           ,
           and
           that
           the
           Records
           of
           it
           were
           of
           that
           Antiquity
           that
           they
           pretend
           to
           be
           ,
           yet
           because
           they
           do
           as
           positively
           assert
           the
           original
           Constitution
           of
           the
           Christian
           Church
           ,
           which
           this
           faction
           of
           Men
           have
           hapned
           to
           renounce
           ,
           they
           have
           labour'd
           with
           indefatigable
           industry
           utterly
           to
           overthrow
           all
           their
           Authority
           ,
           but
           ,
           thanks
           be
           to
           God
           ,
           with
           that
           ill
           success
           ,
           that
           by
           their
           endeavour
           to
           shake
           our
           Faith
           ,
           they
           have
           onely
           made
           it
           to
           take
           the
           better
           root
           ;
           for
           by
           this
           occasion
           the
           most
           ancient
           Tradition
           of
           the
           primitive
           Church
           has
           been
           much
           more
           inquired
           into
           and
           better
           clear'd
           ,
           than
           if
           it
           had
           passed
           without
           any
           dispute
           or
           contradictition
           .
        
         
         
           But
           to
           keep
           close
           to
           our
           Ignatius
           ,
           what
           has
           been
           the
           bottom
           of
           all
           the
           zeal
           and
           fury
           against
           his
           Epistles
           ,
           but
           his
           earnest
           pressing
           all
           good
           Christians
           to
           submit
           to
           the
           government
           of
           the
           Church
           as
           to
           the
           Ordinance
           of
           God
           ,
           or
           rather
           because
           he
           describes
           the
           Constitution
           of
           the
           primitive
           Platform
           so
           accurately
           as
           to
           condemn
           their
           Discipline
           of
           folly
           and
           rashness
           in
           departing
           from
           the
           prescription
           of
           God
           himself
           .
           And
           yet
           all
           the
           ancient
           Doctours
           of
           the
           Church
           have
           done
           the
           same
           thing
           ,
           laying
           as
           great
           a
           stress
           as
           he
           has
           done
           upon
           the
           duty
           of
           Obedience
           to
           their
           Ecclesiastical
           Governours
           as
           set
           over
           them
           by
           Divine
           Institution
           .
           For
           as
           there
           was
           nothing
           of
           which
           they
           were
           then
           more
           tender
           than
           the
           Peace
           and
           Unity
           of
           the
           Church
           ,
           so
           they
           thought
           it
           could
           be
           no
           other
           way
           preserved
           than
           by
           submission
           to
           those
           Guides
           and
           Governours
           that
           Christ
           had
           set
           over
           it
           .
           This
           it
           were
           easie
           to
           make
           evident
           out
           of
           their
           Writings
           ,
           especially
           Saint
           
           Cyprian's
           ,
           who
           as
           he
           was
           a
           Person
           of
           very
           great
           prudence
           and
           discretion
           ,
           so
           is
           he
           full
           as
           peremptory
           in
           this
           point
           as
           Ignatius
           .
           But
           I
           shall
           onely
           instance
           in
           the
           Epistle
           of
           Saint
           Clement
           because
           of
           its
           greater
           Antiquity
           .
           For
           if
           that
           assert
           a
           certain
           form
           of
           Church
           government
           establisht
           by
           our
           Saviour
           and
           observed
           by
           the
           Apostles
           ,
           that
           prevents
           and
           confutes
           the
           groundless
           conjecture
           of
           an
           unknown
           time
           immediately
           after
           the
           Apostles
           ,
           in
           which
           the
           whole
           power
           of
           the
           Church
           devolved
           upon
           the
           Presbyters
           ,
           because
           they
           had
           appointed
           no
           one
           particular
           and
           perpetual
           form
           of
           Government
           .
           And
           this
           Saint
           Clement
           asserts
           in
           these
           positive
           words
           :
           
             The
             Apostles
             were
             appointed
             to
             preach
             the
             Gospel
             to
             us
             from
             our
             Lord
             Jesus
             Christ
             ,
             and
             Jesus
             Christ
             from
             God
             himself
             :
             Christ
             being
             sent
             by
             God
             ,
             and
             the
             Apostles
             by
             him
             ;
             the
             sending
             of
             both
             was
             in
             an
             orderly
             manner
             after
             the
             will
             of
             God.
             For
             the
             Apostles
             
             receiving
             their
             command
             ,
             and
             having
             a
             full
             confidence
             through
             the
             Resurrection
             of
             our
             Lord
             Jesus
             Christ
             ,
             and
             faith
             in
             the
             word
             of
             God
             ,
             with
             an
             assurance
             of
             the
             Holy
             Spirit
             ,
             went
             forth
             publishing
             the
             Gospel
             of
             the
             Kingdom
             of
             God
             ,
             which
             was
             erecting
             .
             They
             therefore
             preached
             the
             Word
             through
             divers
             Countries
             and
             Cities
             ,
             ordaining
             every
             where
             the
             first
             fruits
             of
             such
             as
             believed
             ,
             having
             made
             proof
             and
             trial
             of
             them
             by
             the
             Spirit
             ,
             to
             be
             Overfeers
             and
             Deacons
             to
             minister
             unto
             them
             that
             should
             afterwards
             believe
             .
          
           So
           that
           it
           seems
           they
           were
           so
           far
           from
           neglecting
           to
           provide
           Governours
           for
           the
           future
           state
           of
           the
           Church
           ,
           that
           they
           were
           carefull
           beforehand
           to
           provide
           Governours
           for
           future
           Churches
           .
           And
           this
           he
           affirms
           the
           Apostles
           did
           
             because
             they
             understood
             by
             our
             Lord
             Jesus
             Christ
             that
             strife
             and
             contention
             would
             arise
             about
             the
             Title
             of
             Episcopacy
             ,
             for
             this
             cause
             therefore
             ,
             having
             absolute
             knowledge
             beforehand
             thereof
             ,
             they
             ordained
             the
             forenamed
             Officers
             ,
             and
             for
             the
             future
             gave
             them
             moreover
             in
             command
             ,
             that
             whensoever
             they
             should
             dye
             ,
             others
             well
             approved
             of
             should
             succeed
             into
             their
             Office
             and
             Ministery
             .
          
        
         
           So
           that
           it
           is
           evident
           that
           the
           Apostles
           themselves
           by
           virtue
           of
           our
           Saviour's
           order
           observed
           and
           prescribed
           a
           particular
           form
           of
           Government
           to
           be
           continued
           down
           to
           future
           Ages
           .
           And
           though
           our
           Authour
           does
           not
           express
           the
           several
           distinct
           Orders
           by
           the
           common
           names
           of
           Bishop
           ,
           Priest
           and
           Deacon
           ,
           yet
           he
           describes
           them
           as
           expresly
           by
           allusion
           to
           the
           Jewish
           Hierarchy
           ,
           under
           the
           names
           of
           High-priest
           ,
           Priest
           and
           Levite
           .
           However
           ,
           it
           is
           evident
           from
           hence
           that
           the
           Apostles
           settled
           a
           perpetual
           form
           of
           Church
           government
           ,
           to
           which
           all
           Christian
           people
           were
           indispensably
           bound
           to
           conform
           ;
           and
           then
           ,
           if
           that
           form
           were
           Episcopacy
           ,
           
           and
           if
           they
           settled
           that
           by
           our
           Saviour's
           own
           advice
           with
           an
           Eye
           to
           prevent
           Schisms
           and
           Contentions
           ,
           the
           case
           is
           plain
           that
           Ignatius
           his
           pressing
           all
           Churches
           so
           earnestly
           to
           obedience
           to
           their
           Bishop
           ,
           was
           nothing
           else
           but
           a
           prosecution
           both
           of
           our
           Saviour's
           and
           their
           command
           .
        
         
           And
           then
           ,
           that
           it
           was
           Episcopacy
           is
           so
           evident
           from
           the
           unanimous
           and
           unquestionable
           Testimony
           of
           all
           Antiquity
           ,
           that
           it
           is
           positively
           asserted
           by
           all
           the
           Ancients
           and
           not
           opposed
           by
           any
           one
           ;
           but
           that
           would
           be
           too
           great
           a
           digression
           from
           the
           present
           Argument
           ,
           and
           therefore
           I
           shall
           not
           pursue
           it
           ,
           though
           I
           have
           gone
           thus
           far
           out
           of
           my
           way
           to
           shew
           for
           what
           reasons
           some
           Men
           have
           endeavour'd
           to
           impair
           the
           credit
           of
           the
           Records
           of
           the
           ancient
           Church
           ,
           not
           for
           any
           real
           defect
           and
           uncertainty
           that
           they
           found
           in
           them
           ,
           but
           because
           they
           give
           in
           such
           clear
           and
           undeniable
           Witness
           against
           their
           fond
           and
           unwarrantable
           Innovations
           .
           And
           therefore
           I
           would
           advise
           these
           Gentlemen
           ,
           as
           they
           value
           the
           peace
           either
           of
           the
           Church
           or
           their
           own
           Consciences
           ,
           that
           they
           would
           cease
           to
           struggle
           any
           longer
           against
           their
           own
           convictions
           ,
           renounce
           their
           Errour
           ,
           when
           they
           can
           neither
           defend
           nor
           deny
           it
           ,
           and
           not
           be
           so
           headstrong
           as
           rather
           than
           part
           with
           a
           wrong
           Notion
           or
           confess
           a
           Mistake
           ,
           endeavour
           what
           in
           them
           lies
           to
           blow
           up
           the
           very
           foundations
           of
           the
           Christian
           Faith.
           Or
           ,
           to
           bespeak
           them
           in
           the
           Words
           of
           Saint
           Clement
           :
           
             Is
             there
             any
             one
             then
             that
             is
             bravely
             spirited
             among
             you
             ?
             Is
             there
             any
             one
             that
             hath
             compassion
             ?
             Doth
             any
             one
             abound
             in
             Charity
             ?
             Let
             him
             say
             ,
             if
             this
             Sedition
             or
             Contention
             or
             Schism
             be
             for
             me
             or
             by
             my
             means
             ;
             I
             will
             depart
             ,
             I
             will
             go
             my
             way
             whither
             soever
             you
             please
             ,
             I
             will
             do
             what
             the
             Society
             commands
             ,
             onely
             let
             the
             Sheepfold
             of
             Christ
             enjoy
             peace
             with
             the
             Elders
             that
             are
             placed
             over
             it
             .
             He
             
             that
             shall
             doe
             so
             ,
             shall
             purchase
             to
             himself
             great
             glory
             in
             the
             Lord.
             Thus
             they
             doe
             ,
             and
             thus
             they
             will
             doe
             ,
             who
             leade
             their
             lives
             according
             to
             the
             rules
             of
             God's
             policy
             .
          
        
         
           This
           was
           the
           gentle
           and
           peaceable
           temper
           of
           the
           primitive
           Christians
           ,
           but
           if
           they
           thought
           it
           their
           duty
           to
           quit
           their
           Country
           ,
           rather
           than
           occasion
           the
           disturbance
           of
           the
           Churches
           peace
           ,
           how
           much
           more
           to
           forgoe
           a
           false
           or
           an
           ungrounded
           Opinion
           ?
           And
           therefore
           to
           deal
           plainly
           with
           them
           I
           shall
           load
           their
           Consciences
           with
           this
           one
           sad
           and
           serious
           truth
           ,
           that
           when
           Men
           have
           once
           rashly
           departed
           from
           the
           Church
           that
           they
           live
           under
           ,
           and
           persevere
           in
           their
           Schism
           in
           spite
           of
           the
           most
           evident
           conviction
           ,
           they
           have
           renounced
           together
           with
           the
           Church
           their
           Christian
           Faith
           ,
           and
           are
           acted
           meerly
           by
           the
           spirit
           of
           Pride
           ,
           
             i.
             e.
          
           the
           Devil
           .
           And
           therefore
           I
           do
           with
           all
           compassion
           to
           their
           Souls
           request
           such
           Men
           among
           us
           impartially
           to
           reflect
           upon
           themselves
           and
           their
           actions
           ,
           and
           if
           they
           are
           convicted
           in
           their
           own
           Consciences
           of
           having
           made
           causless
           Schisms
           in
           the
           Christian
           Church
           (
           as
           I
           know
           they
           must
           be
           by
           those
           peevish
           pitifull
           pretences
           that
           they
           would
           seem
           to
           plead
           in
           their
           own
           excuse
           )
           with
           all
           possible
           speed
           to
           beg
           pardon
           of
           God
           and
           his
           Church
           ;
           and
           as
           they
           would
           avoid
           the
           Judgment
           and
           displeasure
           of
           Almighty
           God
           against
           Pride
           ,
           Envy
           ,
           Peevishness
           ,
           Contention
           and
           Sedition
           ,
           to
           make
           publick
           confession
           of
           their
           fault
           to
           all
           the
           People
           that
           they
           have
           drawn
           after
           them
           into
           the
           same
           sin
           ,
           and
           with
           all
           humility
           and
           lowliness
           beg
           to
           be
           admitted
           into
           the
           bosom
           and
           communion
           of
           this
           truly
           ancient
           and
           Apostolick
           Church
           .
           But
           my
           tender
           Charity
           to
           these
           poor
           Men
           that
           I
           see
           driving
           with
           so
           much
           fury
           ,
           self-conceit
           and
           confidence
           to
           utter
           destruction
           has
           again
           drawn
           me
           out
           of
           my
           way
           ,
           to
           perswade
           them
           if
           
           it
           be
           possible
           to
           turn
           back
           into
           the
           way
           of
           peace
           and
           salvation
           :
           however
           it
           is
           high
           time
           for
           me
           to
           return
           to
           my
           Discourse
           .
        
         
           §
           XXXI
           .
           After
           this
           great
           and
           glorious
           Martyr
           ,
           the
           next
           eminent
           Witness
           of
           the
           original
           Tradition
           of
           the
           Christian
           Faith
           is
           his
           dear
           Friend
           and
           fellow
           Disciple
           Saint
           Policarp
           ;
           who
           as
           he
           was
           educated
           together
           with
           him
           under
           the
           Discipline
           of
           Saint
           John
           ,
           so
           he
           out-lived
           his
           Martyrdom
           about
           sixty
           years
           ,
           and
           by
           reason
           of
           his
           very
           great
           Age
           was
           able
           to
           give
           his
           Testimony
           not
           onely
           to
           that
           but
           to
           the
           next
           period
           of
           time
           ;
           so
           that
           as
           he
           conversed
           with
           Saint
           
             John
             ,
             Irenaeus
          
           conversed
           with
           him
           ,
           and
           withall
           gives
           an
           account
           of
           his
           Journey
           to
           Rome
           in
           the
           time
           of
           Anicetus
           ,
           and
           of
           his
           Martyrdom
           under
           
             M.
             Aurelius
          
           ,
           which
           was
           not
           till
           the
           year
           167.
           
           So
           that
           through
           the
           great
           Age
           of
           Saint
           John
           and
           Saint
           Policarp
           the
           Tradition
           of
           the
           Christian
           Church
           was
           by
           them
           alone
           delivered
           down
           to
           the
           third
           Century
           ,
           for
           Irenaeus
           lived
           into
           the
           beginning
           of
           it
           ,
           not
           suffering
           Martyrdom
           himself
           by
           the
           earliest
           account
           till
           the
           year
           202.
           
           And
           this
           is
           the
           peculiar
           advantage
           of
           his
           Testimony
           beyond
           all
           others
           that
           as
           it
           was
           as
           early
           as
           any
           ,
           so
           it
           continued
           into
           the
           most
           known
           times
           of
           the
           Christian
           Church
           ,
           for
           it
           was
           under
           the
           reign
           of
           
             M.
             Aurelius
          
           that
           the
           greatest
           part
           of
           the
           Christian
           Apologists
           flourisht
           ,
           and
           beside
           that
           his
           great
           courage
           and
           constancy
           in
           suffering
           for
           the
           Faith
           proves
           the
           great
           and
           undoubted
           certainty
           of
           his
           Tradition
           .
           He
           was
           familiarly
           conversant
           with
           the
           Apostles
           and
           Eye
           witnesses
           of
           our
           Lord
           ,
           and
           therefore
           Ignatius
           recommended
           to
           him
           the
           care
           of
           his
           Church
           ,
           as
           knowing
           him
           to
           be
           a
           truly
           Apostolical
           Man
           ,
           and
           so
           he
           continued
           his
           care
           of
           the
           Christian
           Church
           for
           many
           years
           with
           great
           Faith
           and
           
           Resolution
           ,
           and
           at
           last
           seal'd
           his
           Faith
           with
           his
           Bloud
           .
           I
           shall
           not
           need
           to
           give
           a
           particular
           account
           of
           his
           Life
           ,
           it
           is
           enough
           that
           ,
           as
           he
           declared
           at
           his
           Trial
           ,
           he
           had
           faithfully
           served
           his
           Lord
           and
           Master
           fourscore
           and
           six
           years
           ;
           but
           among
           the
           Records
           of
           his
           Life
           there
           is
           none
           more
           certain
           or
           more
           remarkable
           than
           his
           own
           Epistle
           to
           the
           Church
           of
           Philippi
           ,
           and
           the
           Epistle
           of
           the
           Church
           of
           Smyrna
           concerning
           his
           Martyrdom
           ,
           in
           both
           which
           is
           shewed
           his
           great
           assurance
           of
           Immortality
           :
           In
           the
           first
           ,
           he
           bottoms
           his
           Exhortation
           to
           an
           holy
           Life
           upon
           no
           other
           principle
           than
           the
           certain
           evidence
           of
           their
           Saviour's
           Resurrection
           and
           firm
           belief
           of
           their
           own
           ;
           in
           the
           second
           ,
           he
           cheerfully
           resigns
           up
           his
           last
           breath
           with
           the
           greatest
           assurance
           of
           Mind
           concerning
           it
           in
           this
           short
           and
           excellent
           Prayer
           :
           
             O
             Lord
             God
             Almighty
             ,
             the
             Father
             of
             thy
             well-beloved
             and
             ever-blessed
             Son
             Jesus
             Christ
             ,
             by
             whom
             we
             have
             received
             the
             knowledge
             of
             Thee
             ;
             the
             God
             of
             Angels
             ,
             Powers
             and
             of
             every
             Creature
             ,
             and
             of
             the
             whole
             race
             of
             the
             Righteous
             ,
             who
             live
             before
             Thee
             ;
             I
             bless
             Thee
             that
             Thou
             hast
             graciously
             condescended
             to
             bring
             me
             to
             this
             day
             and
             hour
             ,
             that
             I
             may
             receive
             a
             portion
             in
             the
             number
             of
             thy
             holy
             Martyrs
             ,
             and
             drink
             of
             Christ's
             Cup
             for
             the
             Resurrection
             to
             eternal
             Life
             both
             of
             Soul
             and
             Body
             in
             the
             incorruptibleness
             of
             the
             Holy
             Spirit
             .
             Into
             which
             number
             grant
             I
             may
             be
             received
             this
             day
             ,
             being
             found
             in
             thy
             sight
             as
             a
             fair
             and
             acceptable
             Sacrifice
             ,
             such
             an
             one
             as
             Thou
             thy self
             hast
             prepared
             ,
             that
             so
             Thou
             mayest
             accomplish
             what
             Thou
             ,
             O
             true
             and
             faithfull
             God
             ,
             hast
             foreshewn
             .
             Wherefore
             I
             praise
             Thee
             for
             all
             thy
             Mercies
             ,
             I
             bless
             Thee
             ,
             I
             glorifie
             Thee
             ,
             through
             the
             eternal
             high
             Priest
             ,
             thy
             beloved
             Son
             Jesus
             Christ
             ;
             with
             whom
             ,
             to
             thy self
             and
             the
             Holy
             Ghost
             ,
             be
             glory
             ,
             both
             now
             and
             for
             ever
             .
             Amen
             .
          
        
         
         
           To
           this
           eminent
           Martyrdom
           of
           Saint
           Policarp
           and
           the
           Asiaticks
           ,
           I
           cannot
           but
           subjoin
           that
           of
           Pothinus
           Bishop
           of
           Lyons
           and
           his
           Companions
           ,
           in
           that
           they
           suffer'd
           under
           the
           same
           Prince
           ,
           with
           the
           same
           Christian
           Courage
           and
           Resolution
           ,
           especially
           because
           Pothinus
           also
           was
           of
           a
           very
           great
           Age
           ,
           and
           almost
           as
           near
           the
           Apostolical
           times
           as
           Policarp
           ,
           and
           probably
           sent
           by
           him
           into
           these
           Western
           parts
           ;
           and
           lastly
           ,
           because
           it
           is
           attested
           by
           publick
           and
           undoubted
           Epistles
           sent
           from
           the
           Church
           of
           Lyons
           by
           Irenaeus
           to
           the
           Bishop
           of
           Rome
           and
           the
           Churches
           of
           Asia
           ,
           of
           both
           which
           Epistles
           Scaliger
           himself
           has
           
           given
           this
           just
           and
           deserved
           Encomium
           ,
           that
           as
           they
           are
           of
           the
           most
           ancient
           Martyrdoms
           in
           the
           Church
           ,
           so
           the
           reading
           of
           them
           cannot
           but
           so
           affect
           every
           pious
           and
           devout
           Mind
           ,
           as
           never
           to
           be
           satiated
           with
           it
           ;
           and
           as
           for
           my
           own
           part
           ,
           says
           he
           ,
           I
           do
           protest
           that
           I
           never
           met
           with
           any
           thing
           in
           all
           the
           History
           of
           the
           Church
           ,
           by
           the
           reading
           whereof
           I
           have
           been
           so
           much
           transported
           ,
           as
           scarce
           to
           be
           my self
           ;
           and
           particularly
           of
           the
           Acts
           of
           the
           Martyrs
           of
           Lyons
           ,
           what
           can
           be
           read
           more
           brave
           or
           more
           venerable
           in
           all
           the
           Monuments
           of
           Christian
           Antiquity
           ?
           And
           the
           truth
           is
           it
           is
           a
           very
           amazing
           Story
           ,
           and
           one
           of
           the
           greatest
           examples
           both
           of
           the
           Modesty
           and
           the
           Courage
           of
           the
           primitive
           Christians
           ;
           for
           as
           they
           were
           treated
           with
           new
           and
           unheard
           of
           Cruelties
           ,
           so
           their
           behaviour
           under
           all
           their
           Torments
           was
           decent
           ,
           and
           free
           from
           all
           appearance
           either
           of
           Vanity
           or
           Passion
           .
        
         
           Now
           what
           can
           be
           the
           meaning
           of
           these
           things
           ,
           that
           such
           Men
           as
           Policarp
           and
           Pothinus
           (
           to
           whom
           I
           should
           have
           added
           Pionius
           ,
           that
           suffer'd
           gallantly
           about
           the
           same
           time
           )
           who
           lived
           so
           near
           the
           time
           of
           our
           Saviour
           ,
           who
           had
           such
           opportunity
           to
           search
           into
           the
           truth
           of
           those
           things
           that
           were
           reported
           of
           him
           ,
           should
           thus
           
           frankly
           resign
           their
           Lives
           upon
           any
           less
           account
           than
           the
           full
           assurance
           of
           the
           truth
           of
           those
           things
           that
           they
           believed
           ?
           But
           though
           this
           be
           sufficient
           to
           make
           good
           the
           Evidence
           of
           the
           first
           and
           apostolical
           Tradition
           of
           the
           Church
           from
           the
           Testimony
           of
           these
           two
           eminent
           Martyrs
           ,
           yet
           before
           I
           quit
           it
           ,
           it
           will
           be
           convenient
           to
           clear
           off
           one
           Objection
           ,
           in
           which
           ,
           as
           the
           ancient
           Church
           in
           general
           ,
           so
           Policarp
           in
           particular
           is
           concern'd
           ,
           and
           that
           is
           the
           contradictory
           Tradition
           about
           the
           observation
           of
           Easter
           ,
           both
           Parties
           pretending
           to
           derive
           their
           different
           Customs
           from
           the
           Apostles
           ;
           Policarp
           and
           the
           Churches
           of
           the
           lesser
           Asia
           from
           Saint
           John
           ,
           the
           Church
           of
           Rome
           from
           Saint
           Peter
           .
           Now
           if
           this
           be
           so
           ,
           why
           should
           it
           not
           destroy
           the
           credit
           of
           their
           Tradition
           ,
           when
           they
           make
           so
           little
           Conscience
           as
           to
           fasten
           contradictions
           upon
           the
           Apostles
           themselves
           .
           Great
           use
           has
           of
           late
           been
           made
           of
           this
           Objection
           by
           all
           the
           Enemies
           of
           the
           primitive
           Church
           :
           Mr.
           Hales
           in
           the
           time
           of
           his
           peevishness
           and
           before
           he
           was
           reconciled
           to
           the
           Church
           of
           England
           has
           with
           great
           scorn
           upbraided
           its
           
             grossness
             and
             folly
          
           .
           And
           it
           is
           one
           of
           Daille's
           Topicks
           against
           the
           use
           and
           authority
           of
           the
           Fathers
           ,
           and
           how
           often
           it
           has
           been
           since
           objected
           by
           others
           it
           is
           needless
           here
           to
           repeat
           .
           And
           yet
           when
           all
           is
           done
           it
           proves
           nothing
           but
           that
           some
           Men
           have
           a
           very
           great
           Itch
           to
           be
           finding
           fault
           ,
           for
           otherwise
           this
           grossness
           and
           folly
           ,
           this
           phantastick
           hurry
           in
           which
           all
           the
           World
           were
           Schismaticks
           ,
           as
           Mr.
           Hales
           is
           pleased
           to
           speak
           of
           it
           with
           a
           great
           many
           other
           good
           words
           ,
           is
           a
           very
           remarkable
           instance
           both
           of
           the
           faithfulness
           ,
           the
           wisedom
           and
           the
           temper
           of
           the
           primitive
           Christians
           .
           For
           that
           the
           custom
           of
           the
           Eastern
           and
           Western
           Church
           in
           this
           thing
           was
           different
           from
           the
           beginning
           is
           evident
           from
           their
           different
           practice
           ,
           and
           so
           must
           have
           descended
           from
           the
           Apostles
           
           themselves
           ,
           who
           might
           in
           this
           as
           well
           as
           other
           things
           casually
           and
           without
           design
           prescribe
           different
           Usages
           ,
           Saint
           John
           in
           those
           parts
           of
           Asia
           where
           he
           resided
           continuing
           Easter
           after
           the
           manner
           of
           the
           Jewish
           Passover
           ;
           Saint
           Peter
           and
           Saint
           Paul
           in
           other
           places
           ,
           to
           prevent
           too
           much
           Judaising
           in
           its
           observation
           ,
           making
           the
           same
           little
           alteration
           in
           its
           time
           as
           was
           made
           in
           the
           Sabbath
           ;
           and
           in
           this
           matter
           of
           complying
           with
           or
           changing
           Jewish
           Customs
           ,
           the
           Apostles
           varied
           their
           Orders
           according
           to
           circumstances
           of
           time
           and
           place
           ,
           sometime
           coming
           up
           closer
           to
           them
           ,
           sometime
           keeping
           at
           a
           greater
           distance
           ,
           according
           to
           the
           judgment
           of
           their
           own
           discretion
           .
           Now
           these
           different
           Customs
           about
           Easter
           being
           once
           casually
           settled
           in
           the
           Church
           ,
           in
           process
           of
           time
           they
           began
           to
           be
           matter
           of
           contention
           among
           the
           People
           ,
           as
           we
           know
           the
           common
           People
           are
           always
           zealous
           for
           their
           own
           Customs
           ,
           whatever
           they
           are
           .
           And
           therefore
           to
           stifle
           this
           fire
           that
           was
           broke
           out
           among
           them
           ,
           Policarp
           ,
           a
           Man
           of
           the
           greatest
           Authority
           in
           Asia
           ,
           undertakes
           a
           Journey
           to
           Rome
           ,
           if
           possible
           to
           allay
           and
           compose
           the
           Controversie
           :
           where
           ,
           upon
           debate
           between
           him
           and
           Anicetus
           ,
           they
           conclude
           it
           the
           most
           proper
           course
           that
           could
           be
           taken
           for
           the
           peace
           of
           the
           Church
           ,
           that
           both
           Parties
           should
           retain
           their
           own
           Customs
           ,
           without
           any
           breach
           of
           Charity
           or
           Communion
           ,
           and
           to
           declare
           this
           to
           the
           World
           they
           communicate
           together
           at
           the
           holy
           Sacrament
           ,
           Policarp
           consecrating
           the
           Eucharist
           in
           the
           Church
           of
           Anicetus
           ,
           and
           so
           they
           parted
           lovingly
           ,
           and
           continued
           ever
           after
           good
           Friends
           .
        
         
           This
           is
           all
           the
           grossness
           and
           folly
           that
           I
           know
           of
           that
           these
           good
           Men
           were
           guilty
           of
           in
           their
           management
           of
           this
           Controversie
           .
           Though
           it
           seems
           it
           was
           afterward
           revived
           by
           the
           indiscretion
           of
           one
           Man
           ,
           Victor
           Bishop
           of
           Rome
           ,
           who
           would
           needs
           take
           upon
           him
           to
           
           command
           the
           Asiaticks
           to
           conform
           to
           the
           practice
           of
           his
           and
           all
           other
           Churches
           ,
           under
           the
           penalty
           of
           Excommunication
           .
           To
           this
           they
           return
           him
           a
           sober
           Answer
           ,
           represent
           the
           inconvenience
           of
           changing
           so
           ancient
           a
           Custom
           ,
           disclaim
           his
           Power
           and
           Jurisdiction
           over
           them
           ,
           and
           advise
           him
           rather
           to
           consult
           the
           Peace
           and
           Unity
           of
           the
           Catholick
           Church
           ,
           than
           to
           impose
           upon
           them
           particular
           Customs
           contrary
           to
           the
           practice
           of
           their
           Ancestours
           .
           Neither
           was
           this
           done
           by
           them
           alone
           but
           by
           almost
           all
           the
           Bishops
           of
           the
           Christian
           World
           ,
           though
           they
           were
           of
           his
           own
           way
           ,
           unanimously
           condemning
           his
           heat
           and
           rashness
           in
           so
           trivial
           a
           thing
           ;
           and
           among
           the
           rest
           Irenaeus
           ,
           having
           convened
           a
           Synod
           in
           France
           ,
           writes
           him
           a
           
             Synodical
             Epistle
          
           to
           this
           purpose
           ;
           That
           he
           agreed
           with
           him
           in
           his
           Observation
           of
           Easter
           but
           not
           in
           the
           Necessity
           of
           it
           ;
           that
           it
           was
           a
           very
           unadvised
           thing
           to
           think
           of
           excommunicating
           whole
           Churches
           ,
           for
           observing
           the
           ancient
           Customs
           derived
           down
           to
           them
           from
           their
           Ancestours
           ;
           that
           there
           was
           as
           little
           agreement
           among
           themselves
           concerning
           the
           manner
           of
           the
           preparatory
           Fast
           before
           Easter
           ,
           and
           yet
           this
           variety
           being
           of
           long
           standing
           among
           them
           ,
           no
           Man
           thought
           himself
           obliged
           to
           impose
           his
           own
           particular
           conceit
           upon
           others
           in
           such
           an
           indifferent
           thing
           ;
           and
           last
           of
           all
           minds
           him
           of
           the
           prudence
           and
           moderation
           of
           his
           Predecessours
           ,
           especially
           Policarp
           and
           Anicetus
           ,
           who
           did
           not
           so
           much
           as
           go
           about
           to
           perswade
           one
           another
           to
           change
           the
           ancient
           custom
           of
           their
           Church
           .
           And
           the
           effect
           of
           these
           Epistles
           from
           all
           places
           ,
           especially
           of
           this
           of
           Irenaeus
           probably
           was
           this
           ,
           that
           they
           diverted
           Victor
           from
           pursuing
           his
           design
           .
           For
           we
           do
           not
           find
           that
           he
           ever
           actually
           excommunicated
           the
           
             Asian
             Churches
          
           ,
           but
           onely
           that
           he
           threatned
           it
           .
           But
           whether
           he
           did
           or
           did
           not
           ,
           it
           is
           a
           worthy
           piece
           of
           ingenuity
           to
           charge
           the
           folly
           
           of
           one
           furious
           and
           intemperate
           Man
           upon
           the
           whole
           Church
           ,
           and
           that
           in
           spite
           of
           their
           own
           protestation
           against
           it
           .
           And
           yet
           this
           is
           all
           the
           
             grossness
             and
             folly
          
           wherewith
           our
           Innovatours
           have
           made
           so
           much
           noise
           against
           them
           .
           And
           thus
           having
           removed
           this
           poor
           Objection
           ,
           which
           I
           could
           not
           avoid
           ,
           because
           it
           has
           of
           late
           appear'd
           among
           us
           with
           so
           much
           huff
           and
           confidence
           ,
           I
           proceed
           to
           the
           remaining
           Witnesses
           of
           our
           primitive
           Tradition
           .
        
         
           And
           here
           I
           cannot
           pass
           by
           Papias
           ,
           for
           though
           he
           were
           a
           Person
           of
           no
           great
           Learning
           or
           Judgment
           ,
           yet
           he
           was
           a
           Man
           of
           clear
           Honesty
           and
           Simplicity
           ,
           and
           living
           near
           the
           time
           of
           the
           Apostles
           themselves
           ,
           did
           not
           search
           after
           their
           Story
           in
           Books
           ,
           but
           made
           it
           his
           particular
           business
           to
           enquire
           of
           their
           familiar
           acquaintance
           after
           their
           Sayings
           and
           Customs
           .
           If
           any
           came
           in
           my
           way
           ,
           says
           he
           ,
           that
           was
           
           a
           follower
           of
           the
           Apostles
           ,
           forthwith
           I
           enquired
           of
           him
           after
           the
           Sayings
           of
           the
           Ancients
           ,
           what
           Andrew
           ,
           what
           Peter
           ,
           what
           Philip
           ,
           what
           Thomas
           ,
           or
           James
           ,
           or
           John
           ,
           or
           Matthew
           ,
           or
           any
           other
           of
           the
           Lords
           Disciples
           ,
           what
           Ariston
           ,
           and
           John
           the
           Elder
           (
           distinguisht
           from
           John
           the
           Evangelist
           ,
           and
           out
           of
           the
           Catalogue
           of
           the
           Apostles
           )
           Disciples
           of
           the
           Lord
           were
           wont
           to
           say
           ,
           for
           I
           did
           not
           think
           I
           could
           profit
           my self
           more
           by
           reading
           their
           Books
           than
           by
           the
           more
           lively
           report
           of
           those
           Persons
           who
           are
           still
           alive
           and
           heard
           their
           discourses
           .
           This
           is
           a
           peculiar
           sort
           of
           Testimony
           given
           in
           to
           a
           matter
           of
           Fact
           by
           a
           Man
           plain
           and
           simple
           ,
           and
           yet
           curious
           and
           inquisitive
           ,
           who
           inform'd
           himself
           of
           the
           truth
           of
           the
           things
           so
           lately
           transacted
           ,
           not
           onely
           by
           reading
           the
           Narratives
           that
           were
           written
           of
           them
           ,
           but
           from
           the
           more
           lively
           information
           of
           such
           who
           received
           it
           from
           Eye-witnesses
           .
           I
           will
           easily
           grant
           that
           he
           was
           ,
           as
           Eusebius
           describes
           
           him
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Person
           of
           a
           small
           Judgment
           ,
           and
           by
           consequence
           of
           little
           Authority
           as
           to
           his
           Opinion
           ,
           especially
           of
           the
           Millennium
           ,
           of
           which
           yet
           himself
           was
           not
           the
           first
           Authour
           ,
           but
           was
           betrayed
           into
           it
           by
           the
           Tradition
           of
           the
           Jews
           ,
           who
           generally
           believed
           that
           their
           Messias
           should
           reign
           a
           thousand
           years
           upon
           Earth
           in
           all
           manner
           of
           greatness
           and
           glory
           ;
           and
           therefore
           it
           was
           no
           wonder
           if
           those
           ,
           who
           were
           converted
           from
           Judaism
           to
           Christianity
           ,
           brought
           this
           Opinion
           along
           with
           them
           ,
           onely
           understanding
           the
           Jews
           more
           gross
           and
           carnal
           Notion
           in
           a
           more
           refined
           and
           spiritual
           sense
           ;
           and
           this
           was
           the
           dispute
           in
           those
           early
           days
           against
           the
           Jewish
           Hereticks
           ,
           particularly
           Cerinthus
           ,
           who
           believed
           of
           our
           Saviour
           ,
           as
           they
           had
           of
           the
           Messias
           that
           they
           expected
           ,
           that
           he
           should
           come
           once
           more
           upon
           Earth
           ,
           and
           reign
           at
           Jerusalem
           in
           all
           manner
           of
           pomp
           and
           grandeur
           —
           but
           be
           that
           as
           it
           will
           ,
           Papias
           was
           ever
           thought
           of
           as
           a
           Man
           of
           a
           downright
           and
           untainted
           Integrity
           ,
           and
           had
           both
           the
           advantage
           of
           conversing
           with
           those
           that
           conversed
           with
           the
           Apostles
           ,
           and
           the
           curiosity
           of
           recording
           all
           the
           Traditions
           ,
           which
           they
           delivered
           to
           him
           by
           word
           of
           mouth
           ;
           and
           lastly
           ,
           was
           satisfied
           in
           that
           way
           of
           information
           of
           the
           truth
           of
           all
           those
           things
           that
           were
           registred
           concerning
           Jesus
           and
           his
           Apostles
           .
           To
           him
           ought
           to
           be
           ranked
           Quadratus
           ,
           who
           wrote
           an
           Apologetick
           to
           the
           Emperour
           Adrian
           ,
           in
           which
           
           he
           positively
           avers
           that
           many
           of
           the
           Persons
           cured
           by
           our
           Lord
           of
           their
           Diseases
           were
           alive
           in
           his
           time
           ,
           and
           Aristides
           a
           Christian
           Philosopher
           at
           Athens
           who
           at
           the
           same
           time
           presented
           a
           learned
           and
           eloquent
           Apology
           to
           the
           same
           Emperour
           in
           behalf
           of
           the
           same
           cause
           .
        
         
         
           §
           XXXII
           .
           This
           is
           the
           first
           file
           of
           Witnesses
           next
           and
           immediately
           after
           the
           Apostles
           ,
           though
           I
           might
           have
           reckoned
           the
           following
           rank
           into
           the
           same
           Catalogue
           ,
           because
           they
           are
           twisted
           with
           them
           as
           they
           are
           with
           one
           another
           ;
           for
           as
           these
           that
           I
           have
           already
           mentioned
           are
           not
           all
           precisely
           of
           the
           same
           Age
           ,
           yet
           being
           of
           Antiquity
           enough
           to
           be
           competent
           Witnesses
           of
           the
           Tradition
           of
           the
           Apostles
           ,
           may
           be
           join'd
           together
           into
           one
           complicated
           Testimony
           of
           it
           ;
           so
           their
           next
           Successours
           followed
           them
           by
           the
           same
           degrees
           as
           they
           followed
           one
           another
           ;
           for
           Succession
           is
           not
           conveyed
           down
           like
           a
           Chain
           by
           certain
           Links
           ,
           but
           like
           a
           Cord
           by
           the
           same
           continued
           interweaving
           ,
           every
           part
           being
           some
           part
           of
           the
           part
           above
           it
           ;
           And
           though
           the
           Ages
           of
           the
           Church
           are
           distinguisht
           by
           Centuries
           ,
           yet
           the
           Lives
           of
           Men
           are
           not
           ,
           and
           the
           beginning
           of
           the
           next
           series
           lived
           with
           some
           of
           the
           former
           as
           they
           lived
           with
           the
           first
           that
           lived
           with
           the
           Apostles
           ,
           so
           that
           there
           is
           no
           possibility
           of
           making
           an
           Interruption
           any
           where
           between
           the
           Chanel
           and
           the
           Fountain
           head
           ,
           whereever
           we
           find
           the
           Stream
           that
           alone
           will
           certainly
           lead
           us
           up
           to
           its
           own
           Original
           .
        
         
           But
           this
           will
           appear
           more
           distinctly
           by
           the
           degrees
           of
           its
           Conveyance
           ;
           having
           therefore
           brought
           the
           Tradition
           down
           to
           the
           time
           of
           
             M.
             Aurelius
          
           ,
           that
           is
           a
           considerable
           time
           beyond
           that
           of
           Trajan
           ,
           to
           which
           time
           Scaliger
           and
           some
           others
           are
           pleased
           to
           complain
           of
           a
           defect
           of
           Records
           ,
           but
           with
           what
           reason
           we
           have
           in
           part
           already
           seen
           ,
           and
           shall
           now
           further
           discover
           by
           our
           following
           Witnesses
           ,
           who
           were
           not
           onely
           able
           to
           testifie
           of
           their
           own
           times
           but
           of
           the
           foregoing
           Ages
           .
           Among
           whom
           Hegesippus
           deserves
           the
           first
           place
           ,
           not
           onely
           for
           his
           great
           antiquity
           but
           for
           his
           manner
           of
           writing
           as
           an
           Historian
           ,
           and
           so
           not
           concern'd
           meerly
           to
           give
           an
           account
           of
           the
           Affairs
           of
           his
           own
           Age
           ,
           but
           
           to
           make
           a
           diligent
           enquiry
           into
           the
           Records
           and
           Transactions
           of
           former
           times
           .
           He
           wrote
           five
           Books
           of
           Ecclesiastical
           History
           ,
           which
           
           he
           styled
           
             Commentaries
             of
             the
             Acts
             of
             the
             Church
             ,
          
           wherein
           he
           has
           in
           a
           plain
           and
           familiar
           style
           given
           an
           account
           of
           the
           Tradition
           of
           the
           Church
           and
           the
           most
           remarkable
           passages
           in
           it
           from
           our
           Lord's
           Death
           till
           his
           own
           time
           ,
           which
           was
           about
           or
           rather
           before
           the
           Reign
           of
           
             M.
             Aurelius
          
           ;
           for
           he
           says
           he
           came
           to
           Rome
           and
           stayed
           there
           till
           the
           time
           of
           Anicetus
           ,
           now
           Anicetus
           ,
           according
           to
           the
           latest
           computation
           ,
           succeeded
           in
           that
           See
           at
           the
           beginning
           of
           the
           Reign
           of
           Aurelius
           ,
           but
           ,
           according
           to
           the
           earlier
           account
           ,
           under
           
             Antoninus
             Pius
          
           ,
           so
           that
           it
           is
           probable
           that
           he
           was
           at
           Rome
           before
           Policarp
           .
           And
           this
           description
           he
           has
           given
           of
           his
           Voyage
           ,
           that
           coming
           to
           Rome
           he
           met
           with
           many
           Bishops
           ,
           and
           found
           them
           all
           
           of
           one
           Mind
           ,
           and
           teaching
           the
           same
           Doctrine
           ,
           and
           having
           given
           some
           account
           of
           Clement's
           Epistle
           to
           the
           Corinthians
           ,
           he
           adds
           that
           the
           Church
           remain'd
           after
           that
           in
           the
           pure
           and
           right
           Doctrine
           untill
           the
           time
           of
           Primus
           Bishop
           there
           ,
           with
           whom
           ,
           sayling
           to
           Rome
           ,
           I
           conferred
           and
           abode
           many
           days
           ;
           being
           come
           to
           Rome
           ,
           I
           stayed
           there
           till
           the
           time
           of
           Anicetus
           ,
           whose
           Deacon
           was
           Eleutherius
           ,
           whom
           Soter
           succeeded
           ,
           and
           after
           him
           Eleutherius
           .
           In
           all
           their
           Succession
           and
           in
           every
           one
           of
           their
           Cities
           ,
           it
           is
           no
           otherways
           taught
           than
           as
           the
           Law
           and
           the
           Prophets
           and
           the
           Lord
           himself
           preached
           .
        
         
           This
           is
           a
           singular
           Testimony
           of
           the
           sincere
           Tradition
           not
           onely
           of
           one
           or
           two
           or
           a
           few
           Churches
           ,
           but
           of
           the
           Catholick
           Church
           .
           And
           as
           he
           described
           the
           Ecclesiastical
           Succession
           every
           where
           ,
           so
           has
           he
           the
           rise
           and
           birth
           of
           Heresies
           ,
           and
           particularly
           in
           the
           Church
           of
           Jerusalem
           .
           After
           that
           James
           ,
           sirnamed
           
             the
             
             Just
          
           had
           suffer'd
           Martyrdom
           ,
           his
           Uncle
           Simeon
           the
           Son
           of
           Cleophas
           was
           chosen
           Bishop
           ,
           being
           preferred
           by
           the
           unanimous
           Vote
           of
           all
           ,
           because
           he
           was
           the
           Lord's
           Kinsman
           .
           And
           hitherto
           that
           Church
           was
           call'd
           a
           pure
           Virgin
           ,
           because
           as
           yet
           it
           had
           not
           been
           deflour'd
           with
           any
           false
           Doctrines
           .
           But
           Thebalis
           being
           displeased
           that
           he
           was
           not
           chosen
           Bishop
           secretly
           endeavour'd
           to
           debauch
           it
           ,
           from
           whom
           sprang
           those
           many
           Heresies
           that
           he
           afterward
           reckons
           up
           ,
           and
           so
           having
           elsewhere
           described
           the
           Martyrdom
           
           of
           Saint
           Simeon
           he
           adds
           ,
           untill
           those
           times
           the
           Church
           of
           God
           remain'd
           a
           pure
           and
           undefiled
           Virgin.
           For
           such
           as
           endeavour'd
           to
           corrupt
           the
           perfect
           Rule
           and
           the
           sincere
           delivery
           of
           the
           Faith
           ,
           hid
           themselves
           till
           that
           time
           in
           secret
           and
           obscure
           places
           ,
           but
           after
           that
           the
           sacred
           Company
           of
           the
           Apostles
           was
           worn
           out
           ,
           and
           that
           generation
           was
           wholly
           spent
           ,
           that
           by
           special
           favour
           had
           heard
           with
           their
           Ears
           the
           heavenly
           Wisedom
           of
           the
           Son
           of
           God
           ,
           then
           the
           conspiracy
           of
           wicked
           and
           detestable
           Heresies
           ,
           through
           the
           fraud
           and
           imposture
           of
           such
           as
           affected
           to
           be
           masters
           of
           new
           and
           strange
           Doctrines
           ,
           took
           rooting
           .
           And
           because
           none
           of
           the
           Apostles
           were
           then
           surviving
           ,
           they
           published
           ,
           with
           all
           imaginable
           confidence
           and
           boldness
           ,
           their
           false
           conceits
           ,
           and
           impugned
           the
           old
           plain
           certain
           and
           known
           truth
           .
        
         
           At
           these
           passages
           I
           must
           stop
           a
           little
           ,
           because
           ,
           though
           they
           are
           a
           great
           Testimony
           of
           the
           purity
           of
           the
           primitive
           Church
           ,
           yet
           ,
           I
           find
           them
           very
           confidently
           made
           use
           of
           by
           Innovatours
           as
           unanswerable
           Arguments
           for
           rejecting
           its
           Authority
           .
           Thus
           Gittichius
           ,
           an
           eager
           Socinian
           ,
           contending
           with
           
           Ruarus
           both
           concerning
           Grotius
           his
           way
           of
           writing
           ,
           in
           making
           so
           much
           use
           of
           citations
           ,
           out
           of
           the
           ancient
           Fathers
           ,
           in
           his
           Commentaries
           ,
           and
           
           withall
           concerning
           the
           primitive
           Fasts
           of
           the
           Church
           ,
           which
           Schliclingius
           and
           some
           of
           that
           party
           began
           to
           imitate
           ,
           condemns
           it
           not
           onely
           as
           altogether
           useless
           but
           dangerous
           :
           
             De
             antiquitate
             in
             Religionis
             negotio
             statuo
             extra
             ipsas
             sacras
             novi
             foederis
             literas
             ,
             &
             in
             iis
             exempla
             Apostolorum
             ,
             nullius
             omnino
             antiquitatis
             habendam
             cuiquam
             Christiano
             ullam
             rationem
             .
          
           And
           then
           proves
           his
           Assertion
           from
           this
           passage
           of
           Hegesippus
           ,
           and
           the
           more
           ancient
           he
           says
           the
           Tradition
           is
           after
           the
           time
           of
           the
           Apostles
           ,
           so
           much
           the
           worse
           it
           is
           ,
           because
           from
           the
           very
           time
           of
           their
           dissolution
           the
           Church
           was
           overrun
           with
           Heresie
           and
           Superstition
           .
           So
           peevish
           are
           Men
           against
           the
           honour
           and
           authority
           of
           the
           ancient
           Church
           ,
           when
           they
           are
           sensible
           of
           their
           own
           Apostasie
           from
           it
           .
           And
           the
           truth
           is
           ,
           all
           our
           Innovatours
           agree
           in
           this
           one
           principle
           ,
           and
           that
           for
           this
           one
           very
           good
           reason
           ,
           because
           the
           ancient
           Church
           ,
           if
           it
           were
           permitted
           to
           give
           judgment
           upon
           them
           ,
           condemns
           them
           all
           .
        
         
           For
           these
           Men
           ,
           finding
           errours
           and
           corruptions
           in
           the
           Church
           of
           Rome
           ,
           instead
           of
           reforming
           them
           as
           they
           ought
           to
           have
           done
           according
           to
           the
           Constitution
           of
           the
           primitive
           Church
           ,
           they
           fall
           to
           contriving
           new
           Models
           and
           Bodies
           of
           Divinity
           out
           of
           their
           own
           brains
           .
           And
           among
           others
           Socinus
           disliking
           the
           Calvinian
           Theology
           ,
           as
           contrary
           ,
           not
           onely
           to
           the
           holy
           Scriptures
           ,
           but
           ,
           to
           the
           first
           principles
           of
           natural
           Religion
           ,
           sets
           up
           a
           new
           Divinity
           of
           his
           own
           contrivance
           ,
           without
           ever
           enquiring
           into
           the
           Doctrine
           and
           Discipline
           of
           the
           ancient
           Church
           ;
           and
           being
           advised
           of
           his
           flying
           so
           wide
           of
           it
           ,
           he
           ,
           together
           with
           his
           followers
           ,
           rather
           than
           part
           with
           their
           own
           fine
           new
           Notions
           ,
           of
           which
           they
           had
           the
           honour
           to
           be
           the
           first
           Authours
           and
           Abettours
           ,
           will
           by
           no
           means
           allow
           of
           any
           such
           thing
           as
           a
           true
           and
           uncorrupted
           Church
           ever
           since
           the
           
           time
           of
           the
           Apostles
           .
           But
           with
           what
           vanity
           and
           arrogance
           it
           is
           none
           of
           my
           present
           task
           to
           enquire
           ,
           onely
           in
           answer
           to
           this
           Objection
           I
           must
           reply
           ,
           that
           it
           is
           a
           very
           wide
           ,
           and
           I
           am
           sure
           very
           far
           from
           a
           civil
           ,
           Inference
           ,
           to
           conclude
           that
           ,
           because
           there
           were
           Heresies
           in
           the
           primitive
           Church
           ,
           there
           was
           nothing
           else
           .
           And
           they
           might
           with
           as
           much
           reason
           have
           applied
           the
           Objection
           against
           the
           Apostolical
           Church
           it self
           ,
           because
           then
           ,
           as
           the
           Apostles
           themselves
           complain
           ,
           the
           Tares
           were
           sowing
           ,
           though
           it
           seems
           not
           so
           openly
           and
           so
           impudently
           as
           afterwards
           .
           Nay
           ,
           upon
           these
           terms
           it
           is
           impossible
           their
           should
           ever
           be
           any
           such
           thing
           as
           a
           true
           Church
           in
           the
           World
           ;
           for
           as
           long
           as
           there
           are
           such
           things
           as
           Pride
           and
           Vanity
           among
           Mankind
           ,
           there
           will
           be
           such
           Men
           in
           all
           Societies
           as
           will
           be
           tainted
           with
           their
           own
           idle
           dreams
           and
           conceits
           ,
           and
           then
           rub
           their
           itch
           upon
           the
           common
           People
           .
        
         
           But
           though
           there
           were
           Heresies
           in
           the
           primitive
           Church
           ,
           which
           ,
           I
           say
           ,
           was
           not
           to
           be
           avoided
           as
           long
           as
           it
           consisted
           of
           Men
           ,
           yet
           they
           were
           never
           able
           to
           prevail
           ,
           but
           ,
           after
           some
           struggling
           for
           admittance
           ,
           were
           sooner
           or
           later
           utterly
           stifled
           .
           And
           we
           have
           as
           certain
           a
           Tradition
           of
           the
           Birth
           ,
           Growth
           and
           Death
           of
           Heresies
           ,
           as
           we
           have
           of
           the
           true
           Doctrines
           of
           the
           Church
           ;
           and
           it
           is
           very
           considerable
           that
           all
           the
           ancient
           Doctours
           of
           the
           Church
           overwhelm
           the
           Hereticks
           with
           this
           one
           Argument
           ,
           by
           convicting
           them
           of
           apparent
           Innovation
           ,
           and
           deriving
           down
           their
           own
           Doctrines
           from
           the
           Apostles
           themselves
           .
           So
           that
           though
           there
           were
           Heresies
           in
           the
           primitive
           Church
           ,
           yet
           its
           Apostolical
           Tradition
           was
           never
           mixt
           or
           tainted
           with
           them
           ,
           but
           run
           down
           in
           a
           pure
           and
           clear
           chanel
           by
           it self
           .
           And
           therefore
           it
           is
           a
           very
           childish
           as
           well
           as
           disingenuous
           Objection
           against
           its
           Authority
           ,
           that
           there
           were
           some
           Men
           in
           it
           that
           would
           have
           been
           corrupting
           the
           purity
           
           of
           its
           Doctrine
           ,
           but
           were
           never
           able
           to
           compass
           their
           design
           ;
           especially
           when
           they
           were
           so
           far
           from
           passing
           undiscover'd
           or
           uncontroul'd
           ,
           that
           we
           have
           as
           certain
           an
           account
           both
           of
           the
           Men
           ,
           and
           of
           their
           Opinions
           ,
           and
           their
           inconsistency
           with
           the
           Apostolical
           Tradition
           ,
           as
           we
           have
           of
           the
           new
           fangled
           conceits
           of
           our
           own
           present
           Innovatours
           .
           And
           therefore
           there
           is
           no
           more
           danger
           of
           our
           swallowing
           down
           old
           Heresies
           together
           with
           the
           Tradition
           of
           the
           Church
           ,
           than
           there
           is
           of
           sucking
           in
           their
           new
           ones
           whilst
           we
           adhere
           faithfully
           to
           that
           .
        
         
           And
           thus
           having
           ,
           upon
           occasion
           of
           this
           particular
           passage
           of
           this
           ancient
           Authour
           ,
           cleared
           the
           Authority
           of
           the
           ancient
           Church
           in
           general
           ,
           it
           remains
           that
           I
           make
           good
           the
           credit
           of
           his
           own
           Testimony
           in
           particular
           ,
           that
           has
           been
           assaulted
           by
           the
           great
           Scaliger
           with
           too
           fierce
           and
           concern'd
           a
           keenness
           ;
           for
           though
           he
           is
           a
           very
           diligent
           reprover
           of
           Eusebius
           ,
           yet
           he
           is
           much
           more
           severe
           upon
           Hegesippus
           ,
           for
           what
           reason
           I
           cannot
           imagine
           ,
           unless
           that
           by
           reason
           of
           his
           so
           very
           great
           nearness
           to
           the
           Apostolical
           times
           he
           was
           an
           unexceptionable
           Witness
           of
           the
           primitive
           Tradition
           ,
           for
           that
           seems
           to
           have
           been
           
           Scaliger's
           main
           design
           ,
           to
           weaken
           its
           Authority
           by
           picking
           out
           faults
           and
           oversights
           in
           its
           Records
           ;
           and
           for
           what
           end
           he
           has
           been
           so
           diligent
           in
           it
           is
           shrewdly
           to
           be
           suspected
           ,
           though
           perhaps
           it
           was
           not
           out
           of
           any
           bad
           intention
           ,
           but
           onely
           to
           gratifie
           his
           critical
           pride
           ,
           which
           naturally
           delights
           in
           nothing
           so
           much
           as
           the
           humour
           of
           correction
           .
        
         
           The
           particular
           passage
           that
           he
           has
           cull'd
           out
           for
           the
           exercise
           of
           his
           critical
           faculty
           is
           the
           Narrative
           of
           the
           Martyrdom
           of
           
             James
             the
             Just
          
           ,
           
           transcribed
           by
           Eusebius
           ;
           in
           which
           ,
           he
           says
           ,
           beside
           extream
           heedlesness
           ,
           the
           Historian
           is
           guilty
           of
           many
           absurd
           falshoods
           .
           To
           which
           I
           first
           answer
           in
           
           general
           ,
           That
           the
           whole
           Story
           ,
           as
           to
           the
           substance
           of
           it
           ,
           agrees
           with
           the
           account
           of
           Josephus
           ,
           and
           that
           being
           (
           as
           it
           ought
           to
           be
           )
           passed
           by
           Scaliger
           for
           authentick
           ,
           is
           an
           evident
           proof
           of
           its
           reality
           .
           Secondly
           ,
           It
           is
           possible
           that
           Hegesippus
           might
           meet
           with
           the
           common
           fate
           of
           the
           best
           Authours
           ,
           to
           be
           either
           corrupted
           or
           interpolated
           ,
           and
           though
           we
           could
           not
           discover
           it
           ,
           yet
           the
           very
           likelihood
           of
           it
           is
           enough
           to
           keep
           any
           prudent
           Man
           back
           from
           any
           such
           harsh
           censure
           of
           such
           an
           ancient
           and
           venerable
           Authour
           ;
           and
           since
           
           Scaliger's
           time
           learned
           Men
           have
           made
           several
           grammatical
           Emendations
           ,
           which
           ,
           if
           he
           had
           known
           or
           observed
           himself
           ,
           might
           have
           saved
           a
           considerable
           part
           of
           his
           pains
           .
        
         
           As
           for
           his
           particular
           exceptions
           they
           are
           chiefly
           these
           ;
           First
           ,
           That
           out
           of
           respect
           to
           the
           singular
           holiness
           of
           
             James
             the
             Just
          
           ,
           he
           should
           be
           familiarly
           admitted
           into
           the
           Holy
           of
           Holies
           ,
           whereas
           ,
           says
           Scaliger
           ,
           it
           was
           not
           lawfull
           for
           any
           to
           be
           admitted
           thither
           but
           onely
           the
           High-priest
           ,
           and
           that
           ,
           as
           every
           one
           knows
           ,
           but
           once
           a
           year
           .
           But
           this
           whole
           exception
           proceeds
           from
           a
           meer
           mistake
           of
           
           Scaliger's
           :
           for
           Hegesippus
           does
           not
           say
           that
           he
           was
           admitted
           into
           the
           Holy
           of
           Holies
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           holy
           place
           ,
           viz.
           That
           part
           of
           the
           Temple
           in
           which
           the
           Mercy-seat
           ,
           the
           Shew-bread
           the
           Candlesticks
           and
           the
           Altar
           of
           Incense
           were
           placed
           ,
           where
           it
           was
           ordinarily
           lawfull
           for
           the
           Priests
           alone
           to
           come
           ,
           and
           that
           they
           did
           in
           their
           daily
           ministrations
           .
           And
           this
           is
           it
           that
           Hegesippus
           observes
           as
           a
           remarkable
           Testimony
           from
           the
           Jews
           themselves
           of
           the
           singular
           holiness
           of
           this
           good
           Man
           ,
           that
           purely
           out
           of
           respect
           to
           that
           ,
           though
           he
           were
           not
           of
           the
           priestly
           Order
           ,
           yet
           in
           the
           worship
           of
           God
           he
           was
           admitted
           a
           place
           among
           the
           Priests
           themselves
           ,
           which
           was
           a
           very
           unusual
           dignity
           ,
           and
           peculiarly
           remarked
           as
           such
           by
           
           Hegesippus
           .
           To
           which
           I
           might
           add
           the
           observation
           of
           Petavius
           that
           it
           was
           no
           unusual
           thing
           for
           the
           Ancients
           to
           give
           the
           title
           of
           
             Holy
             of
             Holies
          
           to
           this
           place
           that
           was
           peculiar
           to
           the
           Priests
           Station
           ,
           but
           the
           former
           answer
           does
           so
           utterly
           blow
           up
           the
           foundations
           of
           the
           Objection
           as
           to
           make
           this
           needless
           .
        
         
           Secondly
           ,
           to
           say
           nothing
           of
           
           James's
           wearing
           the
           priestly
           Habit
           ,
           because
           that
           is
           the
           same
           with
           the
           former
           Objection
           ,
           Scaliger
           excepts
           against
           the
           Gentiles
           meeting
           together
           with
           the
           Jews
           at
           the
           Passover
           as
           Hegesippus
           affirms
           ,
           whereas
           the
           Gentiles
           never
           resorted
           to
           that
           Feast
           .
           But
           here
           our
           learned
           Critick
           does
           not
           onely
           fall
           into
           a
           gross
           absurdity
           himself
           ,
           but
           betrays
           manifest
           ignorance
           ,
           when
           every
           child
           knows
           that
           the
           Gentile
           Proselytes
           attended
           the
           worship
           of
           the
           Temple
           as
           constantly
           as
           the
           Jews
           ,
           and
           had
           a
           peculiar
           Court
           to
           themselves
           erected
           for
           that
           purpose
           ,
           and
           this
           he
           might
           have
           learnt
           concerning
           the
           Passover
           from
           Saint
           John
           himself
           ,
           
             And
             there
             were
             certain
             Greeks
             among
             them
             ,
             that
             came
             up
             to
             worship
          
           
           
             at
             the
             Feast
          
           .
           Nay
           beside
           this
           express
           Text
           he
           might
           have
           been
           inform'd
           of
           it
           out
           of
           his
           own
           Josephus
           ,
           out
           of
           whom
           Valesius
           has
           
           noted
           several
           Examples
           of
           it
           .
        
         
           The
           third
           Objection
           is
           ,
           That
           the
           twelve
           Tribes
           should
           be
           said
           to
           be
           present
           at
           this
           action
           of
           the
           Martyrdom
           of
           Saint
           James
           at
           the
           time
           of
           the
           Passover
           ,
           whereas
           it
           is
           well
           known
           that
           there
           were
           but
           two
           remaining
           ,
           the
           other
           ten
           being
           long
           since
           lost
           in
           Captivity
           .
           But
           I
           am
           sure
           it
           is
           as
           well
           known
           that
           this
           was
           then
           the
           vulgar
           phrase
           for
           all
           the
           People
           of
           Israel
           ;
           for
           though
           the
           main
           Body
           of
           ten
           Tribes
           were
           transported
           ,
           yet
           many
           that
           were
           left
           behind
           and
           many
           that
           return'd
           back
           mixed
           with
           the
           two
           that
           remained
           ,
           and
           so
           kept
           up
           the
           name
           and
           title
           of
           the
           twelve
           Tribes
           ,
           
           and
           therefore
           Saint
           James
           directs
           his
           Epistle
           to
           the
           twelve
           Tribes
           ,
           
             i.
             e.
          
           to
           all
           the
           People
           of
           the
           Jews
           :
           and
           Saint
           Paul
           ,
           in
           his
           defence
           before
           King
           Agrippa
           ,
           pleads
           thus
           ,
           
             And
             now
             I
             stand
             and
             am
             judged
             for
             the
             hope
             of
             the
             Promise
             made
             of
             God
             unto
             our
             Fathers
             :
             unto
             which
             promise
             ,
             our
          
           twelve
           Tribes
           
             instantly
             serving
             God
             day
             and
             night
             ,
             hope
             to
             come
             .
          
        
         
           In
           the
           fourth
           place
           ,
           It
           is
           objected
           that
           at
           Saint
           
           James's
           declaring
           Jesus
           to
           be
           the
           Messias
           ,
           the
           People
           cryed
           out
           Hosanna
           to
           the
           Son
           of
           David
           ,
           which
           the
           Critick
           says
           they
           were
           never
           wont
           to
           doe
           unless
           at
           the
           Feast
           of
           Tabernacles
           .
           But
           though
           that
           might
           be
           the
           first
           rise
           of
           this
           custom
           ,
           yet
           it
           grew
           afterwards
           ,
           as
           
             Io
             Paean
          
           among
           the
           Greeks
           ,
           to
           be
           the
           common
           form
           of
           joy
           and
           exultation
           ,
           and
           so
           was
           used
           by
           the
           People
           at
           our
           Saviour's
           entrance
           into
           Jerusalem
           .
           But
           this
           Acclamation
           ,
           says
           our
           learned
           Man
           ,
           could
           not
           be
           given
           to
           James
           ;
           though
           why
           he
           might
           not
           be
           saluted
           the
           Son
           of
           David
           I
           know
           not
           ,
           when
           he
           was
           so
           very
           near
           akin
           to
           our
           Lord.
           But
           however
           to
           save
           our selves
           the
           trouble
           of
           answering
           this
           little
           scruple
           ,
           this
           Acclamation
           was
           not
           made
           to
           James
           himself
           ,
           but
           to
           our
           Lord
           upon
           his
           confession
           of
           him
           .
        
         
           But
           in
           the
           next
           place
           ,
           Hegesippus
           quotes
           a
           Text
           out
           of
           Esaias
           ,
           that
           he
           ought
           to
           have
           cited
           out
           of
           the
           
             Wisedom
             of
             Solomon
          
           ,
           viz.
           
             Let
             us
             remove
             the
             just
             Man
             because
             he
             is
             an
             offence
             or
             reproach
             unto
             us
             .
          
           But
           this
           at
           worst
           is
           but
           a
           slip
           of
           memory
           ,
           to
           which
           all
           our
           Authours
           are
           liable
           ,
           and
           yet
           it
           is
           not
           so
           much
           ,
           but
           it
           is
           to
           be
           punctually
           read
           in
           the
           third
           Chapter
           of
           the
           Prophet
           Esaias
           ,
           from
           whom
           the
           Authour
           of
           the
           Book
           of
           Wisedom
           borrowed
           it
           .
           But
           Hegesippus
           says
           
             James
             the
             Just
          
           was
           a
           Nazarene
           and
           neither
           ate
           Flesh
           nor
           drank
           Wine
           ,
           which
           ,
           if
           true
           ,
           says
           Scaliger
           ,
           he
           could
           not
           have
           eaten
           the
           last
           Supper
           with
           our
           Lord
           and
           his
           Apostles
           .
           
           But
           this
           is
           as
           slender
           as
           all
           the
           rest
           ,
           for
           though
           the
           Nazarenes
           in
           their
           common
           course
           of
           life
           neither
           ate
           flesh
           nor
           drank
           Wine
           ,
           yet
           they
           abstein'd
           not
           from
           the
           rites
           and
           solemnities
           of
           their
           Religion
           ,
           but
           ate
           the
           Paschal
           Lamb
           as
           all
           other
           Jews
           did
           ,
           in
           that
           it
           was
           indispensably
           injoyn'd
           them
           by
           God
           himself
           antecedently
           to
           their
           Vow
           .
           But
           one
           of
           the
           Priests
           a
           Recabite
           ,
           says
           Hegesippus
           interposed
           to
           save
           James
           from
           the
           fury
           of
           the
           People
           .
           But
           this
           says
           Scaliger
           could
           not
           be
           ,
           for
           the
           Recabites
           were
           of
           the
           Tribe
           of
           Judah
           and
           so
           uncapable
           of
           the
           Priesthood
           .
           As
           if
           the
           Original
           constitution
           of
           either
           had
           been
           exactly
           observed
           at
           that
           time
           ,
           especially
           of
           the
           Priesthood
           when
           it
           is
           so
           well
           known
           ,
           that
           ever
           since
           the
           time
           of
           Herod
           the
           Great
           ,
           those
           Offices
           even
           of
           the
           High-Priesthood
           it self
           were
           entirely
           disposed
           of
           by
           their
           Governours
           ,
           who
           at
           pleasure
           put
           them
           in
           and
           out
           as
           they
           did
           any
           other
           Officers
           of
           State.
           
        
         
           But
           they
           placed
           him
           says
           Hegesippus
           on
           the
           Pinacle
           of
           the
           Temple
           ,
           whither
           great
           numbers
           of
           the
           People
           went
           up
           to
           cast
           him
           down
           ,
           which
           says
           Scaliger
           they
           could
           not
           do
           ,
           because
           it
           was
           ,
           as
           Josephus
           tells
           us
           ,
           so
           very
           thick
           set
           with
           pointed
           Irons
           ,
           as
           to
           keep
           the
           Birds
           from
           setling
           upon
           it
           .
           And
           so
           it
           is
           probable
           the
           greatest
           and
           highest
           Battlement
           of
           all
           was
           ,
           but
           it
           is
           very
           far
           from
           being
           in
           the
           least
           probable
           that
           James
           should
           be
           placed
           there
           to
           Preach
           to
           the
           People
           ,
           when
           it
           was
           impossible
           to
           be
           heard
           from
           so
           great
           an
           height
           ,
           or
           that
           he
           should
           not
           be
           dasht
           apieces
           when
           he
           was
           cast
           thence
           ,
           instead
           of
           falling
           alive
           upon
           his
           Knees
           as
           the
           Historian
           reports
           .
           And
           therefore
           this
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           signifies
           any
           covering
           or
           Battlement
           ,
           must
           have
           been
           some
           lower
           frame
           of
           building
           ,
           from
           which
           he
           might
           be
           most
           conveniently
           heard
           of
           the
           People
           .
        
         
         
           Now
           as
           from
           these
           Objections
           ,
           says
           Scaliger
           ,
           we
           may
           learn
           what
           to
           think
           of
           this
           Hegesippus
           ;
           so
           say
           I
           from
           these
           Replies
           to
           them
           ,
           may
           we
           learn
           what
           to
           think
           of
           this
           Scaliger
           ,
           that
           upon
           such
           poor
           surmises
           as
           these
           ,
           will
           not
           stick
           to
           destroy
           and
           villifie
           the
           best
           and
           most
           Ancient
           Records
           of
           the
           Christian
           Church
           .
           And
           now
           the
           credit
           of
           this
           Ancient
           Author
           being
           fully
           Vindicated
           ,
           it
           does
           not
           only
           make
           good
           his
           own
           Testimony
           ,
           but
           of
           all
           others
           that
           were
           Recorded
           in
           his
           History
           between
           our
           Saviour's
           time
           and
           his
           own
           ;
           and
           to
           mention
           no
           more
           ,
           his
           account
           of
           the
           Bishops
           of
           Jerusalem
           goes
           a
           great
           way
           ;
           For
           next
           to
           
             James
             the
             Just
          
           he
           informs
           us
           that
           Simeon
           the
           Son
           of
           Cleophas
           and
           Cousen
           German
           to
           our
           Lord
           succeeded
           in
           the
           Bishoprick
           ,
           and
           sat
           there
           till
           the
           Reign
           of
           Trajan
           ,
           under
           whom
           he
           suffered
           Martyrdom
           only
           for
           the
           old
           jealousie
           of
           Vespasian
           and
           Domitian
           ,
           of
           being
           of
           the
           Line
           of
           David
           ,
           and
           so
           a
           Rival
           to
           the
           Empire
           .
           So
           that
           here
           the
           Tradition
           of
           the
           Church
           was
           conveyed
           down
           to
           that
           time
           by
           as
           short
           a
           Succession
           as
           we
           have
           already
           shewn
           it
           to
           have
           been
           in
           the
           Church
           of
           Corinth
           ,
           from
           St.
           Paul
           to
           Clement
           ,
           and
           from
           Clement
           to
           Dionysius
           ;
           and
           in
           the
           Asian
           Church
           ,
           from
           the
           Apostles
           by
           Policarp
           to
           Pothinus
           and
           Irenaeus
           .
        
         
           §
           XXXIII
           .
           Next
           to
           Hegesippus
           follows
           
             Justin
             Martyr
          
           ,
           though
           had
           not
           the
           other
           been
           an
           Historian
           ,
           he
           might
           ,
           as
           being
           somewhat
           his
           Senior
           ,
           have
           gone
           before
           him
           ,
           being
           converted
           to
           Christianity
           in
           the
           time
           of
           Adrian
           ,
           about
           the
           end
           of
           the
           First
           Century
           after
           our
           Saviour's
           Passion
           ,
           and
           within
           Eight
           years
           after
           addrest
           an
           excellent
           Apology
           to
           
             Antoninus
             Pius
          
           in
           behalf
           of
           the
           Christian
           Faith
           ,
           and
           afterwards
           a
           Second
           to
           
             M.
             Aurelius
          
           his
           Son
           and
           Successor
           .
           He
           was
           a
           Person
           of
           Eminent
           Parts
           and
           Learning
           ,
           the
           most
           judicious
           Philosopher
           
           of
           his
           time
           ,
           that
           had
           Surveyed
           all
           the
           Tenets
           of
           the
           several
           Sects
           ,
           and
           studied
           all
           kinds
           of
           useful
           Learning
           for
           the
           settlement
           and
           satisfaction
           of
           his
           own
           mind
           ;
           and
           having
           passed
           through
           the
           Schools
           of
           the
           Stoicks
           ,
           the
           Peripateticks
           ,
           the
           Pythagoreans
           ,
           and
           the
           Platonists
           ,
           of
           which
           himself
           hath
           given
           a
           pleasant
           account
           in
           the
           beginning
           of
           his
           Dialogue
           with
           Trypho
           ,
           he
           was
           at
           last
           advised
           by
           an
           unknown
           Grave
           Old
           Man
           ,
           that
           met
           him
           in
           his
           retired
           Walks
           ,
           to
           consider
           the
           Christian
           Philosophy
           ,
           to
           which
           he
           had
           no
           sooner
           applyed
           himself
           ,
           but
           he
           found
           it
           the
           only
           certain
           and
           satisfactory
           Philosophy
           .
        
         
           In
           short
           ,
           he
           was
           such
           a
           Proficient
           in
           all
           kinds
           of
           Learning
           ,
           that
           his
           own
           Writings
           make
           good
           Photius
           his
           Character
           of
           him
           ,
           that
           as
           he
           was
           admirably
           furnisht
           with
           all
           sorts
           of
           Reading
           and
           History
           ,
           so
           he
           was
           arrived
           to
           the
           Perfection
           both
           of
           the
           Christian
           and
           Heathen
           Philosophy
           ,
           and
           therefore
           immediately
           after
           his
           Conversion
           gave
           a
           Learned
           and
           Rational
           account
           of
           the
           Vanity
           of
           the
           Gentile
           Religion
           .
           As
           afterwards
           in
           his
           Apologies
           and
           his
           other
           Writings
           he
           did
           of
           the
           certain
           truth
           and
           Divine
           Authority
           of
           the
           Christian
           Faith
           ,
           both
           from
           the
           undoubted
           Miracles
           that
           in
           his
           time
           were
           wrought
           for
           the
           demonstration
           of
           it
           ,
           and
           from
           the
           certain
           Proof
           of
           our
           Saviour's
           Resurrection
           ,
           and
           the
           uninterrupted
           conveyance
           of
           it
           down
           to
           his
           own
           time
           .
           And
           the
           assurance
           of
           his
           Faith
           he
           frequently
           avows
           with
           the
           greatest
           freedom
           and
           courage
           of
           mind
           ,
           and
           at
           last
           Seal'd
           it
           with
           his
           Blood.
           And
           though
           he
           foresaw
           and
           foretold
           it
           ,
           not
           from
           any
           Spirit
           of
           Prophesie
           that
           he
           pretended
           to
           in
           it
           ,
           but
           from
           the
           probable
           course
           and
           most
           natural
           event
           of
           things
           ,
           yet
           notwithstanding
           this
           ,
           he
           did
           not
           in
           the
           least
           slacken
           his
           Zeal
           for
           the
           Christian
           cause
           ,
           but
           went
           on
           with
           all
           assurance
           of
           mind
           in
           its
           defence
           ,
           till
           it
           brought
           him
           to
           
           the
           encounter
           of
           Death
           ,
           which
           he
           did
           not
           only
           meet
           with
           his
           Eyes
           open
           ,
           but
           with
           all
           Joy
           and
           Alacrity
           ,
           as
           being
           Arrived
           at
           the
           end
           of
           his
           hopes
           ,
           and
           the
           beginning
           of
           his
           happiness
           ,
        
         
           Next
           to
           
             Justin
             Martyr
             ,
             Irenaeus
          
           follows
           in
           order
           ,
           who
           lived
           much
           about
           or
           a
           little
           after
           the
           same
           time
           ;
           but
           of
           him
           I
           shall
           need
           to
           say
           the
           less
           ,
           because
           I
           have
           already
           shewn
           the
           certainty
           of
           the
           Tradition
           that
           he
           had
           of
           the
           things
           that
           he
           believed
           from
           Policarp
           and
           Pothinus
           ,
           and
           his
           acquaintance
           with
           other
           Apostolical
           men
           ;
           only
           some
           few
           Remarks
           remain
           to
           make
           up
           his
           perfect
           Character
           ,
           and
           make
           out
           his
           perfect
           knowledge
           ,
           and
           for
           this
           that
           excellent
           Epistle
           of
           his
           to
           Florinus
           ,
           deserves
           to
           be
           consider'd
           in
           the
           first
           place
           .
           
             This
             Doctrine
             of
             thine
             
               (
               O
               Florinus
            
             )
             that
             I
             may
             frankly
             declare
             the
             truth
             ,
             savoureth
             not
             of
             the
             sincere
             Faith
             ,
             disagreeth
             from
             the
             Church
             ,
             and
             betrayeth
             such
             as
             listen
             to
             it
             into
             extream
             Impiety
             .
             This
             Doctrine
             no
             not
             the
             Hereticks
             which
             were
             out
             of
             the
             Church
             durst
             ever
             Publish
             ,
             this
             Doctrine
             such
             as
             were
             Elders
             before
             us
             ,
             and
             Disciples
             of
             the
             Apostles
             never
             delivered
             unto
             thee
             .
             I
             saw
             thee
             when
             I
             was
             yet
             a
             Youth
             with
             Policarp
             in
             the
             lesser
             Asia
             ,
             living
             Gorgeously
             in
             the
             Emperour's
             Palace
             ,
             and
             mightily
             buisying
             thy self
             to
             get
             into
             favour
             and
             credit
             with
             him
             .
             For
             I
             remember
             better
             the
             things
             of
             old
             than
             latter
             affairs
             ;
             for
             the
             things
             we
             learn
             in
             our
             younger
             years
             ,
             sink
             deepest
             into
             our
             minds
             and
             grow
             together
             with
             us
             .
             So
             that
             I
             particularly
             remember
             the
             very
             place
             where
             Policarp
             sate
             when
             he
             taught
             ,
             his
             going
             out
             ,
             and
             his
             coming
             in
             ,
             his
             course
             of
             life
             ,
             the
             figure
             and
             proportion
             of
             his
             Body
             ,
             the
             Sermons
             he
             made
             to
             the
             People
             ,
             the
             report
             he
             made
             of
             his
             Conversation
             with
             John
             and
             others
             which
             knew
             the
             Lord
             ;
             how
             he
             remembred
             their
             sayings
             ,
             and
             what
             he
             heard
             from
             their
             mouths
             concerning
             the
             
             Lord
             ,
             his
             Power
             ,
             and
             his
             Doctrine
             ,
             reciting
             his
             Commandments
             and
             all
             other
             things
             agreeable
             to
             the
             Holy
             Scriptures
             ,
             out
             of
             their
             very
             mouths
             (
             I
             say
             )
             who
             had
             seen
             with
             their
             Eyes
             the
             word
             of
             Life
             incarnate
             .
             These
             things
             at
             that
             time
             through
             the
             mercy
             of
             God
             which
             wrought
             in
             me
             ,
             I
             diligently
             marked
             ,
             and
             Printed
             ,
             not
             in
             Paper
             but
             my
             heart
             ,
             upon
             which
             continually
             through
             the
             Grace
             of
             God
             I
             Ponder
             and
             Meditate
             .
             And
             I
             am
             able
             to
             testifie
             before
             God
             ,
             that
             if
             that
             Holy
             and
             Apostolick
             Elder
             had
             heard
             any
             such
             thing
             as
             you
             Teach
             ,
             he
             would
             immediately
             have
             disavowed
             it
             ,
             and
             after
             his
             manner
             stopping
             his
             Ears
             cryed
             out
             ,
             Good
             God
             into
             what
             times
             hast
             thou
             reserved
             me
             ,
             that
             I
             should
             hear
             and
             suffer
             such
             Discourses
             !
             Yea
             ,
             and
             would
             straight
             have
             quitted
             the
             Place
             where
             he
             had
             heard
             them
             .
          
        
         
           In
           short
           ,
           this
           is
           evident
           from
           the
           Epistles
           which
           he
           wrote
           to
           Neighbour
           Churches
           or
           to
           particular
           Brethren
           .
           And
           beside
           Policarp
           he
           frequently
           quotes
           in
           all
           his
           Books
           Apostolical
           Ancients
           ,
           though
           he
           does
           not
           mention
           their
           names
           .
        
         
           He
           was
           a
           diligent
           Enquirer
           into
           the
           Records
           of
           the
           Church
           ,
           and
           has
           particularly
           described
           the
           order
           and
           occasion
           of
           the
           Writing
           of
           the
           Four
           Gospels
           ,
           to
           which
           might
           be
           added
           his
           knowledge
           of
           the
           Epistles
           of
           St.
           
             Clement
             ,
             Ignatius
          
           ,
           the
           Books
           of
           
             Justin
             Martyr
          
           ,
           his
           searching
           into
           the
           Records
           of
           the
           most
           Famous
           Churches
           ,
           his
           enquiring
           into
           the
           Writings
           and
           Traditions
           of
           the
           most
           Eminent
           Doctors
           ,
           and
           with
           this
           Argument
           putting
           to
           silence
           the
           Hereticks
           ,
           by
           demonstrating
           to
           them
           ,
           what
           was
           and
           what
           was
           not
           derived
           from
           the
           Apostolick
           times
           .
           All
           which
           considered
           ,
           how
           could
           we
           have
           a
           more
           sufficient
           Witness
           of
           the
           Primitive
           Tradition
           ?
           for
           allowing
           him
           some
           very
           few
           small
           slips
           and
           mistakes
           ,
           which
           must
           be
           allowed
           to
           all
           Humane
           
           Writers
           in
           the
           World
           ,
           his
           knowledge
           as
           to
           all
           the
           material
           parts
           of
           the
           Christian
           Doctrine
           was
           built
           upon
           the
           most
           complicated
           and
           uninterrupted
           Tradition
           .
           And
           the
           certainty
           of
           his
           own
           knowledge
           he
           has
           Recorded
           with
           all
           possible
           assurance
           ,
           discovering
           in
           all
           his
           Writings
           a
           vehement
           zeal
           and
           a
           Spirit
           highly
           prepared
           for
           Martyrdom
           ,
           which
           he
           at
           last
           suffered
           with
           the
           same
           Christian
           courage
           that
           appeared
           in
           all
           that
           went
           before
           him
           .
           And
           that
           is
           a
           mighty
           accession
           to
           the
           weight
           of
           their
           Testimony
           ,
           as
           if
           it
           had
           been
           peculiarly
           design'd
           by
           the
           Providence
           of
           God
           ,
           that
           as
           they
           proved
           the
           certainty
           of
           their
           Faith
           by
           undoubted
           Tradition
           ,
           so
           they
           seal'd
           its
           sincerity
           with
           their
           Blood.
           
        
         
           Though
           the
           Testimony
           of
           these
           Witnesses
           be
           so
           abundantly
           satisfactory
           ,
           both
           from
           their
           number
           ,
           their
           quality
           ,
           and
           their
           agreement
           ,
           that
           I
           need
           produce
           no
           more
           ,
           and
           the
           truth
           is
           ,
           I
           should
           have
           been
           very
           thankful
           for
           half
           so
           many
           ,
           but
           could
           never
           have
           had
           the
           confidence
           to
           ask
           for
           more
           ;
           yet
           because
           a
           great
           number
           beside
           offer
           themselves
           ,
           we
           cannot
           in
           civility
           altogether
           refuse
           their
           kindness
           ,
           but
           that
           I
           may
           not
           be
           too
           tedious
           ,
           I
           shall
           at
           present
           onely
           give
           in
           a
           List
           of
           their
           Names
           ,
           that
           any
           man
           may
           examine
           them
           at
           his
           leisure
           .
        
         
           About
           this
           time
           then
           there
           was
           beside
           those
           that
           I
           have
           mention'd
           ,
           a
           great
           concourse
           of
           Learned
           men
           ,
           that
           were
           not
           only
           Confessors
           but
           Defenders
           of
           the
           Christian
           Faith
           ,
           as
           Athenagoras
           the
           Christian
           Philosopher
           of
           
             Athens
             ,
             Theophilus
          
           Bishop
           of
           
             Antioch
             ,
             Melito
          
           Bishop
           of
           
             Sardis
             ,
             Apollinaris
          
           Bishop
           of
           
             Hierapolis
             ,
             Tatian
          
           the
           Assyrian
           and
           Scholar
           to
           
             Justin
             Martyr
          
           ,
           who
           all
           wrote
           in
           the
           time
           of
           
             M.
             Aurelius
          
           .
           And
           in
           the
           Reign
           of
           
             Commodus
             ,
             Pantoenus
             ,
             Clemens
             Alexandrinus
             ,
             Miltiades
             ,
             Tertullian
             ,
          
           who
           were
           closely
           followed
           by
           
             Origen
             ,
             Minutius
             Felix
             ,
             Arnobius
             ,
          
           St.
           Cyprian
           ,
           all
           men
           
           of
           Learning
           ,
           who
           diligently
           enquired
           into
           the
           truth
           and
           falsehood
           of
           things
           ,
           and
           have
           given
           their
           reasons
           of
           renouncing
           Heathenism
           and
           embracing
           Christianity
           ;
           in
           short
           ,
           they
           have
           all
           maintain'd
           it
           with
           their
           Pens
           ,
           and
           most
           of
           them
           with
           their
           Blood.
           And
           most
           of
           their
           works
           being
           still
           remaining
           ,
           it
           were
           an
           easie
           task
           ,
           were
           it
           not
           too
           tedious
           ,
           to
           give
           an
           account
           of
           every
           man's
           performance
           ,
           but
           there
           is
           enough
           of
           that
           said
           already
           ,
           and
           to
           say
           more
           ,
           were
           only
           so
           much
           needless
           repetition
           of
           the
           same
           matter
           of
           fact
           upon
           the
           same
           Argument
           :
           And
           the
           most
           material
           passages
           of
           Record
           extant
           in
           these
           Authors
           ,
           I
           have
           either
           alledged
           already
           ,
           or
           shall
           have
           occasion
           so
           to
           do
           hereafter
           .
           Therefore
           all
           that
           is
           requisite
           to
           be
           done
           at
           present
           ,
           is
           only
           to
           suppose
           that
           there
           were
           such
           Writings
           of
           such
           men
           ,
           and
           that
           I
           may
           easily
           do
           ,
           because
           they
           are
           so
           very
           common
           ,
           and
           so
           very
           well
           known
           at
           this
           day
           ,
           and
           then
           upon
           that
           supposition
           to
           argue
           the
           certain
           conveyance
           of
           the
           Christian
           Tradition
           through
           their
           hands
           ,
           and
           that
           compleats
           the
           demonstration
           of
           its
           truth
           and
           Divine
           Authority
           .
           For
           when
           I
           have
           proved
           the
           certainty
           of
           its
           Original
           from
           the
           undoubted
           Testimony
           of
           the
           Apostles
           ;
           and
           the
           Tradition
           of
           their
           Testimony
           by
           the
           complicated
           attestation
           of
           others
           that
           lived
           either
           with
           or
           immediately
           after
           them
           ,
           and
           so
           downward
           from
           age
           to
           age
           ,
           and
           that
           by
           very
           short
           Periods
           of
           time
           into
           the
           Third
           Century
           (
           for
           beyond
           that
           it
           were
           very
           impertinent
           to
           pursue
           the
           Argument
           )
           if
           I
           say
           this
           be
           performed
           in
           the
           premises
           ,
           I
           do
           not
           understand
           how
           any
           man
           can
           in
           reason
           or
           modesty
           demand
           a
           greater
           Evidence
           ,
           and
           more
           satisfactory
           demonstration
           of
           his
           Faith.
           
        
         
           §
           .
           XXXIV
           .
           But
           if
           Christianity
           came
           into
           the
           World
           attended
           with
           all
           this
           variety
           and
           train
           of
           proof
           that
           I
           
           have
           represented
           ,
           how
           came
           it
           to
           pass
           that
           such
           great
           numbers
           of
           the
           men
           of
           that
           Age
           lived
           and
           dyed
           in
           Infidelity
           ?
           If
           the
           evidence
           were
           so
           full
           and
           free
           from
           all
           exception
           as
           is
           pretended
           ,
           how
           was
           it
           possible
           for
           any
           man
           that
           had
           eye-sight
           enough
           to
           discern
           the
           mid-day
           Sun
           ,
           not
           to
           submit
           to
           its
           Conviction
           ?
           Much
           less
           ,
           how
           could
           such
           Creatures
           as
           men
           endued
           with
           Rational
           faculties
           ,
           be
           so
           utterly
           blind
           or
           extravagantly
           mad
           ,
           that
           when
           Almighty
           God
           had
           given
           such
           undeniable
           Proofs
           of
           his
           own
           Divine
           Authority
           ,
           they
           should
           hate
           ,
           oppose
           and
           persecute
           this
           Religion
           ?
           Mear
           stupidity
           or
           want
           of
           Enquiry
           might
           have
           left
           men
           in
           Infidelity
           ,
           though
           the
           State
           of
           things
           had
           been
           as
           evident
           as
           we
           say
           it
           was
           ,
           but
           when
           men
           concern'd
           themselves
           with
           all
           their
           Zeal
           and
           Power
           to
           root
           it
           up
           ,
           they
           must
           understand
           what
           it
           was
           that
           they
           so
           eagerly
           opposed
           .
           Neither
           was
           this
           done
           by
           the
           ordinary
           sort
           of
           Mankind
           alone
           ,
           but
           by
           the
           Wise
           and
           the
           Learned
           ,
           who
           did
           not
           only
           reject
           it
           as
           an
           idle
           Fable
           ,
           but
           bestir'd
           themselves
           with
           all
           their
           might
           ,
           to
           suppress
           it
           as
           pernicious
           to
           the
           peace
           and
           quiet
           of
           the
           World.
           
        
         
           This
           is
           an
           Objection
           in
           appearance
           very
           great
           ,
           for
           it
           cannot
           but
           look
           very
           strange
           ,
           that
           men
           Learned
           and
           wise
           should
           be
           so
           foolish
           and
           so
           Ignorant
           as
           not
           to
           perceive
           such
           evidence
           of
           demonstration
           ,
           nay
           to
           scorn
           and
           to
           despise
           it
           .
           And
           yet
           as
           big
           as
           this
           Objection
           is
           in
           shew
           ,
           it
           is
           in
           reality
           none
           at
           all
           ,
           and
           if
           it
           were
           any
           is
           abundantly
           answered
           by
           the
           Premises
           .
           For
           it
           is
           plainly
           impossible
           that
           so
           great
           a
           part
           of
           the
           World
           ,
           especially
           the
           Learned
           and
           Inquisitive
           should
           ever
           have
           been
           prevail'd
           upon
           to
           embrace
           such
           a
           Story
           ,
           in
           all
           those
           circumstances
           and
           under
           all
           those
           disadvantages
           that
           I
           have
           described
           ,
           if
           it
           had
           been
           nothing
           but
           mear
           falsehood
           and
           forgery
           .
           And
           yet
           by
           reason
           of
           those
           very
           many
           and
           great
           disadvantages
           ,
           let
           its
           evidence
           
           have
           been
           never
           so
           bright
           ,
           it
           is
           possible
           for
           men
           either
           not
           at
           all
           to
           see
           or
           to
           wink
           at
           it
           .
        
         
           So
           that
           at
           best
           this
           is
           but
           a
           Negative
           Testimony
           opposed
           to
           an
           Affirmative
           ,
           and
           in
           this
           particular
           case
           and
           under
           these
           circumstances
           ,
           though
           it
           were
           in
           it self
           not
           altogether
           useless
           ,
           of
           no
           force
           at
           all
           .
           For
           unless
           Christianity
           were
           true
           ,
           it
           could
           never
           have
           been
           vouched
           as
           it
           is
           ;
           and
           though
           it
           were
           as
           certainly
           true
           as
           we
           pretend
           it
           was
           ,
           yet
           there
           was
           no
           necessity
           imposed
           upon
           all
           Mankind
           to
           yield
           to
           its
           belief
           .
           Especially
           when
           it
           had
           all
           the
           disadvantages
           of
           present
           Interest
           to
           weigh
           against
           naked
           Truth
           ;
           and
           Interest
           alone
           ,
           as
           is
           too
           well
           known
           by
           experience
           ,
           has
           a
           more
           forcible
           influence
           upon
           most
           mens
           minds
           than
           Integrity
           .
           So
           that
           here
           I
           might
           again
           run
           through
           all
           the
           foremention'd
           particulars
           ,
           and
           shew
           what
           force
           each
           of
           them
           singly
           ,
           much
           more
           all
           joyntly
           might
           have
           to
           hinder
           men
           from
           believing
           or
           owning
           the
           Christian
           Faith
           ,
           notwithstanding
           all
           that
           Evidence
           that
           it
           gave
           of
           its
           Divine
           Authority
           ;
           and
           particularly
           I
           might
           declaim
           upon
           the
           wonderful
           power
           of
           prejudice
           in
           this
           case
           ,
           and
           make
           a
           long
           common
           place
           of
           it
           ,
           to
           shew
           the
           equality
           of
           its
           strength
           to
           Truth
           it self
           .
        
         
           But
           I
           shall
           make
           shorter
           work
           of
           it
           ,
           and
           consider
           only
           the
           matter
           of
           fact
           and
           the
           History
           of
           the
           thing
           ,
           and
           shew
           that
           whatever
           Opposition
           Christianity
           met
           with
           in
           the
           World
           ,
           was
           from
           unreasonable
           men
           ,
           and
           upon
           unreasonable
           grounds
           .
           And
           if
           that
           be
           proved
           no
           man
           can
           think
           the
           Opinion
           of
           such
           men
           ought
           to
           weigh
           any
           thing
           by
           it self
           ,
           but
           much
           less
           against
           all
           that
           evidence
           of
           Reason
           and
           Record
           that
           we
           have
           laid
           together
           in
           the
           premises
           .
           And
           this
           I
           shall
           now
           make
           good
           .
           But
           for
           our
           clearer
           method
           of
           proceeding
           ,
           I
           shall
           divide
           my
           discourse
           into
           these
           particulars
           .
           First
           to
           give
           an
           Account
           of
           the
           unreasonable
           Infidelity
           of
           
           the
           Jews
           ;
           and
           of
           this
           first
           as
           to
           the
           whole
           Nation
           ,
           secondly
           ,
           as
           to
           their
           several
           Factions
           ,
           first
           Saducees
           ,
           secondly
           Pharisees
           .
           And
           then
           I
           shall
           proceed
           in
           the
           second
           place
           to
           the
           Heathens
           ,
           and
           shew
           how
           all
           unbelief
           in
           them
           proceeded
           meerly
           from
           the
           blindness
           either
           of
           Atheism
           or
           Superstition
           ,
           and
           this
           I
           shall
           demonstrate
           both
           as
           to
           the
           publick
           Persecutions
           and
           Private
           Oppositions
           that
           Christianity
           met
           with
           ;
           and
           thus
           when
           I
           have
           taken
           the
           Objection
           into
           pieces
           ,
           from
           the
           emptiness
           of
           each
           part
           ,
           it
           will
           appear
           that
           there
           is
           nothing
           in
           the
           whole
           .
        
         
           And
           first
           the
           grand
           reason
           of
           the
           Infidelity
           of
           the
           Jews
           ,
           notwithstanding
           the
           demonstrative
           Evidence
           of
           the
           truth
           of
           Christianity
           ,
           was
           their
           invincible
           prejudice
           in
           honour
           of
           Moses
           ,
           so
           that
           they
           would
           not
           care
           to
           hear
           any
           thing
           that
           might
           derogate
           from
           him
           ,
           much
           less
           our
           Saviour
           that
           pretended
           to
           excell
           him
           .
           And
           the
           truth
           is
           ,
           this
           prejudice
           had
           some
           reasonable
           force
           in
           it self
           ,
           that
           when
           Almighty
           God
           had
           in
           such
           a
           miraculous
           way
           deliver'd
           the
           Law
           by
           Moses
           ,
           and
           by
           virtue
           of
           that
           Law
           kept
           up
           his
           own
           true
           Worship
           in
           opposition
           to
           Idolatry
           ,
           that
           prevail'd
           every
           where
           but
           only
           in
           Judaea
           ;
           and
           when
           it
           was
           enacted
           with
           some
           expressions
           ,
           that
           seem
           to
           imply
           its
           perpetual
           and
           unalterable
           obligation
           ,
           and
           lastly
           when
           it
           had
           flourisht
           so
           many
           years
           ,
           and
           notwithstanding
           all
           that
           opposition
           that
           was
           made
           to
           it
           by
           the
           Heathen
           World
           ,
           it
           was
           so
           far
           from
           abating
           its
           force
           ,
           that
           it
           prevail'd
           upon
           its
           Enemies
           ,
           and
           brought
           over
           great
           numbers
           of
           Proselytes
           from
           Heathenism
           to
           the
           Jewish
           Church
           .
           After
           all
           which
           ,
           at
           first
           sight
           it
           could
           not
           but
           appear
           very
           strange
           ,
           that
           an
           obscure
           Person
           ,
           a
           Galilaean
           ,
           a
           Carpenpenters
           Son
           ,
           should
           without
           any
           Appearances
           of
           Thunder
           and
           Lightning
           ,
           take
           upon
           him
           so
           confidently
           to
           repeal
           this
           Ancient
           ,
           this
           Divine
           ,
           this
           Venerable
           Law.
           
           The
           very
           pretence
           could
           not
           but
           seem
           an
           unanswerable
           Objection
           to
           it self
           ;
           for
           what
           could
           his
           design
           be
           in
           throwing
           down
           the
           Law
           of
           Moses
           that
           was
           the
           only
           Bulwark
           against
           Idolatry
           ,
           than
           to
           let
           in
           all
           the
           Idolatry
           of
           the
           Heathen
           Nations
           upon
           them
           ?
           Besides
           ,
           if
           Moses
           acted
           by
           Divine
           Commission
           ,
           whatever
           was
           spoken
           to
           the
           disparagement
           of
           Moses
           reflected
           upon
           God
           himself
           ,
           so
           that
           this
           Person
           by
           pretending
           to
           enact
           a
           more
           perfect
           Law
           than
           that
           ,
           seem'd
           to
           make
           himself
           wiser
           than
           his
           Maker
           .
        
         
           Such
           Objections
           as
           these
           were
           so
           natural
           and
           so
           obvious
           to
           the
           prejudiced
           People
           of
           the
           Jews
           ,
           as
           to
           keep
           them
           back
           from
           so
           much
           as
           making
           enquiry
           after
           such
           wild
           and
           Frantick
           Pretences
           .
        
         
           And
           this
           as
           I
           have
           already
           intimated
           from
           Origen
           ,
           was
           the
           peculiar
           difficulty
           of
           our
           Saviour's
           work
           ,
           and
           as
           appears
           from
           the
           whole
           History
           of
           his
           Life
           ,
           was
           objected
           against
           all
           his
           Miracles
           ,
           as
           I
           have
           particularly
           shewn
           concerning
           the
           cure
           of
           the
           Man
           that
           was
           Born
           blind
           ;
           so
           that
           though
           they
           saw
           the
           truth
           of
           the
           Miracle
           ,
           yet
           they
           would
           not
           believe
           it
           ,
           because
           it
           was
           impossible
           that
           any
           man
           should
           come
           from
           God
           ,
           who
           could
           be
           so
           daringly
           Blasphemous
           as
           to
           prefer
           himself
           to
           Moses
           .
           And
           this
           Objection
           our
           Saviour
           confesses
           so
           forcible
           ,
           as
           to
           acknowledge
           that
           nothing
           could
           answer
           it
           but
           his
           unparallel'd
           Miracles
           ,
           John
           15.
           24.
           
           
             If
             I
             had
             not
             done
             among
             them
             the
             works
             which
             never
             any
             man
             did
             ,
             they
             had
             not
             had
             sin
             :
             but
             now
             have
             they
             both
             seen
             ,
             and
             hated
             both
             me
             and
             my
             Father
             .
          
           That
           is
           ,
           they
           had
           been
           excuseable
           in
           rejecting
           him
           and
           his
           pretences
           of
           Establishing
           a
           new
           Religion
           ,
           if
           his
           Miracles
           had
           not
           exceeded
           those
           of
           Moses
           and
           the
           Prophets
           ,
           whom
           yet
           they
           believed
           to
           have
           been
           sent
           from
           God
           ;
           but
           now
           when
           they
           have
           seen
           me
           do
           such
           works
           as
           none
           but
           God
           can
           do
           ,
           curing
           all
           manner
           of
           Diseases
           ,
           feeding
           
           thousands
           with
           a
           few
           Loaves
           ,
           raising
           the
           Dead
           ,
           and
           all
           only
           by
           the
           power
           of
           a
           Word
           as
           God
           at
           first
           Created
           the
           World
           ,
           after
           all
           this
           if
           they
           reject
           me
           ,
           it
           is
           plain
           that
           they
           affront
           him
           too
           .
           And
           so
           again
           when
           he
           cured
           the
           man
           that
           was
           Blind
           and
           Dumb
           ;
           because
           they
           could
           not
           deny
           the
           Miracle
           ,
           they
           Blaspheme
           it
           ,
           and
           say
           ,
           it
           was
           done
           by
           the
           help
           of
           the
           most
           powerful
           of
           all
           the
           Devils
           ,
           for
           who
           else
           could
           assist
           the
           man
           that
           opposed
           Moses
           ,
           and
           therefore
           our
           Saviour
           having
           demonstrated
           by
           rational
           proof
           ,
           that
           he
           acted
           not
           by
           the
           power
           of
           Belzebub
           ,
           he
           tells
           them
           that
           it
           is
           evident
           from
           his
           Miraculous
           works
           ,
           that
           the
           Kingdom
           of
           God
           is
           come
           to
           them
           ,
           that
           is
           ,
           the
           Reign
           of
           the
           Messias
           ;
           as
           it
           is
           called
           Daniel
           11.
           14.
           
           And
           adds
           that
           all
           calumnies
           are
           pardonable
           ,
           but
           only
           that
           against
           the
           Holy
           Ghost
           ,
           that
           is
           ,
           the
           Power
           of
           God
           ,
           by
           which
           he
           discover'd
           his
           will
           to
           Mankind
           ,
           by
           which
           they
           barr'd
           their
           minds
           against
           all
           the
           means
           of
           Information
           ,
           and
           if
           they
           would
           not
           acknowledge
           that
           ,
           when
           they
           saw
           it
           in
           his
           Works
           ,
           it
           was
           not
           possible
           for
           him
           to
           make
           any
           impression
           upon
           them
           as
           men
           ,
           and
           so
           they
           thereby
           put
           themselves
           into
           a
           state
           of
           impenitence
           ,
           and
           an
           utter
           incapacity
           of
           Pardon
           .
        
         
           Now
           it
           is
           plain
           ,
           that
           this
           obstinacy
           of
           the
           Jews
           ,
           though
           it
           was
           grounded
           upon
           the
           Divine
           Authority
           of
           
           Moses's
           Law
           ,
           was
           in
           it self
           very
           unreasonable
           ,
           in
           that
           as
           Almighty
           God
           had
           confirm'd
           the
           Law
           of
           Moses
           by
           Signs
           and
           Wonders
           ,
           so
           he
           vouched
           all
           that
           our
           Saviour
           either
           taught
           or
           pretended
           to
           beyond
           that
           ,
           by
           enduing
           him
           with
           a
           much
           greater
           power
           of
           Miracles
           ,
           than
           was
           ever
           given
           to
           Moses
           or
           the
           Prophets
           .
           And
           yet
           that
           they
           might
           be
           guilty
           of
           it
           ,
           is
           obvious
           enough
           to
           any
           man's
           apprehension
           ,
           if
           we
           consider
           the
           strange
           power
           of
           religious
           prejudices
           ,
           and
           upon
           what
           plausible
           grounds
           theirs
           were
           bottom'd
           ,
           the
           natural
           stubborness
           
           of
           the
           Jewish
           Nation
           ,
           but
           most
           of
           all
           the
           pride
           and
           waywardness
           of
           Superstition
           .
           For
           that
           as
           I
           shall
           shew
           afterwards
           in
           the
           case
           of
           the
           Pharisees
           ,
           was
           the
           bottom
           of
           all
           their
           rage
           and
           indignation
           against
           our
           Saviour
           ,
           in
           that
           he
           so
           freely
           upbraided
           their
           degeneracy
           from
           the
           Law
           of
           Moses
           ,
           and
           convinced
           them
           of
           the
           folly
           and
           the
           childishness
           of
           those
           Superstitious
           conceits
           that
           they
           had
           made
           out
           of
           it
           ,
           upon
           the
           Observation
           whereof
           they
           so
           highly
           valued
           themselves
           .
        
         
           This
           is
           evident
           through
           the
           whole
           History
           of
           the
           Gospels
           ,
           but
           in
           no
           one
           case
           more
           than
           that
           of
           the
           Sabbath
           ,
           which
           as
           it
           was
           at
           first
           commanded
           by
           God
           ,
           so
           they
           observ'd
           it
           with
           infinite
           Superstition
           .
           And
           for
           that
           reason
           our
           Saviour
           set
           himself
           to
           controul
           them
           in
           it
           ,
           and
           therefore
           wrought
           most
           of
           his
           Miracles
           on
           that
           day
           ,
           and
           yet
           they
           were
           so
           foolish
           as
           to
           think
           that
           a
           sufficient
           objection
           against
           his
           Divine
           Authority
           .
           And
           though
           one
           would
           think
           no
           man
           could
           be
           so
           absurd
           ,
           when
           he
           had
           seen
           a
           Blind
           man
           cured
           only
           by
           commanding
           him
           to
           open
           his
           Eyes
           ,
           as
           to
           slight
           ,
           nay
           ,
           find
           fault
           with
           the
           Miracle
           meerly
           because
           it
           was
           done
           on
           the
           Sabbath
           day
           ,
           yet
           this
           was
           the
           common
           case
           of
           the
           Jews
           ,
           so
           invincible
           above
           all
           other
           things
           is
           the
           power
           and
           prejudice
           of
           Superstition
           .
        
         
           §
           .
           XXXV
           .
           The
           Second
           was
           a
           very
           dazling
           prejudice
           ,
           and
           that
           was
           the
           magnificent
           State
           and
           Glory
           ,
           in
           which
           they
           expected
           their
           Messias
           should
           appear
           .
           For
           the
           whole
           World
           was
           at
           that
           time
           fill'd
           with
           expectations
           of
           a
           mighty
           Prince
           ;
           all
           the
           Ancient
           Prophesies
           concerning
           the
           Messias
           were
           Glorious
           and
           Wonderful
           ,
           and
           their
           descriptions
           of
           his
           Kingdom
           seem'd
           to
           exceed
           that
           of
           the
           Roman
           Greatness
           ;
           the
           Glory
           of
           Augustus
           was
           to
           be
           Eclips't
           by
           the
           Appearance
           of
           a
           Greater
           Monarch
           ;
           the
           Grandeur
           of
           his
           
           Court
           ,
           and
           vastness
           of
           his
           Empire
           ,
           were
           but
           ordinary
           things
           in
           comparison
           to
           those
           that
           were
           foretold
           of
           this
           Prince's
           Universal
           Government
           .
           The
           splendour
           of
           these
           great
           Prophesies
           flusht
           and
           abused
           the
           ambition
           of
           the
           great
           Spirits
           of
           the
           Empire
           ,
           and
           every
           hopeful
           and
           aspiring
           Prince
           of
           the
           Family
           of
           the
           Caesars
           pushed
           forward
           for
           an
           Universal
           Monarchy
           .
           And
           every
           prosperous
           Commander
           of
           the
           Roman
           Armies
           ,
           flattered
           himself
           with
           hopes
           that
           it
           might
           be
           he
           ,
           that
           was
           design'd
           to
           be
           indeed
           ,
           and
           not
           in
           Title
           onely
           ,
           Lord
           of
           the
           whole
           World.
           
        
         
           And
           particularly
           this
           as
           I
           have
           shewn
           out
           of
           his
           own
           Historians
           ,
           was
           the
           first
           rise
           and
           occasion
           of
           Vespasian's
           Glory
           .
           And
           this
           was
           the
           thick
           conceit
           of
           the
           Jews
           as
           well
           as
           the
           Gentiles
           ,
           as
           Celsus
           discourses
           in
           the
           Person
           of
           a
           Jew
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           That
           the
           Person
           foretold
           by
           the
           Prophets
           ,
           that
           was
           to
           come
           ,
           should
           be
           a
           mighty
           King
           ,
           a
           Leader
           of
           great
           Armies
           ,
           Lord
           of
           all
           the
           Kingdoms
           and
           Nations
           of
           the
           Earth
           .
           And
           after
           the
           same
           manner
           does
           Trypho
           the
           Jew
           argue
           against
           our
           Saviour's
           being
           the
           Messias
           from
           the
           meanness
           
           of
           his
           Condition
           ,
           whereas
           the
           true
           Messias
           was
           to
           be
           a
           mighty
           and
           Renowned
           Person
           ,
           and
           to
           receive
           from
           the
           Ancient
           of
           days
           a
           perpetual
           Kingdom
           .
           They
           imagin'd
           their
           Messias
           to
           be
           such
           another
           fighting
           Man
           as
           his
           Father
           David
           ,
           that
           should
           break
           the
           Power
           of
           the
           Romans
           ,
           and
           by
           his
           Victorious
           Arms
           redeem
           the
           People
           of
           God
           from
           Heathen
           Tyranny
           and
           Oppression
           .
           They
           hoped
           the
           time
           would
           come
           ,
           when
           a
           Circumcised
           King
           should
           keep
           his
           Court
           in
           
           Augustus's
           Palace
           ,
           and
           when
           the
           Sanhedrin
           should
           possess
           the
           Senate-house
           ,
           and
           
           there
           Issue
           out
           Decrees
           for
           the
           Circumcision
           of
           all
           People
           ,
           Nations
           ,
           and
           Languages
           .
           And
           this
           confidence
           in
           the
           Messias
           seems
           to
           have
           been
           the
           great
           support
           of
           the
           pride
           and
           ill
           nature
           of
           the
           Jews
           ;
           for
           when
           he
           came
           they
           were
           resolved
           to
           take
           their
           fill
           of
           Revenge
           upon
           the
           Gentile
           World
           for
           all
           those
           Insolences
           ,
           wherewith
           they
           had
           affronted
           Gods
           own
           People
           .
        
         
           And
           this
           (
           as
           the
           Historians
           of
           that
           Age
           observe
           )
           was
           the
           ground
           of
           their
           frequent
           Tumults
           and
           Rebellions
           about
           that
           time
           ,
           and
           at
           last
           of
           the
           utter
           destruction
           of
           their
           Common-wealth
           .
           They
           were
           grown
           impatient
           in
           the
           Expectations
           of
           their
           Messias
           ,
           and
           were
           no
           longer
           able
           to
           endure
           the
           reproach
           of
           being
           subject
           to
           the
           pride
           and
           power
           of
           uncircumcifed
           miscreants
           .
           And
           all
           the
           Nation
           of
           the
           Jews
           were
           so
           fully
           and
           impregnably
           possest
           with
           this
           Dream
           of
           a
           Temporal
           Prince
           ,
           that
           the
           Apostles
           themselves
           seem'd
           at
           first
           to
           have
           followed
           our
           Saviour
           for
           hopes
           of
           present
           preferment
           ;
           nothing
           less
           could
           serve
           the
           Sons
           of
           Zebedee
           ,
           than
           to
           sit
           the
           one
           at
           his
           right
           and
           the
           other
           at
           his
           left
           hand
           in
           his
           Kingdom
           ;
           to
           be
           the
           Grandees
           ,
           and
           chief
           Favourites
           of
           his
           Court
           ,
           his
           Agrippas
           and
           Mecoenas'es
           ,
           they
           were
           not
           content
           with
           being
           Heads
           of
           Tribes
           ,
           unless
           they
           might
           have
           the
           principal
           place
           next
           to
           the
           Royal
           Throne
           .
           And
           perhaps
           St.
           Peter
           ,
           till
           he
           understood
           better
           things
           ,
           promised
           himself
           for
           a
           reward
           of
           his
           zeal
           ,
           no
           less
           Dominion
           than
           what
           his
           pretended
           Successours
           claim
           from
           him
           ;
           so
           that
           when
           upon
           his
           Confession
           of
           our
           Saviour's
           being
           the
           true
           Messias
           ,
           our
           Saviour
           immediately
           declares
           the
           speedy
           approach
           of
           his
           death
           ,
           Mat.
           16.
           21.
           
           Peter
           remonstrates
           to
           that
           as
           inconsistent
           with
           the
           whole
           design
           ,
           and
           when
           our
           Saviour
           continues
           from
           time
           to
           time
           to
           warn
           them
           of
           the
           set
           time
           when
           he
           was
           to
           be
           betrayed
           ,
           he
           very
           faithfully
           buys
           him
           a
           Sword
           to
           fight
           in
           his
           defence
           ,
           
           And
           St.
           John
           being
           so
           great
           a
           Favourite
           ,
           could
           be
           no
           less
           than
           Principal
           Secretary
           of
           State
           ,
           and
           Judas
           no
           doubt
           expected
           no
           less
           office
           than
           of
           Lord
           Treasurer
           .
           And
           the
           Women
           too
           counted
           to
           have
           no
           small
           share
           in
           the
           Government
           ,
           as
           appears
           by
           Old
           Zebedee's
           Wife
           .
           And
           as
           some
           were
           to
           manage
           affairs
           at
           Court
           ,
           so
           others
           were
           to
           have
           their
           Governments
           and
           Provinces
           abroad
           ,
           Herod
           and
           Pilate
           were
           to
           be
           displaced
           ,
           and
           one
           was
           to
           be
           President
           of
           Judaea
           ,
           and
           another
           of
           Galilee
           ;
           and
           if
           there
           were
           any
           one
           more
           modest
           than
           the
           rest
           ,
           it
           is
           likely
           he
           contented
           his
           ambition
           with
           being
           Lord
           Mayor
           of
           Capernaum
           .
           And
           this
           conceit
           was
           so
           deeply
           rivetted
           in
           their
           Fancies
           ,
           that
           all
           our
           Saviour's
           discourses
           were
           not
           able
           to
           dispossess
           it
           ;
           and
           though
           he
           so
           often
           Preached
           to
           them
           the
           Doctrine
           of
           his
           Death
           and
           Passion
           ,
           in
           the
           plainest
           and
           most
           Familiar
           words
           ,
           yet
           they
           were
           so
           Drunk
           and
           Light-headed
           with
           it
           ,
           that
           they
           understood
           him
           no
           more
           ,
           than
           they
           did
           the
           Language
           of
           Moses
           and
           Elias
           at
           his
           Transfiguration
           .
           For
           though
           he
           
             taught
             his
             Disciples
             and
             said
             unto
             them
             ,
             the
             Son
             of
             man
             is
             deliver'd
             into
             the
             hands
             of
             men
             ,
             and
             they
             shall
             kill
             him
             ,
             and
             after
             that
             he
             is
             kill'd
             ,
             he
             shall
             rise
             the
             Third
             day
             ,
             yet
             they
             understood
             not
             that
             saying
             ,
          
           Mark.
           9.
           3.
           
           One
           would
           think
           the
           saying
           were
           as
           plain
           as
           words
           could
           make
           it
           ,
           but
           though
           they
           understood
           the
           Grammatical
           sense
           of
           them
           ,
           yet
           they
           were
           so
           possest
           with
           this
           Jewish
           Prejudice
           of
           his
           being
           a
           great
           Temporal
           Prince
           ,
           that
           nothing
           that
           seem'd
           inconsistent
           with
           it
           could
           enter
           into
           their
           heads
           ;
           so
           that
           the
           meaning
           of
           those
           words
           ,
           
             they
             understood
             not
             that
             saying
          
           ,
           is
           that
           they
           understood
           not
           how
           they
           could
           be
           reconcil'd
           to
           those
           Prophesies
           that
           they
           had
           of
           the
           Kingdom
           of
           the
           Messias
           .
           And
           therefore
           upon
           occasion
           of
           all
           such
           Discourses
           ,
           they
           still
           minded
           him
           of
           the
           recovery
           of
           his
           Kingdom
           ,
           and
           
           when
           those
           hopes
           were
           buried
           in
           his
           Grave
           ,
           then
           all
           their
           expectations
           utterly
           dyed
           together
           with
           him
           .
           Saint
           Peter
           thinks
           of
           returning
           
           to
           his
           old
           trade
           of
           Fishing
           .
           
             And
             we
             trusted
          
           ,
           say
           the
           two
           Disciples
           ,
           
             that
             it
             had
             been
             he
             which
             should
             have
             redeemed
             Israel
             ,
          
           Luke
           24.
           21.
           
           And
           after
           they
           were
           assured
           of
           his
           Resurrection
           the
           very
           first
           thing
           they
           were
           sure
           to
           put
           him
           in
           mind
           of
           was
           the
           interest
           of
           his
           Crown
           ,
           
             Lord
             wilt
             thou
             not
             at
             this
             time
             restore
             again
             the
             Kingdom
             to
             Israel
             ,
          
           Acts
           1.
           6.
           
        
         
           These
           were
           the
           big
           and
           swelling
           expectations
           of
           the
           whole
           Nation
           of
           the
           Jews
           concerning
           their
           Messias
           ,
           but
           whilst
           they
           were
           eagerly
           gazing
           upon
           the
           outward
           pomps
           and
           glories
           of
           the
           World
           ,
           the
           Providence
           of
           God
           so
           orders
           it
           ,
           that
           their
           Prince
           should
           slip
           into
           it
           cloathed
           in
           all
           the
           dresses
           of
           meanness
           and
           humility
           ,
           that
           he
           might
           have
           nothing
           to
           recommend
           him
           to
           Mankind
           but
           meer
           evidence
           of
           truth
           .
           Every
           circumstance
           of
           his
           Birth
           ,
           Life
           and
           Death
           was
           design'd
           cross
           to
           all
           the
           Grandeur
           and
           Vanity
           of
           the
           World.
           
        
         
           Thus
           was
           he
           born
           ,
           not
           at
           Jerusalem
           the
           Imperial
           City
           ,
           but
           ,
           at
           Bethlehem
           ,
           the
           least
           among
           the
           Cities
           of
           Judah
           ;
           not
           in
           the
           Town
           ,
           but
           in
           the
           Suburbs
           ,
           in
           a
           poor
           Cottage
           ,
           not
           in
           the
           dwelling
           House
           but
           in
           the
           Stable
           among
           Beasts
           and
           Beggars
           ;
           Rags
           were
           his
           onely
           Imperial
           Robes
           ,
           and
           his
           first
           Throne
           a
           Manger
           .
           And
           instead
           of
           posting
           away
           Curriers
           to
           the
           Courts
           of
           Rome
           or
           Persia
           ,
           the
           Message
           of
           his
           Birth
           is
           imparted
           to
           a
           few
           plain
           and
           honest
           Pesants
           ;
           they
           were
           Shepherds
           ,
           a
           simple
           and
           innocent
           sort
           of
           People
           ,
           that
           made
           the
           first
           Address
           ,
           and
           did
           the
           first
           Homage
           to
           this
           Infant
           Prince
           .
           And
           the
           whole
           progress
           of
           his
           Reign
           was
           but
           agreeable
           to
           this
           humble
           Coronation
           ,
           he
           was
           subject
           to
           his
           poor
           Parents
           ,
           and
           as
           some
           ,
           who
           were
           no
           incompetent
           Witnesses
           ,
           tell
           us
           ,
           wrought
           at
           
           his
           Fathers
           Trade
           ,
           and
           got
           his
           living
           by
           making
           of
           Ploughs
           and
           Yokes
           .
           And
           after
           he
           enter'd
           upon
           his
           Office
           and
           declared
           who
           he
           was
           ,
           he
           chose
           for
           the
           principal
           place
           of
           his
           residence
           Galilee
           ,
           the
           most
           ignoble
           part
           of
           all
           Judaea
           ,
           not
           onely
           because
           it
           lay
           most
           remote
           from
           Jerusalem
           ,
           the
           place
           of
           their
           Court
           and
           Temple
           ,
           but
           because
           it
           was
           inhabited
           by
           a
           mixt
           sort
           of
           People
           ,
           and
           thence
           commonly
           styled
           
             Galilee
             of
             the
             Gentiles
          
           ;
           partly
           in
           that
           lying
           next
           to
           them
           and
           having
           more
           commerce
           with
           them
           ,
           they
           were
           not
           so
           coy
           of
           admitting
           them
           into
           their
           Kindreds
           as
           the
           other
           Jews
           ,
           and
           partly
           in
           that
           it
           was
           inhabited
           by
           some
           of
           those
           Jews
           that
           return'd
           from
           the
           Captivity
           ,
           who
           settled
           there
           among
           the
           Gentiles
           ,
           that
           had
           ,
           during
           the
           Captivity
           ,
           placed
           themselves
           in
           it
           ;
           so
           that
           the
           Galileans
           were
           lookt
           upon
           as
           a
           sort
           of
           Mungril
           Jews
           ,
           and
           a
           Galilean
           was
           little
           better
           than
           a
           name
           of
           reproach
           ,
           whence
           the
           Proverb
           
             Shall
             Christ
             come
             out
             of
             Galilee
             ?
          
           And
           as
           he
           chose
           the
           worst
           part
           of
           his
           Country
           for
           the
           chief
           place
           of
           his
           Residence
           ,
           though
           at
           times
           he
           shewed
           himself
           in
           other
           places
           ,
           but
           still
           under
           the
           disadvantage
           of
           a
           Galilean
           ,
           so
           he
           chose
           the
           meanest
           of
           his
           Country-men
           for
           the
           Ministers
           of
           his
           Kingdom
           ,
           Fishermen
           ,
           a
           poor
           and
           beggarly
           sort
           of
           People
           ,
           and
           yet
           they
           were
           made
           so
           much
           the
           poorer
           by
           being
           his
           Disciples
           .
           We
           have
           left
           all
           (
           says
           Peter
           )
           to
           follow
           thee
           :
           and
           this
           
             mighty
             all
          
           was
           nothing
           but
           a
           few
           tatter'd
           Nets
           ,
           but
           yet
           with
           them
           were
           they
           able
           to
           get
           a
           small
           maintenance
           for
           their
           Families
           ,
           whereas
           when
           they
           left
           their
           Trade
           to
           follow
           him
           ,
           they
           became
           perfect
           Beggars
           ,
           for
           the
           Foxes
           have
           holes
           ,
           &c.
           
           Nay
           ,
           what
           was
           still
           a
           greater
           condescension
           ,
           he
           conversed
           not
           onely
           with
           the
           meanest
           ,
           but
           ,
           as
           his
           Office
           required
           ,
           with
           the
           worst
           of
           Men
           ,
           Publicans
           and
           Sinners
           ,
           the
           most
           hated
           and
           most
           scandalous
           Persons
           ,
           insomuch
           that
           his
           Enemies
           
           took
           advantage
           from
           it
           to
           reproach
           himself
           as
           a
           Person
           that
           lived
           a
           Life
           of
           Looseness
           and
           Debauchery
           .
        
         
           And
           thus
           he
           past
           on
           through
           perpetual
           Affronts
           ,
           Reproaches
           and
           Calumnies
           ,
           till
           he
           purposely
           went
           up
           to
           Jerusalem
           to
           deliver
           up
           himself
           into
           the
           hands
           of
           his
           Enemies
           ;
           and
           with
           what
           Scorn
           ,
           Insolence
           and
           Cruelty
           he
           was
           there
           treated
           ,
           and
           with
           what
           Meekness
           ,
           Patience
           and
           Humility
           he
           there
           behaved
           himself
           I
           need
           not
           here
           represent
           .
           They
           indeed
           put
           upon
           him
           a
           royal
           Robe
           ,
           but
           it
           was
           in
           Derision
           ,
           they
           crown'd
           him
           ,
           but
           it
           was
           with
           Thorns
           ,
           they
           bowed
           the
           Knee
           before
           him
           ,
           b●●
           it
           was
           in
           Mockery
           ,
           and
           they
           writ
           him
           King
           of
           the
           Jews
           ,
           but
           it
           was
           upon
           his
           Cross
           ,
           where
           he
           suffer'd
           himself
           to
           be
           executed
           with
           two
           Thieves
           ,
           and
           that
           in
           the
           midst
           of
           them
           as
           the
           greatest
           Villain
           of
           the
           three
           .
           All
           which
           as
           he
           suffer'd
           for
           other
           weighty
           ends
           ,
           so
           not
           least
           of
           all
           in
           order
           to
           his
           Resurrection
           ;
           partly
           ,
           because
           that
           being
           design'd
           as
           the
           ground-work
           of
           his
           Religion
           ,
           the
           Providence
           of
           God
           took
           particular
           care
           to
           make
           it
           stand
           upon
           its
           own
           unassisted
           Evidence
           ,
           and
           for
           that
           purpose
           not
           onely
           laid
           it
           so
           very
           deep
           ,
           but
           clear'd
           away
           every
           thing
           that
           might
           seem
           to
           give
           it
           the
           least
           Assistance
           :
           partly
           ,
           because
           being
           the
           most
           material
           Article
           of
           our
           Faith
           ,
           and
           withall
           most
           difficult
           to
           be
           believed
           ,
           God
           was
           pleased
           to
           confirm
           its
           truth
           by
           sensible
           Experience
           .
           As
           Arnobius
           has
           very
           well
           observed
           ,
           
             Cumque
             novitas
             rerum
             ,
             &
             inaudita
             promissio
             audientium
          
           
           
             turbaret
             mentes
             ,
             &
             credulitatem
             faceret
             hoesitare
             ,
             virtutum
             omnium
             Dominus
             atque
             ipsius
             mortis
             extinctor
             hominem
             suum
             permiserit
             interfici
             ,
             ut
             ex
             rebus
             consequentibus
             scirent
             in
             tuto
             esse
             spes
             suas
             ,
             quas
             jamdudum
             acceperant
             de
             animarum
             salute
             ,
             nec
             periculum
             mortis
             aliâ
             se
             posse
             ratione
             vitare
             .
          
           
             When
             the
             strangeness
             of
             the
             Doctrine
             ,
             and
             the
             greatness
             of
             the
             promise
             of
             
             immortal
             Happiness
             amazed
             Men's
             Minds
             and
             stumbled
             their
             Belief
             ,
             the
             Lord
             of
             all
             Power
             and
             Conquerour
             of
             Death
             permitted
             his
             humane
             Nature
             to
             be
             slain
             ,
             that
             from
             his
             Resurrection
             and
             those
             things
             that
             followed
             after
             his
             Death
             ,
             they
             might
             be
             assured
             of
             the
             truth
             of
             their
             Faith
             as
             to
             the
             future
             Salvation
             of
             their
             Souls
             .
          
        
         
           Now
           this
           humble
           Appearance
           of
           Jesus
           being
           design'd
           so
           utterly
           cross
           to
           the
           proud
           and
           revengefull
           expectations
           of
           the
           Jews
           ,
           who
           thirsted
           for
           the
           coming
           of
           their
           Messias
           ,
           onely
           to
           be
           avenged
           of
           all
           their
           Enemies
           ,
           it
           did
           not
           onely
           raise
           their
           prejudice
           ●ut
           their
           indignation
           against
           him
           .
           But
           especially
           when
           he
           took
           upon
           him
           the
           great
           Prerogative
           of
           the
           Messias
           ,
           and
           would
           have
           all
           their
           mighty
           expectations
           fulfill'd
           in
           himself
           alone
           ,
           and
           yet
           disclaim'd
           all
           temporal
           Power
           ,
           and
           taught
           that
           the
           Kingdom
           of
           the
           Messias
           was
           not
           a
           Kingdom
           of
           this
           ,
           but
           another
           World
           ;
           so
           strange
           a
           disappointment
           as
           this
           could
           not
           but
           work
           in
           them
           a
           fierce
           and
           angry
           aversation
           both
           to
           his
           Person
           and
           to
           his
           Doctrine
           .
           For
           by
           this
           very
           thing
           all
           their
           hopes
           of
           being
           deliver'd
           from
           the
           Roman
           Yoke
           were
           utterly
           defeated
           ,
           and
           yet
           that
           was
           the
           onely
           benefit
           that
           they
           expected
           from
           their
           Messias
           .
           And
           therefore
           it
           is
           no
           wonder
           that
           they
           entertain'd
           him
           with
           so
           little
           kindness
           ,
           when
           ,
           by
           his
           pretence
           of
           being
           the
           Messias
           ,
           he
           not
           onely
           fail'd
           their
           expectations
           of
           himself
           ,
           but
           destroyed
           all
           their
           hopes
           for
           ever
           .
        
         
           To
           all
           which
           may
           be
           added
           the
           extream
           Wickedness
           of
           the
           Jews
           at
           that
           time
           ;
           their
           manners
           being
           universally
           debaucht
           under
           the
           Reign
           of
           Herod
           ,
           and
           their
           chief
           Men
           tainted
           with
           Principles
           of
           Atheism
           and
           Irreligion
           ;
           but
           of
           that
           I
           have
           partly
           discoursed
           already
           ,
           and
           shall
           doe
           so
           again
           under
           the
           next
           Head
           when
           I
           come
           to
           treat
           of
           the
           Sect
           of
           the
           Sadducees
           ,
           and
           
           therefore
           at
           present
           I
           shall
           onely
           refer
           to
           Josephus
           his
           History
           of
           that
           time
           ,
           from
           whence
           it
           will
           appear
           that
           they
           were
           faln
           from
           all
           sense
           of
           common
           Humanity
           ;
           that
           they
           were
           more
           barbarous
           than
           Canibals
           or
           Banditi
           ;
           and
           that
           no
           History
           in
           the
           World
           can
           equal
           those
           Instances
           of
           Cruelty
           that
           were
           committed
           by
           the
           Jews
           among
           themselves
           at
           the
           Siege
           of
           Jerusalem
           .
           Now
           such
           degenerate
           Brutes
           as
           these
           ,
           whose
           delight
           and
           trade
           it
           was
           to
           be
           cutting
           throats
           were
           very
           likely
           to
           give
           audience
           to
           the
           mercifull
           Institution
           of
           Jesus
           ,
           and
           leave
           off
           their
           former
           high-way
           practices
           to
           take
           up
           his
           Cross
           and
           follow
           him
           .
        
         
           §
           XXXVI
           .
           These
           are
           the
           most
           general
           and
           obvious
           Prejudices
           that
           might
           bar
           up
           the
           Minds
           of
           the
           Jews
           against
           the
           entertainment
           of
           Christianity
           ,
           notwithstanding
           all
           that
           Evidence
           that
           it
           brought
           along
           with
           it
           ;
           The
           more
           particular
           Prejudices
           are
           those
           that
           relate
           to
           the
           chief
           Factions
           and
           leading
           Sects
           among
           them
           ,
           that
           is
           ,
           the
           Sadducees
           and
           the
           Pharisees
           ,
           who
           beside
           the
           Prejudices
           common
           to
           them
           with
           all
           other
           Jews
           ,
           were
           blinded
           by
           some
           others
           peculiar
           to
           themselves
           .
           And
           in
           truth
           these
           were
           the
           onely
           Enemies
           that
           opposed
           themselves
           to
           the
           Doctrine
           of
           Jesus
           ;
           for
           it
           was
           they
           that
           made
           use
           of
           the
           forementioned
           Prejudices
           of
           the
           People
           thereby
           to
           raise
           their
           rage
           and
           fury
           against
           him
           .
           So
           that
           whatever
           opposition
           was
           made
           by
           them
           ,
           proceeded
           not
           directly
           from
           themselves
           ,
           but
           was
           set
           a
           work
           and
           managed
           by
           these
           Mens
           instigation
           ;
           and
           therefore
           if
           we
           would
           find
           out
           the
           true
           ground
           of
           the
           opposition
           that
           was
           made
           to
           the
           Christian
           Doctrine
           by
           the
           Jewish
           Nation
           ,
           we
           must
           discover
           the
           reasons
           ,
           motives
           and
           designs
           upon
           which
           these
           leading
           Men
           proceeded
           .
           And
           they
           will
           appear
           so
           unjust
           and
           so
           unreasonable
           ,
           as
           that
           ,
           instead
           of
           reflecting
           
           any
           disparagement
           upon
           the
           cause
           they
           oppose
           ,
           its
           being
           opposed
           upon
           such
           accounts
           will
           it self
           be
           no
           small
           Evidence
           of
           its
           Truth
           and
           Goodness
           .
        
         
           And
           first
           ,
           as
           for
           the
           Sadducees
           ,
           the
           case
           is
           plain
           that
           they
           were
           no
           better
           than
           rank
           and
           avowed
           Atheists
           .
           For
           though
           they
           pretended
           to
           own
           some
           parts
           of
           the
           Jewish
           Religion
           ,
           yet
           that
           was
           onely
           to
           pass
           a
           complement
           upon
           the
           common
           People
           ,
           that
           would
           not
           in
           former
           times
           endure
           any
           such
           thing
           as
           open
           and
           downright
           Atheism
           .
           But
           otherwise
           to
           what
           purpose
           is
           it
           to
           talk
           of
           any
           such
           thing
           as
           Religion
           whilst
           they
           deny
           the
           future
           state
           of
           the
           Souls
           of
           Men
           ,
           without
           which
           all
           pretences
           to
           Vertue
           and
           Piety
           are
           meer
           contradictions
           to
           themselves
           ,
           false
           braggs
           and
           empty
           talk
           .
           And
           though
           Grotius
           
           will
           by
           no
           means
           suffer
           them
           to
           be
           reckoned
           with
           the
           herd
           of
           Epicurus
           ,
           in
           that
           they
           denied
           not
           the
           Providence
           of
           God
           in
           the
           Government
           of
           humane
           Affairs
           ,
           but
           onely
           confin'd
           its
           Rewards
           and
           Punishments
           to
           this
           present
           Life
           .
           Which
           is
           the
           same
           Doctrine
           with
           the
           Epicureans
           in
           other
           words
           :
           For
           they
           too
           allow
           of
           the
           present
           Rewards
           and
           Punishments
           ordinarily
           annexed
           to
           Vertue
           and
           Vice
           as
           well
           as
           these
           ,
           so
           that
           as
           to
           that
           point
           they
           stand
           upon
           equal
           terms
           .
           But
           when
           they
           seem
           to
           be
           parted
           ,
           as
           they
           often
           are
           ,
           what
           then
           is
           to
           be
           done
           ,
           but
           that
           whatever
           becomes
           of
           Vertue
           or
           Duty
           ,
           both
           of
           them
           are
           alike
           concern'd
           to
           take
           care
           of
           their
           own
           present
           welfare
           .
           So
           that
           Immortality
           being
           once
           cashier'd
           ,
           't
           is
           after
           that
           Vanity
           and
           Nonsense
           to
           talk
           of
           any
           Obligations
           to
           Justice
           or
           Religion
           .
           And
           yet
           this
           was
           not
           onely
           an
           Opinion
           entertain'd
           by
           the
           Sadducees
           ,
           but
           it
           was
           the
           fundamental
           Principle
           of
           their
           Sect.
           Upon
           this
           alone
           they
           esteem'd
           themselves
           wiser
           than
           all
           other
           Men
           ,
           and
           this
           was
           their
           great
           point
           of
           Controversie
           with
           
           the
           Pharisees
           ;
           so
           that
           when
           our
           Saviour
           so
           avowedly
           sided
           against
           them
           in
           it
           ,
           he
           was
           for
           that
           reason
           their
           Enemy
           ,
           and
           they
           obliged
           by
           it
           to
           endeavour
           his
           ruine
           .
           Now
           at
           the
           time
           of
           his
           Appearance
           they
           were
           the
           most
           powerfull
           Faction
           in
           the
           Sanhedrin
           ,
           as
           appears
           not
           onely
           from
           the
           Scriptures
           but
           Josephus
           ,
           the
           High-priest
           himself
           and
           his
           Kindred
           being
           of
           that
           Sect.
           And
           it
           is
           very
           observable
           that
           they
           were
           much
           fiercer
           than
           the
           Pharisees
           in
           prosecuting
           the
           Apostles
           for
           attesting
           our
           Saviour's
           Resurrection
           ,
           and
           are
           therefore
           more
           particularly
           mention'd
           than
           the
           others
           ,
           Acts
           4.
           1.
           5.
           17.
           
           And
           the
           reason
           of
           their
           fierceness
           was
           because
           all
           their
           hopes
           were
           in
           this
           Life
           onely
           ,
           and
           therefore
           they
           were
           more
           carefull
           to
           preserve
           the
           peace
           and
           quiet
           of
           the
           World
           ,
           and
           therein
           their
           own
           ;
           and
           that
           made
           them
           the
           more
           zealous
           against
           all
           Innovations
           or
           Alterations
           in
           Religion
           ,
           for
           fear
           of
           publick
           disturbances
           .
           And
           then
           beside
           ,
           if
           Jesus
           were
           risen
           from
           the
           dead
           ,
           there
           was
           an
           end
           of
           their
           Sect
           ,
           and
           they
           must
           yield
           the
           Victory
           to
           the
           Pharisees
           in
           the
           great
           point
           of
           Controversie
           between
           them
           .
           So
           that
           for
           the
           very
           honour
           of
           their
           Sect
           ,
           they
           would
           not
           endure
           to
           hear
           of
           it
           ,
           and
           its
           very
           mention
           put
           them
           into
           choler
           and
           passion
           .
           And
           by
           that
           alone
           did
           Saint
           Paul
           raise
           so
           great
           a
           dissension
           between
           the
           two
           Factions
           ,
           as
           to
           endanger
           a
           publick
           tumult
           in
           the
           Common-wealth
           ,
           Acts
           23.
           6
           ,
           7.
           
        
         
           Now
           this
           Sect
           of
           Men
           being
           thus
           detein'd
           by
           this
           Principle
           ,
           they
           were
           not
           concern'd
           to
           enquire
           into
           the
           truth
           of
           any
           matter
           of
           Fact
           that
           might
           overthrow
           it
           .
           But
           their
           custom
           was
           to
           jeer
           and
           flout
           at
           it
           as
           a
           ridiculous
           Story
           ,
           and
           when
           they
           came
           to
           argue
           with
           our
           Saviour
           about
           it
           ,
           they
           seem
           to
           have
           design'd
           rather
           to
           make
           themselves
           merry
           ,
           than
           to
           enter
           into
           any
           serious
           discourse
           with
           him
           .
           Atheists
           are
           always
           proud
           and
           conceited
           People
           ,
           and
           scorn
           to
           make
           any
           
           enquiry
           after
           any
           thing
           that
           may
           convince
           them
           ;
           they
           confute
           all
           with
           the
           impossibility
           of
           the
           thing
           it self
           ,
           and
           when
           Men
           once
           think
           themselves
           secure
           of
           that
           ,
           it
           is
           in
           vain
           to
           tell
           them
           any
           story
           against
           it
           ,
           for
           without
           ever
           enquiring
           into
           its
           truth
           or
           credibility
           ,
           they
           are
           aforehand
           undoubtedly
           assured
           of
           its
           forgery
           .
           And
           this
           was
           the
           particular
           case
           of
           the
           Sadducees
           ,
           their
           main
           Argument
           against
           a
           future
           state
           was
           the
           impossibility
           of
           the
           thing
           ,
           and
           after
           that
           when
           Men
           reported
           that
           to
           have
           been
           done
           ,
           which
           they
           knew
           impossible
           to
           be
           done
           ,
           what
           followed
           but
           away
           with
           them
           for
           idle
           Cheats
           and
           Lyars
           .
           And
           therefore
           without
           ever
           examining
           them
           they
           thrust
           them
           into
           Prison
           with
           all
           manner
           of
           scorn
           and
           indignation
           ,
           Acts
           5.
           17
           ,
           18.
           
        
         
           Secondly
           ,
           as
           for
           the
           Pharisees
           ,
           who
           were
           of
           the
           greatest
           power
           and
           reputation
           with
           the
           People
           ,
           they
           were
           a
           strange
           sort
           of
           ignorant
           ,
           supercilious
           and
           conceited
           Fanaticks
           .
           And
           there
           is
           no
           temper
           of
           Mind
           so
           fixed
           and
           stubborn
           as
           religious
           Pride
           and
           Self-conceitedness
           ;
           't
           is
           of
           all
           Illusions
           the
           most
           delightfull
           to
           the
           minds
           of
           Men
           ,
           and
           when
           they
           are
           once
           throughly
           possest
           with
           it
           ,
           it
           barrs
           up
           their
           Understandings
           against
           all
           Arguments
           ,
           it
           takes
           away
           the
           use
           of
           their
           natural
           Faculties
           ,
           and
           to
           go
           about
           to
           convince
           them
           of
           their
           folly
           and
           hypocrisie
           ,
           is
           onely
           to
           provoke
           their
           rage
           and
           choler
           .
           This
           was
           the
           state
           of
           the
           case
           between
           our
           Saviour
           and
           the
           Pharisees
           .
           They
           pretended
           to
           the
           strictest
           Piety
           ,
           and
           valued
           themselves
           at
           a
           mighty
           rate
           beyond
           all
           other
           Men
           for
           the
           singularity
           and
           exactness
           of
           their
           devotion
           .
           And
           yet
           this
           they
           placed
           not
           in
           any
           conformity
           to
           the
           Divine
           Laws
           ,
           but
           in
           the
           observation
           of
           some
           vain
           Customs
           and
           Traditions
           derived
           from
           their
           Forefathers
           .
           Now
           this
           being
           so
           gross
           and
           so
           foolish
           an
           Imposture
           ,
           our
           Saviour
           set
           
           himself
           particularly
           to
           represent
           its
           vanity
           ,
           and
           took
           all
           occasions
           to
           convince
           them
           that
           they
           had
           utterly
           forsaken
           the
           Law
           of
           Moses
           ,
           for
           which
           they
           pretended
           so
           much
           reverence
           ,
           and
           that
           the
           Customs
           they
           were
           so
           fond
           of
           ,
           were
           no
           part
           of
           his
           Religion
           ,
           because
           no
           where
           injoin'd
           in
           his
           Law
           ,
           but
           meer
           arbitrary
           conceits
           of
           their
           own
           devising
           .
           And
           this
           it
           was
           that
           raised
           their
           displeasure
           against
           him
           to
           so
           great
           an
           height
           of
           hatred
           and
           indignation
           ,
           that
           a
           Person
           who
           pretended
           to
           so
           great
           an
           Office
           and
           Authority
           as
           that
           of
           the
           Messias
           ,
           should
           represent
           them
           so
           contemptibly
           in
           his
           publick
           and
           constant
           discourses
           to
           the
           People
           .
           And
           therefore
           instead
           of
           considering
           the
           nature
           and
           truth
           of
           his
           Doctrine
           ,
           they
           all
           along
           set
           themselves
           to
           trapan
           him
           in
           his
           Discourses
           ,
           and
           minded
           nothing
           else
           but
           to
           pursue
           their
           revenge
           against
           him
           ,
           and
           never
           rested
           till
           they
           had
           wrecked
           all
           their
           malice
           upon
           him
           as
           the
           mortal
           Enemy
           of
           their
           Sect.
           
        
         
           Now
           't
           is
           no
           wonder
           that
           Persons
           of
           this
           complexion
           were
           so
           strangely
           blinded
           against
           all
           that
           evidence
           that
           our
           Saviour
           gave
           of
           his
           Divine
           Commission
           .
           For
           none
           so
           blind
           as
           those
           that
           will
           not
           see
           ,
           and
           none
           so
           wilfull
           as
           those
           that
           are
           in
           love
           with
           themselves
           ,
           and
           no
           self-love
           so
           doting
           as
           that
           which
           is
           grounded
           upon
           a
           false
           conceit
           of
           Sanctity
           and
           Religion
           .
           And
           yet
           notwithstanding
           this
           ,
           some
           of
           the
           more
           ingenuous
           among
           them
           ,
           as
           Nicodemus
           and
           Joseph
           of
           Arimathea
           were
           overcome
           by
           the
           Divinity
           of
           his
           Works
           ,
           and
           afterward
           even
           Gamaliel
           himself
           was
           startled
           at
           them
           .
           For
           the
           advice
           he
           gave
           to
           let
           the
           Apostles
           alone
           seem'd
           to
           have
           proceeded
           meerly
           from
           the
           unsettledness
           of
           his
           own
           Mind
           ,
           that
           was
           not
           then
           throughly
           satisfied
           concerning
           the
           truth
           or
           falshood
           of
           their
           pretences
           .
           And
           the
           truth
           is
           his
           advice
           took
           with
           the
           Sanhedrin
           not
           from
           the
           reason
           of
           the
           thing
           but
           the
           authority
           of
           the
           Man
           ,
           for
           
           otherwise
           it
           was
           but
           very
           foolish
           Counsel
           ,
           that
           if
           this
           Work
           be
           of
           Men
           it
           would
           of
           its
           own
           accord
           come
           to
           nought
           ,
           for
           by
           that
           principle
           they
           must
           give
           liberty
           to
           all
           the
           Impostors
           in
           the
           World
           to
           disturb
           ,
           as
           much
           as
           in
           them
           lies
           ,
           the
           publick
           peace
           and
           quiet
           of
           Mankind
           .
           But
           when
           it
           was
           doubtfull
           ,
           as
           it
           then
           seem'd
           to
           him
           ,
           lest
           haply
           by
           punishing
           
           the
           Apostles
           ,
           they
           might
           be
           found
           to
           fight
           against
           God
           ,
           upon
           this
           supposition
           it
           was
           not
           onely
           wise
           but
           pious
           advice
           to
           stay
           for
           a
           little
           farther
           tryal
           of
           the
           Cause
           ,
           before
           they
           undertook
           its
           utter
           extirpation
           .
           And
           it
           is
           not
           a
           little
           observable
           that
           though
           some
           of
           the
           Pharisees
           were
           shockt
           out
           of
           their
           Prejudices
           ,
           the
           Sadducees
           were
           all
           impregnable
           ;
           for
           we
           no
           where
           reade
           that
           any
           of
           them
           were
           ever
           converted
           to
           the
           Christian
           Faith
           ,
           and
           the
           reason
           is
           plain
           because
           their
           first
           Principle
           supposed
           its
           truth
           utterly
           impossible
           ,
           and
           then
           they
           would
           not
           so
           much
           as
           enquire
           after
           it
           or
           hear
           any
           thing
           concerning
           it
           .
           But
           the
           Pharisees
           ,
           not
           lying
           under
           this
           invincible
           Prejudice
           ,
           were
           ,
           notwithstanding
           all
           their
           other
           great
           hindrances
           ,
           in
           some
           capacity
           of
           conviction
           .
           So
           that
           though
           we
           find
           that
           notwithstanding
           they
           were
           at
           first
           the
           fiercest
           Enemies
           to
           our
           Saviour's
           Doctrine
           ,
           yet
           afterwards
           they
           were
           out-stript
           by
           the
           Sadducees
           in
           their
           zeal
           and
           fury
           against
           it
           .
           For
           as
           in
           the
           Gospels
           the
           Pharisees
           are
           every
           where
           noted
           as
           his
           most
           implacable
           Enemies
           ,
           so
           in
           the
           Acts
           of
           the
           Apostles
           after
           our
           Saviour's
           Resurrection
           ,
           the
           Sadducees
           are
           remarked
           as
           their
           most
           bitter
           and
           vehement
           Prosecutors
           .
           And
           now
           this
           I
           think
           may
           be
           a
           sufficient
           account
           of
           the
           Incredulity
           of
           the
           Jews
           ,
           notwithstanding
           our
           Saviour
           gave
           all
           that
           Evidence
           of
           his
           Authority
           that
           we
           pretend
           he
           did
           .
           And
           it
           is
           obvious
           enough
           to
           any
           Man
           ,
           that
           understands
           humane
           Nature
           ,
           to
           apprehend
           how
           
           easie
           a
           thing
           it
           is
           for
           Men
           not
           onely
           byassed
           but
           pressed
           down
           by
           all
           these
           Prejudices
           to
           avoid
           or
           neglect
           the
           force
           of
           all
           the
           Arguments
           and
           Demonstrations
           in
           the
           World.
           
        
         
           §
           XXXVII
           .
           And
           thus
           having
           described
           the
           several
           unreasonable
           Prejudices
           that
           withheld
           so
           many
           of
           the
           Jewish
           Nation
           from
           embracing
           of
           the
           Christian
           Faith
           ;
           we
           proceed
           now
           in
           the
           last
           place
           to
           the
           grounds
           that
           the
           Heathens
           went
           upon
           in
           their
           Opposition
           to
           it
           .
           And
           these
           were
           as
           much
           more
           absurd
           and
           unreasonable
           than
           those
           of
           the
           Jews
           as
           was
           their
           Religion
           .
           For
           that
           the
           Jews
           had
           some
           appearance
           of
           pretence
           against
           our
           Saviour's
           alteration
           in
           Religion
           we
           have
           already
           shewn
           ,
           in
           that
           it
           was
           own'd
           by
           himself
           to
           have
           been
           establisht
           by
           Divine
           Authority
           .
           But
           as
           for
           the
           War
           that
           the
           Heathen
           World
           raised
           against
           it
           ,
           they
           grounded
           it
           upon
           such
           false
           Principles
           ,
           as
           ,
           though
           Christianity
           it self
           had
           been
           false
           ,
           betray
           their
           own
           folly
           and
           absurdity
           .
           Atheism
           and
           Contempt
           of
           God
           and
           all
           Religion
           was
           their
           master-objection
           against
           the
           Christians
           ,
           and
           the
           onely
           thing
           they
           set
           up
           and
           contended
           for
           in
           opposition
           to
           it
           ,
           was
           their
           own
           wretched
           Idolatry
           and
           Superstition
           ,
           both
           which
           are
           too
           great
           demonstrations
           of
           an
           invincible
           prejudice
           and
           inflexible
           partiality
           .
           And
           they
           are
           both
           so
           very
           absurd
           ,
           that
           which
           is
           most
           so
           ,
           't
           is
           very
           hard
           to
           determine
           .
           For
           whatever
           the
           Christians
           were
           guilty
           of
           ,
           it
           is
           certain
           that
           they
           were
           at
           the
           greatest
           distance
           from
           Atheism
           of
           any
           party
           of
           Men
           in
           the
           World.
           And
           as
           for
           the
           Religion
           of
           the
           Gentiles
           ,
           it
           was
           so
           grosly
           wicked
           and
           foolish
           ,
           that
           it
           was
           impossible
           for
           any
           wise
           Man
           to
           embrace
           it
           without
           affronting
           both
           God
           and
           his
           own
           Conscience
           .
        
         
         
           This
           was
           the
           true
           state
           of
           the
           Controversie
           between
           them
           ,
           they
           never
           enter'd
           into
           the
           debate
           of
           the
           matter
           of
           Fact
           ,
           or
           so
           much
           as
           once
           enquired
           into
           the
           merits
           of
           the
           Cause
           ,
           but
           for
           this
           reason
           alone
           they
           reputed
           all
           Christians
           as
           vile
           and
           profligate
           Persons
           ,
           because
           they
           would
           not
           join
           with
           them
           in
           their
           Atheistical
           Idolatry
           .
           And
           this
           was
           the
           grand
           motive
           of
           all
           their
           persecutions
           against
           them
           ,
           in
           which
           they
           proceeded
           upon
           no
           other
           Article
           than
           that
           they
           refused
           to
           sacrifice
           to
           their
           Gods.
           So
           that
           if
           the
           Heathen
           Religion
           were
           absurd
           ,
           and
           it
           is
           certain
           that
           nothing
           could
           be
           more
           so
           ;
           and
           if
           all
           their
           hatred
           to
           Christianity
           were
           founded
           meerly
           upon
           their
           zeal
           to
           that
           ,
           this
           gives
           a
           plain
           account
           of
           the
           unreasonableness
           of
           their
           opposing
           the
           Christian
           Faith
           ,
           notwithstanding
           the
           undeniable
           evidence
           of
           its
           Divinity
           .
           And
           this
           I
           shall
           endeavour
           to
           prove
           ,
           as
           I
           have
           in
           the
           case
           of
           the
           Jews
           ,
           from
           the
           matter
           of
           Fact
           it self
           .
           And
           thereby
           it
           will
           appear
           not
           onely
           that
           the
           Assertion
           is
           a
           probable
           but
           a
           certain
           truth
           ,
           and
           so
           will
           not
           onely
           answer
           but
           confute
           the
           Objection
           ,
           by
           proving
           that
           all
           the
           reason
           that
           Men
           had
           to
           oppose
           Christianity
           was
           their
           being
           grosly
           unreasonable
           .
           And
           this
           I
           shall
           make
           good
           ,
           first
           as
           to
           publick
           Persecutions
           ,
           secondly
           private
           Oppositions
           .
        
         
           The
           first
           Persecution
           was
           raised
           by
           Nero
           ,
           a
           Prince
           sufficiently
           branded
           for
           all
           manner
           of
           Folly
           and
           Wickedness
           ,
           but
           above
           all
           for
           his
           brutish
           and
           inhumane
           Cruelty
           ,
           and
           therefore
           it
           ought
           to
           be
           no
           wonder
           that
           a
           Person
           so
           barbarous
           to
           all
           Mankind
           ,
           even
           to
           his
           dearest
           Friends
           and
           nearest
           Relations
           ,
           should
           vent
           some
           of
           his
           fury
           upon
           the
           Christians
           .
           But
           as
           bad
           as
           he
           was
           ,
           and
           I
           do
           not
           remember
           any
           Prince
           unless
           Caligula
           more
           wild
           and
           extravagant
           in
           his
           manners
           ,
           and
           will
           allow
           the
           truth
           of
           that
           Character
           which
           Suetonius
           gives
           of
           him
           ,
           
             It
             a
             degenerasse
             à
             suorum
             Virtutibus
             Neronem
             ,
             
             ut
             tamen
             Vitia
             cujusque
             quasi
             tradita
             &
             ingenita
             retulerit
             ,
          
           That
           he
           lost
           all
           the
           Vertues
           of
           his
           Ancestours
           and
           retain'd
           all
           their
           Vices
           ,
           yet
           for
           all
           that
           I
           cannot
           but
           think
           him
           to
           have
           been
           painted
           a
           much
           greater
           Monster
           than
           he
           deserved
           .
           I
           will
           indeed
           grant
           his
           Folly
           to
           have
           exceeded
           the
           ordinary
           rate
           of
           Madness
           ,
           especially
           his
           Vanity
           of
           Fidling
           ,
           Singing
           and
           acting
           of
           Plays
           ,
           for
           which
           he
           so
           highly
           valued
           himself
           ,
           and
           was
           so
           ridiculously
           flattered
           by
           others
           ,
           and
           for
           the
           glory
           of
           it
           neglected
           all
           Affairs
           of
           State
           ,
           left
           Rome
           to
           shew
           his
           skill
           in
           the
           Cities
           of
           Greece
           ,
           return'd
           home
           with
           triumphal
           Pomp
           in
           the
           habit
           of
           a
           Player
           and
           with
           the
           shews
           of
           all
           his
           Victories
           .
           In
           short
           ,
           he
           was
           not
           so
           jealous
           of
           a
           Rival
           in
           the
           Empire
           as
           of
           a
           skilfull
           Comedian
           ,
           and
           at
           his
           fall
           was
           much
           more
           grieved
           to
           be
           upbraided
           with
           being
           a
           bad
           Fidler
           than
           a
           bad
           Emperour
           .
           Neither
           was
           he
           less
           exorbitant
           in
           his
           Lust
           than
           in
           his
           Vanity
           ,
           and
           it
           was
           both
           together
           that
           so
           much
           exposed
           him
           to
           the
           publick
           scorn
           and
           hatred
           of
           the
           People
           .
        
         
           But
           for
           the
           Vice
           of
           Cruelty
           ,
           wherewith
           he
           is
           so
           severely
           charged
           ,
           and
           of
           which
           no
           doubt
           he
           was
           highly
           guilty
           ,
           I
           cannot
           but
           think
           him
           overloaded
           by
           the
           Historians
           .
           It
           was
           indeed
           a
           wild
           Paradox
           attempted
           by
           Cardan
           ,
           though
           wittily
           perform'd
           ,
           to
           write
           an
           Encomium
           of
           his
           great
           Vertues
           ,
           but
           above
           all
           ,
           his
           Clemency
           ,
           in
           which
           he
           will
           have
           him
           to
           have
           excelled
           the
           best
           of
           the
           Roman
           Emperours
           ;
           yet
           that
           he
           was
           not
           so
           bloudy
           as
           he
           is
           usually
           represented
           ,
           appears
           as
           by
           many
           other
           Acts
           of
           Mercy
           towards
           his
           Enemies
           ,
           so
           particularly
           ,
           as
           tender
           as
           he
           was
           of
           his
           Reputation
           ,
           by
           not
           punishing
           ,
           as
           most
           other
           Emperours
           were
           wont
           to
           doe
           ,
           the
           known
           Libellers
           against
           his
           Person
           and
           Government
           with
           capital
           Penalties
           .
           And
           as
           for
           his
           other
           Severities
           ,
           this
           at
           least
           is
           to
           be
           pleaded
           in
           his
           behalf
           ,
           the
           
           prodigious
           and
           unparallel'd
           Wickedness
           of
           the
           Age
           ,
           that
           was
           so
           universally
           debauched
           ,
           that
           there
           was
           scarce
           a
           Man
           in
           it
           of
           reputation
           enough
           to
           give
           Testimony
           against
           him
           :
           So
           that
           though
           he
           were
           both
           hated
           and
           condemned
           by
           the
           Senate
           it self
           ,
           yet
           the
           ground
           of
           the
           contention
           between
           them
           was
           who
           should
           have
           the
           greatest
           Empire
           in
           Wickedness
           ,
           and
           his
           restraint
           of
           their
           Enormities
           ,
           particularly
           their
           inhumane
           Extortion
           ,
           is
           no
           improbable
           account
           of
           their
           great
           displeasure
           against
           him
           .
           And
           for
           this
           reason
           the
           number
           of
           his
           Executions
           is
           no
           proper
           Objection
           against
           his
           Government
           ;
           for
           that
           might
           come
           to
           pass
           not
           from
           his
           cruelty
           ,
           but
           from
           their
           own
           wicked
           practices
           ,
           and
           therefore
           nothing
           can
           be
           determin'd
           from
           that
           against
           him
           but
           by
           inquiring
           into
           the
           cause
           of
           those
           that
           suffer'd
           ,
           and
           unless
           it
           appear
           (
           as
           it
           does
           not
           )
           that
           they
           were
           falsely
           accused
           and
           unjustly
           condemned
           ,
           their
           being
           executed
           proves
           nothing
           either
           for
           or
           against
           him
           .
           And
           as
           for
           his
           cutting
           off
           so
           many
           of
           his
           nearest
           Kindred
           ,
           the
           question
           is
           ,
           whether
           themselves
           forced
           him
           not
           to
           it
           in
           his
           own
           defence
           ,
           and
           if
           they
           did
           ,
           then
           it
           was
           not
           choice
           but
           necessity
           .
           And
           whatever
           he
           did
           for
           reason
           of
           State
           was
           ,
           according
           to
           the
           practices
           of
           those
           times
           ,
           very
           allowable
           .
           As
           for
           the
           Death
           of
           his
           Father
           Claudius
           there
           is
           no
           evidence
           that
           he
           had
           any
           hand
           in
           it
           ;
           that
           was
           wholly
           the
           Wickedness
           of
           Agrippina
           .
           And
           though
           he
           seem'd
           too
           ungratefull
           to
           his
           memory
           by
           speaking
           reproachfully
           of
           him
           ,
           it
           is
           apparent
           that
           he
           was
           put
           upon
           it
           by
           the
           instigation
           of
           Seneca
           ,
           whom
           it
           seems
           that
           dull
           Emperour
           had
           disobliged
           .
           As
           for
           Agrippina
           ,
           she
           was
           a
           Woman
           of
           intolerable
           Pride
           and
           unheard
           of
           Cruelty
           ;
           she
           had
           poison'd
           her
           Husband
           to
           derive
           the
           Crown
           upon
           her
           Son
           ,
           she
           had
           threatned
           to
           poison
           him
           and
           transfer
           it
           to
           Germanicus
           ;
           in
           short
           ,
           she
           would
           not
           suffer
           him
           to
           
           enjoy
           any
           share
           or
           any
           quiet
           in
           the
           Government
           .
           Now
           what
           was
           to
           be
           done
           with
           a
           Woman
           of
           this
           temper
           ?
           Indeeed
           to
           kill
           her
           ,
           she
           being
           his
           Mother
           ,
           how
           wicked
           soever
           ,
           was
           inhumane
           and
           unnatural
           ,
           yet
           however
           her
           practices
           could
           not
           but
           force
           him
           to
           some
           undecent
           severity
           .
           At
           least
           it
           is
           plain
           that
           at
           first
           he
           used
           her
           with
           due
           respect
           ,
           and
           bore
           her
           insolence
           with
           extraordinary
           patience
           ,
           till
           he
           saw
           both
           his
           Life
           and
           his
           Empire
           attempted
           ,
           and
           then
           it
           was
           but
           time
           to
           secure
           himself
           ,
           though
           he
           ought
           to
           have
           done
           it
           some
           gentler
           way
           than
           by
           putting
           her
           to
           Death
           .
           In
           short
           ,
           if
           Agrippina
           were
           so
           bad
           as
           the
           Historians
           represent
           her
           to
           have
           been
           ,
           Nero
           was
           not
           ,
           because
           his
           cruel
           usage
           of
           her
           was
           in
           a
           great
           measure
           forced
           by
           her
           own
           wickedness
           .
           As
           for
           Germanicus
           ,
           he
           must
           dye
           ,
           not
           onely
           as
           a
           declared
           Rival
           to
           the
           Empire
           ,
           but
           as
           the
           true
           and
           rightfull
           Heir
           of
           the
           Crown
           .
           And
           this
           practice
           was
           grown
           so
           familiar
           ,
           that
           there
           was
           not
           an
           Emperour
           but
           either
           got
           the
           Crown
           or
           secured
           it
           by
           murther
           .
           All
           which
           came
           to
           pass
           by
           the
           prodigious
           dotage
           of
           Augustus
           ,
           who
           ,
           after
           all
           his
           great
           craft
           ,
           instead
           of
           securing
           the
           Empire
           to
           his
           own
           nearest
           Kindred
           ,
           onely
           obliged
           his
           Successours
           to
           murther
           them
           for
           their
           own
           security
           .
           For
           when
           he
           passed
           over
           the
           right
           Heirs
           to
           settle
           the
           Empire
           upon
           Tiberius
           ,
           it
           was
           obvious
           that
           Tiberius
           could
           never
           think
           himself
           secure
           in
           his
           Throne
           ,
           till
           all
           that
           had
           an
           antecedent
           right
           to
           it
           were
           removed
           out
           of
           the
           way
           .
           So
           that
           the
           blame
           of
           Tiberius
           his
           Cruelty
           is
           in
           a
           great
           measure
           to
           be
           charged
           upon
           Augustus
           his
           Folly
           ,
           who
           ,
           by
           his
           preposterous
           settlement
           of
           the
           Crown
           upon
           him
           ,
           made
           it
           necessary
           upon
           reason
           of
           State
           ,
           and
           that
           he
           too
           well
           knew
           in
           his
           Court
           outweighed
           all
           other
           considerations
           .
           And
           hence
           came
           that
           constant
           succession
           of
           Murthers
           in
           the
           Empire
           ,
           whereby
           all
           of
           his
           
           own
           Family
           were
           in
           the
           first
           place
           cut
           off
           ,
           and
           afterwards
           all
           his
           Kindred
           .
           So
           imprudent
           a
           thing
           is
           it
           to
           think
           of
           disposing
           of
           Crowns
           against
           the
           Right
           of
           Inheritance
           ,
           it
           certainly
           entails
           Murthers
           upon
           the
           Royal
           Family
           and
           Civil
           Wars
           upon
           the
           Kingdom
           .
        
         
           But
           to
           return
           to
           Nero
           ,
           these
           are
           the
           main
           Instances
           of
           Cruelty
           wherewith
           he
           is
           usually
           branded
           ,
           some
           others
           there
           are
           that
           I
           shall
           here
           pass
           by
           ,
           and
           onely
           concern
           my self
           in
           that
           he
           is
           charged
           with
           against
           the
           Christians
           .
           Against
           whom
           it
           is
           evident
           that
           he
           proceeded
           not
           either
           from
           any
           enquiry
           into
           their
           cause
           or
           any
           voluntary
           cruelty
           of
           his
           own
           ,
           but
           deliver'd
           them
           up
           to
           the
           Peoples
           fury
           ,
           onely
           to
           deliver
           himself
           from
           it
           .
           For
           the
           City
           happening
           to
           be
           destroyed
           by
           a
           sudden
           Fire
           ,
           
           Nero's
           Enemies
           ,
           to
           render
           him
           more
           odious
           ,
           cast
           reports
           among
           the
           People
           that
           he
           was
           the
           Authour
           of
           the
           mischief
           ,
           and
           the
           more
           to
           exasperate
           them
           add
           that
           he
           beheld
           the
           sad
           sight
           from
           Mecoenas
           his
           Tower
           with
           no
           small
           joy
           and
           pleasure
           ,
           singing
           the
           destruction
           of
           Troy.
           Whether
           this
           report
           were
           true
           or
           false
           it
           matter'd
           not
           ,
           the
           People
           were
           ready
           enough
           to
           run
           away
           with
           any
           thing
           in
           their
           rage
           and
           anguish
           ,
           and
           though
           it
           was
           ,
           for
           any
           thing
           that
           appears
           ,
           altogether
           groundless
           and
           malicious
           ,
           it
           was
           then
           believed
           and
           is
           so
           to
           this
           day
           .
           And
           therefore
           Nero
           ,
           to
           bring
           himself
           off
           ,
           transfers
           the
           Odium
           upon
           the
           Christians
           ,
           whom
           he
           knew
           to
           be
           sufficiently
           hatefull
           to
           the
           common
           Rabble
           ,
           as
           despisers
           of
           their
           Gods
           and
           their
           Religion
           ,
           and
           by
           turning
           them
           loose
           to
           their
           rage
           and
           cruelty
           ,
           diverted
           ,
           or
           at
           least
           somewhat
           asswaged
           ,
           their
           fury
           against
           himself
           .
           Neither
           does
           this
           seem
           to
           have
           been
           
           Nero's
           own
           device
           ,
           but
           rather
           to
           have
           been
           first
           prompted
           by
           the
           People
           themselves
           :
           for
           it
           is
           more
           than
           likely
           that
           the
           Idol
           Priests
           ,
           upon
           occasion
           of
           so
           sad
           a
           Calamity
           ,
           should
           blow
           the
           suspicion
           into
           the
           
           Peoples
           heads
           ,
           that
           it
           came
           from
           the
           Christians
           ,
           who
           as
           they
           hated
           their
           Gods
           ,
           hated
           their
           Temples
           too
           ,
           and
           so
           would
           not
           stick
           to
           set
           the
           City
           on
           fire
           on
           purpose
           to
           destroy
           them
           .
           And
           such
           a
           suggestion
           as
           this
           being
           once
           kindled
           among
           the
           Common
           People
           ,
           it
           would
           quickly
           prevail
           like
           the
           flames
           themselves
           ,
           and
           in
           the
           extremity
           of
           their
           anguish
           transport
           them
           to
           the
           utmost
           excess
           of
           rage
           and
           indignation
           .
           And
           therefore
           ,
           as
           the
           Historian
           observes
           ,
           they
           did
           not
           think
           simple
           punishment
           enough
           ,
           unless
           they
           added
           scorn
           to
           their
           cruelty
           ,
           and
           so
           would
           not
           suffer
           them
           to
           be
           put
           to
           death
           in
           the
           shape
           of
           men
           ,
           but
           worried
           them
           with
           Dogs
           ,
           in
           the
           skins
           of
           Wild
           Beasts
           .
           But
           whether
           Nero
           fired
           the
           City
           or
           not
           ;
           or
           whether
           he
           contrived
           this
           device
           to
           save
           himself
           ,
           or
           onely
           made
           advantage
           of
           the
           folly
           of
           the
           People
           ,
           it
           is
           certain
           that
           neither
           he
           nor
           they
           proceeded
           against
           them
           upon
           any
           mature
           deliberation
           ,
           but
           that
           they
           were
           Sacrificed
           meerly
           to
           the
           outrage
           of
           the
           Rabble
           .
        
         
           And
           this
           is
           the
           plain
           account
           of
           the
           Neronian
           Persecution
           ,
           in
           which
           the
           Prosecutors
           were
           so
           far
           from
           entring
           into
           the
           merits
           of
           the
           cause
           ,
           that
           it
           was
           wholly
           managed
           by
           popular
           Tumult
           ,
           that
           was
           raised
           by
           Calumny
           ,
           and
           enraged
           by
           Superstition
           .
           So
           that
           the
           Christians
           in
           it
           suffer'd
           not
           as
           Christians
           ,
           but
           onely
           upon
           occasion
           of
           this
           accident
           ,
           the
           People
           fell
           foul
           upon
           them
           as
           Enemies
           to
           their
           Idol-Gods
           .
           And
           that
           was
           natural
           for
           the
           blind
           and
           furious
           Rabble
           to
           doe
           ,
           whatever
           the
           Christian
           cause
           might
           be
           ,
           for
           without
           enquiring
           into
           that
           ,
           they
           were
           onely
           zealous
           for
           their
           old
           Superstition
           .
           And
           therefore
           their
           Opposition
           to
           Christianity
           can
           be
           no
           objection
           against
           it
           ,
           for
           though
           we
           suppose
           its
           truth
           and
           Evidence
           ,
           yet
           notwithstanding
           that
           ,
           it
           could
           not
           have
           avoided
           their
           displeasure
           .
           And
           yet
           in
           most
           of
           the
           other
           Persecutions
           
           it
           will
           appear
           that
           they
           were
           both
           set
           on
           foot
           and
           carried
           on
           onely
           by
           the
           folly
           and
           fury
           of
           the
           Multitude
           .
        
         
           §
           .
           XXXVIII
           .
           The
           Second
           Persecution
           was
           raised
           by
           Domitian
           ,
           the
           Second
           to
           Nero
           for
           fierceness
           and
           cruelty
           ,
           though
           neither
           did
           he
           proceed
           in
           it
           upon
           any
           account
           of
           Religion
           ,
           but
           purely
           out
           of
           jealousie
           of
           State.
           For
           as
           he
           exceeded
           all
           other
           Princes
           in
           suspicion
           and
           ill-nature
           ,
           so
           upon
           the
           least
           shadow
           of
           pretence
           he
           would
           never
           stick
           at
           any
           cruelty
           to
           secure
           himself
           .
           Thus
           he
           Murthered
           
             Metius
             Domitianus
          
           for
           no
           other
           reason
           than
           because
           
           he
           was
           Born
           ,
           as
           the
           Astrologers
           affirm'd
           ,
           under
           an
           Imperial
           Horoscope
           :
           And
           slew
           his
           own
           Unkle
           
             Flavius
             Sabinus
          
           ,
           because
           when
           he
           was
           chosen
           Consul
           ,
           the
           Clark
           whose
           Office
           it
           was
           to
           declare
           the
           choice
           to
           the
           People
           ,
           by
           mistake
           pronounced
           him
           Emperour
           instead
           of
           Consul
           .
           And
           though
           it
           was
           commonly
           said
           that
           he
           slew
           his
           Kinsman
           
             Flavius
             Clemens
          
           .
           whose
           two
           Sones
           he
           had
           adopted
           to
           succeed
           him
           in
           the
           Empire
           ,
           upon
           the
           score
           of
           Christianity
           ,
           yet
           it
           is
           much
           more
           probable
           that
           his
           displeasure
           was
           suddenly
           taken
           up
           upon
           some
           pretence
           of
           State
           ,
           as
           Suetonius
           expresly
           affirms
           ,
           
             Repentè
             ex
             tenuissimâ
             suspicione
             tantum
             non
             ipso
             ejus
             consulatu
          
           
           interemit
           .
        
         
           And
           this
           ,
           as
           we
           have
           the
           Story
           from
           Hegesippus
           ,
           was
           the
           true
           Original
           cause
           of
           
           his
           troubling
           the
           Christians
           :
           Against
           whom
           he
           did
           not
           proceed
           in
           general
           as
           Christians
           ,
           but
           onely
           against
           some
           of
           our
           Saviour's
           Kindred
           ,
           who
           were
           accused
           before
           him
           as
           descending
           from
           the
           Royal
           Line
           of
           David
           ,
           out
           of
           which
           the
           Messias
           or
           Universal
           Monarch
           was
           to
           come
           ,
           of
           whom
           Domitian
           ,
           
           sayes
           the
           Historian
           ,
           was
           not
           less
           jealous
           than
           Herod
           himself
           .
           But
           upon
           Examination
           ,
           finding
           both
           the
           Poverty
           and
           the
           Innocence
           of
           the
           Persons
           ,
           he
           dismist
           them
           ,
           and
           by
           a
           Publick
           Edict
           for
           bad
           all
           farther
           Prosecution
           against
           the
           Followers
           of
           Jesus
           .
           Thus
           far
           Hegesippus
           ,
           and
           it
           is
           one
           would
           think
           a
           plain
           and
           an
           easie
           Story
           ,
           and
           Recorded
           by
           a
           Person
           that
           lived
           very
           near
           the
           time
           in
           which
           it
           was
           Transacted
           ;
           and
           yet
           our
           great
           Scaliger
           in
           pursuit
           of
           that
           Scholastick
           Authority
           ,
           which
           he
           has
           taken
           to
           himself
           of
           correcting
           
           the
           Ancients
           ,
           but
           especially
           Hegesippus
           ,
           is
           pleased
           not
           to
           pass
           it
           for
           so
           much
           as
           credible
           ,
           and
           that
           with
           so
           much
           Confidence
           and
           so
           little
           Reason
           ,
           as
           too
           grosly
           discovers
           his
           affectation
           of
           finding
           fault
           .
           For
           first
           he
           wonders
           that
           there
           should
           be
           no
           more
           than
           two
           of
           the
           Posterity
           of
           David
           left
           ,
           and
           those
           of
           the
           Family
           of
           Judas
           the
           Brother
           of
           our
           Lord
           ,
           as
           Hegesippus
           affirms
           .
           Whereas
           Hegesippus
           affirms
           no
           such
           thing
           ,
           but
           onely
           sayes
           that
           two
           of
           the
           Posterity
           of
           Judas
           the
           Brother
           of
           our
           Lord
           were
           accused
           before
           Domitian
           .
           But
           that
           they
           were
           all
           that
           were
           remaining
           of
           the
           Family
           of
           David
           ,
           he
           does
           not
           so
           much
           as
           intimate
           ,
           neither
           had
           Scaliger
           any
           ground
           for
           this
           surmise
           ,
           unless
           from
           thence
           to
           seize
           an
           Opportunity
           to
           give
           the
           World
           an
           account
           of
           his
           knowledge
           of
           the
           History
           of
           the
           Jews
           at
           Babylon
           ,
           where
           he
           tells
           us
           of
           many
           of
           the
           Posterity
           of
           David
           in
           great
           honour
           .
           But
           granting
           the
           truth
           of
           his
           Story
           (
           though
           all
           the
           Stories
           of
           the
           Jews
           after
           their
           dispersion
           ,
           are
           altogether
           false
           and
           frivolous
           )
           what
           is
           that
           to
           what
           hapned
           at
           Rome
           ?
           So
           that
           had
           there
           been
           never
           so
           many
           of
           the
           Posterity
           of
           David
           at
           Babylon
           ,
           there
           might
           have
           been
           no
           more
           than
           two
           found
           at
           Rome
           .
           And
           therefore
           if
           Hegesippus
           had
           affirm'd
           ,
           that
           there
           were
           onlytwo
           ,
           all
           Scaliger's
           Stories
           of
           Babylon
           are
           
           to
           no
           purpose
           :
           But
           when
           he
           has
           affirm'd
           no
           such
           thing
           ,
           but
           on
           the
           contrary
           gives
           us
           a
           distinct
           account
           of
           Simeon
           the
           Son
           of
           Cleopas
           Bishop
           of
           Jerusalem
           ,
           who
           lived
           there
           after
           the
           time
           of
           
             Domitian
             ,
             Scaliger
          
           could
           have
           no
           motive
           to
           make
           the
           Objection
           ,
           but
           onely
           to
           empty
           his
           Common-place-book
           of
           two
           or
           three
           Rabinical
           Quotations
           .
           But
           yet
           his
           next
           Exception
           is
           much
           worse
           ,
           viz.
           that
           there
           was
           no
           such
           Person
           as
           Judas
           of
           the
           Kindred
           of
           our
           Lord
           mention'd
           in
           the
           Gospels
           .
           But
           suppose
           there
           were
           no
           such
           upon
           Record
           ,
           it
           seems
           very
           hard
           dealing
           with
           an
           Ancient
           Writer
           ,
           that
           lived
           so
           near
           the
           times
           that
           he
           Writes
           of
           ,
           and
           had
           opportunity
           of
           enquiring
           into
           the
           Genealogy
           of
           the
           Family
           ,
           when
           he
           affirms
           that
           there
           was
           such
           a
           Branch
           of
           it
           ,
           to
           deny
           the
           truth
           of
           the
           matter
           of
           Fact
           ,
           onely
           because
           it
           hapned
           not
           to
           be
           mention'd
           in
           the
           Gospels
           ;
           whereas
           nothing
           is
           better
           known
           than
           that
           divers
           more
           material
           passages
           relating
           to
           our
           Saviour's
           Family
           are
           there
           omitted
           ,
           their
           design
           being
           to
           describe
           his
           own
           descent
           from
           David
           ,
           and
           not
           to
           give
           any
           account
           of
           the
           several
           present
           Branches
           of
           the
           Family
           .
           And
           yet
           after
           all
           
           Scaliger's
           confidence
           that
           there
           was
           no
           such
           Man
           upon
           Record
           ,
           do
           we
           find
           him
           expresly
           reckoned
           among
           our
           Saviour's
           nearest
           Kindred
           ,
           Mat.
           13.
           15.
           
           
             Is
             not
             this
             the
             Carpenters
             Son
             ?
             Is
             not
             his
             Mother
             called
          
           Mary
           ?
           
             And
             his
             Brethren
          
           James
           ,
           and
           Joses
           ,
           and
           Simon
           ,
           and
           Judas
           ?
           So
           blind
           is
           the
           humour
           of
           Criticising
           ,
           as
           to
           overlook
           the
           most
           obvious
           passages
           rather
           than
           loose
           the
           Glory
           of
           one
           new
           discovery
           .
        
         
           This
           passage
           I
           have
           vindicated
           not
           because
           that
           it self
           was
           at
           all
           needful
           to
           my
           purpose
           ,
           but
           onely
           to
           maintain
           the
           credit
           of
           Hegesippus
           ;
           for
           if
           there
           were
           no
           such
           Story
           ,
           that
           saves
           our
           labour
           of
           giving
           any
           account
           of
           it
           ;
           if
           there
           were
           ,
           then
           we
           must
           take
           it
           
           as
           we
           finde
           it
           in
           Hegesippus
           ,
           according
           to
           whose
           account
           it
           was
           no
           Persecution
           for
           Religion
           ,
           but
           onely
           a
           jealousie
           of
           State.
           Neither
           is
           it
           to
           be
           wondred
           at
           that
           Domitian
           (
           though
           of
           all
           men
           most
           suspicious
           )
           should
           be
           so
           strongly
           tainted
           with
           it
           ,
           when
           the
           same
           conceit
           had
           for
           a
           long
           time
           been
           of
           so
           great
           force
           among
           his
           Predecessours
           .
           For
           it
           is
           very
           obvious
           from
           the
           Histories
           of
           those
           time
           ,
           that
           the
           Jewish
           Notion
           of
           their
           Messias
           had
           got
           deep
           footing
           in
           the
           Gentile
           World
           ,
           from
           the
           Authority
           of
           the
           
             Sybilline
             Oracles
          
           ;
           in
           that
           the
           Old
           Books
           of
           the
           Sybils
           ,
           that
           had
           been
           for
           many
           Ages
           Religiously
           preserved
           in
           the
           Capitol
           were
           together
           with
           the
           Capitol
           it self
           burnt
           about
           Eighty
           years
           before
           our
           Saviour's
           Birth
           ,
           and
           to
           retreive
           their
           loss
           ,
           three
           Ambassadours
           were
           about
           Seven
           years
           after
           when
           the
           Capitol
           was
           rebuilt
           ,
           dispatcht
           into
           Asia
           ,
           to
           gather
           together
           what
           Records
           they
           could
           there
           find
           of
           those
           Prophesies
           ,
           and
           brought
           back
           with
           them
           about
           a
           thousand
           Verses
           .
           By
           whom
           they
           were
           first
           Composed
           I
           am
           not
           concern'd
           to
           enquire
           ,
           though
           it
           is
           probable
           (
           as
           the
           Learned
           
             Isaac
             Vossius
          
           conjectures
           )
           that
           they
           were
           Collected
           by
           the
           Jews
           out
           of
           the
           Ancient
           Prophets
           ,
           as
           appears
           from
           their
           agreement
           with
           the
           Holy
           Writings
           ,
           and
           especially
           in
           the
           great
           Prediction
           of
           a
           Messias
           or
           Universal
           Monarch
           .
           Which
           it
           seems
           was
           so
           plainly
           foretold
           by
           them
           ,
           that
           in
           a
           little
           time
           it
           alarm'd
           the
           Senate
           it self
           to
           forbid
           the
           reading
           of
           them
           ,
           and
           that
           for
           very
           good
           reason
           too
           .
           When
           they
           found
           every
           aspiring
           Spirit
           in
           the
           Common-wealth
           to
           apply
           them
           to
           himself
           .
           For
           this
           was
           one
           of
           the
           Foundations
           of
           
           Catiline's
           Conspiracy
           ,
           as
           Tully
           informs
           us
           concerning
           Leutulus
           in
           his
           Third
           Oration
           against
           Catiline
           .
        
         
           And
           when
           Caesar
           had
           made
           himself
           Master
           of
           all
           ,
           it
           was
           vulgarly
           believed
           to
           have
           been
           the
           effect
           of
           
           this
           Prophesie
           ,
           as
           the
           same
           Author
           Triumphantly
           tells
           us
           in
           his
           Second
           Book
           of
           Divination
           ,
           which
           was
           written
           immediately
           after
           
           Caesar's
           fall
           .
           
             Cum
             Antistitibus
             agamus
             ,
             &
             quidvis
             potius
             ex
             illis
             libris
             quàm
             :
             Regem
             proferant
             ,
             quem
          
           Romae
           ,
           
             posthaec
             nec
             Dii
             nec
             homines
             esse
             patientur
             .
          
        
         
           The
           great
           thing
           that
           offended
           the
           zealous
           Common-wealths
           Man
           in
           them
           was
           the
           name
           of
           a
           great
           King.
           And
           if
           we
           may
           believe
           Suetonius
           or
           his
           Author
           
             Julius
             Marathus
          
           ,
           the
           same
           year
           
           that
           
             Augustus
             Caesar
          
           was
           Born
           ,
           the
           Senate
           upon
           the
           account
           of
           this
           Prediction
           ,
           
             Regem
             populo
          
           Romano
           
             naturam
             parturire
          
           ,
           
             that
             nature
             was
             then
             in
             labour
             with
             a
             King
             of
             the
             Romans
             .
          
           Decreed
           
             nequis
             illo
             anno
             genitus
             educaretur
          
           .
           Not
           unlike
           the
           practice
           of
           Herod
           ,
           when
           he
           Murther'd
           the
           Children
           of
           Bethlehem
           to
           secure
           the
           Title
           of
           Shiloh
           to
           himself
           ,
           which
           some
           of
           the
           Atheistical
           Jews
           of
           the
           Sect
           of
           the
           Sadducees
           had
           flatteringly
           applyed
           to
           him
           ,
           and
           were
           for
           that
           reason
           stiled
           Herodians
           .
           And
           this
           conceit
           himself
           cherished
           with
           very
           great
           care
           among
           the
           Jews
           ,
           as
           the
           fulfilling
           of
           
           Jacob's
           Prophesie
           upon
           the
           departure
           of
           the
           Scepter
           from
           Judah
           to
           himself
           ,
           thereby
           to
           conciliate
           the
           greater
           reverence
           and
           Authority
           to
           his
           Government
           .
           And
           this
           probably
           was
           the
           reason
           ,
           as
           very
           an
           Atheist
           as
           he
           was
           ,
           of
           his
           building
           so
           magnificent
           a
           Temple
           ,
           because
           the
           Jews
           expected
           such
           a
           glorious
           work
           from
           their
           Messias
           .
           Now
           this
           conceit
           being
           so
           familiarly
           entertain'd
           in
           the
           minds
           of
           men
           in
           that
           Age
           ,
           it
           is
           no
           wonder
           if
           all
           that
           were
           in
           actual
           possession
           of
           Authority
           ,
           (
           whether
           themselves
           believed
           it
           or
           not
           )
           were
           so
           watchful
           against
           all
           pretenders
           to
           it
           ,
           but
           much
           less
           in
           such
           a
           suspicious
           Prince
           as
           Domitian
           ,
           especially
           as
           to
           the
           Family
           of
           David
           ,
           who
           by
           the
           consent
           of
           the
           Jews
           ,
           
           that
           were
           the
           great
           Masters
           of
           these
           Prophesies
           ,
           had
           the
           first
           Title
           to
           this
           great
           Prerogative
           .
           And
           yet
           it
           was
           not
           so
           much
           ,
           but
           onely
           as
           far
           as
           appears
           by
           Story
           ,
           they
           were
           presented
           by
           some
           flattering
           and
           officious
           Informers
           to
           the
           Emperour
           ,
           which
           occasion'd
           some
           trouble
           both
           to
           themselves
           and
           the
           followers
           of
           Jesus
           ;
           but
           when
           the
           jealous
           Emperour
           came
           to
           enquire
           into
           their
           Claims
           ,
           he
           was
           so
           satisfied
           of
           the
           Innocence
           of
           the
           men
           ,
           that
           he
           immediately
           dismist
           the
           Inditement
           as
           frivolous
           ,
           and
           revoked
           all
           Edicts
           against
           the
           Christians
           as
           Partisans
           in
           the
           same
           cause
           .
           This
           is
           the
           true
           account
           of
           all
           his
           proceedings
           against
           them
           ,
           though
           if
           he
           had
           proceeded
           upon
           other
           reasons
           ,
           all
           his
           reasons
           could
           be
           nothing
           but
           reasons
           of
           State
           ,
           and
           all
           his
           executions
           nothing
           but
           acts
           of
           Savageness
           and
           Cruelty
           .
           But
           whatever
           they
           were
           ,
           there
           is
           no
           evidence
           of
           his
           entring
           into
           the
           merits
           of
           the
           cause
           ,
           and
           if
           he
           did
           not
           ,
           his
           brutal
           Tyranny
           can
           be
           no
           objection
           .
           Nay
           if
           he
           did
           ,
           all
           that
           can
           be
           inferr'd
           ,
           is
           that
           Christianity
           was
           not
           pleasing
           to
           one
           of
           the
           worst
           of
           Princes
           ,
           and
           that
           is
           the
           best
           that
           can
           be
           made
           of
           his
           Persecution
           ,
           and
           there
           we
           leave
           it
           ,
           that
           as
           Nero
           was
           the
           first
           so
           Domitian
           was
           the
           second
           Enemy
           to
           Christianity
           ,
           and
           conclude
           with
           
             Tertullian
             .
             Consulite
             commentarios
             vestros
             ,
             illic
             reperietis
             primum
          
           Neronem
           
             in
             hanc
             sectam
             cum
             maximè
          
           Romae
           orientem
           Caesariano
           
             gladio
             ferocisse
             .
             Sed
             tali
             dedicatore
             damnationis
             nostrae
             etiam
             gloriamur
             .
             Qai
             enim
             scit
             illum
             ,
             intelligere
             potest
             non
             nisi
             grande
             aliquod
             bonum
             à
          
           Nerone
           
             damnatum
             .
             Tentaverat
          
           &
           Domitianus
           ,
           portio
           Neronis
           
             de
             crudelitate
             ;
             sed
             qua
             &
             homo
             ,
             facile
             coeptum
             repressit
             ,
             restitatis
             etiam
             quos
             relegaverat
             .
          
           
             If
             you
             search
             your
             own
             Records
             you
             will
             find
             that
             Nero
             was
             the
             first
             Emperour
             that
             imbrued
             his
             hands
             in
             Christian
             Blood
             ,
             but
             we
             glory
             
             in
             the
             hatred
             of
             such
             an
             Enemy
             as
             Nero
             ,
             for
             whoever
             knows
             the
             Man
             ,
             cannot
             but
             know
             that
             it
             must
             be
             some
             very
             great
             good
             thing
             ,
             that
             Nero
             hates
             .
             And
             Domitian
             too
             a
             piece
             of
             the
             same
             cruelty
             made
             the
             same
             attempt
             ,
             but
             having
             in
             him
             either
             some
             little
             humanity
             or
             the
             inconstancy
             of
             Mankind
             (
             for
             which
             of
             these
             Tertullian
             means
             by
             his
             
               qua
               &
               homo
            
             is
             altogether
             ambiguous
             )
             he
             desisted
             from
             his
             design
             ,
             and
             revoked
             his
             own
             proscriptions
             .
          
        
         
           §
           XXXIX
           .
           The
           Third
           Persecution
           hapned
           under
           the
           Reign
           of
           Trajan
           ,
           and
           was
           set
           on
           foot
           upon
           variety
           of
           designs
           ,
           all
           which
           were
           very
           remote
           from
           any
           fair
           Inquiry
           into
           the
           cause
           of
           Christianity
           it self
           .
           The
           first
           was
           the
           old
           jealousie
           of
           our
           Saviour's
           Kindred
           and
           the
           Line
           of
           David
           ,
           and
           this
           as
           Hegesippus
           informs
           us
           ,
           was
           started
           by
           
           the
           Jews
           and
           the
           Gnosticks
           against
           Symeon
           the
           Son
           of
           Cleophas
           the
           Brother
           of
           Joseph
           ,
           then
           Bishop
           of
           Jerusalem
           ,
           and
           that
           at
           a
           time
           when
           all
           the
           Royal
           Family
           of
           Judah
           wer
           sought
           after
           ,
           and
           dispatched
           out
           of
           the
           way
           as
           pretended
           Rivals
           of
           the
           Empire
           .
           And
           for
           this
           reason
           was
           this
           good
           Old
           man
           put
           to
           death
           in
           the
           Hundred
           and
           one
           and
           twentieth
           year
           of
           his
           Age.
           
        
         
           The
           Second
           motive
           of
           this
           Persecution
           was
           the
           Emperour's
           great
           jealousie
           of
           those
           Societies
           call'd
           Heteriae
           ,
           that
           had
           often
           created
           great
           mischief
           and
           trouble
           to
           the
           Empire
           ,
           and
           therefore
           for
           the
           prevention
           of
           such
           disturbances
           ,
           he
           strictly
           forbad
           all
           manner
           of
           associations
           and
           publick
           meetings
           ;
           and
           in
           this
           point
           of
           Government
           he
           was
           so
           peremptory
           ,
           that
           when
           Pliny
           moved
           him
           to
           erect
           a
           Corporation
           of
           Smiths
           at
           Nicomedia
           ,
           as
           a
           great
           convenience
           to
           the
           City
           ,
           he
           would
           by
           no
           means
           be
           induced
           to
           allow
           it
           .
        
         
         
           Now
           the
           Assemblies
           of
           Christians
           being
           grown
           numerous
           ,
           they
           fell
           under
           the
           edge
           of
           this
           Law
           ,
           and
           it
           was
           accordingly
           executed
           against
           them
           by
           the
           Governours
           and
           Pro
           consuls
           in
           their
           several
           Provinces
           .
           It
           is
           commonly
           supposed
           that
           this
           Edict
           against
           these
           Illegal
           Societies
           ,
           was
           published
           on
           purpose
           to
           ensnare
           the
           Christian
           Meetings
           ,
           and
           it
           is
           possible
           it
           might
           be
           so
           ;
           yet
           there
           is
           no
           ground
           for
           it
           in
           History
           ,
           but
           on
           the
           contrary
           it
           is
           manifest
           that
           this
           Emperour
           was
           possest
           with
           a
           particular
           jealousie
           against
           all
           kinds
           of
           Assemblies
           ,
           as
           appears
           in
           the
           foremention'd
           case
           of
           the
           Smiths
           of
           Nicomedia
           .
           And
           that
           he
           had
           no
           particular
           design
           against
           the
           Christians
           is
           evident
           from
           his
           answer
           to
           
           Pliny's
           Letter
           ,
           by
           which
           he
           inform'd
           the
           Emperour
           how
           he
           had
           executed
           this
           Edict
           in
           his
           Province
           against
           them
           ,
           and
           what
           numbers
           he
           had
           punished
           for
           their
           obstinacy
           against
           the
           Law
           ,
           but
           having
           made
           enquiry
           into
           the
           design
           of
           their
           meetings
           ,
           he
           was
           sufficiently
           satisfied
           of
           the
           innocence
           of
           the
           men
           ,
           and
           therefore
           desires
           directions
           from
           him
           after
           what
           manner
           he
           should
           proceed
           against
           them
           ,
           or
           whether
           at
           all
           .
        
         
           The
           Emperour
           upon
           this
           account
           that
           he
           received
           of
           the
           peaceableness
           of
           the
           Christians
           ,
           takes
           off
           the
           severity
           of
           his
           Edict
           against
           them
           ,
           and
           gives
           instructions
           ,
           that
           they
           should
           not
           be
           sought
           for
           as
           being
           really
           innocent
           ,
           yet
           if
           they
           were
           accused
           and
           Convicted
           ,
           they
           should
           be
           punished
           according
           to
           Law
           ,
           that
           is
           ,
           for
           the
           good
           example
           of
           Government
           .
           This
           seems
           to
           have
           been
           all
           that
           Emperour's
           design
           in
           his
           Laws
           and
           Proceedings
           against
           the
           Christians
           ,
           otherwise
           certainly
           he
           would
           never
           have
           remitted
           the
           Execution
           of
           a
           Law
           ,
           of
           which
           he
           was
           so
           tender
           ,
           onely
           for
           their
           sakes
           .
        
         
           But
           because
           this
           was
           the
           first
           Prosecution
           ,
           in
           which
           
           we
           meet
           with
           any
           thing
           like
           legal
           Proceedings
           against
           the
           Christians
           ,
           I
           shall
           give
           an
           account
           of
           all
           the
           unjust
           and
           unreasonable
           methods
           of
           procedure
           against
           them
           ,
           both
           in
           this
           and
           the
           following
           Persecutions
           ;
           and
           so
           without
           troubling
           the
           Reader
           with
           a
           distinct
           Narrative
           of
           every
           one
           ,
           give
           him
           a
           true
           State
           of
           the
           grounds
           and
           reasons
           of
           all
           ,
           and
           from
           thence
           it
           will
           evidently
           appear
           that
           they
           proceeded
           not
           upon
           any
           sober
           enquiry
           ,
           but
           were
           meerly
           driven
           on
           by
           brutish
           folly
           and
           madness
           .
           The
           heads
           of
           their
           accusation
           then
           were
           either
           real
           or
           feigned
           ,
           the
           feigned
           were
           apparently
           the
           contrivances
           of
           malice
           ,
           and
           the
           real
           were
           as
           apparently
           the
           charges
           of
           folly
           ,
           as
           I
           shall
           shew
           in
           each
           particular
           .
        
         
           The
           first
           and
           great
           charge
           of
           all
           was
           the
           Christians
           contempt
           of
           their
           Gods
           and
           Religion
           .
           But
           here
           the
           cause
           of
           Paganism
           was
           so
           foul
           and
           brutish
           ,
           that
           it
           was
           the
           most
           dishonourable
           abuse
           that
           ever
           was
           put
           upon
           humane
           nature
           ;
           and
           were
           not
           the
           matter
           of
           fact
           undeniably
           evident
           ,
           it
           would
           have
           been
           incredible
           that
           Mankind
           should
           ever
           sink
           into
           such
           a
           senseless
           stupidity
           .
        
         
           The
           Barbarous
           People
           whom
           the
           Greeks
           and
           Romans
           so
           much
           despised
           ,
           Worshipped
           onely
           the
           Heavenly
           Bodies
           ,
           but
           these
           Polite
           ,
           these
           Civilised
           ,
           these
           Philosophical
           Nations
           deified
           the
           worst
           of
           things
           and
           the
           worst
           of
           men
           ,
           and
           replenisht
           Heaven
           with
           such
           a
           rout
           of
           Deities
           ,
           as
           made
           it
           look
           more
           like
           a
           Jail
           full
           of
           Rogues
           and
           Villains
           ,
           than
           an
           Habitation
           of
           Gods
           ;
           and
           they
           relate
           such
           foul
           things
           of
           them
           ,
           that
           one
           would
           scarce
           believe
           such
           ill
           reports
           of
           the
           vilest
           of
           Men
           ;
           and
           if
           their
           Enemies
           would
           have
           set
           themselves
           to
           have
           contrived
           Stories
           ,
           that
           might
           render
           them
           odious
           and
           contemptible
           ,
           the
           blackest
           calumnies
           they
           could
           have
           fastned
           upon
           them
           must
           have
           fall'n
           short
           of
           
           the
           extravagance
           of
           their
           own
           Reports
           .
           And
           as
           were
           their
           Gods
           ,
           such
           was
           their
           Worship
           too
           ,
           all
           lewdness
           and
           Debauchery
           ,
           and
           such
           things
           were
           acted
           in
           their
           Temples
           as
           were
           not
           allowed
           in
           the
           publick
           Stews
           .
           The
           foulest
           uncleannesses
           were
           their
           highest
           Devotions
           .
           How
           lascivious
           and
           obscene
           were
           the
           Ceremonies
           of
           
             Cibele
             ,
             Priapus
             ,
             Flora
          
           ,
           and
           Venus
           ,
           who
           were
           Worshipt
           with
           nothing
           but
           the
           vilest
           Lust
           and
           Wantonness
           ?
           So
           foul
           and
           beastly
           were
           the
           celebrated
           Mysteries
           of
           Bacchus
           ,
           that
           the
           Senate
           of
           Rome
           it self
           was
           at
           last
           forced
           to
           banish
           them
           out
           of
           Italy
           ,
           as
           the
           foulest
           example
           of
           Lust
           and
           Debauchery
           .
        
         
           In
           short
           ,
           the
           prodigious
           Stories
           that
           they
           told
           of
           their
           greatest
           Deities
           ,
           
             Saturn
             ,
             Jupiter
             ,
             Ceres
          
           or
           the
           Mother
           of
           the
           Gods
           as
           much
           exceeded
           the
           wickedness
           of
           Mankind
           ,
           as
           Heaven
           is
           higher
           than
           the
           Earth
           .
           Though
           the
           truth
           is
           ,
           they
           represented
           them
           much
           worse
           than
           they
           were
           ,
           whilst
           they
           made
           them
           work
           Miracles
           to
           compass
           their
           brutish
           ends
           ,
           for
           when
           all
           is
           done
           ,
           they
           were
           neither
           better
           nor
           worse
           than
           Mortal
           Men.
           Saturn
           and
           Jupiter
           were
           known
           Tyrants
           in
           
             Crete
             ,
             Apollo
          
           a
           common
           Fidler
           ,
           the
           Muses
           Servant
           Maids
           ,
           AEsculapius
           a
           Tooth
           drawer
           in
           
             Arcadia
             ,
             Venus
          
           a
           known
           Strumpet
           to
           Cinyras
           King
           of
           Cyprus
           not
           long
           before
           the
           Trojan
           War.
           These
           and
           like
           these
           were
           the
           Gods
           they
           Worshipt
           ,
           and
           how
           this
           folly
           first
           began
           it
           is
           not
           easie
           to
           imagine
           ,
           but
           it
           must
           certainly
           have
           been
           in
           the
           most
           Brutish
           and
           Barbarous
           Age
           of
           the
           World
           ,
           and
           so
           afterwards
           gain
           Authority
           onely
           by
           virtue
           of
           Ancient
           prescription
           .
           For
           otherwise
           it
           was
           so
           monstrous
           and
           ridiculous
           in
           it self
           ,
           that
           its
           most
           zealous
           Patrons
           could
           make
           no
           better
           defence
           for
           it
           ,
           and
           were
           at
           last
           forced
           to
           turn
           it
           into
           Allegories
           ,
           contrary
           to
           the
           Faith
           of
           their
           own
           Histories
           .
           And
           though
           the
           Primitive
           Christians
           insisted
           very
           severely
           
           upon
           this
           Argument
           against
           the
           Heathens
           ,
           of
           Worshipping
           dead
           men
           for
           Gods
           ,
           I
           do
           not
           find
           that
           any
           of
           the
           Heathens
           that
           opposed
           Christianity
           ,
           ever
           took
           upon
           them
           its
           defence
           ,
           but
           all
           their
           Writings
           against
           the
           Vanity
           of
           the
           Pagan
           Religion
           past
           uncontroul'd
           ,
           so
           uncapable
           was
           it
           of
           any
           defence
           ,
           that
           no
           Man
           durst
           so
           much
           as
           undertake
           it
           .
           And
           nothing
           was
           done
           for
           it
           ,
           but
           onely
           by
           force
           of
           Law
           and
           Government
           it
           was
           setled
           in
           the
           Empire
           ,
           and
           therefore
           must
           be
           complyed
           with
           ,
           and
           object
           what
           you
           please
           against
           its
           Impiety
           ,
           that
           concerns
           not
           Statesmen
           ,
           the
           Laws
           must
           be
           preserved
           .
        
         
           And
           now
           upon
           this
           account
           it
           chiefly
           was
           that
           the
           Primitive
           Christians
           suffer'd
           ,
           it
           was
           not
           so
           much
           for
           any
           thing
           that
           was
           charged
           against
           their
           own
           Religion
           ,
           but
           onely
           for
           refusing
           to
           comply
           with
           the
           Heathen
           Idolatry
           .
           That
           was
           their
           form
           of
           Tryal
           ,
           
             Will
             you
             Sacrifice
             to
             the
             Gods
             ?
          
           If
           they
           did
           ,
           that
           alone
           absolved
           them
           ;
           if
           they
           did
           not
           ,
           that
           was
           certain
           death
           .
           Now
           if
           this
           were
           the
           case
           of
           the
           Christians
           ,
           what
           was
           to
           be
           done
           ?
           to
           comply
           with
           the
           Heathen
           Worship
           were
           in
           them
           downright
           Atheism
           ,
           and
           if
           they
           would
           not
           comply
           ,
           it
           was
           so
           in
           the
           Opinion
           of
           their
           Enemies
           ,
           and
           so
           they
           were
           vulgarly
           esteem'd
           ,
           and
           put
           to
           death
           as
           Enemies
           to
           all
           Religion
           .
           But
           if
           this
           were
           the
           State
           of
           the
           Heathens
           proceedings
           against
           the
           Christians
           ,
           it
           is
           evident
           that
           they
           concern'd
           not
           themselves
           to
           enquire
           after
           the
           Christian
           pretences
           ,
           it
           was
           matter
           enough
           for
           Condemnation
           ,
           that
           they
           would
           not
           Worship
           their
           Gods.
           
        
         
           §
           XL.
           Neither
           were
           these
           Tryals
           and
           Executions
           set
           on
           foot
           so
           much
           by
           the
           Governours
           themselves
           ,
           as
           by
           the
           rage
           and
           fury
           of
           the
           People
           ,
           that
           for
           the
           most
           part
           forced
           the
           Emperours
           and
           Pro-consuls
           
           to
           put
           the
           Laws
           in
           Execution
           .
           
             Romani
             nec
             ulli
             magis
             depostulatores
             Christianorum
          
           
           
             quàm
             vulgus
             .
             Planè
             coeteri
             Ordines
             pro
             Authoritate
             religiosi
             ex
             fide
             .
             Nihil
             hosticum
             de
             ipso
             Senatu
             ,
             de
             Equite
             ,
             de
             Castris
             ,
             de
             Palatiis
             ipsis
             spirat
             .
          
           
             It
             is
             the
             Vulgar
             Rabble
             (
             sayes
             Tertullian
             )
             that
             are
             the
             vehement
             Accusers
             of
             Christians
             ,
             the
             other
             orders
             are
             civil
             and
             courteous
             in
             their
             respective
             Offices
             ,
             neither
             the
             Senate
             nor
             the
             Knights
             ,
             nor
             the
             Camp
             nor
             the
             Court
             breath
             out
             any
             hostility
             against
             us
             .
          
           And
           this
           was
           the
           meaning
           of
           
           Trajan's
           Rescript
           to
           Pliny
           ,
           that
           he
           cared
           not
           that
           the
           Christians
           should
           be
           sought
           for
           ,
           but
           if
           the
           People
           accused
           them
           ,
           the
           Laws
           must
           be
           Executed
           .
        
         
           And
           though
           his
           Successour
           Adrian
           ,
           under
           whose
           Reign
           the
           next
           Persecution
           Commenced
           ,
           were
           as
           great
           a
           Zealot
           for
           the
           Grecian
           Rites
           ,
           as
           he
           was
           a
           Pretender
           to
           their
           Learning
           ,
           and
           was
           himself
           initiated
           into
           their
           Eleusinian
           Mysteries
           ,
           yet
           he
           was
           rather
           the
           occasion
           than
           the
           cause
           of
           the
           Persecution
           .
           For
           that
           zeal
           that
           he
           had
           shewn
           to
           the
           rites
           of
           Greece
           ,
           encouraged
           the
           Common
           People
           to
           fall
           foul
           upon
           the
           Christians
           ,
           and
           therefore
           Eusebius
           ascribes
           the
           beginning
           of
           this
           Persecution
           ,
           not
           to
           the
           Emperour
           but
           to
           the
           forwardness
           of
           some
           ill-minded
           men
           .
           But
           the
           fury
           of
           the
           People
           run
           so
           high
           ,
           that
           the
           Government
           was
           forced
           to
           give
           a
           stop
           to
           it
           ,
           in
           so
           much
           that
           
             Serenius
             Granianus
          
           Pro-consul
           of
           Asia
           ,
           wrote
           to
           the
           Emperour
           in
           behalf
           of
           the
           Christians
           ,
           that
           it
           was
           very
           unjust
           that
           for
           no
           Crime
           ,
           but
           onely
           at
           the
           out-cry
           of
           the
           People
           they
           should
           be
           put
           to
           death
           .
           For
           that
           was
           grown
           the
           common
           Custom
           to
           Sacrifice
           them
           to
           popular
           Tumults
           and
           Meetings
           at
           the
           publick
           Theatre
           ,
           which
           is
           the
           meaning
           of
           that
           Proverbial
           saying
           ,
           
             Christianos
             ad
             Leones
             ,
             viz.
          
           that
           if
           the
           People
           askt
           it
           
           at
           the
           publick
           Shews
           ,
           the
           Pro-consuls
           and
           Presidents
           were
           forced
           to
           yield
           to
           their
           demands
           ,
           as
           they
           did
           not
           onely
           in
           this
           but
           innumerable
           other
           cases
           :
           Nothing
           being
           more
           common
           both
           at
           Rome
           and
           in
           the
           several
           Provinces
           ,
           than
           for
           the
           People
           to
           extort
           what
           they
           pleased
           from
           their
           Governours
           at
           these
           Tumultuary
           meetings
           .
           And
           therefore
           to
           prevent
           their
           Barbarity
           upon
           these
           occasions
           against
           the
           Christians
           ,
           the
           Emperour
           returns
           this
           serious
           and
           severe
           Answer
           to
           
             Minutius
             Fundanus
          
           ,
           that
           immediately
           succeeded
           Granianus
           .
           
             I
             received
             the
             Letters
             which
             were
             sent
             me
             by
             the
             most
             excellent
             
               Serenius
               Granianus
            
             your
             Predecessour
             .
             Nor
             do
             I
             look
             upon
             it
             as
             a
             matter
             fit
             to
             be
             passed
             over
             without
             due
             enquiry
             ,
             that
             the
             Men
             may
             not
             be
             needlesly
             disquieted
             ,
             nor
             Informers
             have
             occasion
             and
             encouragement
             of
             fraudulent
             accusations
             Ministred
             unto
             them
             .
             Wherefore
             ,
             if
             the
             Subjects
             of
             our
             Provinces
             be
             able
             openly
             to
             appear
             to
             their
             Indictments
             against
             the
             Christians
             ,
             so
             as
             to
             answer
             to
             them
             before
             the
             Publick
             Tribunal
             ,
             let
             them
             take
             that
             course
             ,
             and
             not
             deal
             by
             Petition
             and
             meer
             noise
             and
             clamour
             ;
             it
             being
             much
             fitter
             ,
             if
             any
             accusation
             be
             brought
             ,
             that
             you
             should
             have
             the
             Cognisance
             of
             it
             .
             If
             any
             one
             shall
             prefer
             an
             Indictment
             ,
             and
             prove
             that
             they
             have
             transgressed
             the
             Laws
             ,
             then
             give
             you
             sentence
             against
             them
             according
             to
             the
             quality
             of
             the
             crime
             .
             But
             if
             it
             shall
             appear
             that
             he
             brought
             it
             onely
             out
             of
             spite
             and
             malice
             ,
             take
             care
             to
             punish
             that
             Man
             according
             to
             the
             mischief
             of
             his
             own
             Intention
             .
          
        
         
           A
           Copy
           of
           which
           Epistle
           he
           sent
           to
           several
           other
           Governours
           of
           Provinces
           ;
           from
           whence
           it
           appears
           that
           the
           Magistrates
           themselves
           were
           so
           far
           from
           being
           satisfied
           with
           any
           rigorous
           proceedings
           against
           the
           Christians
           ,
           
           that
           they
           did
           it
           onely
           to
           gratifie
           the
           clamours
           of
           the
           People
           ,
           and
           interposed
           their
           Authority
           to
           skreen
           them
           from
           their
           fury
           .
        
         
           And
           Tertullian
           reckons
           up
           several
           Presidents
           to
           Scapula
           ,
           who
           either
           avoided
           or
           refused
           to
           proceed
           against
           the
           Christians
           and
           particularly
           Pudens
           out
           of
           regard
           to
           this
           Reseript
           .
           But
           though
           it
           was
           able
           to
           check
           and
           bridle
           their
           fury
           during
           that
           Emperour's
           Reign
           ,
           yet
           it
           broke
           out
           again
           in
           the
           time
           of
           his
           Successour
           
             Antoninus
             Pius
          
           ,
           and
           extorted
           from
           him
           a
           more
           severe
           Letter
           to
           the
           States
           or
           Common
           Council
           of
           Asia
           ,
           Prohibiting
           all
           such
           Wild
           and
           Barbarous
           proceedings
           against
           the
           Christians
           .
           But
           still
           .
           the
           Laws
           are
           in
           force
           ,
           and
           ready
           to
           be
           seized
           upon
           at
           all
           turns
           by
           publick
           zeal
           or
           private
           malice
           ,
           and
           so
           they
           were
           under
           the
           succeeding
           Reign
           of
           
             M.
             Aurelius
          
           .
           For
           whilst
           himself
           was
           busie
           in
           his
           Wars
           ,
           several
           Persecutions
           were
           raised
           in
           several
           Parts
           of
           the
           Empire
           ,
           at
           Smyrna
           where
           Policarp
           ,
           at
           Rome
           where
           
             Justin
             Martyr
          
           ,
           and
           at
           Lyons
           where
           Pothinus
           suffer'd
           .
           Policarp
           was
           meerly
           Sacrificed
           to
           the
           Out
           cry
           of
           the
           People
           .
           
             Away
             with
             the
             Atheists
             ,
             let
          
           Policarp
           
             be
             sought
             for
          
           ,
           upon
           which
           being
           apprehended
           by
           a
           Fanatick
           and
           hot-headed
           Justice
           of
           Peace
           ,
           he
           was
           put
           to
           death
           by
           virtue
           of
           the
           Law
           that
           commanded
           to
           Sacrifice
           to
           the
           Gods
           ,
           and
           to
           swear
           by
           the
           Emperour's
           Genius
           .
           Justin
           was
           Prosecuted
           by
           Crescens
           the
           Cynick
           Philosopher
           ,
           a
           Man
           proud
           and
           Ignorant
           ,
           and
           according
           to
           the
           humour
           of
           his
           Sect
           ill-natur'd
           and
           implacable
           ,
           and
           as
           Tatian
           ,
           who
           was
           very
           intimately
           acquainted
           with
           him
           and
           his
           manners
           ,
           describes
           him
           ,
           given
           up
           to
           all
           manner
           of
           Vice
           and
           Wickedness
           .
        
         
           Now
           it
           hapned
           that
           Justin
           in
           publick
           Disputes
           ,
           had
           exposed
           the
           extream
           Childishness
           and
           Ignorance
           of
           this
           vain-glorious
           Pedant
           ,
           who
           to
           be
           revenged
           of
           
           him
           ,
           accuses
           him
           before
           the
           Prefect
           of
           the
           City
           ,
           who
           after
           he
           had
           in
           vain
           taken
           some
           pains
           to
           perswade
           him
           to
           renounce
           his
           Saviour
           and
           to
           Sacrifice
           to
           the
           Gods
           ,
           pronounced
           this
           Sentence
           against
           him
           and
           Six
           more
           .
           
             They
             who
             refuse
             to
             do
             Sacrifice
             to
             the
             Gods
             ,
             and
             to
             obey
             the
             Imperial
             Edict
             ,
             let
             them
             be
             first
             Scourged
             ,
             and
             then
             Beheaded
             according
             to
             the
             Laws
             .
          
        
         
           The
           Persecution
           at
           Lyons
           began
           at
           the
           Rabble
           ,
           as
           it
           is
           plainly
           described
           in
           the
           Epistle
           of
           that
           Church
           to
           the
           Churches
           of
           Asia
           and
           Phrygia
           .
           
             In
             the
             first
             place
             (
             say
             they
             )
             they
             encountred
             with
             admirable
             courage
             and
             patience
             ,
             all
             the
             outrages
             and
             indignities
             of
             the
             promiscuous
             Rabble
             ,
             as
             Tumultuous
             Out-cries
             ,
             Scourgings
             ,
             Draggings
             ,
             Spoiling
             ,
             Stoning
             ,
             and
             Fettering
             ,
             and
             whatsoever
             else
             the
             Heady
             and
             Savage
             Multitude
             are
             wont
             to
             practise
             against
             their
             most
             hated
             Enemies
             .
          
           And
           by
           them
           were
           they
           haled
           before
           the
           Governour
           's
           Tribunal
           ,
           and
           by
           him
           deliver'd
           back
           to
           their
           fury
           ,
           which
           they
           Executed
           upon
           them
           with
           all
           the
           Arts
           and
           Circumstances
           of
           Fanatick
           Zeal
           and
           Barbarous
           Cruelty
           .
        
         
           This
           I
           say
           was
           the
           usual
           Method
           to
           Sacrifice
           the
           Christians
           to
           the
           outrage
           of
           the
           Superstitious
           Rabble
           ,
           and
           if
           at
           any
           time
           any
           Prince
           engaged
           himself
           in
           the
           opposition
           of
           Christianity
           ,
           it
           was
           because
           that
           opposed
           the
           Pagan
           Religion
           .
           But
           that
           was
           such
           an
           exorbitant
           contradiction
           to
           the
           common
           sense
           of
           Mankind
           ,
           and
           to
           all
           the
           first
           Principles
           of
           good
           and
           evil
           ,
           that
           it
           was
           impossible
           any
           Man
           could
           be
           in
           love
           with
           it
           ,
           after
           any
           fair
           and
           impartial
           enquiry
           about
           it
           .
           So
           that
           what
           such
           Men
           acted
           against
           Christianity
           ,
           proceeded
           not
           from
           any
           rational
           and
           sober
           Counsel
           ,
           but
           meerly
           from
           vulgar
           custom
           and
           prejudice
           .
           And
           therefore
           if
           
             M.
             Aurelius
          
           or
           any
           other
           Emperour
           ,
           that
           ought
           to
           have
           had
           more
           wit
           and
           temper
           than
           the
           Common
           
           People
           ,
           shewed
           any
           zeal
           against
           the
           Christian
           Religion
           ,
           their
           judgment
           is
           as
           little
           to
           be
           regarded
           in
           this
           case
           as
           that
           of
           the
           multitude
           ,
           because
           it
           is
           evident
           that
           they
           were
           acted
           meerly
           by
           superstitious
           zeal
           and
           folly
           .
           If
           indeed
           they
           had
           opposed
           Christianity
           originally
           upon
           its
           own
           account
           ,
           the
           reasons
           of
           it
           might
           have
           deserved
           some
           consideration
           ,
           but
           when
           the
           ground
           of
           all
           their
           displeasure
           against
           it
           was
           founded
           upon
           their
           love
           of
           Paganism
           ,
           the
           meer
           absurdity
           of
           that
           cause
           is
           too
           great
           an
           exception
           against
           their
           understandings
           in
           this
           Controversie
           .
           Thus
           supposing
           that
           
             M.
             Aurelius
          
           himself
           was
           as
           forward
           as
           the
           People
           in
           his
           zeal
           against
           Christianity
           ,
           it
           is
           evident
           that
           he
           was
           as
           wise
           too
           .
           For
           whatever
           he
           was
           beside
           ,
           he
           was
           a
           great
           Superstitionist
           ,
           and
           to
           a
           degree
           of
           stupidity
           zealous
           for
           the
           Pagan
           Follies
           ,
           out
           of
           that
           vain
           affectation
           that
           had
           possest
           him
           ,
           to
           be
           accounted
           the
           second
           Numa
           of
           Rome
           ,
           which
           one
           conceit
           transported
           him
           to
           a
           more
           than
           childish
           zeal
           for
           the
           old
           Rites
           and
           Ceremonies
           of
           their
           Religion
           .
           And
           this
           seems
           to
           have
           been
           the
           case
           of
           Decius
           and
           Dioclesian
           in
           setting
           on
           foot
           the
           eighth
           and
           tenth
           Persecutions
           ,
           to
           which
           they
           were
           hurried
           by
           a
           vehement
           and
           unlearned
           zeal
           for
           the
           Pagan
           Religion
           .
           This
           ,
           in
           short
           ,
           is
           the
           truest
           account
           that
           I
           can
           find
           of
           all
           the
           Persecutions
           ,
           by
           which
           it
           plainly
           appears
           that
           Christianity
           was
           not
           so
           much
           opposed
           by
           its
           greatest
           Enemies
           for
           any
           thing
           they
           had
           to
           object
           against
           it self
           ,
           as
           because
           it
           so
           shamefully
           exposed
           the
           bruitishness
           of
           their
           Idolatry
           .
        
         
           And
           yet
           as
           absurd
           as
           the
           Worship
           of
           the
           Heathen
           Gods
           was
           ,
           the
           giving
           Divine
           Worship
           to
           their
           Emperours
           was
           much
           worse
           .
           For
           though
           their
           Gods
           were
           nothing
           better
           than
           dead
           Men
           ,
           yet
           having
           lived
           in
           Ages
           remote
           and
           almost
           unknown
           ,
           and
           thereby
           gain'd
           the
           advantageous
           reverence
           of
           Antiquity
           ,
           the
           common
           
           People
           were
           not
           aware
           of
           their
           Original
           ,
           but
           finding
           them
           in
           the
           possession
           of
           their
           Divinity
           ,
           they
           gave
           them
           the
           Worship
           due
           to
           that
           Title
           .
           But
           to
           give
           Divine
           and
           Religious
           Worship
           to
           the
           Roman
           Emperours
           ,
           whose
           Deaths
           and
           whose
           Vices
           were
           so
           fresh
           in
           the
           memories
           of
           Men
           ,
           was
           such
           an
           unmanly
           piece
           of
           flattery
           ,
           as
           any
           Man
           that
           had
           any
           sense
           of
           Generosity
           ought
           not
           to
           submit
           to
           ,
           but
           every
           Man
           that
           had
           any
           sense
           of
           God
           or
           Religion
           ought
           to
           defie
           .
           And
           yet
           so
           infinitely
           were
           those
           Men
           besotted
           with
           Pride
           and
           Insolence
           ,
           that
           they
           all
           had
           their
           Temples
           and
           Priests
           dedicated
           to
           their
           own
           Divinity
           ,
           excepting
           onely
           Tiberius
           ,
           who
           ,
           being
           a
           great
           dissembler
           himself
           ,
           chose
           to
           refuse
           so
           gross
           a
           flattery
           ,
           and
           would
           not
           so
           much
           as
           permit
           his
           Statue
           to
           be
           placed
           among
           the
           Images
           of
           the
           Gods
           ,
           but
           onely
           among
           the
           Ornaments
           of
           private
           Houses
           .
           But
           as
           for
           all
           the
           rest
           ,
           they
           either
           took
           to
           themselves
           all
           the
           Titles
           and
           Dignities
           of
           Divinity
           ,
           or
           had
           them
           conferr'd
           on
           them
           by
           their
           Successours
           :
           And
           when
           they
           were
           once
           advanced
           among
           the
           Gods
           ,
           all
           Men
           were
           required
           under
           pain
           of
           Death
           to
           pay
           them
           Divine
           honour
           .
           Nay
           ,
           as
           Tertullian
           too
           truly
           upbraids
           them
           ,
           they
           were
           more
           religious
           toward
           their
           Emperours
           than
           their
           supreme
           Deity
           ,
           
             Majore
             formidine
             &
             callidiore
             timiditate
             Caesarem
             observatis
             quàm
             ipsum
             de
             Olympo
             Jovem
             .
          
           And
           all
           this
           though
           it
           were
           scarce
           a
           greater
           blasphemy
           against
           God
           than
           an
           affront
           to
           Mankind
           ,
           yet
           so
           base
           and
           degenerate
           were
           the
           spirits
           of
           Men
           at
           that
           time
           ,
           that
           they
           refused
           not
           to
           submit
           to
           so
           dishonourable
           a
           flattery
           .
           Onely
           the
           Christians
           ,
           out
           of
           that
           serious
           regard
           they
           had
           to
           the
           honour
           of
           their
           Creatour
           ,
           unanimously
           scorn'd
           it
           with
           open
           and
           publick
           defiance
           .
           And
           for
           their
           generous
           freedom
           herein
           they
           were
           as
           familiarly
           proceeded
           against
           as
           for
           the
           contempt
           of
           their
           Gods.
           But
           now
           
           if
           this
           were
           another
           ground
           of
           the
           Heathens
           acting
           against
           the
           Christians
           ,
           it
           is
           so
           far
           from
           being
           any
           reasonable
           pretence
           ,
           that
           it
           is
           one
           of
           the
           greatest
           shames
           of
           humane
           Nature
           .
           So
           that
           setting
           aside
           all
           that
           Evidence
           that
           is
           to
           be
           produced
           in
           behalf
           of
           Christianity
           ,
           the
           opposition
           made
           to
           it
           upon
           this
           or
           any
           of
           the
           foremention'd
           accounts
           ,
           cannot
           reflect
           the
           least
           shadow
           of
           disadvantage
           upon
           the
           truth
           or
           the
           goodness
           of
           its
           Cause
           .
        
         
           §
           XLI
           .
           These
           were
           the
           real
           Articles
           of
           accusation
           in
           their
           charges
           against
           the
           Christians
           ,
           but
           they
           were
           not
           so
           frivolous
           as
           their
           forged
           and
           counterfeit
           pretences
           were
           malicious
           .
           For
           the
           Heathen
           Priests
           thought
           it
           not
           enough
           to
           enflame
           the
           rage
           of
           the
           People
           with
           fanatick
           Zeal
           ,
           unless
           they
           fed
           their
           Malice
           (
           as
           all
           Impostors
           do
           )
           with
           Lies
           and
           Calumnies
           .
           But
           when
           Men
           are
           once
           reduced
           to
           this
           low
           and
           dirty
           Artifice
           in
           defence
           of
           any
           Cause
           ,
           it
           is
           a
           sign
           they
           are
           drawn
           down
           to
           the
           very
           dregs
           of
           Malice
           .
           For
           it
           is
           onely
           for
           want
           of
           Argument
           that
           they
           are
           forced
           to
           make
           use
           of
           Slander
           ,
           which
           the
           natural
           ingenuity
           of
           Mankind
           would
           scorn
           if
           they
           could
           support
           themselves
           and
           their
           Party
           without
           it
           .
           So
           that
           in
           the
           true
           account
           of
           things
           ,
           when
           Men
           betake
           themselves
           to
           this
           Weapon
           against
           any
           Cause
           ,
           it
           is
           a
           plain
           confession
           that
           it
           is
           liable
           to
           no
           real
           exception
           .
           And
           if
           the
           Heathens
           had
           thought
           that
           they
           were
           furnisht
           with
           matter
           of
           sufficient
           Argument
           against
           Christianity
           it self
           ,
           they
           would
           never
           have
           loaded
           it
           with
           the
           pretended
           bad
           practices
           of
           its
           Professours
           ,
           but
           for
           want
           of
           more
           material
           Objections
           they
           were
           forced
           upon
           these
           indirect
           courses
           .
           For
           what
           is
           it
           to
           the
           truth
           or
           falshood
           of
           the
           Religion
           it self
           whether
           those
           that
           pretend
           to
           it
           live
           not
           up
           to
           its
           Principles
           ?
           If
           indeed
           the
           Principles
           themselves
           were
           bad
           ,
           
           then
           the
           Practices
           that
           follow
           from
           them
           were
           a
           pertinent
           Objection
           against
           their
           entertainment
           ;
           but
           otherwise
           if
           Men
           that
           own
           good
           Principles
           live
           bad
           Lives
           ,
           that
           concerns
           not
           their
           Principles
           but
           themselves
           .
           And
           therefore
           if
           the
           Accusations
           against
           the
           Christians
           had
           been
           true
           ,
           they
           are
           of
           no
           concernment
           in
           the
           Cause
           of
           Christianity
           it self
           ,
           and
           so
           deserve
           no
           consideration
           in
           this
           Argument
           .
           Yet
           because
           they
           were
           made
           use
           of
           to
           blind
           the
           Eyes
           of
           the
           People
           ,
           by
           possessing
           them
           with
           an
           hatred
           of
           all
           those
           that
           might
           convince
           them
           ,
           I
           shall
           give
           a
           brief
           account
           of
           them
           ,
           because
           that
           will
           be
           another
           distinct
           reason
           for
           the
           unbelief
           of
           so
           many
           Men
           in
           the
           first
           Ages
           of
           the
           Church
           ,
           notwithstanding
           that
           evidence
           of
           demonstration
           that
           Christianity
           brought
           along
           with
           it
           .
        
         
           I
           shall
           say
           nothing
           of
           the
           out-cry
           of
           Atheism
           ,
           though
           that
           made
           the
           greatest
           noise
           ,
           because
           I
           have
           accounted
           for
           that
           already
           ;
           onely
           I
           cannot
           but
           observe
           that
           the
           imputation
           of
           this
           crime
           to
           the
           Christians
           was
           not
           more
           absurd
           than
           their
           method
           of
           convicting
           them
           was
           unjust
           .
           For
           their
           crime
           was
           so
           much
           taken
           for
           granted
           ,
           that
           they
           never
           so
           much
           as
           enquired
           after
           any
           proof
           ,
           but
           the
           meer
           name
           of
           a
           Christian
           was
           taken
           for
           a
           full
           conviction
           ,
           and
           if
           any
           Man
           own'd
           it
           ,
           that
           without
           any
           farther
           trial
           passed
           for
           a
           confession
           of
           Atheism
           .
           And
           this
           it
           is
           that
           all
           the
           Christian
           Apologists
           complain
           of
           ,
           that
           onely
           the
           name
           should
           be
           persecuted
           ,
           and
           for
           that
           alone
           they
           should
           be
           exposed
           to
           all
           the
           malice
           and
           cruelty
           of
           their
           Enemies
           .
           Though
           upon
           the
           vulgar
           supposition
           that
           the
           name
           of
           a
           Christian
           was
           synonymous
           with
           that
           of
           an
           Atheist
           ,
           it
           was
           crime
           enough
           ,
           so
           that
           in
           the
           result
           of
           all
           that
           absurd
           supposition
           was
           their
           onely
           crime
           .
        
         
           But
           beside
           this
           they
           charged
           the
           Christians
           with
           all
           manner
           of
           brutishness
           and
           immorality
           ,
           Thyestaean
           Feasts
           
           or
           eating
           their
           own
           Children
           at
           their
           private
           Meetings
           ,
           promiscuous
           Lust
           ,
           Incest
           ,
           and
           every
           thing
           that
           was
           beastly
           and
           immodest
           .
           Things
           so
           incredible
           in
           themselves
           that
           they
           could
           never
           gain
           any
           serious
           belief
           with
           wise
           Men
           ;
           but
           any
           thing
           will
           serve
           turn
           to
           abuse
           the
           Rabble
           ,
           for
           great
           is
           the
           power
           of
           Lying
           ,
           as
           we
           of
           this
           Age
           know
           by
           too
           sad
           experience
           ,
           that
           have
           not
           long
           since
           seen
           an
           establisht
           Church
           and
           State
           meerly
           belyed
           into
           confusion
           .
           But
           though
           the
           Adversaries
           of
           Christianity
           were
           ashamed
           to
           make
           use
           of
           these
           Calumnies
           in
           their
           publick
           Writings
           ,
           yet
           they
           easily
           served
           to
           transport
           the
           People
           into
           tumults
           against
           the
           Christians
           ,
           and
           so
           justifie
           any
           illegal
           and
           barbarous
           proceedings
           against
           them
           .
           Thus
           when
           
             Justin
             Martyr
          
           at
           the
           beginning
           of
           his
           Conference
           challenges
           Trypho
           the
           Jew
           ,
           whether
           he
           really
           believed
           that
           the
           Christians
           ate
           Man's
           flesh
           ,
           and
           put
           out
           the
           Candles
           at
           their
           Meetings
           to
           run
           together
           into
           promiscuous
           Lust
           :
           the
           Jew
           ,
           being
           a
           pretended
           Philosopher
           ,
           scorns
           the
           mention
           of
           such
           wild
           stories
           as
           unworthy
           any
           wise
           Man's
           regard
           ,
           and
           yet
           notwithstanding
           that
           these
           very
           stories
           did
           the
           business
           with
           the
           People
           upon
           all
           occasions
           .
        
         
           Thus
           in
           that
           famous
           French
           Persecution
           ,
           in
           which
           the
           People
           exceeded
           their
           own
           usual
           bounds
           of
           Barbarity
           ,
           they
           first
           raised
           these
           reports
           against
           the
           Christians
           ,
           and
           then
           rackt
           some
           of
           
           their
           Heathen
           Servants
           till
           they
           vouched
           them
           ,
           viz.
           
           
             That
             they
             used
             the
             Feasts
             of
             Thyestes
             ,
             and
             the
             Incest
             of
             Oedipus
             ,
             with
             divers
             other
             enormities
             that
             can
             neither
             be
             thought
             of
             nor
             exprest
             with
             modesty
             ,
             nor
             so
             much
             as
             be
             believed
             to
             have
             been
             ever
             practised
             among
             Mankind
             ;
             and
             yet
             when
             these
             very
             things
             were
             bruited
             abroad
             among
             the
             the
             People
             ,
             they
             were
             with
             one
             consent
             so
             enraged
             
             and
             incensed
             against
             the
             Christians
             ,
             that
             those
             who
             ,
             upon
             the
             account
             of
             Neighbourhood
             or
             Kindred
             ,
             had
             before
             behaved
             themselves
             with
             some
             civility
             ,
             were
             hereby
             transported
             into
             the
             greatest
             excess
             of
             violence
             and
             outrage
             .
          
           Neither
           did
           they
           design
           by
           these
           Calumnies
           to
           cheat
           the
           People
           onely
           ,
           but
           ,
           as
           Athenagoras
           complains
           in
           his
           Embassie
           to
           the
           Emperours
           ,
           by
           the
           greatness
           and
           horrour
           of
           those
           crimes
           that
           were
           so
           vulgarly
           reported
           of
           them
           ,
           they
           kindled
           the
           hatred
           and
           displeasure
           of
           great
           Men
           ,
           Princes
           and
           Governours
           .
           And
           that
           was
           the
           main
           design
           of
           that
           excellent
           Apology
           to
           demonstrate
           that
           the
           Christians
           were
           meerly
           slandered
           into
           Accusations
           ,
           and
           that
           the
           slanders
           wherewith
           they
           were
           so
           confidently
           loaded
           ,
           were
           as
           false
           as
           wicked
           .
        
         
           And
           this
           was
           the
           unanimous
           petition
           of
           all
           the
           Christian
           Apologists
           ,
           that
           the
           crimes
           objected
           against
           them
           might
           be
           examin'd
           ,
           and
           if
           any
           Man
           that
           pretended
           to
           be
           a
           Christian
           were
           found
           guilty
           ,
           that
           he
           might
           be
           punisht
           with
           the
           utmost
           severity
           of
           Law
           ;
           but
           if
           they
           proved
           meer
           malicious
           tales
           without
           any
           evidence
           of
           proof
           ,
           that
           for
           the
           time
           to
           come
           the
           Government
           would
           be
           pleased
           to
           secure
           them
           from
           such
           barbarous
           wrongs
           and
           injuries
           .
           We
           onely
           beseech
           you
           (
           says
           
             Justin
             Martyr
          
           )
           that
           those
           things
           charged
           
           upon
           the
           Christians
           should
           be
           enquired
           into
           ,
           and
           if
           they
           be
           found
           to
           be
           so
           ,
           let
           them
           have
           their
           due
           punishment
           ,
           nay
           ,
           let
           them
           be
           more
           severely
           punisht
           than
           other
           Men
           ;
           but
           if
           not
           guilty
           ,
           then
           it
           is
           not
           reasonable
           that
           innocent
           persons
           should
           suffer
           meerly
           upon
           report
           and
           clamour
           .
           And
           to
           the
           same
           purpose
           do
           we
           find
           
             Athenagoras
             ,
             Theophilus
             ,
             Tatianus
             ,
             Arnobius
             ,
             Lactantius
          
           and
           Tertullian
           frequently
           complaining
           of
           such
           proceedings
           ,
           and
           onely
           requesting
           so
           much
           humanity
           from
           them
           that
           they
           might
           have
           the
           favour
           that
           was
           
           allowed
           all
           other
           Malefactours
           ,
           to
           have
           their
           crimes
           examin'd
           and
           be
           proceeded
           against
           according
           to
           evidence
           of
           Fact.
           Nay
           ,
           Tertullian
           proceeds
           so
           far
           as
           to
           make
           himself
           merry
           with
           the
           folly
           of
           their
           Tales
           ,
           and
           tells
           them
           it
           would
           be
           a
           work
           worthy
           the
           zeal
           of
           some
           officious
           President
           ,
           to
           find
           out
           such
           a
           Lundsford
           Christian
           that
           had
           already
           devoured
           at
           least
           an
           hundred
           fat
           Boys
           for
           his
           own
           share
           .
           
             O
             quanta
             illius
             Proesidis
             gloria
             ,
             si
             eruisset
             aliquem
             ,
             qui
             centum
             jam
             infantes
             comedisset
             .
          
           I
           know
           that
           the
           Fathers
           pleaded
           many
           other
           thingsin
           vindication
           of
           their
           Innocence
           ,
           but
           I
           would
           not
           stuff
           my
           Discourse
           with
           more
           quotations
           than
           are
           necessary
           to
           my
           Argument
           ,
           and
           this
           one
           thing
           that
           I
           have
           represented
           is
           a
           manifest
           demonstration
           of
           the
           injustice
           and
           unreasonableness
           of
           their
           Enemies
           in
           their
           proceedings
           against
           them
           ,
           and
           that
           is
           the
           onely
           thing
           that
           I
           am
           here
           obliged
           to
           make
           good
           ,
           viz.
           That
           all
           the
           Opposition
           that
           was
           made
           to
           Christianity
           was
           made
           upon
           unreasonable
           grounds
           and
           by
           unreasonable
           Men.
           
        
         
           §
           XLII
           .
           This
           may
           suffice
           for
           the
           Grounds
           and
           Reasons
           of
           the
           publick
           Persecutions
           that
           were
           raised
           against
           Christianity
           ;
           but
           as
           for
           that
           private
           Opposition
           that
           it
           met
           with
           from
           Philosophers
           and
           pretendedly
           learned
           Men
           ,
           it
           was
           so
           very
           contemptible
           that
           it
           scarce
           deserves
           consideration
           .
           For
           though
           one
           would
           expect
           to
           have
           found
           all
           the
           learned
           World
           engaged
           in
           a
           Controversie
           that
           concern'd
           the
           whole
           World
           ,
           yet
           they
           were
           very
           few
           that
           concern'd
           themselves
           against
           the
           Christian
           Cause
           ;
           and
           those
           that
           did
           so
           ,
           onely
           pelted
           at
           it
           with
           remote
           and
           far-fetcht
           cavils
           ,
           but
           never
           came
           up
           to
           the
           matter
           of
           Fact
           ,
           which
           is
           the
           onely
           pertinent
           subject
           in
           this
           Enquiry
           ;
           and
           if
           that
           stand
           firm
           ,
           all
           other
           Opposition
           falls
           short
           of
           the
           Argument
           ,
           and
           breaks
           its
           own
           force
           upon
           it self
           ,
           by
           endeavouring
           to
           
           disparage
           the
           truth
           of
           a
           thing
           that
           it
           cannot
           deny
           ,
           or
           to
           prove
           the
           same
           thing
           to
           be
           false
           that
           it
           cannot
           but
           confess
           to
           be
           true
           .
           Nay
           ,
           so
           far
           were
           they
           from
           putting
           the
           matter
           of
           Fact
           to
           the
           question
           ,
           that
           they
           were
           all
           forced
           to
           take
           it
           for
           granted
           .
           Porphyry
           and
           Celsus
           impute
           our
           Saviour's
           Miracles
           to
           Magick
           ;
           Hieroles
           and
           Trypho
           say
           onely
           that
           the
           Christians
           make
           too
           much
           of
           them
           ,
           by
           making
           a
           God
           of
           a
           divine
           Man
           ;
           Julian
           tells
           us
           that
           he
           did
           no
           such
           great
           matters
           ,
           but
           onely
           cure
           the
           Lame
           and
           the
           Blind
           .
           So
           that
           it
           seems
           none
           of
           them
           were
           at
           that
           time
           hardy
           enough
           so
           much
           as
           to
           think
           of
           controuling
           the
           reality
           of
           our
           Saviour's
           Actions
           for
           fear
           of
           too
           much
           disadvantage
           in
           the
           Controversie
           .
        
         
           Now
           after
           this
           it
           is
           easie
           to
           foretell
           with
           what
           trifling
           pretences
           they
           must
           satisfie
           themselves
           ;
           and
           they
           were
           so
           very
           trifling
           ,
           that
           it-will
           require
           but
           very
           little
           pains
           to
           shew
           their
           Vanity
           .
           All
           the
           Opposition
           then
           that
           was
           made
           to
           it
           this
           way
           ,
           proceeded
           meerly
           either
           from
           gross
           Superstition
           or
           avowed
           Atheism
           .
           The
           first
           is
           coincident
           with
           the
           former
           account
           of
           the
           publick
           Persecutions
           ,
           and
           was
           nothing
           else
           than
           a
           meer
           fanatick
           zeal
           for
           the
           old
           Pagan
           Idolatry
           .
           And
           this
           was
           chiefly
           managed
           by
           the
           Pythagoreans
           ,
           the
           onely
           superstitious
           Sect
           among
           all
           the
           Philosophers
           ,
           who
           were
           all
           along
           so
           zealous
           of
           the
           Grecian
           Rites
           ,
           that
           they
           may
           properly
           be
           styled
           the
           Monks
           and
           Friers
           of
           that
           Religion
           .
           This
           humour
           they
           derived
           from
           their
           first
           Founder
           Pythagoras
           himself
           ,
           who
           having
           learned
           that
           part
           of
           natural
           Philosophy
           from
           Thales
           and
           Anaximander
           ,
           that
           explain'd
           the
           mechanical
           contrivances
           of
           Matter
           and
           Motion
           ,
           to
           which
           alone
           those
           Philosophers
           pretended
           ,
           he
           quickly
           perceived
           ,
           either
           by
           the
           sagacity
           of
           his
           own
           Mind
           ,
           or
           the
           instruction
           of
           Pherecides
           ,
           that
           there
           was
           some
           intelligent
           Being
           
           in
           Nature
           ,
           that
           was
           the
           cause
           of
           the
           order
           and
           harmony
           of
           Things
           .
           And
           it
           was
           this
           that
           so
           strongly
           possest
           him
           with
           the
           notion
           of
           a
           Deity
           ,
           whom
           he
           defined
           to
           be
           a
           Mind
           diffused
           through
           all
           Nature
           ,
           from
           whom
           all
           things
           receive
           their
           Life
           and
           Activity
           .
           As
           not
           being
           able
           to
           understand
           how
           the
           natural
           effects
           that
           are
           constantly
           and
           every
           where
           visible
           in
           the
           World
           ,
           could
           be
           brought
           to
           pass
           but
           by
           the
           present
           and
           immediate
           assistance
           of
           such
           a
           power
           .
        
         
           And
           now
           having
           his
           Mind
           thus
           throughly
           touched
           with
           a
           sense
           of
           the
           Divinity
           ,
           and
           finding
           the
           Orphean
           Rites
           and
           Constitutions
           ,
           at
           that
           time
           ,
           the
           most
           sacred
           Solemnities
           of
           Religion
           in
           the
           World
           ,
           he
           grew
           very
           zealous
           of
           them
           as
           the
           most
           religious
           Symbols
           of
           Divine
           Worship
           .
           Neither
           was
           his
           zeal
           satisfied
           with
           the
           superstition
           of
           his
           own
           Country
           ,
           but
           he
           travel'd
           into
           all
           parts
           of
           the
           World
           ,
           to
           inform
           himself
           of
           their
           several
           ways
           of
           worshipping
           their
           Gods.
           And
           then
           composed
           a
           Service
           of
           his
           own
           ,
           partly
           out
           of
           the
           Orphean
           ,
           partly
           out
           of
           the
           AEgyptian
           ,
           partly
           out
           of
           the
           Chaldean
           ,
           partly
           out
           of
           the
           Eleusinian
           ,
           and
           partly
           (
           to
           mention
           no
           more
           )
           out
           of
           the
           Samothracian
           Rites
           ,
           which
           together
           with
           his
           own
           theurgick
           Ceremonies
           must
           make
           up
           a
           compleat
           Rhapsodie
           of
           all
           the
           Superstition
           and
           Idolatry
           of
           the
           Heathen
           World.
           And
           though
           some
           of
           his
           Followers
           ,
           
             Leucippus
             ,
             Democritus
          
           and
           Epicurus
           apostatised
           so
           far
           from
           his
           Institution
           ,
           as
           to
           fall
           into
           the
           rankest
           and
           most
           audacious
           Atheism
           ,
           yet
           all
           that
           persevered
           in
           their
           Master's
           Discipline
           ,
           were
           sure
           no
           doubt
           to
           be
           most
           of
           all
           strict
           in
           his
           Religion
           .
           And
           it
           was
           onely
           this
           Sect
           of
           Philosophers
           (
           who
           were
           Men
           rather
           devout
           than
           learned
           )
           that
           all
           along
           gave
           authority
           and
           reputation
           to
           the
           old
           Heathen
           Idolatry
           .
           And
           therefore
           when
           Christianity
           began
           to
           bear
           it
           away
           ,
           it
           could
           not
           be
           expected
           but
           that
           they
           should
           appear
           the
           most
           forward
           
           Champions
           to
           defend
           their
           Fanes
           and
           their
           Temples
           ,
           their
           Altars
           and
           their
           Oracles
           against
           the
           new
           and
           prevailing
           Religion
           .
        
         
           The
           first
           and
           the
           ablest
           Champion
           was
           Porphyrie
           ,
           a
           Man
           at
           that
           time
           eminent
           for
           Wit
           and
           Learning
           ,
           but
           so
           entirely
           eaten
           up
           with
           fanatick
           zeal
           for
           his
           Religion
           ,
           that
           he
           had
           not
           patience
           so
           much
           as
           to
           hear
           of
           any
           thing
           that
           opposed
           it
           ,
           and
           this
           set
           him
           all
           on
           fire
           against
           Christianity
           .
           For
           being
           by
           nature
           of
           a
           fierce
           and
           angry
           temper
           ,
           insomuch
           as
           he
           attempted
           to
           cut
           his
           own
           Throat
           (
           as
           he
           describes
           himself
           in
           the
           Life
           of
           Plotinus
           )
           and
           withall
           very
           much
           inclined
           to
           Austerity
           and
           Devotion
           ,
           (
           for
           he
           was
           a
           very
           strict
           observer
           of
           the
           Pythagorean
           Rules
           )
           this
           fixt
           him
           in
           his
           fanatick
           and
           superstitious
           zeal
           ,
           than
           which
           there
           is
           nothing
           more
           insuperable
           .
           Though
           when
           this
           happens
           to
           be
           join'd
           with
           a
           natural
           eagerness
           of
           temper
           ,
           it
           grows
           into
           meer
           fury
           and
           outrage
           ,
           and
           so
           transports
           Men
           out
           of
           the
           use
           of
           their
           natural
           Understandings
           .
           And
           this
           seems
           to
           have
           been
           the
           case
           of
           Porphyrie
           ,
           not
           onely
           from
           that
           description
           that
           he
           gives
           of
           himself
           ,
           and
           that
           account
           that
           his
           Friends
           give
           of
           his
           Life
           ,
           but
           also
           by
           that
           Character
           that
           is
           given
           of
           his
           Writings
           against
           the
           Christians
           ,
           which
           is
           described
           by
           the
           most
           impartial
           Writers
           as
           full
           of
           rage
           and
           bitterness
           .
           Though
           how
           he
           performed
           what
           he
           undertook
           is
           not
           so
           certainly
           determinable
           ,
           in
           that
           not
           onely
           his
           own
           Book
           ,
           but
           all
           those
           that
           were
           written
           against
           it
           are
           utterly
           perisht
           .
           But
           by
           those
           fragments
           that
           remain
           of
           it
           in
           the
           Writings
           of
           the
           Ancients
           ,
           it
           does
           not
           at
           all
           appear
           that
           he
           ever
           ventur'd
           to
           deny
           the
           matter
           of
           Fact
           of
           our
           Saviour's
           Miracles
           ,
           but
           granted
           them
           so
           far
           as
           to
           impute
           them
           to
           the
           power
           of
           Magick
           .
           But
           how
           vain
           that
           pretence
           is
           we
           have
           already
           shewn
           ,
           at
           least
           the
           whole
           of
           the
           Controversie
           depends
           upon
           the
           
           truth
           of
           the
           matters
           of
           Fact
           ,
           that
           are
           recorded
           of
           our
           Saviour
           ,
           none
           of
           which
           I
           do
           not
           find
           that
           he
           ever
           undertook
           to
           controul
           ,
           and
           as
           long
           as
           that
           stands
           firm
           ,
           all
           other
           Opposition
           is
           but
           trifling
           .
        
         
           However
           he
           was
           a
           Person
           so
           infinitely
           superstitious
           that
           his
           Opinion
           can
           be
           no
           prejudice
           against
           the
           cause
           of
           Christianity
           ,
           because
           he
           was
           at
           no
           liberty
           to
           make
           any
           enquiry
           into
           the
           truth
           of
           its
           pretences
           .
           And
           of
           the
           same
           Kidney
           was
           Hierocles
           ,
           especially
           if
           he
           were
           (
           of
           which
           there
           is
           little
           doubt
           )
           the
           same
           zealous
           Person
           ,
           that
           was
           first
           Judge
           at
           Nicomedia
           ,
           and
           afterward
           Prefect
           of
           AEgypt
           under
           Dioclesian
           ,
           and
           a
           great
           Agent
           in
           his
           bloody
           Persecution
           ;
           however
           he
           was
           a
           zealous
           Orphean
           ,
           and
           extreamly
           addicted
           to
           the
           old
           Pythagorick
           Superstition
           .
           But
           whatever
           he
           was
           otherwise
           ,
           his
           work
           against
           the
           Christians
           was
           so
           contemptible
           ,
           that
           it
           was
           slighted
           as
           none
           of
           his
           own
           ,
           and
           made
           up
           altogether
           of
           borrowed
           Feathers
           out
           of
           other
           Mens
           Writings
           ,
           which
           he
           was
           not
           ashamed
           to
           transcribe
           word
           for
           word
           into
           his
           own
           Rhapsodie
           ,
           especially
           out
           of
           Celsus
           ,
           insomuch
           as
           Eusebius
           sticks
           not
           to
           affirm
           that
           there
           is
           but
           one
           passage
           in
           all
           his
           Book
           ,
           that
           was
           not
           answer'd
           aforehand
           by
           Origen
           .
           And
           that
           was
           his
           parallel
           between
           our
           Saviour
           and
           
             Apollonius
             Tyanaeus
          
           ,
           but
           how
           evenly
           that
           runs
           we
           have
           already
           consider'd
           .
           And
           therefore
           here
           I
           need
           say
           no
           more
           ,
           onely
           that
           from
           hence
           it
           appears
           that
           he
           did
           not
           so
           much
           as
           question
           ,
           much
           less
           deny
           our
           Saviour's
           Miracles
           ;
           but
           onely
           vyed
           the
           unvouched
           Stories
           of
           that
           pedantick
           Impostor
           with
           the
           so
           well
           voucht
           History
           of
           Jesus
           .
           Nay
           ,
           he
           was
           so
           far
           from
           gainsaying
           their
           truth
           that
           he
           was
           forced
           to
           yield
           that
           he
           was
           a
           Divine
           Man
           ,
           and
           the
           onely
           thing
           for
           which
           he
           was
           so
           much
           offended
           against
           the
           Christians
           was
           ,
           that
           nothing
           less
           would
           serve
           their
           turn
           unless
           he
           might
           be
           reputed
           a
           God
           too
           .
           
           So
           that
           his
           whole
           Opposition
           to
           the
           cause
           of
           Christianity
           amounts
           to
           nothing
           less
           than
           a
           clear
           confession
           of
           the
           truth
           of
           the
           matter
           of
           Fact
           ;
           and
           that
           is
           all
           that
           at
           present
           I
           am
           concern'd
           to
           prove
           .
        
         
           And
           then
           as
           for
           the
           Emperour
           Julian
           ,
           as
           he
           was
           the
           fiercest
           of
           all
           the
           Enemies
           to
           Christianity
           ,
           so
           was
           he
           the
           most
           impotent
           too
           ,
           being
           too
           angry
           and
           passionate
           to
           make
           any
           just
           enquiry
           into
           the
           cause
           ,
           and
           withall
           of
           a
           strange
           lightness
           and
           vanity
           of
           Nature
           ,
           which
           those
           Historians
           ,
           that
           would
           most
           admire
           him
           remark
           as
           the
           most
           predominant
           principle
           in
           all
           his
           actions
           ,
           this
           hurried
           him
           ,
           according
           to
           the
           eagerness
           of
           his
           temper
           ,
           against
           the
           Christians
           ,
           because
           their
           Doctrine
           brought
           contempt
           upon
           all
           the
           old
           Constitutions
           of
           Greece
           ,
           of
           which
           he
           was
           so
           fond
           .
           And
           this
           was
           the
           main
           of
           his
           Argument
           in
           his
           Book
           against
           the
           Christians
           ,
           that
           they
           disparaged
           the
           Heathen
           Gods
           and
           the
           Heathen
           Philosophers
           .
           So
           that
           the
           bottom
           of
           all
           his
           zeal
           was
           nothing
           but
           pedantry
           and
           superstition
           .
           For
           he
           valued
           himself
           not
           a
           little
           upon
           the
           Opinion
           that
           he
           had
           of
           his
           skill
           in
           the
           Grecian
           Learning
           ,
           and
           especially
           the
           mystical
           Philosophy
           of
           
             Plotinus
             ,
             lamblicus
          
           and
           the
           latter
           Platonists
           ;
           but
           much
           more
           upon
           his
           zeal
           for
           the
           old
           Superstition
           ,
           of
           which
           he
           was
           so
           childishly
           fond
           ,
           that
           it
           exposed
           him
           even
           to
           the
           contempt
           of
           the
           superstitious
           Rabble
           it self
           ,
           that
           flouted
           him
           as
           if
           he
           design'd
           the
           utter
           extirpation
           of
           Oxen
           as
           well
           as
           Christians
           .
           And
           as
           he
           was
           so
           vain
           as
           to
           think
           himself
           Alexander
           the
           Great
           ,
           according
           to
           the
           Pythagorean
           Doctrine
           of
           the
           transmigration
           of
           Souls
           ,
           which
           put
           him
           upon
           his
           unfortunate
           Persian
           Expedition
           ,
           as
           not
           doubting
           to
           return
           with
           the
           same
           honour
           and
           success
           as
           he
           had
           done
           before
           ;
           so
           was
           he
           most
           ambitious
           of
           imitating
           
             Marcus
             Aurelius
          
           ,
           as
           he
           was
           of
           Numa
           ,
           in
           his
           zeal
           for
           the
           Worship
           of
           the
           Gods.
           
        
         
         
           And
           it
           was
           this
           wild
           zeal
           lighting
           upon
           his
           temper
           ,
           that
           was
           naturally
           hot
           to
           a
           degree
           of
           madness
           ,
           that
           transported
           him
           into
           all
           his
           extravagant
           attempts
           against
           the
           Christians
           .
           But
           as
           he
           was
           not
           naturally
           capable
           of
           any
           sober
           reasoning
           ,
           so
           much
           less
           in
           this
           case
           ,
           in
           which
           he
           was
           so
           much
           blinded
           with
           pride
           and
           passion
           .
           And
           it
           is
           too
           evident
           with
           what
           little
           reason
           he
           opposed
           Christianity
           ,
           when
           the
           main
           thing
           that
           he
           always
           charged
           upon
           it
           was
           Atheism
           ,
           the
           very
           falshood
           and
           disingenuity
           of
           which
           charge
           is
           a
           manifest
           indication
           of
           his
           passion
           and
           partiality
           .
           And
           as
           for
           his
           Book
           that
           he
           wrote
           against
           it
           with
           all
           possible
           keenness
           and
           indignation
           ,
           he
           dares
           not
           so
           much
           as
           come
           near
           the
           matter
           of
           Fact
           concerning
           our
           Saviour's
           Actions
           ,
           but
           plays
           aloof
           off
           against
           the
           Jews
           of
           old
           and
           the
           Christians
           of
           his
           own
           time
           .
           But
           as
           for
           our
           Saviour's
           Miracles
           ,
           upon
           which
           the
           whole
           Controversie
           depends
           ,
           he
           does
           not
           so
           much
           as
           undertake
           to
           contradict
           them
           ,
           but
           onely
           says
           that
           it
           was
           no
           such
           wonderfull
           thing
           in
           him
           to
           cure
           the
           Lame
           and
           the
           Blind
           .
           Seeing
           therefore
           he
           has
           not
           so
           much
           as
           meddled
           with
           the
           main
           Argument
           of
           Christianity
           ,
           the
           matter
           of
           Fact
           ,
           the
           evidence
           of
           that
           alone
           must
           of
           it self
           baffle
           all
           other
           Attempts
           .
           At
           least
           till
           that
           is
           consider'd
           ,
           all
           other
           considerations
           are
           short
           of
           the
           Argument
           ,
           so
           that
           this
           alone
           may
           suffice
           as
           an
           answer
           to
           all
           his
           Cavils
           ,
           to
           refer
           him
           to
           the
           matter
           of
           Fact
           ,
           and
           if
           that
           prove
           it self
           true
           ,
           he
           can
           prove
           nothing
           ,
           but
           if
           it
           do
           not
           ,
           he
           need
           prove
           nothing
           ,
           it
           sinks
           of
           its
           own
           accord
           .
        
         
           §
           XLIII
           .
           However
           ,
           if
           they
           have
           any
           cavils
           that
           may
           seem
           to
           have
           any
           appearance
           of
           reason
           in
           them
           ,
           they
           are
           all
           raked
           together
           by
           Celsus
           the
           Epicurean
           ,
           who
           ,
           of
           all
           the
           Enemies
           to
           Christianity
           ,
           was
           both
           the
           
           boldest
           and
           the
           ablest
           ,
           as
           appearing
           with
           less
           folly
           and
           more
           malice
           .
           For
           being
           an
           Atheist
           ,
           and
           so
           not
           at
           all
           tainted
           with
           their
           superstitious
           conceits
           ,
           he
           escaped
           all
           those
           disadvantages
           into
           which
           they
           run
           themselves
           by
           their
           fanatick
           zeal
           .
           But
           being
           an
           Epicurean
           too
           ,
           he
           was
           the
           more
           exasperated
           against
           the
           Christian
           cause
           ,
           because
           that
           confuted
           all
           his
           wisedom
           by
           sensible
           experiment
           ,
           which
           was
           the
           onely
           proof
           of
           things
           that
           they
           would
           admit
           of
           in
           their
           Philosophy
           .
           And
           therefore
           when
           they
           had
           so
           bravely
           deliver'd
           all
           wise
           Men
           ,
           that
           is
           ,
           themselves
           ,
           from
           the
           fear
           of
           a
           Divine
           Providence
           and
           the
           care
           of
           a
           future
           State
           ,
           it
           could
           not
           but
           be
           a
           very
           grating
           provocation
           upon
           Men
           of
           their
           proud
           ,
           peevish
           and
           ill-natur'd
           Principles
           ,
           to
           have
           so
           clear
           a
           baffle
           put
           upon
           all
           their
           wisedom
           ,
           and
           that
           in
           their
           own
           way
           .
           And
           as
           this
           was
           the
           main
           motive
           of
           the
           peculiar
           displeasure
           of
           the
           Sadducees
           against
           the
           Apostles
           among
           the
           Jews
           ,
           so
           no
           doubt
           it
           wrought
           the
           same
           effect
           upon
           Men
           of
           the
           same
           Principles
           among
           the
           Heathens
           .
        
         
           But
           of
           all
           others
           Celsus
           seems
           to
           have
           been
           most
           angry
           at
           the
           defeat
           ,
           and
           therefore
           lays
           about
           him
           to
           load
           it
           with
           all
           the
           cavil
           and
           calumny
           that
           wit
           or
           malice
           can
           invent
           .
           And
           for
           the
           greater
           plenty
           of
           Objection
           ,
           he
           takes
           upon
           himself
           a
           double
           Person
           ,
           of
           a
           Jew
           and
           of
           an
           Heathen
           .
           Though
           the
           truth
           is
           ,
           he
           personates
           the
           Jew
           full
           as
           awkerdly
           as
           the
           Ass
           did
           the
           Lion
           in
           the
           Lion's
           Skin
           ,
           his
           Epicurean
           Ears
           every
           where
           shew
           themselves
           through
           his
           Jewish
           Livery
           .
           And
           he
           is
           so
           eager
           in
           his
           pursuit
           of
           Christianity
           ,
           that
           at
           every
           turn
           he
           forgets
           the
           Person
           he
           bears
           ,
           and
           falls
           as
           foul
           upon
           the
           Jews
           themselves
           as
           the
           Christians
           .
           We
           shall
           engage
           him
           in
           both
           his
           shapes
           ,
           and
           leave
           it
           to
           any
           impartial
           ,
           either
           Jew
           or
           Heathen
           ,
           to
           judge
           of
           the
           reasonableness
           and
           validity
           of
           his
           Discourse
           .
           His
           two
           great
           
           battering
           Engines
           ,
           that
           he
           plants
           in
           all
           parts
           of
           it
           ,
           we
           have
           already
           dismounted
           ,
           viz.
           His
           imputing
           our
           Saviour's
           Miracles
           to
           the
           power
           of
           Magick
           ,
           and
           his
           vying
           the
           Resurrection
           of
           others
           in
           Heathen
           Story
           with
           that
           of
           our
           Saviour
           .
           And
           by
           this
           means
           we
           have
           already
           dispatched
           the
           greatest
           part
           of
           our
           business
           ;
           for
           being
           conscious
           to
           himself
           of
           the
           slightness
           of
           most
           of
           his
           Cavils
           ,
           he
           at
           every
           turn
           claps
           one
           or
           both
           of
           these
           upon
           them
           to
           make
           up
           the
           Objection
           .
           And
           yet
           beside
           that
           they
           are
           a
           confession
           of
           the
           matter
           of
           Fact
           it self
           ,
           they
           are
           things
           of
           which
           he
           was
           obliged
           by
           his
           Principles
           to
           entertain
           as
           little
           belief
           as
           of
           the
           Christian
           Faith.
           For
           the
           power
           of
           Magick
           supposes
           some
           Spirits
           or
           Beings
           distinct
           from
           Matter
           and
           Motion
           ,
           and
           the
           Resurrection
           of
           Men
           from
           the
           Grave
           supposes
           Souls
           distinct
           from
           Bloud
           and
           Brains
           ,
           both
           which
           are
           meer
           contradictions
           to
           the
           Epicurean
           Philosophy
           .
           And
           therefore
           he
           could
           not
           design
           to
           oppose
           them
           to
           the
           cause
           of
           Christianity
           for
           any
           truth
           that
           he
           supposed
           in
           them
           ,
           but
           onely
           thereby
           to
           intimate
           that
           as
           they
           were
           Fables
           ,
           so
           might
           that
           too
           .
           Which
           is
           such
           a
           slender
           way
           of
           arguing
           as
           onely
           betrays
           its
           own
           weakness
           ;
           for
           when
           I
           have
           demonstrated
           the
           truth
           of
           a
           thing
           with
           all
           the
           Evidence
           that
           any
           matter
           of
           Fact
           is
           capable
           of
           ,
           is
           it
           not
           a
           poor
           come
           off
           onely
           to
           reply
           ,
           That
           yet
           there
           are
           the
           same
           kind
           of
           Stories
           that
           neither
           I
           nor
           perhaps
           any
           Man
           else
           believes
           .
           There
           are
           so
           ,
           but
           then
           the
           difference
           is
           this
           ,
           that
           the
           Story
           that
           I
           believe
           is
           vouched
           with
           all
           the
           Testimony
           in
           the
           World
           ,
           and
           that
           is
           the
           reason
           of
           my
           belief
           ;
           but
           the
           Stories
           that
           I
           do
           not
           believe
           ,
           are
           on
           the
           contrary
           destitute
           of
           all
           manner
           of
           Attestation
           ,
           and
           that
           is
           the
           reason
           of
           my
           disbelief
           ;
           so
           childish
           is
           this
           great
           and
           shrewd
           reflection
           of
           this
           witty
           Philosopher
           .
        
         
         
           But
           beside
           these
           ,
           there
           are
           several
           other
           passages
           that
           we
           have
           already
           consider'd
           ,
           and
           therefore
           shall
           not
           here
           repeat
           ,
           neither
           is
           it
           fit
           to
           pursue
           every
           bubble
           that
           he
           has
           blown
           up
           ,
           but
           whatsoever
           is
           any
           way
           pertinent
           to
           the
           matter
           of
           Fact
           ,
           that
           is
           indeed
           to
           the
           Argument
           ,
           though
           never
           so
           remotely
           ,
           I
           shall
           give
           it
           as
           much
           confutation
           as
           ,
           and
           perhaps
           more
           than
           ,
           it
           deserves
           .
           And
           when
           I
           have
           done
           ,
           that
           will
           make
           up
           a
           new
           demonstration
           of
           the
           truth
           of
           Christianity
           ,
           for
           thereby
           we
           shall
           see
           how
           little
           its
           greatest
           Enemies
           were
           able
           to
           object
           against
           it
           .
        
         
           The
           Cavils
           of
           his
           first
           Book
           then
           are
           such
           as
           these
           ,
           viz.
           Their
           clancular
           Meetings
           against
           the
           Laws
           ;
           their
           being
           a
           barbarous
           Sect
           ,
           as
           springing
           from
           the
           Jews
           and
           not
           the
           Grecians
           ,
           Moses
           not
           being
           so
           ancient
           as
           is
           pretended
           ,
           the
           World
           not
           being
           created
           as
           he
           relates
           ,
           because
           eternal
           ,
           and
           his
           teaching
           the
           Jews
           to
           worship
           Angels
           ;
           our
           Saviour's
           being
           a
           Magician
           ,
           himself
           being
           poor
           ,
           and
           his
           Disciples
           ignorant
           .
           First
           then
           they
           kept
           clancular
           Meetings
           against
           the
           Laws
           .
           Against
           what
           Laws
           ?
           Why
           against
           such
           as
           forbid
           the
           Worship
           of
           the
           onely
           true
           God
           ,
           and
           in
           its
           stead
           injoin
           the
           Worship
           of
           Idols
           and
           dead
           Men.
           But
           as
           for
           the
           publick
           Laws
           against
           the
           Christians
           I
           have
           already
           given
           a
           sufficient
           account
           of
           their
           Iniquity
           .
           Though
           ,
           as
           Celsus
           has
           managed
           the
           Cavil
           ,
           it
           needs
           no
           reply
           ,
           because
           it
           is
           a
           vain
           thing
           meerly
           to
           urge
           the
           Laws
           ,
           unless
           he
           had
           vindicated
           their
           goodness
           and
           justice
           ,
           in
           that
           there
           may
           be
           bad
           as
           well
           as
           good
           Laws
           .
           And
           therefore
           unless
           he
           would
           have
           undertaken
           to
           make
           good
           the
           piety
           of
           those
           Laws
           that
           command
           the
           Worship
           of
           their
           Heathen
           Gods
           (
           that
           himself
           knew
           to
           be
           no
           better
           than
           very
           bad
           Men
           )
           he
           had
           much
           better
           have
           let
           the
           Laws
           alone
           .
        
         
         
           But
           in
           the
           next
           place
           ,
           the
           Christians
           are
           a
           Barbarous
           Sect
           ,
           that
           had
           their
           beginning
           among
           the
           Jews
           ,
           not
           the
           Grecians
           .
           But
           't
           is
           no
           matter
           whence
           they
           sprang
           ,
           so
           they
           bring
           a
           good
           evidence
           of
           the
           truth
           of
           their
           cause
           ,
           and
           of
           this
           Origen
           tells
           him
           ,
           they
           had
           from
           the
           very
           beginning
           to
           that
           very
           day
           ,
           a
           demonstration
           that
           exceeds
           all
           their
           pretended
           Learning
           ,
           and
           that
           is
           the
           demonstration
           of
           power
           ,
           or
           the
           power
           of
           Miracles
           .
           But
           alas
           this
           objection
           of
           Barbarity
           is
           nothing
           more
           than
           meerly
           an
           Instance
           of
           the
           Pedantick
           pride
           of
           the
           Greeks
           ,
           who
           valued
           themselves
           above
           the
           common
           rate
           of
           Mankind
           ,
           and
           looked
           down
           with
           intolerable
           scorn
           and
           contempt
           upon
           all
           the
           World
           beside
           .
           But
           as
           for
           their
           great
           improvements
           in
           learning
           above
           other
           Nations
           ,
           of
           which
           they
           so
           much
           boasted
           among
           themselves
           ,
           I
           need
           here
           say
           nothing
           ,
           though
           I
           must
           confess
           I
           find
           nothing
           so
           valuable
           among
           their
           choicest
           Philosophers
           ,
           but
           when
           I
           lookt
           for
           the
           reasoning
           of
           Men
           ,
           I
           could
           find
           little
           better
           in
           any
           of
           them
           than
           Childish
           tricks
           and
           sports
           of
           Sophistry
           .
           But
           however
           to
           pass
           that
           by
           ,
           I
           am
           sure
           no
           Nation
           in
           the
           World
           ever
           equall'd
           the
           Greeks
           in
           the
           Barbarity
           of
           their
           Religion
           ,
           and
           though
           with
           this
           Celsus
           and
           his
           Companions
           were
           at
           that
           time
           sufficiently
           upbraided
           ,
           yet
           it
           is
           too
           well
           known
           that
           they
           could
           never
           be
           prevail'd
           with
           so
           much
           as
           to
           undertake
           its
           defence
           .
        
         
           But
           in
           the
           next
           place
           ,
           Christianity
           (
           he
           sayes
           )
           gives
           no
           Laws
           of
           Morality
           ,
           but
           such
           as
           the
           Philosophers
           taught
           and
           were
           common
           to
           Mankind
           before
           .
           To
           this
           Origen
           replyes
           ,
           't
           is
           very
           true
           ,
           in
           that
           there
           could
           be
           no
           exercise
           for
           the
           Justice
           and
           Providence
           of
           God
           ,
           or
           obligation
           of
           the
           duty
           of
           Men
           ,
           without
           a
           sense
           and
           knowledge
           of
           the
           Laws
           of
           good
           and
           evil
           .
           And
           therefore
           it
           was
           requisite
           to
           have
           the
           Seeds
           of
           those
           
           Moral
           Notions
           ,
           which
           God
           taught
           by
           his
           Prophets
           and
           his
           Son
           ,
           planted
           in
           the
           hearts
           and
           consciences
           of
           all
           Mankind
           ,
           that
           in
           the
           final
           judgment
           ,
           every
           Man
           might
           be
           justly
           call'd
           to
           an
           account
           for
           the
           faithful
           discharge
           of
           his
           duty
           .
           But
           beside
           ,
           is
           not
           this
           a
           fit
           objection
           to
           follow
           that
           of
           Barbarity
           ,
           or
           their
           Ignorance
           in
           the
           Grecian
           Philosophy
           ,
           that
           the
           Christian
           Church
           agreed
           in
           all
           their
           main
           points
           and
           Doctrines
           with
           the
           Schools
           of
           the
           Philosophers
           ?
        
         
           The
           next
           thing
           objected
           is
           credulity
           and
           contempt
           of
           humane
           Learning
           .
           But
           the
           charge
           of
           credulity
           is
           already
           answer'd
           by
           those
           undenyable
           proofs
           that
           are
           produced
           for
           the
           Divine
           Authority
           of
           the
           Christian
           Faith.
           And
           as
           for
           the
           humane
           learning
           that
           they
           despised
           ,
           it
           was
           nothing
           but
           the
           Pedantry
           of
           the
           Grecian
           Philosophers
           ,
           who
           whilst
           they
           pretended
           to
           the
           height
           and
           perfection
           of
           all
           Wisdom
           ,
           fell
           into
           the
           extreamest
           ignorance
           and
           folly
           .
           And
           to
           mention
           no
           more
           ,
           what
           thinks
           he
           of
           the
           celebrated
           Founder
           of
           his
           own
           Séct
           ,
           who
           with
           abundance
           of
           pride
           and
           arrogance
           boasted
           ,
           that
           he
           had
           rid
           the
           World
           of
           a
           God
           and
           a
           Providence
           ,
           but
           with
           such
           trifling
           reasonings
           as
           are
           below
           the
           Bablings
           and
           Follies
           of
           Children
           .
           Let
           them
           therefore
           cease
           to
           upbraid
           the
           Christians
           with
           the
           neglect
           of
           their
           Learning
           ,
           when
           there
           cannot
           be
           a
           greater
           Argument
           of
           true
           wisdom
           and
           a
           right
           understanding
           of
           things
           than
           to
           see
           through
           its
           folly
           .
        
         
           And
           in
           the
           next
           place
           as
           for
           the
           Antiquity
           of
           Moses
           ,
           he
           had
           as
           good
           have
           let
           that
           alone
           too
           ,
           when
           Porphyrie
           or
           any
           other
           Learned
           Man
           conversant
           in
           Histories
           of
           Ancient
           times
           could
           have
           told
           him
           that
           nothing
           is
           more
           evident
           or
           undenyable
           than
           that
           Moses
           lived
           many
           Ages
           before
           Linus
           or
           Orpheus
           ,
           or
           any
           other
           the
           most
           Ancient
           Writers
           among
           the
           Grecians
           .
           But
           it
           is
           the
           custome
           of
           Epicureans
           to
           be
           confident
           
           upon
           the
           slightest
           Enquiries
           ;
           Otherwise
           if
           he
           had
           taken
           never
           so
           little
           pains
           in
           searching
           and
           comparing
           Ancient
           Records
           ,
           he
           could
           never
           have
           put
           such
           a
           trick
           upon
           himself
           ,
           as
           to
           think
           of
           bringing
           down
           the
           History
           of
           Moses
           below
           the
           known
           times
           of
           Greece
           .
           As
           for
           the
           Eternity
           of
           the
           World
           ,
           which
           follows
           next
           ,
           I
           shall
           not
           answer
           him
           here
           ,
           because
           if
           it
           were
           true
           as
           I
           have
           elsewhere
           proved
           it
           false
           ,
           it
           runs
           too
           far
           from
           the
           present
           Argument
           of
           the
           truth
           of
           our
           Saviour's
           History
           .
           And
           as
           for
           Moses
           his
           commanding
           the
           Jews
           to
           Worship
           Angels
           ,
           I
           scorn
           to
           answer
           it
           ,
           because
           it
           is
           so
           impudently
           false
           ,
           when
           the
           great
           Commandment
           of
           his
           Law
           is
           to
           Worship
           one
           God
           alone
           ,
           and
           when
           himself
           had
           but
           a
           very
           little
           before
           objected
           this
           as
           a
           singularity
           in
           the
           Jews
           against
           all
           the
           World
           beside
           .
        
         
           And
           then
           as
           for
           our
           Saviour's
           being
           a
           Magician
           ,
           I
           hope
           I
           may
           now
           let
           that
           pass
           too
           without
           being
           suspected
           as
           guilty
           of
           any
           Omission
           .
           And
           as
           for
           his
           Meanness
           and
           Poverty
           ,
           I
           think
           I
           have
           sufficiently
           accounted
           for
           that
           too
           already
           ,
           in
           that
           it
           was
           but
           suitable
           to
           the
           design
           of
           the
           Divine
           Providence
           ,
           that
           he
           should
           be
           sent
           into
           the
           World
           stript
           of
           all
           Worldly
           advantages
           ,
           that
           he
           might
           subdue
           it
           purely
           by
           the
           power
           of
           Truth
           .
           And
           therefore
           that
           alone
           is
           to
           be
           consider'd
           in
           this
           Enquiry
           ,
           whether
           he
           wrought
           such
           Miracles
           in
           Confirmation
           of
           his
           Doctrine
           ,
           or
           not
           ;
           if
           he
           did
           ,
           the
           meanness
           of
           his
           condition
           is
           no
           objection
           against
           the
           truth
           of
           his
           Miracles
           ;
           if
           he
           did
           not
           ,
           he
           is
           to
           be
           rejected
           for
           a
           much
           worse
           objection
           .
           Nay
           this
           is
           so
           far
           from
           bringing
           any
           real
           disadvantage
           upon
           the
           Christian
           cause
           ,
           that
           it
           brings
           a
           considerable
           accession
           to
           its
           demonstrative
           proof
           and
           evidence
           .
           In
           so
           much
           that
           without
           it
           ,
           it
           must
           have
           ever
           been
           lyable
           to
           suspicion
           ;
           for
           if
           he
           had
           appear'd
           with
           Kingly
           
           splendour
           ,
           and
           all
           the
           advantages
           of
           earthly
           power
           ,
           the
           strange
           and
           wonderful
           entertainment
           of
           his
           Doctrine
           might
           have
           been
           imputed
           to
           Worldly
           Interest
           and
           not
           to
           the
           force
           of
           truth
           ,
           and
           Men
           would
           have
           followed
           him
           for
           politick
           Ends
           ,
           and
           not
           for
           any
           Conscience
           of
           Religion
           .
           And
           therefore
           to
           be
           secure
           of
           the
           Integrity
           of
           his
           Disciples
           ,
           he
           gives
           them
           no
           secular
           Encouragement
           ,
           nay
           on
           the
           contrary
           ensures
           to
           them
           all
           the
           miseries
           of
           humane
           life
           in
           their
           propagation
           of
           the
           Christian
           Faith.
           His
           Institution
           was
           pure
           Religion
           ,
           and
           conscience
           towards
           God
           was
           its
           onely
           Obligation
           ,
           and
           therefore
           it
           was
           but
           agreeable
           to
           its
           own
           intention
           ,
           that
           it
           should
           carry
           along
           with
           it
           no
           other
           recommendation
           .
        
         
           And
           thus
           I
           remember
           when
           Julian
           objects
           the
           meanness
           of
           our
           Saviour's
           condition
           ,
           
           in
           that
           he
           was
           born
           a
           Subject
           of
           the
           Empire
           ,
           which
           as
           he
           fancies
           was
           below
           the
           dignity
           of
           the
           Son
           of
           God.
           St.
           Cyril
           answers
           ,
           that
           if
           he
           had
           appear'd
           with
           Imperial
           Power
           ,
           and
           by
           virtue
           of
           that
           ,
           commanded
           the
           Obedience
           of
           Mankind
           ,
           Men
           must
           have
           submitted
           to
           him
           for
           Worldly
           Interest
           ,
           and
           not
           out
           of
           any
           sense
           of
           duty
           or
           Religion
           ,
           and
           he
           had
           been
           just
           such
           another
           Deity
           ,
           as
           Caligula
           and
           the
           rest
           of
           their
           Emperours
           were
           ,
           who
           forced
           Men
           in
           spite
           of
           themselves
           to
           give
           them
           the
           shew
           of
           Divine
           honour
           by
           their
           own
           Laws
           .
           And
           whereas
           you
           object
           (
           sayes
           he
           )
           that
           he
           was
           subject
           to
           Caesar
           ,
           what
           is
           that
           to
           the
           purpose
           ,
           when
           he
           did
           such
           things
           as
           neither
           Caesar
           nor
           any
           other
           Man
           ever
           did
           ?
           He
           raised
           Men
           from
           the
           Dead
           ,
           did
           any
           of
           your
           Caesars
           ever
           doe
           so
           ?
           What
           then
           if
           he
           were
           subject
           to
           Caesar
           ,
           it
           is
           evident
           from
           his
           Works
           that
           he
           was
           greater
           ,
           and
           they
           alone
           demonstrate
           him
           to
           have
           been
           the
           same
           Person
           that
           he
           pretended
           to
           be
           .
           So
           that
           being
           the
           
           Son
           of
           God
           ,
           he
           scorn'd
           all
           your
           outward
           pomps
           and
           shews
           of
           Majesty
           ,
           and
           would
           receive
           no
           honour
           but
           what
           reflected
           upon
           him
           from
           the
           glory
           and
           greatness
           of
           his
           own
           Works
           .
           To
           which
           might
           be
           added
           
           Origen's
           reply
           ,
           that
           it
           is
           no
           wonder
           for
           Men
           that
           have
           all
           the
           advantages
           of
           Birth
           and
           Fortune
           to
           make
           themselves
           considerable
           in
           the
           World
           ,
           but
           this
           is
           the
           thing
           that
           is
           most
           wonderful
           in
           Jesus
           ,
           that
           a
           Person
           so
           obscure
           upon
           all
           Worldly
           accounts
           ,
           should
           raise
           himself
           to
           so
           great
           a
           fame
           and
           reputation
           ;
           that
           a
           Man
           so
           poor
           and
           meanly
           Educated
           ,
           and
           never
           instructed
           in
           the
           arts
           of
           Eloquence
           ,
           should
           take
           upon
           him
           to
           convert
           the
           World
           to
           a
           new
           Doctrine
           ,
           to
           Reform
           the
           Religion
           of
           the
           Jews
           ,
           and
           to
           abolish
           the
           Superstition
           of
           the
           Greeks
           :
           and
           yet
           that
           without
           any
           force
           or
           Artifice
           ,
           he
           should
           so
           speedily
           effect
           what
           he
           undertook
           ,
           this
           ,
           sayes
           he
           ,
           is
           a
           thing
           singular
           in
           him
           ,
           and
           was
           never
           done
           by
           any
           Man
           ,
           that
           I
           know
           of
           ,
           in
           any
           other
           Age.
           Nay
           farther
           beside
           the
           obscurity
           of
           his
           Life
           ,
           and
           all
           other
           things
           designedly
           laid
           to
           Eclipse
           his
           Glory
           ,
           his
           ignominious
           death
           one
           would
           think
           should
           have
           put
           it
           out
           for
           ever
           ,
           and
           that
           even
           those
           that
           he
           had
           deluded
           in
           his
           Life-time
           ,
           should
           then
           have
           been
           convinced
           of
           the
           grossness
           of
           the
           Imposture
           .
           And
           therefore
           it
           is
           most
           wonderful
           of
           all
           ,
           that
           if
           the
           Apostles
           had
           never
           seen
           our
           Saviour
           after
           his
           Resurrection
           ,
           or
           had
           no
           assurance
           of
           his
           Divinity
           ,
           how
           it
           could
           ever
           come
           into
           their
           minds
           to
           leave
           their
           Country
           ,
           and
           expose
           themselves
           to
           all
           hazards
           and
           hardships
           ,
           to
           publish
           and
           propagate
           the
           belief
           of
           a
           known
           falsehood
           .
           So
           that
           we
           see
           that
           the
           meanness
           of
           that
           State
           in
           which
           our
           Saviour
           appear'd
           ,
           is
           so
           far
           from
           being
           any
           material
           Objection
           against
           his
           Divine
           Authority
           ,
           that
           upon
           several
           accounts
           in
           the
           last
           result
           of
           things
           ,
           it
           lyes
           at
           the
           bottom
           of
           itsdemonstration
           .
        
         
         
           In
           the
           next
           place
           he
           flouts
           at
           the
           Relation
           of
           the
           appearance
           of
           the
           Holy
           Ghost
           and
           the
           voice
           from
           Heaven
           at
           our
           Saviour's
           Baptism
           ,
           as
           a
           thing
           in
           it self
           absurd
           and
           incredible
           .
           But
           here
           the
           Epicurean
           forgets
           that
           he
           is
           a
           Jew
           ,
           in
           that
           there
           are
           many
           Relations
           of
           such
           appearances
           in
           the
           Old
           Testament
           ,
           which
           yet
           if
           this
           objection
           hold
           good
           ,
           every
           Jew
           is
           bound
           to
           believe
           false
           and
           impossible
           .
           But
           to
           treat
           with
           him
           as
           an
           Epicurean
           ,
           why
           is
           it
           impossible
           ?
           Because
           all
           Stories
           of
           God's
           concerning
           himself
           in
           Humane
           affairs
           are
           undoubted
           Fables
           .
           An
           admirable
           way
           this
           of
           confuting
           a
           matter
           of
           fact
           ,
           onely
           by
           saying
           that
           it
           is
           impossible
           upon
           a
           precarious
           Principle
           of
           our
           own
           .
           So
           that
           the
           last
           result
           of
           this
           rude
           objection
           against
           the
           Faith
           of
           the
           Evangelists
           is
           onely
           this
           ,
           that
           it
           cannot
           be
           true
           ,
           because
           there
           is
           no
           such
           thing
           as
           a
           Divine
           Providence
           .
           But
           he
           adds
           that
           there
           was
           no
           witness
           of
           it
           ,
           but
           onely
           John
           the
           Baptist
           ,
           his
           Companion
           in
           wickedness
           .
           And
           this
           is
           another
           unhappy
           mistake
           of
           a
           Man
           that
           sustein'd
           the
           Person
           of
           a
           Jew
           ,
           when
           all
           the
           Jewish
           Nation
           ,
           even
           the
           greatest
           Enemies
           to
           Jesus
           ,
           had
           a
           very
           great
           Reverence
           for
           John
           the
           Baptist.
           And
           yet
           it
           is
           not
           his
           Testimony
           that
           we
           rely
           upon
           for
           the
           truth
           of
           the
           Story
           ,
           but
           the
           truth
           of
           the
           Evangelists
           that
           have
           Recorded
           it
           ,
           they
           knew
           what
           Evidence
           they
           had
           of
           its
           reality
           ,
           and
           we
           know
           what
           evidence
           we
           have
           of
           their
           sincerity
           .
        
         
           And
           now
           having
           discharged
           all
           his
           little
           Topicks
           of
           Calumny
           against
           our
           Saviour's
           own
           Person
           ,
           in
           the
           last
           place
           he
           falls
           foul
           upon
           his
           Apostles
           ,
           and
           that
           with
           the
           same
           unhappy
           success
           .
           For
           as
           little
           as
           he
           gain'd
           by
           objecting
           the
           meanness
           of
           our
           Saviour's
           condition
           ,
           he
           gains
           just
           as
           much
           by
           insulting
           over
           their
           Ignorance
           ,
           that
           is
           but
           another
           enhancing
           circumstance
           of
           his
           Divine
           Authority
           .
           For
           as
           it
           was
           a
           
           wonderful
           thing
           for
           so
           obscure
           a
           Person
           to
           make
           such
           an
           alteration
           in
           the
           World
           ,
           so
           was
           it
           much
           more
           so
           to
           effect
           it
           by
           such
           contemptible
           Instruments
           .
           For
           no
           Man
           that
           ingenuously
           considers
           the
           prodigious
           success
           of
           the
           Apostles
           ,
           can
           ever
           impute
           it
           to
           any
           other
           cause
           ,
           than
           either
           some
           Divine
           and
           extraordinary
           Power
           ,
           or
           the
           great
           and
           irresistable
           evidence
           of
           the
           thing
           it self
           .
           In
           that
           by
           the
           Objection
           it self
           ,
           it
           is
           plain
           that
           they
           were
           destitute
           of
           all
           the
           Arts
           of
           Eloquence
           and
           Learning
           ,
           by
           which
           it
           was
           possible
           that
           they
           might
           perswade
           ,
           or
           deceive
           the
           People
           into
           any
           belief
           :
           Whereas
           if
           Jesus
           had
           chosen
           the
           Learned
           and
           the
           Eloquent
           for
           the
           propagation
           of
           his
           Doctrine
           ,
           he
           might
           have
           been
           justly
           suspected
           of
           the
           same
           design
           with
           the
           Philosophers
           of
           erecting
           a
           new
           Sect
           by
           the
           Power
           of
           wit
           and
           Rhetorick
           .
           But
           when
           a
           few
           Fisher-men
           that
           wanted
           all
           the
           improvements
           of
           Learning
           and
           Education
           ,
           as
           the
           Evangelists
           Record
           ,
           and
           Celsus
           objects
           ,
           effected
           it
           with
           such
           prodigious
           success
           ,
           it
           is
           not
           conceivable
           how
           they
           should
           do
           it
           any
           other
           way
           than
           by
           Miracle
           either
           in
           their
           words
           or
           actions
           .
           And
           thus
           all
           along
           the
           more
           they
           object
           the
           contemptibleness
           of
           the
           means
           ,
           the
           more
           the
           strangeness
           of
           the
           Event
           returns
           upon
           themselves
           ,
           so
           that
           if
           there
           had
           not
           been
           something
           more
           than
           Humane
           in
           the
           design
           ,
           it
           could
           never
           in
           the
           way
           ,
           in
           which
           it
           was
           Prosecuted
           ,
           have
           taken
           any
           effect
           .
        
         
           In
           the
           Second
           Book
           the
           counterfeit
           Jew
           first
           rates
           his
           Country-men
           for
           quitting
           the
           Laws
           of
           their
           own
           Nation
           to
           follow
           this
           Innovatour
           .
           But
           setting
           aside
           the
           answer
           of
           Origen
           ,
           that
           the
           Christians
           did
           by
           no
           means
           forsake
           the
           Religion
           of
           Moses
           ,
           but
           pursue
           and
           improve
           it
           .
           Still
           this
           is
           short
           of
           the
           Argument
           ,
           and
           comes
           not
           up
           to
           the
           reasons
           ,
           for
           which
           they
           did
           it
           .
           If
           they
           had
           none
           ,
           their
           lightness
           was
           justly
           blameable
           ;
           
           but
           whether
           they
           had
           ,
           or
           had
           not
           ,
           it
           concern'd
           not
           this
           Atheist
           to
           enquire
           .
           And
           then
           this
           becomes
           Celsus
           the
           Jew
           and
           the
           Epicurean
           very
           well
           ;
           that
           when
           the
           Epicurean
           had
           begun
           his
           discourse
           with
           a
           disparagement
           of
           the
           Impostor
           Moses
           ,
           the
           Jew
           should
           make
           this
           an
           Argument
           against
           the
           Christians
           ,
           that
           they
           renounced
           the
           Man
           ,
           that
           his
           Friend
           had
           proved
           an
           Impostor
           .
        
         
           In
           the
           next
           place
           ,
           when
           he
           objects
           our
           Saviour's
           Cowardise
           ,
           that
           he
           fled
           and
           hid
           himself
           ,
           and
           such
           other
           trash
           ,
           it
           is
           equal
           malice
           and
           folly
           ,
           without
           ground
           or
           pretence
           ;
           in
           that
           there
           was
           no
           History
           of
           Jesus
           extant
           beside
           the
           Evangelists
           ,
           who
           all
           affirm
           that
           he
           went
           up
           to
           Jerusalem
           purposely
           to
           deliver
           up
           himself
           into
           the
           hands
           of
           his
           Enemies
           .
           Now
           ,
           sayes
           Origen
           ,
           I
           leave
           it
           to
           any
           Man
           of
           common
           sense
           to
           judge
           ,
           which
           is
           most
           reasonable
           to
           believe
           ,
           these
           unvouched
           and
           vagabond
           surmises
           ,
           invented
           out
           of
           meer
           hatred
           to
           the
           Christians
           ;
           or
           to
           believe
           things
           as
           they
           are
           deliver'd
           by
           the
           Evangelists
           ,
           who
           pretended
           either
           to
           have
           been
           Eye-witnesses
           ,
           or
           to
           have
           had
           a
           full
           information
           of
           the
           matter
           of
           fact
           ,
           and
           were
           ready
           to
           seal
           the
           truth
           of
           their
           Testimony
           with
           their
           blood
           .
           This
           strange
           constancy
           and
           resolution
           even
           to
           death
           it self
           ,
           is
           not
           like
           Men
           who
           were
           conscious
           to
           themselves
           of
           having
           forged
           a
           false
           Story
           ,
           but
           on
           the
           contrary
           a
           clear
           and
           manifest
           Argument
           ,
           that
           they
           were
           serious
           and
           very
           well
           satisfied
           in
           the
           truth
           of
           the
           things
           that
           they
           Recorded
           .
           Is
           not
           this
           then
           an
           ingenuous
           way
           of
           proceeding
           ,
           to
           oppose
           the
           truth
           of
           their
           History
           with
           flying
           Reports
           ,
           that
           have
           neither
           Author
           nor
           Authority
           ,
           and
           indeed
           such
           ,
           that
           whilst
           there
           is
           malice
           in
           the
           World
           ,
           no
           true
           Story
           can
           escape
           ?
           But
           ,
           sayes
           Celsus
           ,
           though
           he
           was
           pleased
           not
           openly
           to
           shew
           his
           Divinity
           before
           ,
           yet
           at
           least
           he
           
           ought
           to
           have
           done
           it
           ,
           by
           vanishing
           miraculously
           from
           the
           Cross.
           No
           ,
           no
           Celsus
           ,
           he
           had
           a
           farther
           design
           to
           demonstrate
           not
           onely
           his
           own
           Divinity
           but
           Man's
           Immortality
           .
           If
           he
           had
           onely
           disappear'd
           ,
           you
           might
           have
           imputed
           that
           to
           a
           trick
           of
           Magick
           ,
           but
           when
           he
           arose
           from
           the
           dead
           ,
           after
           he
           had
           been
           so
           publickly
           executed
           ,
           this
           was
           both
           an
           undeniable
           proof
           of
           his
           Divine
           Authority
           ,
           and
           a
           full
           assurance
           to
           Mankind
           of
           their
           capacity
           to
           subsist
           after
           Death
           .
           And
           though
           there
           were
           other
           indispensable
           reasons
           ,
           why
           he
           suffer'd
           himself
           to
           be
           sacrificed
           upon
           the
           Cross
           ,
           yet
           if
           it
           were
           for
           these
           alone
           ,
           he
           had
           sufficient
           reason
           to
           suffer
           what
           he
           did
           .
           Especially
           when
           himself
           had
           ,
           through
           the
           whole
           course
           of
           his
           Life
           ,
           referr'd
           the
           proof
           of
           his
           Authority
           to
           his
           Resurrection
           ,
           so
           that
           if
           he
           had
           ,
           according
           to
           Celsus
           his
           advice
           ,
           withdrawn
           himself
           from
           the
           Cross
           ,
           he
           had
           apparently
           defeated
           his
           own
           design
           ,
           that
           he
           had
           laid
           through
           the
           whole
           History
           of
           the
           Gospel
           .
           But
           beside
           this
           by
           his
           Death
           ,
           Passion
           and
           Resurrection
           he
           has
           demonstrated
           to
           Mankind
           that
           the
           Divine
           Providence
           has
           reserved
           the
           happiness
           of
           humane
           Nature
           to
           another
           Life
           ,
           and
           clear'd
           up
           the
           future
           existence
           of
           Souls
           by
           an
           undeniable
           Experiment
           :
           And
           that
           is
           the
           thing
           that
           so
           much
           frets
           the
           Epicureans
           ,
           that
           he
           has
           put
           so
           clear
           a
           basfle
           upon
           their
           Impiety
           .
        
         
           But
           as
           for
           his
           next
           Cavil
           he
           is
           really
           to
           be
           pitied
           ,
           when
           he
           asks
           ,
           Why
           we
           do
           not
           Worship
           all
           other
           crucified
           Malefactours
           ?
           It
           is
           an
           Objection
           worthy
           the
           wisedom
           and
           gravity
           of
           a
           learned
           Philosopher
           ;
           but
           yet
           for
           his
           satisfaction
           it
           is
           fit
           to
           let
           him
           know
           that
           we
           Worship
           all
           such
           Malefactours
           as
           our
           Saviour
           was
           ,
           who
           own'd
           himself
           to
           be
           the
           Son
           of
           God
           ,
           and
           then
           suffer'd
           himself
           to
           be
           murther'd
           ,
           to
           prove
           it
           by
           his
           Resurrection
           .
           But
           ,
           he
           says
           ,
           his
           Disciples
           forsook
           him
           ,
           and
           would
           dye
           neither
           with
           nor
           for
           him
           .
           They
           
           did
           so
           by
           sudden
           surprise
           ,
           but
           what
           did
           the
           same
           Disciples
           immediately
           after
           upon
           his
           Resurrection
           ?
           They
           that
           were
           but
           a
           little
           before
           seised
           with
           so
           much
           Cowardise
           ,
           feared
           then
           no
           danger
           to
           attest
           it
           to
           the
           World
           ,
           and
           most
           of
           them
           dyed
           for
           the
           truth
           of
           their
           Testimony
           .
           So
           that
           this
           Objection
           of
           Cowardise
           in
           the
           Apostles
           is
           just
           such
           another
           advantageous
           circumstances
           to
           the
           cause
           of
           Christianity
           as
           that
           of
           their
           ignorance
           and
           want
           of
           learning
           .
           For
           as
           it
           is
           an
           Argument
           of
           the
           great
           Evidence
           of
           their
           Cause
           ,
           when
           Men
           neither
           learned
           nor
           eloquent
           were
           able
           so
           successfully
           to
           propagate
           it
           among
           Mankind
           ,
           in
           that
           they
           could
           give
           it
           no
           more
           advantage
           than
           it
           brought
           along
           with
           it
           :
           So
           when
           Men
           so
           timerous
           and
           cowardly
           should
           afterward
           grow
           so
           very
           fearless
           in
           asserting
           it
           even
           to
           the
           Death
           ,
           that
           is
           an
           unquestionable
           evidence
           that
           they
           were
           abundantly
           satisfied
           in
           the
           truth
           of
           what
           they
           attested
           .
        
         
           But
           as
           for
           Celsus
           his
           insinuation
           that
           the
           Apostles
           onely
           dream't
           and
           fancied
           that
           they
           saw
           Jesus
           after
           his
           Resurrection
           :
           as
           it
           may
           be
           applied
           to
           any
           matter
           of
           Fact
           in
           the
           World
           ,
           and
           turn
           even
           all
           the
           actions
           of
           his
           own
           Life
           into
           dream
           and
           fancy
           ;
           so
           if
           it
           be
           compared
           with
           all
           the
           peculiar
           circumstances
           as
           to
           this
           thing
           ,
           they
           prevent
           the
           folly
           of
           so
           ridiculous
           a
           surmise
           .
           And
           he
           has
           no
           ground
           to
           bear
           him
           out
           in
           it
           ,
           but
           onely
           his
           Epicurean
           conceit
           that
           the
           Resurrection
           from
           the
           dead
           is
           a
           thing
           impossible
           .
           But
           as
           for
           that
           we
           will
           not
           dispute
           it
           with
           him
           at
           present
           ,
           though
           it
           is
           evident
           that
           ,
           according
           to
           the
           Principles
           both
           of
           their
           own
           and
           all
           Philosophy
           ,
           it
           is
           altogether
           as
           easie
           and
           conceivable
           as
           the
           generation
           of
           a
           Man.
           The
           matter
           of
           Fact
           what
           has
           been
           ,
           is
           the
           onely
           Argument
           of
           our
           debate
           ,
           and
           we
           will
           not
           go
           so
           far
           about
           as
           to
           dispute
           its
           possibility
           ,
           when
           we
           have
           demonstrated
           its
           actual
           
           certainty
           .
           And
           yet
           in
           the
           conclusion
           of
           all
           ,
           Celsus
           ,
           after
           he
           has
           taken
           so
           much
           pains
           ,
           and
           that
           in
           the
           Person
           of
           a
           Jew
           ,
           to
           prove
           the
           impossibility
           of
           a
           Resurrection
           ,
           is
           so
           wretchedly
           sottish
           as
           to
           declare
           his
           own
           belief
           of
           the
           Resurrection
           even
           of
           the
           Body
           to
           eternal
           Life
           ,
           and
           that
           the
           first
           proof
           and
           specimen
           of
           it
           is
           to
           be
           given
           to
           the
           World
           by
           the
           Messias
           .
        
         
           In
           the
           third
           Book
           he
           begins
           to
           dispute
           in
           his
           own
           Person
           ,
           and
           first
           objects
           that
           the
           dispute
           between
           the
           Christians
           and
           Jews
           was
           of
           no
           moment
           ,
           in
           that
           both
           believed
           that
           there
           was
           to
           be
           a
           Saviour
           of
           the
           World
           ,
           and
           onely
           differ'd
           in
           this
           ,
           whether
           he
           were
           already
           come
           or
           were
           yet
           to
           come
           .
           And
           yet
           this
           ,
           beside
           the
           gross
           absurdity
           of
           the
           Objection
           it self
           ,
           is
           a
           meer
           contradiction
           to
           all
           the
           former
           Discourse
           by
           the
           personated
           Jew
           .
           For
           if
           the
           difference
           between
           the
           Jews
           and
           the
           Christians
           were
           so
           small
           as
           he
           pretends
           ,
           then
           all
           the
           sad
           out-cries
           and
           invectives
           of
           the
           Jew
           against
           the
           Christians
           were
           onely
           clamorous
           Nothings
           .
           But
           this
           is
           objected
           like
           an
           Atheist
           ,
           that
           lookt
           upon
           these
           and
           all
           other
           differences
           about
           Religion
           as
           trifling
           Fooleries
           .
           And
           therefore
           Origen
           in
           answer
           to
           it
           shews
           him
           the
           excellency
           of
           both
           in
           the
           Worship
           of
           the
           supreme
           Deity
           ,
           as
           opposed
           to
           the
           folly
           and
           impiety
           of
           the
           Heathen
           Idolatry
           .
        
         
           But
           beside
           that
           ,
           as
           for
           the
           difference
           between
           the
           Jews
           and
           the
           Christians
           concerning
           our
           Saviour
           ,
           nothing
           but
           extreme
           ignorance
           could
           have
           objected
           its
           Vanity
           .
           For
           is
           it
           nothing
           whether
           he
           were
           the
           promised
           Messias
           ,
           the
           Son
           of
           God
           ,
           the
           Saviour
           of
           the
           World
           ,
           the
           Judge
           of
           Mankind
           ,
           as
           the
           Christians
           believed
           :
           or
           whether
           he
           were
           a
           bold
           Impostor
           that
           pretended
           to
           these
           great
           Titles
           onely
           by
           virtue
           of
           magick
           Art
           ,
           as
           the
           Jews
           believed
           ?
           If
           the
           first
           were
           true
           ,
           that
           commands
           the
           obedience
           of
           all
           Mankind
           to
           his
           Laws
           ,
           
           as
           the
           onely
           terms
           of
           Salvation
           ;
           and
           if
           so
           ,
           then
           nothing
           could
           more
           concern
           them
           than
           to
           be
           satisfied
           in
           its
           truth
           and
           reality
           .
           So
           that
           it
           is
           so
           far
           from
           being
           a
           trifling
           Controversie
           ,
           as
           Celsus
           foolishly
           objects
           ,
           that
           there
           was
           never
           any
           Controversie
           started
           in
           the
           World
           of
           greater
           concernment
           to
           Mankind
           .
           But
           the
           Epicurean's
           real
           meaning
           is
           that
           all
           Controversies
           about
           Religion
           are
           trifling
           ,
           because
           all
           Religion
           is
           a
           Cheat
           ,
           and
           if
           it
           be
           so
           ,
           then
           indeed
           it
           is
           but
           a
           childish
           thing
           to
           contend
           about
           it
           .
           But
           otherwise
           ,
           if
           there
           be
           a
           Providence
           that
           governs
           the
           World
           ,
           then
           certainly
           ,
           if
           any
           thing
           in
           the
           World
           does
           ,
           it
           highly
           concerns
           all
           Men
           to
           inform
           themselves
           of
           those
           certain
           rules
           of
           Duty
           that
           he
           has
           prescribed
           to
           their
           practice
           .
        
         
           But
           against
           both
           Religions
           the
           Epicurean
           objects
           that
           they
           began
           in
           Sedition
           ,
           the
           Jewish
           against
           the
           Egyptians
           ,
           and
           the
           Christian
           against
           the
           Jews
           .
           But
           in
           the
           first
           he
           supposes
           the
           Jews
           to
           have
           been
           originally
           Egyptians
           ,
           which
           ,
           because
           it
           is
           a
           vain
           and
           proofless
           presumption
           ,
           can
           prove
           nothing
           .
           And
           yet
           it
           is
           much
           more
           vain
           to
           charge
           Christianity
           with
           Sedition
           ,
           because
           all
           Sedition
           either
           designs
           or
           acts
           some
           violence
           against
           the
           Government
           ,
           whereas
           it
           is
           evident
           that
           our
           Saviour
           allowed
           no
           Weapons
           to
           his
           Followers
           but
           Sufferings
           ,
           and
           has
           threatned
           no
           one
           offence
           with
           greater
           severity
           than
           endeavours
           of
           disturbance
           to
           the
           civil
           State
           under
           pretence
           of
           Religion
           .
           So
           that
           it
           is
           plain
           that
           if
           his
           Religion
           be
           true
           ,
           it
           could
           not
           have
           been
           brought
           in
           more
           inoffensively
           to
           the
           powers
           of
           the
           World
           :
           And
           therefore
           it
           cannot
           with
           any
           ingenuity
           be
           charged
           with
           Sedition
           ,
           till
           its
           truth
           or
           falsehood
           be
           first
           determin'd
           .
           For
           that
           is
           the
           onely
           Controversie
           in
           this
           matter
           ,
           which
           if
           Celsus
           and
           his
           Partisans
           had
           but
           the
           courage
           to
           undertake
           ,
           they
           would
           have
           had
           no
           need
           of
           these
           petty
           and
           remote
           reflections
           .
        
         
         
           The
           next
           Cavil
           is
           that
           the
           Christians
           affected
           nothing
           but
           singularity
           .
           Very
           likely
           this
           ,
           when
           so
           many
           of
           them
           travel'd
           into
           all
           parts
           of
           the
           World
           with
           the
           extreme
           hazard
           of
           their
           Lives
           ,
           to
           convert
           ,
           if
           it
           were
           possible
           ,
           all
           Mankind
           to
           Christianity
           .
           But
           though
           they
           seem'd
           to
           agree
           at
           first
           ,
           they
           afterward
           divided
           into
           Factions
           .
           But
           this
           is
           an
           objection
           against
           the
           levity
           of
           humane
           Nature
           ,
           not
           the
           truth
           or
           excellency
           of
           Christianity
           .
           For
           beside
           what
           Origen
           answers
           ,
           that
           there
           was
           never
           any
           thing
           of
           great
           reputation
           in
           it self
           ,
           or
           usefulness
           to
           the
           World
           ,
           about
           which
           Men
           did
           not
           raise
           disputes
           and
           make
           parties
           :
           I
           would
           onely
           ask
           him
           ,
           Whether
           ,
           supposing
           the
           truth
           of
           Christianity
           ,
           it
           was
           not
           in
           the
           power
           of
           Men
           to
           raise
           Controversies
           about
           it
           ;
           if
           it
           was
           ,
           then
           their
           doing
           so
           is
           no
           objection
           against
           it
           ;
           if
           it
           was
           not
           ,
           that
           is
           to
           say
           no
           Religion
           can
           be
           true
           unless
           it
           bring
           a
           fatal
           necessity
           upon
           all
           that
           pretend
           to
           it
           to
           be
           both
           wise
           and
           honest
           ;
           which
           is
           such
           an
           awkerd
           condition
           of
           things
           ,
           as
           destroys
           ,
           not
           onely
           all
           the
           Principles
           of
           Religion
           ,
           but
           of
           humane
           Nature
           it self
           .
           But
           ,
           says
           he
           ,
           they
           scare
           the
           People
           with
           Fables
           and
           Bugbears
           .
           Tell
           what
           ,
           says
           Origen
           ,
           beside
           future
           Rewards
           and
           Punishments
           .
           We
           indeed
           believe
           that
           there
           is
           a
           sovereign
           Governour
           of
           Mankind
           ,
           and
           that
           hereafter
           he
           will
           sit
           in
           Judgment
           upon
           all
           our
           Actions
           .
           And
           in
           this
           belief
           we
           instruct
           the
           People
           out
           of
           the
           holy
           Scriptures
           ,
           and
           exhort
           them
           to
           live
           as
           they
           ought
           ,
           that
           must
           give
           an
           account
           of
           themselves
           to
           the
           great
           Governour
           of
           the
           World.
           These
           indeed
           are
           Fables
           to
           an
           Atheist
           and
           an
           Epicurean
           ,
           but
           not
           to
           any
           Man
           that
           believes
           any
           thing
           of
           the
           Providence
           of
           God
           or
           the
           Obligations
           of
           Religion
           .
           And
           that
           is
           the
           thing
           that
           Celsus
           writes
           against
           ,
           not
           meerly
           Christianity
           ,
           onely
           he
           is
           fiercest
           in
           his
           opposition
           to
           that
           ,
           because
           it
           is
           so
           full
           a
           check
           to
           his
           
           impiety
           ,
           though
           otherwise
           the
           main
           of
           his
           Objections
           ,
           that
           he
           levels
           against
           that
           ,
           aim
           as
           directly
           against
           all
           Religion
           .
           And
           thus
           the
           Bugbears
           of
           a
           future
           State
           with
           which
           he
           here
           upbraids
           Christianity
           ,
           are
           common
           to
           all
           Mankind
           but
           onely
           his
           own
           Sect.
           And
           though
           he
           would
           make
           us
           believe
           that
           he
           would
           not
           for
           all
           the
           World
           take
           away
           the
           Opinion
           of
           Rewards
           and
           Punishments
           in
           the
           next
           Life
           ,
           this
           Vizor
           is
           too
           ridiculously
           put
           upon
           an
           Epicurean
           ,
           't
           is
           too
           gross
           a
           contradiction
           to
           himself
           ,
           and
           he
           renounces
           his
           first
           Principle
           to
           impose
           upon
           the
           People
           ;
           but
           though
           they
           indeed
           may
           easily
           be
           imposed
           upon
           by
           any
           thing
           (
           as
           they
           were
           by
           his
           Master
           Epicurus
           ,
           who
           frequented
           their
           publick
           Sacrifices
           ,
           to
           make
           himself
           sport
           at
           home
           with
           the
           folly
           of
           their
           Superstition
           )
           yet
           he
           should
           never
           have
           been
           so
           fool-hardy
           as
           to
           publish
           it
           to
           the
           World
           ,
           because
           he
           could
           not
           but
           expect
           that
           wise
           Men
           should
           take
           notice
           of
           and
           expose
           his
           Hypocrisie
           .
           But
           whatever
           himself
           was
           pleased
           to
           believe
           ,
           I
           am
           sure
           if
           there
           be
           no
           future
           Rewards
           and
           Punishments
           ,
           that
           then
           there
           is
           no
           Religion
           ;
           if
           there
           are
           ,
           let
           Celsus
           tell
           if
           he
           can
           with
           what
           other
           Bugbears
           Christianity
           scares
           the
           People
           .
        
         
           From
           hence
           he
           falls
           into
           his
           old
           Stories
           of
           Heathen
           Miracles
           ,
           for
           this
           Topick
           makes
           up
           one
           half
           of
           every
           Book
           .
           But
           beside
           what
           I
           have
           already
           shewn
           that
           they
           prove
           nothing
           against
           Christianity
           ,
           his
           insisting
           upon
           them
           with
           so
           much
           stubbornness
           is
           an
           argument
           of
           nothing
           but
           his
           own
           confidence
           .
           For
           if
           he
           believes
           them
           not
           ,
           they
           are
           nothing
           to
           his
           purpose
           ;
           if
           he
           does
           ,
           he
           shews
           a
           strange
           partiality
           in
           believing
           things
           so
           ill
           vouched
           in
           comparison
           of
           the
           History
           of
           our
           Saviour
           .
           But
           whether
           he
           does
           or
           does
           not
           ,
           he
           plainly
           contradicts
           either
           himself
           or
           his
           design
           .
           For
           when
           he
           tells
           us
           of
           several
           Miracles
           wrought
           in
           several
           Temples
           of
           
           Greece
           ;
           if
           he
           believes
           that
           some
           Daemon
           or
           Herae
           ,
           that
           could
           doe
           such
           things
           as
           exceeded
           humane
           Power
           ,
           inhabited
           in
           those
           places
           ,
           then
           farewell
           to
           his
           Epicurean
           Doctrine
           ,
           that
           there
           is
           no
           such
           thing
           as
           Daemons
           or
           Spirits
           .
           If
           he
           believes
           it
           not
           (
           as
           he
           does
           not
           )
           it
           is
           very
           ridiculous
           in
           him
           to
           argue
           from
           the
           supposition
           of
           the
           truth
           of
           those
           Stories
           which
           he
           not
           onely
           supposes
           ,
           but
           (
           as
           himself
           thinks
           )
           knows
           to
           be
           false
           .
           Though
           he
           is
           still
           more
           and
           more
           unhappy
           ,
           when
           he
           compares
           the
           Apotheosis
           of
           Antinous
           Adrian's
           Boy
           with
           that
           of
           our
           Saviour
           .
           All
           the
           Christian
           Apologists
           indeed
           luckily
           enough
           upbraided
           the
           Heathens
           with
           this
           fresh
           Instance
           of
           their
           Idolatry
           ,
           as
           an
           exemplification
           of
           the
           rise
           and
           preferment
           of
           all
           their
           more
           ancient
           Deities
           ;
           and
           to
           this
           purpose
           they
           mind
           them
           of
           many
           horrid
           and
           foul
           Stories
           of
           
             Bacchus
             ,
             Venus
             ,
             Cupid
             ,
             Ceres
             ,
             Proserpine
             ,
          
           that
           exceeded
           all
           the
           lust
           and
           debauchery
           of
           later
           times
           .
           But
           to
           compare
           this
           impure
           Beast
           ,
           that
           was
           made
           a
           God
           to
           the
           shame
           of
           Mankind
           ,
           with
           our
           Saviour
           ,
           who
           if
           he
           were
           worshipt
           for
           a
           Deity
           ,
           could
           obtain
           that
           honour
           by
           nothing
           but
           his
           divine
           and
           miraculous
           Actions
           ,
           very
           well
           becomes
           both
           the
           modesty
           and
           ingenuity
           of
           an
           Atheist
           .
        
         
           From
           hence
           he
           falls
           into
           his
           old
           Calumny
           (
           for
           now
           we
           have
           little
           but
           repetition
           )
           that
           the
           Christians
           were
           Enemies
           to
           all
           Learning
           .
           But
           the
           ground
           of
           this
           is
           their
           neglect
           of
           the
           dull
           and
           atheistical
           Philosophy
           of
           the
           Greeks
           ,
           that
           could
           not
           arise
           to
           the
           contemplation
           of
           any
           thing
           above
           matter
           .
           But
           as
           for
           that
           true
           Philosophy
           that
           ,
           from
           the
           contrivance
           of
           visible
           and
           material
           things
           ,
           leads
           on
           to
           the
           discovery
           of
           the
           Wisedom
           ,
           Goodness
           and
           Providence
           of
           God
           ,
           it
           was
           most
           of
           all
           studied
           and
           emproved
           by
           the
           Christian
           Philosophers
           .
           The
           remaining
           Calumnies
           ,
           that
           ,
           according
           to
           the
           Laws
           of
           Christianity
           ,
           God
           accepts
           onely
           of
           bad
           Men
           
           and
           refuses
           the
           good
           ,
           and
           that
           because
           it
           allows
           Repentance
           to
           the
           worst
           of
           Sinners
           ,
           it
           allows
           them
           too
           in
           the
           worst
           of
           Sins
           ,
           they
           are
           so
           apparently
           disingenuous
           ,
           splenetick
           and
           malicious
           ,
           that
           they
           onely
           reflect
           back
           shame
           and
           dishonour
           upon
           the
           Man
           ,
           that
           blushes
           not
           to
           vent
           such
           impudent
           forgeries
           in
           the
           face
           of
           the
           Sun.
           
        
         
           And
           thus
           have
           I
           given
           a
           sufficient
           Specimen
           of
           this
           pretended
           Philosophers
           way
           of
           disputing
           against
           Christianity
           ,
           whereby
           the
           Reader
           may
           perceive
           that
           he
           opposed
           it
           not
           with
           any
           rational
           or
           true
           philosophical
           Principles
           but
           meer
           Cavils
           and
           Calumnies
           .
           And
           now
           being
           tired
           out
           with
           so
           much
           dulness
           ,
           I
           shall
           travel
           no
           farther
           in
           him
           ,
           because
           all
           that
           follows
           is
           of
           the
           same
           Nature
           ,
           and
           for
           the
           most
           part
           the
           same
           materials
           too
           ,
           so
           that
           there
           is
           very
           little
           new
           ,
           and
           that
           which
           is
           so
           ,
           is
           either
           very
           remote
           or
           very
           trifling
           .
           And
           therefore
           I
           shall
           here
           put
           an
           end
           not
           onely
           to
           my
           engagement
           with
           him
           ,
           but
           to
           my
           whole
           Undertaking
           ;
           and
           upon
           this
           true
           and
           impartial
           representation
           that
           I
           have
           made
           ,
           on
           one
           hand
           of
           all
           that
           variety
           of
           demonstration
           that
           accompanied
           the
           Gospel
           into
           the
           World
           ;
           and
           on
           the
           other
           of
           the
           weakness
           and
           impotency
           of
           all
           that
           Opposition
           that
           could
           be
           made
           against
           it
           by
           Learning
           or
           Power
           ,
           by
           Zeal
           or
           Malice
           ,
           by
           Wit
           or
           Prejudice
           ,
           by
           Philosophy
           or
           Superstition
           ,
           I
           leave
           it
           to
           the
           Reader
           to
           think
           with
           himself
           which
           way
           it
           was
           possible
           for
           the
           Providence
           of
           God
           ,
           if
           he
           had
           intended
           to
           set
           such
           a
           design
           on
           foot
           ,
           to
           have
           given
           a
           greater
           assurance
           of
           its
           truth
           and
           authority
           to
           the
           World.
           Let
           him
           lay
           all
           the
           premises
           fairly
           together
           ,
           and
           then
           I
           once
           more
           leave
           him
           to
           his
           own
           thoughts
           to
           make
           his
           own
           conclusion
           .
        
         
         
           §
           XLIV
           .
           And
           when
           he
           has
           done
           so
           ,
           I
           must
           desire
           him
           to
           make
           one
           more
           ,
           and
           that
           is
           to
           govern
           the
           constant
           course
           and
           tenour
           of
           his
           Life
           according
           to
           the
           dictates
           of
           his
           own
           Conviction
           .
           Though
           one
           would
           think
           that
           this
           consequence
           is
           so
           unavoidable
           ,
           that
           it
           were
           needless
           to
           put
           Men
           in
           mind
           of
           its
           force
           ;
           and
           so
           the
           Ancients
           thought
           ,
           as
           
             Clemens
             Alexandrinus
          
           concludes
           his
           Exhortation
           to
           the
           Gentiles
           ,
           that
           if
           he
           could
           but
           once
           bring
           them
           over
           to
           the
           Christian
           Faith
           ,
           he
           was
           then
           secure
           of
           their
           Obedience
           to
           the
           Christian
           Law.
           For
           when
           all
           is
           done
           ,
           says
           he
           ,
           As
           a
           Man's
           Thoughts
           or
           Designs
           are
           ,
           so
           are
           his
           Words
           ;
           as
           his
           Words
           ,
           so
           are
           his
           Actions
           ;
           and
           as
           his
           Actions
           ,
           so
           is
           the
           habitual
           course
           of
           his
           Life
           ;
           so
           that
           the
           whole
           Life
           of
           every
           Man
           that
           is
           seriously
           a
           Christian
           ,
           cannot
           but
           be
           conformable
           to
           the
           Laws
           of
           his
           Religion
           ,
           
             i.
             e.
          
           universally
           good
           and
           vertuous
           .
           For
           ,
           considering
           the
           greatness
           of
           the
           Rewards
           and
           Punishments
           propounded
           in
           the
           Gospel
           ,
           it
           is
           not
           to
           be
           conceived
           how
           any
           Man
           ,
           who
           seriously
           believes
           them
           ,
           can
           be
           in
           any
           doubt
           or
           suspence
           which
           way
           to
           determine
           his
           choice
           ,
           much
           less
           that
           he
           should
           be
           so
           strangely
           wild
           and
           extravagant
           ,
           as
           peremptorily
           to
           prefer
           Misery
           and
           Destruction
           before
           everlasting
           Happiness
           .
        
         
           And
           thus
           Athenagoras
           ,
           when
           he
           had
           described
           the
           great
           and
           eminent
           Vertues
           of
           the
           Christians
           ,
           gives
           this
           rational
           account
           of
           their
           Actions
           .
           This
           we
           doe
           ,
           says
           he
           ,
           because
           we
           are
           assured
           that
           there
           is
           a
           God
           who
           takes
           notice
           of
           the
           actions
           of
           Men
           ,
           and
           who
           created
           both
           us
           and
           the
           whole
           World
           ;
           and
           because
           we
           know
           that
           we
           must
           give
           an
           account
           to
           him
           of
           all
           the
           passages
           of
           our
           Lives
           ,
           therefore
           we
           choose
           the
           most
           moderate
           ,
           humble
           ,
           kindest
           ,
           and
           ,
           as
           may
           appear
           to
           the
           greatest
           part
           of
           Mankind
           ,
           the
           most
           contemptible
           course
           of
           Life
           .
           For
           we
           are
           peremptorily
           agreed
           that
           
           no
           evil
           in
           this
           Life
           ,
           not
           loss
           of
           Life
           it self
           can
           be
           great
           enough
           to
           weigh
           against
           that
           unconceivable
           happiness
           ,
           that
           we
           expect
           from
           the
           great
           Judge
           of
           all
           Men
           ,
           which
           he
           has
           promised
           to
           such
           as
           are
           of
           an
           humble
           ,
           kind
           and
           gentle
           deportment
           .
           And
           so
           it
           was
           supposed
           in
           those
           days
           that
           Mankind
           had
           so
           much
           sense
           as
           to
           conform
           their
           Practices
           to
           their
           Principles
           ,
           and
           the
           supposition
           was
           thought
           so
           just
           and
           reasonable
           ,
           that
           by
           the
           experience
           of
           its
           truth
           the
           Christian
           Apologists
           gain'd
           the
           advantage
           of
           confuting
           all
           the
           Slanders
           and
           Calumnies
           of
           their
           Enemies
           ,
           viz.
           That
           those
           wicked
           Practices
           that
           were
           charged
           upon
           them
           were
           too
           grosly
           inconsistent
           with
           the
           Principles
           of
           their
           Religion
           ,
           and
           so
           
             Athenagor
             as
          
           tells
           the
           Emperour
           plainly
           that
           it
           is
           no
           less
           than
           impossible
           for
           a
           Christian
           to
           be
           a
           bad
           Man
           ,
           unless
           he
           were
           an
           Hypocrite
           and
           a
           meer
           Dissembler
           .
           And
           for
           a
           farther
           proof
           they
           still
           appeal'd
           to
           the
           undeniable
           innocence
           of
           their
           own
           Lives
           and
           Conversations
           .
           They
           challenged
           the
           strictest
           Trials
           of
           their
           Enemies
           ,
           and
           even
           forced
           from
           them
           publick
           confessions
           of
           their
           Vertue
           and
           Integrity
           .
           And
           though
           they
           were
           strictly
           religious
           towards
           God
           ,
           yet
           they
           accounted
           that
           no
           Worship
           was
           acceptable
           to
           him
           ,
           but
           what
           is
           recommended
           by
           a
           just
           ,
           an
           honest
           and
           an
           usefull
           Life
           .
        
         
           He
           that
           is
           carefull
           to
           preserve
           his
           Innocence
           ,
           says
           
             Minutius
             Felix
          
           ,
           honours
           his
           Lord
           ;
           he
           that
           observes
           Justice
           in
           his
           dealings
           offers
           Sacrifice
           to
           God
           ;
           he
           that
           absteins
           from
           Fraud
           presents
           a
           Peace-offering
           ;
           he
           that
           relieves
           his
           Neighbour
           brings
           an
           ample
           Expiation
           ;
           these
           are
           our
           Sacrifices
           and
           these
           the
           Solemnities
           of
           our
           Devotion
           ,
           and
           with
           us
           he
           passes
           for
           the
           most
           religious
           Man
           that
           is
           the
           most
           honest
           .
           And
           thus
           they
           rated
           their
           Piety
           chiefly
           by
           the
           usefulness
           of
           their
           Lives
           ,
           and
           the
           first
           things
           they
           sacrificed
           to
           Heaven
           
           were
           their
           own
           Lusts
           and
           Passions
           .
           They
           did
           not
           think
           it
           enough
           in
           those
           days
           to
           say
           their
           Prayers
           ,
           unless
           they
           lived
           them
           too
           ,
           that
           is
           ,
           unless
           their
           Actions
           were
           conformable
           to
           their
           Devotions
           in
           a
           constant
           and
           uniform
           obedience
           to
           the
           Laws
           of
           their
           Religion
           .
           In
           short
           they
           knew
           no
           other
           terms
           of
           Salvation
           but
           the
           habitual
           practice
           of
           Piety
           and
           Devotion
           ,
           of
           Justice
           and
           Honesty
           ,
           of
           Mercy
           and
           Charity
           ,
           of
           Humility
           and
           Meekness
           ,
           of
           Temperance
           and
           Sobriety
           ,
           of
           Continence
           and
           Chastity
           ,
           of
           Obedience
           and
           Subjection
           to
           Government
           ,
           of
           Unity
           and
           a
           peaceable
           Disposition
           among
           themselves
           ,
           but
           above
           all
           of
           Heavenly
           mindedness
           and
           contempt
           of
           the
           World
           ,
           and
           Courage
           and
           Constancy
           in
           suffering
           for
           their
           Religion
           .
        
         
           Now
           it
           is
           evident
           that
           these
           Men
           were
           serious
           and
           in
           good
           earnest
           in
           their
           profession
           of
           the
           Christian
           Faith
           ,
           and
           that
           may
           be
           added
           to
           all
           that
           accumulation
           of
           Argument
           that
           I
           have
           laid
           together
           in
           this
           Discourse
           to
           demonstrate
           the
           infinite
           truth
           of
           Christianity
           ,
           that
           Persons
           who
           by
           their
           nearness
           of
           Age
           to
           its
           beginning
           had
           so
           much
           advantage
           of
           enquiring
           into
           it
           ,
           were
           satisfied
           with
           an
           undoubted
           assurance
           of
           its
           Divine
           Authority
           ,
           when
           it
           made
           such
           a
           prodigious
           and
           otherwise
           unaccountable
           change
           in
           all
           parts
           of
           their
           Lives
           and
           Conversations
           .
           And
           as
           by
           it
           they
           shewed
           themselves
           sincere
           Christians
           ,
           so
           rational
           Men
           too
           in
           pursuing
           the
           natural
           consequence
           of
           their
           Principles
           .
           For
           upon
           supposition
           of
           the
           certain
           truth
           of
           the
           Christian
           Faith
           ,
           it
           was
           infinitely
           reasonable
           ,
           that
           they
           should
           give
           the
           exactest
           and
           most
           punctual
           obedience
           to
           the
           Christian
           Laws
           .
           Nay
           ,
           they
           then
           thought
           that
           it
           was
           impossible
           to
           doe
           otherwise
           ,
           and
           though
           they
           made
           allowances
           for
           the
           lapses
           and
           infirmities
           of
           humane
           Nature
           ,
           yet
           they
           lookt
           upon
           a
           Christian
           that
           was
           habitually
           vicious
           as
           the
           grossest
           of
           contradictions
           ;
           
           and
           the
           truth
           is
           ,
           nothing
           can
           be
           more
           apparently
           absurd
           and
           enormous
           ,
           if
           we
           onely
           consider
           the
           greatness
           of
           those
           Rewards
           and
           Punishments
           wherewith
           the
           Laws
           of
           Christianity
           are
           enacted
           .
           The
           most
           difficult
           Duty
           that
           it
           requires
           is
           that
           of
           Martyrdom
           ,
           yet
           even
           that
           whilst
           it
           is
           undergone
           within
           the
           prospect
           of
           Heaven
           and
           Immortality
           is
           a
           very
           easie
           ,
           not
           to
           say
           an
           eligible
           thing
           .
           And
           so
           the
           learned
           Clemens
           of
           Alexandria
           discourses
           in
           the
           Fourth
           Book
           of
           his
           Collections
           .
           The
           Man
           that
           truly
           loves
           our
           Lord
           ,
           cannot
           but
           be
           very
           willing
           to
           be
           deliver'd
           out
           of
           this
           Life
           ,
           so
           as
           to
           account
           himself
           beholden
           to
           his
           Accuser
           as
           the
           cause
           of
           his
           escape
           ,
           because
           he
           gave
           him
           a
           lawfull
           occasion
           ,
           which
           he
           could
           not
           give
           himself
           ,
           to
           shew
           his
           love
           to
           his
           Lord
           ,
           and
           for
           it
           be
           welcom'd
           by
           him
           into
           the
           place
           of
           Happiness
           :
           and
           excellently
           to
           the
           same
           purpose
           does
           that
           wise
           ,
           that
           pious
           ,
           that
           couragious
           Prelate
           Saint
           Cyprian
           discourse
           to
           the
           
           Confessours
           in
           Prison
           to
           prepare
           them
           for
           their
           Martyrdom
           .
           So
           far
           are
           you
           ,
           says
           he
           ,
           from
           having
           any
           reason
           to
           fear
           Death
           ,
           that
           you
           ought
           to
           desire
           it
           ,
           as
           not
           worthy
           to
           be
           weighed
           against
           the
           recompence
           of
           Immortality
           ,
           where
           he
           that
           overcomes
           shall
           be
           crown'd
           with
           eternal
           Happiness
           ,
           what
           vigour
           ,
           what
           greatness
           ,
           what
           courage
           ought
           to
           lodge
           in
           such
           Breasts
           ,
           that
           are
           fill'd
           with
           such
           heroick
           thoughts
           ?
           For
           where
           no
           lower
           Meditations
           are
           entertain'd
           than
           of
           the
           Laws
           of
           God
           and
           the
           Promises
           of
           Christ
           ,
           there
           can
           be
           no
           sense
           of
           any
           other
           design
           but
           to
           doe
           the
           will
           of
           God.
           And
           though
           you
           are
           still
           confin'd
           to
           this
           present
           state
           of
           things
           ,
           yet
           you
           do
           not
           live
           the
           Life
           of
           this
           World
           but
           of
           the
           World
           to
           come
           .
           And
           how
           passionately
           does
           that
           brave
           Martyr
           Ignatius
           rejoice
           in
           the
           near
           approach
           of
           his
           Martyrdom
           .
           O
           that
           I
           might
           come
           to
           those
           wild
           Beasts
           that
           are
           prepared
           
           for
           me
           ,
           how
           do
           I
           wish
           that
           I
           might
           instantly
           encounter
           them
           ,
           I
           could
           even
           invite
           and
           encourage
           them
           to
           dispatch
           me
           ,
           nay
           ,
           I
           could
           even
           provoke
           them
           to
           it
           :
           I
           am
           concern'd
           for
           nothing
           either
           seen
           or
           unseen
           more
           than
           to
           enjoy
           Jesus
           :
           let
           Fire
           and
           the
           Cross
           and
           the
           fury
           of
           wild
           Beasts
           ,
           breaking
           of
           Bones
           ,
           distortion
           of
           Members
           ,
           tormenting
           the
           whole
           Body
           ,
           yea
           ,
           all
           the
           punishments
           which
           the
           Devil
           can
           invent
           befall
           me
           ,
           so
           as
           thereby
           I
           may
           come
           to
           the
           enjoyment
           of
           my
           blessed
           Lord
           and
           Saviour
           .
           This
           was
           the
           Courage
           and
           these
           the
           Resolutions
           of
           those
           times
           .
           But
           alas
           ,
           their
           brave
           Examples
           rather
           upbraid
           than
           instruct
           our
           degenerate
           Age
           ,
           and
           the
           height
           of
           their
           courage
           ,
           instead
           of
           inviting
           ,
           scares
           our
           endeavours
           ,
           't
           is
           almost
           pain
           to
           us
           to
           conceive
           the
           Idea
           of
           their
           Vertues
           .
           Their
           flaming
           Spirits
           lie
           raked
           up
           in
           their
           own
           Ashes
           ,
           not
           a
           spark
           of
           their
           heavenly
           Fire
           glows
           in
           our
           Bosoms
           ,
           there
           is
           nothing
           heroick
           left
           ,
           all
           that
           is
           brave
           and
           gallant
           has
           fled
           the
           World
           ,
           and
           our
           Age
           produces
           no
           such
           Heroes
           ,
           whose
           actions
           may
           convince
           us
           that
           the
           Miracles
           of
           the
           ancient
           Faith
           were
           possible
           things
           .
        
         
           But
           what
           do
           I
           talk
           of
           the
           wonders
           of
           Martyrs
           and
           Confessours
           ,
           the
           effects
           of
           an
           extraordinary
           assistance
           for
           an
           extraordinary
           work
           ,
           when
           it
           would
           be
           wonder
           big
           enough
           for
           our
           degenerate
           Age
           ,
           if
           we
           could
           but
           see
           the
           common
           fruits
           of
           Christianity
           .
           But
           alas
           ,
           we
           are
           entertain'd
           with
           a
           greater
           ,
           at
           least
           a
           more
           unaccountable
           prodigie
           than
           all
           the
           Miracles
           that
           have
           been
           represented
           for
           the
           demonstration
           of
           the
           Christian
           Faith
           ,
           when
           we
           daily
           see
           such
           vast
           numbers
           of
           Men
           ,
           that
           are
           seriously
           and
           passionately
           concern'd
           to
           believe
           the
           Truth
           of
           the
           Gospel
           ,
           and
           yet
           so
           utterly
           unconcern'd
           to
           obey
           its
           Precepts
           ,
           for
           this
           can
           be
           no
           less
           than
           a
           direct
           and
           barefaced
           affront
           to
           the
           Authority
           of
           God
           himself
           ,
           to
           own
           and
           yet
           disobey
           his
           Laws
           .
        
         
         
           Our
           blessed
           Saviour
           imputes
           it
           as
           an
           unpardonable
           sin
           of
           disingenuity
           to
           the
           Scribes
           and
           Pharisees
           ,
           that
           when
           they
           were
           convinced
           by
           the
           evidence
           of
           the
           matter
           of
           Fact
           of
           the
           Divine
           Power
           of
           his
           Miracles
           ,
           they
           yet
           disbelieved
           the
           Divine
           Authority
           of
           his
           Doctrine
           .
           But
           how
           much
           greater
           violence
           do
           these
           Men
           offer
           to
           the
           convictions
           of
           their
           own
           Reason
           and
           Conscience
           ,
           that
           submit
           to
           the
           Authority
           ,
           and
           yet
           despisé
           the
           Obligation
           of
           his
           Laws
           ?
           This
           is
           more
           palpable
           Blasphemy
           ,
           and
           the
           Man
           that
           is
           guilty
           of
           it
           is
           so
           much
           worse
           than
           a
           professed
           Infidel
           as
           Judas
           was
           worse
           than
           a
           common
           Pharisee
           .
           He
           in
           some
           measure
           believed
           his
           Master
           to
           be
           the
           true
           Messias
           ,
           and
           yet
           betrayed
           him
           ,
           and
           so
           is
           every
           vicious
           Christian
           guilty
           of
           the
           same
           traiterous
           Wickedness
           :
           He
           believes
           our
           Saviour
           to
           be
           the
           Son
           of
           God
           and
           the
           Saviour
           of
           the
           World
           ,
           and
           yet
           behaves
           himself
           towards
           him
           as
           if
           he
           really
           believed
           him
           a
           Cheat
           and
           an
           Impostor
           .
           This
           Man
           sins
           knowingly
           against
           all
           the
           Obligations
           of
           his
           Duty
           and
           his
           Conscience
           ;
           and
           every
           act
           of
           disobedience
           is
           not
           onely
           an
           Affront
           to
           his
           Reason
           as
           it
           was
           in
           the
           Pharisees
           ,
           but
           to
           his
           Faith
           as
           it
           was
           in
           Judas
           .
           What
           a
           strange
           contradiction
           is
           a
           vicious
           Christian
           both
           to
           himself
           and
           his
           Profession
           ?
           'T
           is
           so
           great
           ,
           that
           to
           me
           ,
           I
           must
           confess
           ,
           it
           is
           an
           unconceivable
           instance
           of
           Sottishness
           ,
           that
           any
           Man
           should
           in
           good
           earnest
           believe
           that
           the
           Divine
           Providence
           should
           ,
           after
           such
           a
           miraculous
           manner
           ,
           engage
           it self
           for
           the
           contrivance
           and
           procurement
           of
           Man's
           Felicity
           ,
           and
           that
           to
           this
           purpose
           the
           Son
           of
           God
           himself
           should
           come
           into
           this
           lower
           World
           to
           carry
           on
           the
           work
           of
           our
           Redemption
           ,
           and
           should
           suffer
           all
           the
           Agonies
           of
           an
           ignominious
           Death
           for
           the
           expiation
           of
           our
           Sins
           ,
           and
           when
           he
           had
           recover'd
           us
           into
           a
           capacity
           of
           Happiness
           ,
           and
           put
           us
           into
           a
           condition
           of
           peaceable
           entercourse
           with
           his
           Father
           ,
           he
           
           should
           prescribe
           to
           us
           some
           Laws
           of
           Life
           to
           keep
           and
           continue
           us
           in
           that
           state
           ,
           into
           which
           he
           had
           redeemed
           us
           ;
           and
           that
           (
           to
           secure
           all
           )
           he
           had
           enforced
           them
           by
           the
           most
           powerfull
           motives
           of
           obedience
           ,
           and
           establisht
           their
           obligation
           upon
           no
           less
           Sanction
           than
           the
           certain
           assurance
           of
           Happiness
           or
           Misery
           in
           the
           Life
           to
           come
           .
           I
           say
           ,
           to
           me
           it
           is
           an
           unconceivable
           brutishness
           that
           any
           Person
           who
           seriously
           believes
           these
           things
           ,
           should
           act
           so
           grosly
           against
           his
           own
           Interest
           ,
           against
           all
           the
           reasons
           of
           things
           ,
           and
           against
           the
           strongest
           inducements
           both
           of
           his
           Hopes
           and
           Fears
           ,
           as
           to
           live
           in
           a
           daring
           and
           habitual
           disobedience
           to
           any
           of
           the
           Laws
           of
           Christianity
           .
        
         
           What
           an
           intolerable
           aggravation
           must
           it
           be
           of
           their
           Wickedness
           ,
           whilst
           it
           is
           committed
           against
           all
           the
           endearments
           of
           Love
           and
           Goodness
           ,
           and
           all
           the
           inducements
           of
           Interest
           and
           Ingenuity
           ,
           
             i.
             e.
          
           against
           all
           the
           obligations
           ,
           that
           it
           is
           possible
           to
           lay
           upon
           the
           Minds
           of
           Men.
           And
           to
           this
           purpose
           the
           Apostle
           discourses
           very
           appositely
           ,
           Heb.
           2.
           3
           ,
           4.
           
           
             How
             shall
             we
             escape
             if
             we
             neglect
             so
             great
             Salvation
             ,
             which
             at
             the
             first
             was
             published
             by
             the
             Lord
             ,
             and
             was
             confirm'd
             unto
             us
             by
             them
             that
             heard
             him
             ;
             God
             also
             bearing
             witness
             to
             them
             with
             signs
             and
             wonders
             ,
             and
             with
             divers
             miracles
             and
             gifts
             of
             the
             Holy
             Ghost
             ?
          
           Here
           lay
           the
           emphasis
           that
           aggravated
           the
           neglect
           of
           their
           Salvation
           ,
           that
           God
           had
           sent
           his
           own
           Son
           into
           the
           World
           to
           preach
           and
           to
           procure
           it
           :
           that
           he
           had
           given
           us
           the
           greatest
           assurance
           of
           it
           by
           the
           undoubted
           Testimony
           of
           Eye-witnesses
           ;
           and
           that
           he
           had
           farther
           confirm'd
           the
           truth
           of
           their
           Testimony
           by
           the
           wonderfull
           gifts
           of
           the
           Holy
           Ghost
           ,
           and
           the
           undeniable
           power
           of
           Miracles
           .
        
         
           After
           all
           these
           Motives
           and
           all
           this
           Assurance
           ,
           if
           any
           Man
           can
           be
           so
           wretched
           as
           to
           neglect
           so
           easie
           conditions
           of
           so
           great
           Salvation
           ,
           how
           is
           it
           possible
           he
           should
           
           escape
           the
           just
           reward
           of
           his
           desperate
           and
           incurable
           stupidity
           ?
           For
           what
           should
           prevail
           upon
           such
           Minds
           as
           are
           proof
           against
           such
           Motives
           ?
           And
           yet
           as
           strange
           as
           this
           appears
           ,
           what
           do
           we
           find
           more
           vulgar
           ?
           when
           a
           wicked
           Believer
           is
           so
           far
           from
           being
           thought
           a
           Monster
           in
           our
           Age
           ,
           that
           there
           is
           scarce
           a
           greater
           Prodigie
           in
           it
           than
           an
           entire
           true
           Christian.
           The
           true
           spirit
           of
           our
           Religion
           seems
           to
           be
           fled
           to
           Heaven
           with
           its
           primitive
           Professours
           ,
           and
           there
           is
           scarce
           any
           such
           thing
           as
           real
           Christianity
           to
           be
           found
           in
           the
           World
           ,
           
             i.
             e.
          
           a
           serious
           and
           habitual
           conformity
           to
           all
           its
           Laws
           ,
           and
           whatever
           Men
           may
           doe
           or
           pretend
           without
           this
           ,
           it
           may
           be
           Humour
           or
           Faction
           ,
           or
           any
           thing
           but
           Religion
           .
        
         
           No
           design
           (
           how
           great
           soever
           )
           less
           than
           this
           was
           worthy
           our
           Saviour's
           Embasly
           ,
           and
           when
           the
           Son
           of
           God
           was
           sent
           on
           an
           Errand
           into
           the
           World
           ,
           it
           could
           not
           be
           of
           any
           less
           concernment
           than
           its
           Reformation
           .
           The
           last
           scope
           of
           all
           the
           mystery
           of
           Godliness
           is
           onely
           to
           oblige
           all
           Mankind
           to
           be
           good
           and
           vertuous
           ,
           and
           the
           Man
           that
           will
           not
           be
           so
           ,
           defeats
           all
           the
           love
           and
           wisedom
           of
           Heaven
           in
           sending
           the
           Holy
           Jesus
           into
           the
           World.
           And
           therefore
           let
           me
           challenge
           my
           Reader
           ,
           as
           he
           would
           not
           frustrate
           the
           whole
           design
           of
           our
           Saviour's
           Birth
           ,
           as
           he
           would
           not
           baffle
           the
           truth
           of
           all
           those
           Prophesies
           concerning
           the
           innocence
           and
           the
           purity
           of
           the
           Lives
           of
           Men
           under
           the
           reign
           of
           the
           Messias
           ,
           and
           as
           he
           would
           not
           hereafter
           with
           that
           his
           Saviour
           had
           never
           been
           born
           ,
           nor
           himself
           neither
           ,
           that
           he
           would
           be
           carefull
           for
           his
           own
           part
           to
           answer
           the
           end
           of
           his
           Incarnation
           ,
           and
           let
           him
           see
           by
           the
           vertue
           and
           holiness
           of
           his
           Life
           ,
           that
           he
           was
           born
           to
           some
           purpose
           and
           that
           he
           died
           not
           in
           vain
           .
        
         
           Nay
           let
           me
           challenge
           all
           Christendom
           not
           to
           give
           him
           occasion
           to
           complain
           ,
           Have
           I
           deserted
           Heaven
           
           and
           all
           its
           glories
           ,
           and
           exposed
           my self
           to
           all
           the
           shame
           and
           misery
           upon
           Earth
           ,
           have
           I
           wrestled
           with
           all
           the
           malice
           of
           Men
           and
           Devils
           ,
           have
           I
           lived
           and
           died
           in
           disgrace
           ,
           and
           suffer'd
           all
           sorts
           of
           affronts
           and
           ill
           usages
           ,
           to
           restore
           the
           practice
           and
           reputation
           of
           Vertue
           to
           this
           lower
           World
           ?
           And
           is
           this
           all
           the
           Issue
           of
           the
           travel
           of
           my
           Soul
           ,
           that
           I
           have
           onely
           founded
           a
           new
           Faction
           of
           Men
           in
           the
           World
           ,
           that
           are
           not
           to
           be
           distinguisht
           from
           the
           rest
           of
           Mankind
           by
           any
           thing
           else
           than
           that
           they
           signalize
           themselves
           by
           the
           name
           of
           Christians
           ?
           Is
           this
           all
           the
           purchase
           of
           my
           Bloud
           ,
           to
           be
           onely
           followed
           by
           a
           few
           wicked
           and
           vicious
           Proselytes
           ?
           I
           had
           as
           good
           have
           suffer'd
           the
           World
           to
           continue
           in
           its
           degenerate
           state
           of
           Heathenism
           ,
           as
           doe
           and
           suffer
           all
           that
           I
           have
           done
           onely
           to
           give
           a
           new
           name
           to
           those
           parts
           of
           it
           call'd
           Christendom
           ,
           without
           reforming
           their
           old
           manners
           .
           I
           neither
           design
           nor
           accept
           any
           other
           separation
           of
           my
           Church
           from
           other
           parts
           of
           Mankind
           than
           what
           is
           made
           by
           the
           Vertue
           ,
           the
           Innocence
           and
           the
           Holiness
           of
           their
           Lives
           .
           Without
           this
           all
           their
           pretended
           Faith
           in
           and
           Zeal
           for
           my
           Institution
           is
           to
           me
           no
           better
           than
           scandal
           and
           impudent
           Hypocrisie
           ,
           and
           serves
           to
           no
           other
           purpose
           than
           to
           aggravate
           their
           Impiety
           and
           increase
           their
           Punishment
           .
        
         
           And
           in
           truth
           what
           can
           more
           provoke
           our
           Saviour's
           displeasure
           than
           Christian
           Wickedness
           ?
           This
           brings
           disgrace
           and
           dishonour
           upon
           his
           Religion
           ,
           and
           prostitutes
           it
           to
           the
           scorn
           of
           Atheists
           and
           Infidels
           .
           It
           breaks
           through
           all
           the
           best
           Rules
           of
           Duty
           and
           strongest
           Obligations
           to
           Obedience
           ,
           't
           is
           aggravated
           with
           all
           the
           circumstances
           that
           can
           heighten
           its
           baseness
           ,
           't
           is
           without
           all
           plea
           of
           excuse
           or
           palliation
           .
        
         
           And
           this
           certainly
           is
           the
           true
           account
           of
           the
           unexemplified
           severity
           of
           the
           Divine
           Justice
           against
           
           Christendom
           .
           For
           never
           was
           any
           part
           of
           the
           World
           harass't
           with
           such
           remarkable
           Plagues
           and
           Judgments
           as
           this
           has
           been
           ;
           in
           that
           their
           biggest
           Impieties
           were
           but
           ordinary
           things
           if
           compared
           to
           the
           vileness
           of
           our
           Apostasie
           .
           The
           times
           of
           their
           ignorance
           (
           as
           the
           Apostle
           discourses
           )
           God
           winked
           at
           ,
           but
           now
           that
           his
           wrath
           is
           so
           clearly
           revealed
           against
           all
           ungodliness
           and
           unrighteousness
           of
           Men
           ,
           if
           they
           shall
           at
           any
           time
           persevere
           in
           hardness
           and
           impenitence
           ,
           they
           cannot
           but
           treasure
           up
           to
           themselves
           anguish
           and
           tribulation
           and
           wrath
           against
           the
           day
           of
           wrath
           ,
           and
           be
           still
           heaping
           up
           stores
           of
           vengeance
           till
           some
           time
           or
           other
           the
           flood-gates
           shall
           be
           opened
           upon
           them
           ,
           and
           overwhelm
           them
           in
           irrecoverable
           ruine
           and
           destruction
           .
        
         
           At
           least
           to
           conclude
           with
           my
           believing
           Reader
           (
           for
           if
           he
           be
           an
           Infidel
           ,
           I
           turn
           him
           back
           to
           the
           premises
           of
           this
           Discourse
           )
           our
           Saviour
           has
           a
           second
           coming
           ,
           when
           he
           shall
           ,
           as
           he
           has
           said
           he
           will
           ,
           once
           more
           rise
           up
           from
           his
           Throne
           of
           Majesty
           ,
           shall
           put
           on
           the
           Robes
           of
           Justice
           ,
           and
           return
           accompanied
           with
           an
           innumerable
           Army
           of
           blest
           Spirits
           ,
           to
           destroy
           the
           wicked
           and
           disobedient
           ,
           and
           take
           vengeance
           of
           his
           open
           Enemies
           ,
           but
           much
           more
           of
           his
           disloyal
           and
           treacherous
           Friends
           .
        
         
           And
           if
           so
           ,
           I
           shall
           onely
           desire
           him
           to
           consider
           what
           horrour
           and
           anguish
           must
           then
           seize
           all
           guilty
           Souls
           ;
           with
           what
           trembling
           and
           infinite
           amazement
           must
           every
           careless
           and
           disobedient
           Christian
           appear
           before
           all
           this
           dreadfull
           Glory
           ?
           And
           how
           will
           even
           their
           spirits
           dye
           away
           under
           an
           intolerable
           fear
           and
           confusion
           of
           Conscience
           ?
           Who
           can
           conceive
           the
           bitterness
           and
           the
           agonies
           of
           guilty
           Minds
           ,
           whilst
           they
           receive
           their
           last
           Sentence
           ?
        
         
           What
           a
           wild
           and
           stupid
           thing
           is
           Man
           ,
           that
           can
           believe
           and
           yet
           forget
           these
           things
           ,
           and
           sleep
           careless
           under
           the
           expectations
           of
           a
           day
           of
           Doom
           ?
           For
           't
           is
           as
           
           certain
           that
           our
           Saviour
           will
           once
           come
           to
           condemn
           the
           World
           as
           he
           once
           came
           to
           redeem
           it
           ;
           and
           if
           he
           be
           the
           true
           Messias
           ,
           't
           is
           then
           past
           question
           that
           he
           shall
           be
           our
           Judge
           ,
           and
           yet
           after
           all
           this
           ,
           how
           do
           Men
           who
           seriously
           think
           that
           they
           seriously
           believe
           these
           things
           ,
           live
           as
           if
           they
           were
           secure
           that
           they
           should
           never
           be
           call'd
           to
           any
           future
           account
           ,
           careless
           and
           forgetfull
           of
           all
           things
           but
           a
           few
           vanishing
           pleasures
           and
           trifles
           here
           below
           ,
           with
           slender
           regard
           or
           total
           neglect
           of
           their
           eternal
           Condition
           .
        
         
           In
           brief
           ,
           the
           terrours
           of
           a
           future
           Judgment
           ,
           and
           the
           different
           portion
           of
           woe
           or
           bliss
           hereafter
           are
           so
           evidently
           declared
           in
           the
           Gospel
           ,
           that
           for
           any
           Man
           ,
           who
           believes
           it
           ,
           to
           live
           careless
           of
           them
           ,
           is
           in
           truth
           a
           sottishness
           that
           I
           can
           neither
           conceive
           nor
           express
           ,
           much
           less
           load
           or
           upbraid
           with
           any
           higher
           aggravation
           than
           barely
           its
           own
           folly
           ;
           and
           therefore
           I
           shall
           onely
           leave
           this
           great
           Meditation
           upon
           the
           Minds
           of
           my
           Christian
           Readers
           ,
           and
           conjure
           them
           all
           to
           a
           serious
           and
           habitual
           practice
           of
           Vertue
           and
           Piety
           ,
           as
           they
           hope
           for
           any
           benefit
           from
           our
           Saviour's
           first
           coming
           ,
           and
           desire
           to
           escape
           the
           terrour
           of
           the
           second
           .
        
         
           THE
           END
           .
        
      
    
     
       
         
           ERRATA
           .
        
         
           PAge
           1.
           line
           4.
           from
           the
           end
           ,
           in
           the
           Preface
           ,
           for
           
             Vice
             1.
             in
             Vice
          
           ,
           p.
           127.
           l.
           1.
           for
           Sextus
           r.
           Saint
           ,
           pag.
           130.
           l.
           3.
           for
           fearless
           r.
           fearfull
           .
        
      
       
         
         
           
             Books
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           ,
           
             Bookseller
             to
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             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
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           Dr.
           
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           The
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           Six
           Books
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           written
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             Grotius
          
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           into
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           ,
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           the
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           D.
           
             &c.
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           Beginners
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           help
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           young
           Communicants
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           they
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           fitted
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           holy
           Communion
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           profit
           :
           by
           
             S.
             Patrick
          
           ,
           D.
           D.
           in
           240.
           
        
         
           Christ's
           Counsel
           to
           his
           Church
           ;
           in
           two
           Sermons
           preached
           at
           the
           two
           last
           Fasts
           :
           by
           
             S.
             Patrick
          
           ,
           D.
           D.
           in
           Quarto
           ,
           new
           .
        
         
           The
           Establish'd
           Church
           ;
           or
           ,
           A
           Subversion
           of
           all
           the
           Romanist's
           Pleas
           for
           the
           Popes
           Supremacy
           in
           England
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           together
           with
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           Vindication
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           present
           Government
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           England
           ,
           as
           allow'd
           by
           the
           Laws
           of
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           Land
           ,
           against
           all
           Fanatical
           Exceptions
           ;
           particularly
           of
           Mr.
           Hickeringill
           ,
           in
           his
           scandalous
           Pamphlet
           ,
           styled
           
             NAKED
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           ,
           the
           Second
           
           Part
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           by
           
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             Fulwood
          
           ,
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           of
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           new
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           20.
           v.
           8
           ,
           9
           ,
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           ,
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           Humbly
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           present
           Age
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           by
           
             John
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           ,
           Archdeacon
           of
           Gloucester
           ,
           in
           Octavo
           ,
           new
           .
        
         
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           New
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           or
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           Baxter's
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           Mr.
           
           Alsop's
           late
           Pamphlets
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           published
           in
           Answer
           to
           the
           Reverend
           Dean
           of
           S.
           
           Paul's
           Sermon
           concerning
           Separation
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           by
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           late
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             du
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           ,
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           by
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           together
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           Last
           Words
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           his
           Retractation
           of
           all
           the
           Personal
           Reflexions
           he
           had
           made
           on
           the
           Divines
           of
           the
           Church
           of
           England
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           in
           several
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           Uses
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           Life
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           Prayers
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           peacefull
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           of
           this
           Church
           and
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             H.
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           ,
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             Sir
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             Bishop
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               .
               Quarto
            
             .
          
           
             
             Fowler
             's
             Defence
             of
             the
             Design
             of
             Christianity
             against
             
               John
               Bunynan
            
             ,
             1
             
               s.
               Quarto
            
             .
          
           
             Dr.
             
             Sherlock's
             Visitation-Sermon
             at
             Warrington
             ,
             1659.
             6
             
               d.
               Quarto
            
             .
          
           
             The
             Magistrate's
             Authority
             Asserted
             ,
             in
             a
             Sermon
             ,
             by
             
               James
               Paston
               .
               Quar.
            
             
          
           
             
             Elborow's
             Rationale
             upon
             the
             English
             Service
             .
             Octavo
             .
          
           
             
             Wilkin's
             Natural
             Religion
             .
             Octavo
             .
          
           
             
             Hardcastle's
             Christian
             Geography
             and
             Arithmetick
             .
             Octavo
             .
          
           
             
             Ashton's
             Apology
             for
             the
             Honours
             and
             Revenues
             of
             the
             Clergy
             .
             Octavo
             .
          
           
             Lord
             
             Hollis's
             Vindication
             of
             the
             Judicature
             of
             the
             House
             of
             Peers
             in
             the
             case
             of
             
               Skinner
               .
               Octavo
            
             .
          
           
             —
             Jurisdiction
             of
             the
             House
             of
             Peers
             in
             case
             of
             Appeals
             .
             Octavo
             .
          
           
             —
             Jurisdiction
             of
             the
             House
             of
             Peers
             in
             case
             of
             Impositions
             .
             Octavo
             .
          
           
             —
             Letter
             about
             the
             Bishops
             Vote
             in
             Capital
             Cases
             .
             Octavo
             .
          
           
             
               Xenophontis
               Cyropaedia
            
             .
             Gr.
             Lat.
             Octavo
             .
          
           
             
               Duporti
               Versio
               Psalmorum
               Graeca
               .
               Octavo
               .
            
          
           
             
             Grew's
             Idea
             of
             Philological
             History
             continued
             on
             Roots
             .
             Octavo
             .
          
           
             Spaniards
             Conspiracy
             against
             the
             State
             of
             
               Venice
               .
               Octavo
            
             .
          
           
             Several
             Tracts
             of
             Mr.
             Hales
             of
             
               Eaton
               .
               Octavo
            
             .
          
           
             Dr.
             
             Simpson's
             Chymical
             Anatomy
             of
             the
             Yorkshire
             Spaws
             .
             Octavo
             .
          
           
             —
             His
             Hydrological
             Essays
             ;
             with
             an
             Account
             of
             the
             Allum-works
             at
             
               Whitby
               .
               Octavo
            
             .
          
           
             Dr.
             
             Gave's
             Primitive
             Christianity
             ,
             in
             three
             Parts
             .
             Octavo
             .
          
           
             A
             Discourse
             of
             the
             Nature
             ,
             Ends
             and
             Difference
             of
             the
             two
             Covenants
             ,
             1672.
             2
             
               s.
               Octavo
            
             .
          
           
             Ignatius
             Fuller's
             Sermons
             of
             Peace
             and
             Holiness
             ,
             1672.
             1
             s.
             6
             
               d.
               Octavo
            
             .
          
           
             
             Lipsius's
             Discourse
             of
             Constancy
             ,
             2
             s.
             6
             
               d.
               Octavo
            
             .
          
           
             Buckler
             of
             State
             and
             Justice
             against
             
             France's
             Design
             of
             Universal
             Monarchy
             ,
             1673.
             
             Octavo
             .
          
           
             
             Hodder's
             Arithmetick
             .
             Twelves
             .
          
           
             Grotius
             
               de
               Veritate
               Religionis
               Christianae
               .
               Twelves
               .
            
          
           
             Bishop
             
             Hacket's
             Christian
             Consolations
             .
             Twelves
             .
          
           
             
             Valentine's
             Devotions
             .
             240.
             
          
           
             Trials
             of
             the
             Regicides
             .
             Octavo
             .
          
           
             
             Dangerfield's
             Narrative
             of
             the
             pretended
             Presbyterian
             Plot.
             Folio
             .
          
           
             
             Guillim's
             Display
             of
             Heraldry
             ,
             with
             large
             Additions
             .
             Folio
             .
          
           
             Dr.
             
             Burnet's
             History
             of
             the
             Reformation
             of
             the
             Church
             of
             England
             ;
             in
             two
             Volumes
             .
             Folio
             .
          
           
             —
             His
             Vindication
             of
             the
             Ordinations
             of
             the
             Church
             of
             
               England
               .
               Oct.
            
             
          
           
             —
             His
             Relation
             of
             the
             Massacre
             of
             the
             Protestants
             in
             
               France
               .
               Quarto
            
             .
          
           
             
             —
             His
             Sermon
             before
             the
             L.
             Mayor
             ,
             upon
             the
             Fast
             for
             the
             Fire
             .
             Quarto
             .
          
           
             —
             His
             Account
             of
             
               Eve
               Cohan
            
             ,
             a
             Person
             of
             Quality
             of
             the
             Jewish
             Religion
             ,
             lately
             converted
             to
             Christianity
             .
             Quarto
             .
          
           
             —
             Some
             passages
             of
             the
             Life
             and
             Death
             of
             the
             Right
             Honourable
             John
             ,
             late
             Earl
             of
             Rochester
             ;
             written
             by
             his
             Lordship
             's
             own
             direction
             ,
             on
             his
             Death-bed
             ,
             by
             the
             said
             
               Gilbert
               Burnet
            
             ,
             D.
             D.
             Octavo
             .
          
           
             —
             His
             Fast
             Sermon
             before
             the
             House
             of
             Commons
             ,
             Decemb.
             22.
             1680.
             
          
           
             —
             His
             Translation
             of
             the
             Decree
             made
             at
             
               Rome
               ,
               March
            
             22.
             1979.
             condemning
             some
             Opinion
             of
             the
             Jesuits
             ,
             and
             other
             
               Casuists
               .
               Quarto
            
             .
          
           
             Dr.
             
             Burnet's
             Sermon
             before
             the
             Aldermen
             of
             London
             on
             the
             30th
             .
             of
             January
             .
             1681
             /
             81.
             
          
           
             
               
                 
                   In
                   the
                   Press
                
                 
                   Dr.
                   Will.
                   Sherlock's
                   Practical
                   Discourse
                   of
                   religious
                   Assemblies
                   .
                   Octo.
                   
                
              
               
                 
                    
                
                 
                   Dr.
                   
                   Outram's
                   Sermons
                   preached
                   on
                   several
                   Occasions
                   .
                   Octavo
                   .
                
              
               
                 
                    
                
                 
                   A
                   Defence
                   of
                   Dr.
                   Stillingfleet
                   of
                   Separation
                   .
                   Octavo
                   .
                
              
            
          
           
             Dr.
             
             Burlace's
             History
             of
             the
             Irish
             Rebellion
             .
             Folio
             .
          
           
             
               Herodoti
               Historia
            
             ,
             Gr.
             Lat.
             
               cum
               Indicibus
               &
               Var.
               Lectionibus
               .
               Folio
               .
            
          
           
             Mr.
             Williams
             his
             Sermon
             before
             the
             Lord
             Mayor
             ,
             Octob.
             12.
             1679.
             
          
           
             —
             His
             impartial
             Examination
             of
             the
             Speeches
             of
             the
             five
             Jesnits
             ,
             lately
             executed
             for
             Treason
             .
             Folio
             .
          
           
             —
             His
             History
             of
             the
             Powder
             Plot
             ;
             with
             a
             Vindication
             of
             the
             proceedings
             ,
             and
             Matters
             relating
             thereunto
             ,
             from
             the
             exceptions
             made
             against
             it
             ,
             by
             the
             Authour
             of
             the
             
               Catholick
               Apology
            
             .
             To
             which
             is
             added
             ,
             A
             Parallel
             betwixt
             that
             and
             the
             present
             Plot.
             Quarto
             .
          
           
             Mr.
             Ja.
             Brome's
             two
             Fast
             Sermons
             ,
             1679.
             
          
           
             Dr.
             
             Jane's
             Fast
             Sermon
             before
             the
             
               House
               of
               Commons
               ,
               April
            
             11.
             79.
             
             Quarto
             .
          
           
             Mr.
             John
             James's
             Visitation
             Sermon
             .
             Quarto
             .
          
           
             Mr.
             John
             Cave's
             Fast
             Sermon
             ,
             Jan.
             30.
             79.
             
             Quarto
             .
          
           
             —
             His
             Assise
             Sermon
             at
             
               Leicester
               ,
               July
            
             31.
             79.
             
          
           
             Dr.
             William
             Cave's
             Sermons
             before
             the
             Lord
             Mayor
             ,
             Novemb.
             5.
             1680.
             
          
           
             Dr.
             
             Puller's
             Discourse
             of
             the
             
               Moderation
               of
               the
               Church
               of
            
             England
             .
             Octavo
             .
          
           
             Dr.
             
             Saywell's
             Original
             of
             all
             the
             Plots
             in
             Christendom
             .
             Octavo
             .
          
           
             Sir
             John
             Munson's
             Discourse
             of
             Supream
             Power
             and
             Common
             Right
             .
             Octavo
             .
          
           
             Dr.
             Edw.
             Bagshaw's
             Discourses
             on
             several
             Select
             Texts
             .
             Octavo
             .
          
           
             
               Speculum
               Baxterianum
            
             ;
             or
             Baxter
             against
             
               Baxter
               .
               Quarto
            
             .
          
           
             Mr.
             
             Rushworth's
             Historical
             Collections
             ,
             the
             Second
             Volume
             ,
             in
             two
             Parts
             .
             Folio
             .
          
           
             —
             His
             large
             and
             exact
             Account
             of
             the
             Earl
             of
             
             Strafford's
             Tryal
             .
             Fol.
             
          
           
             The
             Country
             Man's
             Physician
             .
             Octavo
             .
          
           
             An
             Apology
             for
             a
             Treatise
             of
             
               Humane
               Reason
            
             ,
             by
             
               Matth.
               Clifford
            
             ,
             Esquite
             .
             Twelves
             .
          
           
             The
             Laws
             against
             Jesuits
             ,
             Seminary
             Priests
             ,
             &c.
             explained
             ,
             by
             divers
             Judgments
             and
             Resolutions
             of
             the
             Judges
             ,
             and
             other
             Observations
             thereupon
             .
             By
             
               Will.
               Cawley
            
             ,
             
               Esq
            
             Fol.
             
          
           
             
             Fowlis's
             History
             of
             the
             Romish
             Conspiracies
             ,
             Treasons
             and
             Usurpation
             .
             Folio
             .
          
           
             
             Seller's
             Remarques
             on
             the
             State
             of
             the
             Church
             of
             the
             three
             first
             Centuries
             .
             Octavo
             .
          
           
             Bishop
             
             Sanderson's
             Sermons
             ,
             with
             his
             Life
             .
             Folio
             .
          
           
             
             Markham's
             perfect
             Horseman
             .
             Octavo
             .
          
           
             Mr.
             John
             Cave's
             Gospel
             preached
             to
             the
             
               Romans
               .
               Octavo
            
             .
          
        
         
           FINIS
           .
        
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A56385-e350
           
             p.
             205.
             
          
           
             De
             Sybill
             .
             
               Orac.
               cap.
            
             11.
             
          
        
         
           Notes for div A56385-e4360
           
             Plut.
             
               non
               posse
               suaviter
            
             .
          
           
             Plut.
             
               non-posse
               sua
               .
               &c.
            
             
          
           
             Dissert
             .
             32.
             
          
           
             Non
             posse
             suaviter
             ,
             &c.
             
          
           
             Adv.
             Colot
             .
          
           
             Epist.
             30.
             
          
           
             Seneca
             
               de
               Vit.
               Beat.
               c.
            
             11.
             
          
           
             Adv.
             Colotem
             .
          
           
             
               De
               Constan.
               cap.
            
             3.
             
          
           
             
               De
               Fin.
               l.
            
             4.
             
          
           
             
               De
               Consol.
               l.
            
             1.
             
          
           
             
               De
               Consol.
               l.
            
             1.
             
          
           
             
               De
               Consol.
               l.
            
             3.
             
          
           
             Cicero
             .
          
           
             Podag
             .
             Enc.
             
          
           
             
               De
               Fin.
               l.
            
             4.
             
          
        
         
           Notes for div A56385-e9360
           
             
               Domonst
               .
               Evang.
               L.
            
             3.
             
             Sect.
             3.
             
          
           
             
               Demonst.
               Evang.
               Lib.
            
             3.
             
             Sect.
             5.
             
          
           
             Matth.
             16
             ,
             17
             ,
             18
             ,
             19.
             
          
           
             Chap.
             8.
             verf.
             30.
             
          
           
             
               Leviath
               .
               Chap.
            
             33.
             
          
           
             
               Appar
               .
               n.
            
             82
             ,
             &c.
             
          
           
             Exerc.
             1.
             n.
             28.
             
          
           
             V.
             Scal.
             in
             Euseb.
             
               Chron.
               p.
            
             174.
             
             Grot.
             in
             Luc.
             c.
             2.
             v.
             2.
             
             Casaub.
             Exerc.
             1.
             n.
             28
             ,
             29
             ,
             30
             ,
             31
             ,
             32.
             
          
           
             ●
             .
             Vales.
             
               Annot.
               Euseb.
               l.
            
             1.
             
               c.
               5.
            
             
          
           
             Hist.
             Jud.
             
               comp
               .
               p.
            
             107.
             
             
               Demonst.
               Ev.
               p.
            
             391.
             
          
           
             Epist.
             44.
             
          
           
             V.
             Huet
             .
             Prop.
             3.
             
             Sect.
             8.
             
             Grot.
             in
             Luc.
             c.
             27.
             v.
             45.
             
          
           
             
               Apol.
               c.
            
             21.
             
          
           
             
               Apol.
               c.
            
             5.
             
             &
             21.
             
          
           
             Apol.
             2.
             
          
           
             Exerc.
             16.
             n.
             154.
             
          
           
             A●●l
             .
             c.
             21.
             
          
           
             L.
             1.
             c.
             13.
             
          
           
             V.
             Baron
             .
             An.
             31.
             n.
             60.
             
          
           
             V.
             Vales.
             
               Not.
               in
               l.
            
             1.
             c.
             13.
             
          
           
             Euseb.
             
               Eccles.
               Hist.
               l.
            
             2.
             c.
             3.
             
          
           
             Lib.
             1.
             p.
             21
             ,
             item
             68.
             
          
           
             p.
             345.
             
          
           
             p.
             502.
             
          
           
             
               Apol.
               c.
            
             37.
             
          
           
             Cap.
             7.
             
          
           
             Lib.
             2.
             
          
           
             
               Annot.
               in
            
             Euseb.
             p.
             62.
             
          
           
             
               De
               Emend
               .
               Temp.
               l.
            
             6.
             
          
           
             
               Annot.
               in
            
             Euseb.
             p.
             34.
             
          
           
             
               Adv.
               Heres
            
             .
             l.
             1.
             c.
             3.
             
          
           
             Lib.
             2.
             
          
           
             
               Hist.
               Eccles.
               L.
            
             1.
             c.
             3.
             
          
           
             John
             9.
             29.
             
          
           
             Lib.
             2.
             p.
             92.
             
          
           
             
               Praep.
               Evang.
               Lib.
            
             3.
             
             Sect.
             6.
             
          
           
             Contra
             Cels.
             l.
             1.
             p.
             34.
             
          
           
             Acts
             2.
             32.
             
          
           
             
               De
               Bello
            
             Jud.
             l.
             7
             ,
             12.
             
          
           
             Apol.
             1.
             
          
           
             
               Adv.
               Haeres
               .
               l.
            
             2.
             c.
             56
             ,
             57.
             
          
           
             
               Apol.
               c.
            
             23.
             
          
           
             Animad
             .
             Euseb
             .
             p.
             222.
             
          
           
             l.
             1.
             p.
             5.
             
          
           
             p.
             7.
             
          
           
             p.
             35.
             
          
           
             p.
             80.
             
          
           
             l.
             3.
             p.
             124.
             
          
           
             l.
             7.
             
          
           
             Euseb.
             adv
             .
             Hier.
             l.
             1.
             
          
           
             
               Demonst.
               Evang.
               prop.
            
             9.
             cap.
             39.
             sect
             .
             2.
             
          
           
             V.
             Euseb.
             
               Dem.
               Ev.
               l.
            
             3.
             
             §
             6.
             
          
           
             Lib.
             1.
             
          
           
             Orig.
             adv
             .
             Cels.
             l.
             2.
             
          
           
             
               Demonst.
               Evang.
               c.
            
             142.
             
             §
             6.
             
          
           
             
               In
               Vitâ
            
             Vespas
             .
          
           
             Lib.
             5.
             
             Histor.
             
          
           
             Suet.
             in
             Vespas
             .
             c.
             5.
             
          
           
             Euseb.
             
               Eccles.
               Hist.
               l.
            
             3.
             c.
             12.
             
          
           
             Philost
             .
             l.
             5.
             c.
             9.
             
          
           
             l.
             3.
             c.
             3.
             
          
           
             c.
             5.
             
          
           
             c.
             8.
             
          
           
             c.
             14.
             
          
           
             c.
             2.
             
          
           
             
               Demonst.
               Ev.
            
             c.
             147.
             
             §
             4.
             
          
           
             Pro●os
             .
             1.
             
             Sect.
             5.
             
          
           
             l.
             8.
             c.
             4.
             
          
           
             l.
             8.
             c.
             13.
             
          
           
             
               Adv.
               Haeres
               .
               l.
            
             3.
             c.
             3.
             
          
           
             Haeres
             .
             27.
             
          
           
             
               Hist.
               Eccles.
               l.
            
             5.
             c.
             12.
             
          
           
             
               Praescript
               .
               Haeret.
               c.
            
             32.
             
          
           
             c.
             36.
             
          
           
             
               Hist.
               Eccles.
               l.
            
             5.
             c.
             12.
             
          
           
             Apud
             Euseb.
             l.
             4.
             c.
             23.
             
          
           
             
               Strom.
               l.
            
             1.
             p.
             201.
             
          
           
             
               Hist.
               l.
            
             3.
             c.
             16.
             38.
             
          
           
             Apud
             Euseb.
             
               Hist.
               l.
            
             4.
             c.
             23.
             
          
           
             
               Adv.
               Haeres
               .
               l.
            
             3.
             c.
             3.
             
          
           
             
               Strom.
               l.
            
             4.
             
          
           
             Animad
             .
             Euseb
             .
             p.
             221.
             
          
           
             Apud
             Euseb.
             l.
             3.
             c.
             39.
             
          
           
             Apud
             .
             Euseb.
             l.
             4.
             c.
             3.
             
          
           
             Apud
             Euseb.
             l.
             4.
             c.
             8.
             
          
           
             c.
             22.
             
          
           
             Apud
             Euseb.
             l.
             3.
             c.
             29.
             
          
           
             Ruari
             Ep.
             93.
             
          
           
             l.
             2.
             c.
             23.
             
          
           
             12.
             20.
             
          
           
             
               Annot.
               in
            
             Euseb.
             p.
             40.
             
          
           
             
               Orig.
               adv
               .
               Celsus
               l.
            
             2.
             
          
           
             Justin
             Martyr
             
               dial
               .
               cum
            
             Tryp
             .
             p.
             249.
             
          
           
             John
             21.
             3.
             
          
           
             Lib.
             1.
             
          
           
             In
             Matt.
             22.
             23.
             
          
           
             Acts
             5.
             39.
             
          
           
             
               Sueton.
               in
               Domit.
            
             c.
             10.
             
          
           
             c.
             1
             ,
             .
          
           
             
               Euseb.
               l.
            
             3.
             c.
             20.
             
          
           
             
               Animad
               .
               Euseb.
               Anno
            
             MMCXII
             .
          
           
             In
             
               Augusta
               c.
            
             94.
             
          
           
             
               Apud
               Euseb.
               l.
            
             3.
             c.
             32.
             
          
           
             Apol.
             c.
             35.
             
          
           
             Euseb.
             l.
             5.
             c.
             1.
             
          
           
             Apol.
             2.
             
          
           
             Cyril
             contra
             Jul.
             l.
             6.
             
          
           
             Epist.
             15.