A treatise of the causes of incredulity wherein are examin'd the general motives and occasions which dispose unbelievers to reject the Christian religion : with two letters, containing a direct proof of the truth of Christianity / translated from the French of Monsieur Le Clerc.

Two LETTERS con∣cerning the Truth of the Christian Religion.

ADVERTISEMENT.

WHEN I began the foregoing Discourse, I thought it not necessary to add any direct Proofs of the Truth of the Christian Religion: But, as I went on, I perceiv'd that this Work would not be compleat enough, if I prov'd it not at least in few Words. What I have said concerning Incredulity, being de∣sign'd only to remove the general Obstacles which hinder the Incredulous from believing it to be true, it would seem that I was contented to make part of that Way smooth which may lead them to Heaven, without caring to guide them to the End of it. Therefore I thought my self oblig'd to add these two Letters, one of which was publish'd about ten Years ago, but it will be found here larger, more correct, and in a better Order than it was be∣fore. As for the other, 'tis almost but an Extract, by way of a Letter, of a Chapter of

a Latin Book, wherein I have treated of the Nature of Spirits, which was made publick above these three Years.

LETTER I. Wherein is prov'd the Sincerity of the Apostles in the Testimony they bore to the Resurrection of Christ.

1. SIR, You desire that I prove to you in few Words the Truth of the Christian Religion, that you may use my Proofs to cure some Gentlemen of your Acquaintance, who are fall'n into Infidelity. I could refer you to others who have successfully treated of that Mat∣ter, but because most of them have en∣larg'd very much upon it, I'll endeavour to tell you more briefly what I think pro∣per to convince your Friends of the Truth of Christianity.

The most common Reproach Unbelie∣vers cast upon us, is, that we are full of Prejudices, which hinder us from unde∣ceiving our selves. We say the same thing of them, and we affirm that 'tis commonly their ill Disposition which raises some Difficulties in their Minds, which otherwise they would not so much

as think of. Besides, we upbraid them with supposing a thousand uncertain things in their Reasonings, as if they were cer∣tain; and they fail not in their turn to accuse us of the same Fault. 'Tis not just that either of us should suppose our Prejudices as Principles that are either demonstrated, or that want no Demon∣stration. Let us therefore act on both sides, as if we had embrac'd no Party, and let us say nothing but what is ground∣ed upon some Principles granted on both sides.

2. 'Tis granted on all hands, that there are certain Characters whereby we may often know whether a Fact be true or not, and distinguish a false History from a true one. If this was not granted, Men must be Scepticks, or rather mad Men; for one can't, without being stark mad, doubt of the Truth of all Histories. But another thing must be also granted, which is not less certain, viz. that to know the Truth or Falsity of a Fact, several Circumstances of Things, Time, Places and Persons, must be present to the Mind, without which one can't judg solidly of that Fact, and by which one may most certainly de∣termin whether it be true or false. Those who know those Circumstances, and have examin'd them at their leisure, may cer∣tainly give their Judgment about the Facts in question; but they can't convince

others, without having instructed them before, and convinc'd them of the same Circumstances: For example, those who have read the Roman History cannot doubt whether there was a Julius Cesar, who made himself Master of the Com∣monwealth, because the Multitude of con∣temporary Historians, and of the follow∣ing Ages, who attest the same thing, the Series of the Time and History, Inscripti∣ons, Medals, and the Air of Sincerity which is to be perceiv'd in all those things, do not allow them to doubt of it. But if a Man was ignorant of all these Reasons which we have to believe the Facts I have mention'd, and would doubt of them, it would be impossible to free him from his Doubt, without instructing him in all those Circumstances.

The Divinity of the Christian Religion being establish'd upon some Facts, one can't judg of it neither but by the Know∣ledg of the Circumstances which attend them. Wherefore those who desire it should be prov'd to them, without ac∣quainting them with those Circumstances, require a thing equally unjust and impossi∣ble. What I have said concerning Julius Cesar can't be prov'd to a Man altogether ignorant of the Roman History, whilst he remains in that Ignorance; and conse∣quently 'twould be unjust to require any such thing with respect to Religion.

3. The first thing therefore that ought to be done, to prove the Truth of the Christian Religion, is to set down the Facts it supposes, with all their Circum∣stances: but an Objection offers it self, which must be resolv'd before. They ask what are the Doctrines of that Religion, for the Christians have great Controver∣sies among themselves about their Belief. But our business is not to prove the private Opinions of any Party of Christianity. 'Tis enough to shew, that the Doctrines about which all Christians agree are true, by proving the Truth of some Facts, about which they agree too. Those who are sure of the Truth of its Doctrines and Facts, may, if they will, afterwards exa∣min all the Controversies they please.

Therefore without undertaking to de∣cide those Matters, I begin with the Exa∣mination of the Gospel-Morals, with∣out coming to any Particulars. It can't be deni'd, that if all Men liv'd according to its Precepts, and by reason of the Re∣wards and Punishments of another Life were careful to worship the Creator of the World; to live with Modesty, Tempe∣rance, Sobriety and Patience; and to deal with their Neighbours as they would be dealt by them; it can't be deni'd, I say, that such a Life would be most pleasant and advantageous to human Society. We should not see a thousand impious Extra∣vagancies,

and so many Superstitions, which have very dismal Consequences, as we see among Idolatrous Nations. The excessive Love of Dignities, Riches and Pleasures, would not be the Cause of any Disorder, and would be attended with no publick or private Sorrows. Men should not know what it was to wrong their Neighbours, or suffer any Trouble, be∣cause of others Inhumanity or Malice. They would help one another in all their Needs, with all the Ardour and Eagerness that can be wish'd for. If they should happen to give one another any Trouble, without any premeditated Design, they would forgive one another, and make amends for it by all sorts of good Services. Lastly, the Mind enjoying a perfect Tran∣quility, and the Body being as healthful as its natural Weakness can allow, and both enjoying the harmless Pleasures which the Gospel allows us, Men would not part with so pleasant a Life, but to enjoy ano∣ther that would be free for ever from the unavoidable Inconveniencies to which Na∣ture has made those liable who live upon Earth.

Such as have any Notion of the Morals of Christ, will necessarily grant this Truth, viz. that Men would be most hap∣py if they observ'd them all alike. It will perhaps be ask'd, whether any Chri∣stian Society does it? But that is not a

proper Question; 'tis enough if it be granted that a Doctrine which can work so admirable Effects, must needs make one entertain favourable Thoughts of those who preach'd it at first. We can't for∣bear admiring those who first exhorted Men to live one with another after a manner so agreeable to Reason, so advan∣tageous to Society, and so pleasant and charming, that nothing can be preferr'd to it but the supreme Happiness, which can't be enjoy'd but in an endless Life.

4. To know when that Doctrine was brought into the World, and by whom, we need only examin from Age to Age the Authors who spoke of it, by ascending from ours to that wherein Christianity be∣gan first to be known. We shall learn from thence, or from the reading of some History, that above thirteen hundred Years past the Roman Emperors having embrac'd the Christian Religion, it flou∣rish'd in a great part of Europe, Asia, and Africa. We may be convinc'd by a great number of Christian Authors, that from that time they profess'd to believe the Di∣vinity of the Gospel-Morals. If we go higher still, we shall find by the reading of Heathen and Christian Authors, that there was already a great multitude of Christians under those Emperors, who taught the same Doctrine. All those who spake of the Origin of Christianity grant

it began under the Empire of Tiberius, and that it was not heard of before. Tacitus who was born towards the end of the Empire of Claudius, or in the beginning of Nero's, says that Nero having set on fire several Parts of Rome, charg'd the Chri∣stians with it, and put them to horrible Torments. He takes occasion from thence to speak of the Origin of Christianity in these Words: The Author of that Sect is Christ, who was put to Death under the Em∣pire of Tiberius by Pontius Pilate, Gover∣nour of Judea. That pernicious Superstition, tho suppress'd in the beginning, quickly broke out again, and spread it self not only through∣out Judea, the Place where this Evil had its Origin, but also in Rome, whither every vil∣lanous and shameful thing resorts, and finds Abettors. Those who confess'd that they were Christians, were presently seiz'd, and then a great multitude of People, whom they disco∣ver'd, but were not convicted of being Incen∣diaries, so much as they were run down by the Hatred that all Men bore against them. It appears from hence that Tacitus, tho a Man of Sense, was not at the pains to know what Christianity was, of which he speaks after a most absurd manner. 'Tis a shameful Effect of his Negligence, as I have observ'd elsewhere, and perhaps of the Roman Vanity, which despis'd every thing, except the Learning of the Greci∣ans. But two things may be observ'd in

those Words: One is the Truth of the Fact, which the Evangelists teach us, that there was one Jesus in the Time of Tibe∣rius, who was look'd upon as the Christ or Messiah, whom Pontius Pilate put to Death: The other is, that the Christians were not found guilty of the Fire of Rome, and could not be put to Death, as Tacitus believes, but upon that Accusation which concern'd also the Jews, viz. That they were Enemies to Mankind. The Interpre∣ters of† Tacitus. have shew'd that that Hi∣storian confounded the Jews with the Christians. As it was but too true that the Jews were Enemies to other Men, so nothing can be more absurd than to accuse the Christians of it, who had drawn on themselves the Hatred of the Jews, by maintaining that all Men are Brethren, and freely conversing with all Nations.

We have also the Testimony of another contemporary Author, and a Friend of Tacitus, but who was somewhat more care∣ful to know the Opinions of the Christi∣ans. 'Tis‖ Pliny the younger, who be∣ing Proconsul of Bithynia, about seventy Years after Pontius Pilate was Governour of Judea, search'd out, by Trajan's Or∣ders, the Christians who were in his Pro∣vince, and would know what Opinions they had. Afterwards he wrote to Tra∣jan about it, in a Letter, which is extant still: They affirm'd, says he, that all their

Crime and Error consisted in their using to meet at Night, on a certain day, and sing together a Hymn to CHRIST as to a GOD; that they bound themselves by an Oath indeed not to perpetrate any Crime, but to commit no Theft, nor Robbery, nor Adultery, to deceive no body, to deny no Trust: afterwards they went to eat together, which they did in common, without any harm; but that they had left off doing it after my Edict, whereby, according to your Orders, I had forbidden all sorts of Fraterni∣ties. Wherefore I thought it was necessary to extort the Truth by Torments from two Maids who were said to be Deaconesses: But I have only found a strange and excessive Superstition. Pliny as well as Tacitus calls Superstition some Opinions contrary to those of the Romans, according to the Custom of that time.

Two such Witnesses can't be rejected, who certainly favour'd not the Christians, and the first whereof acknowledges some Facts that were known to every body: and the other relates what he knew from two Christian Women whom he put to the Rack. The Writings we have of the Christians who liv'd from the time of Pon∣tius Pilate to Trajan's, tell us also the same things. They refer the beginning of Christianity to that CHRIST whom Pilate put to Death; and they say, that they had precisely the same Morals. This we see not only in the Writings of the Apo∣stles

and Evangelists, but also in the Let∣ter of St. Barnabas, in that of St. Clemens, in the Books of Hermas, and the genuine Epistles of St. Ignatius and St. Polycarp.

5. It must therefore be granted, that under the Empire of Tiberius there was a Man in Judea who gave a beginning to the Christian Religion, and preach'd most excellent Morals. All the Christians who liv'd since attest it from Age to Age, and no body did ever doubt of it; the Hea∣thens themselves don't deny it.

To be certain whether the Apostles and other Primitive Christians were sincere Persons, or whether there was any Reason to suspect their Honesty, let us see what sort of Men they were. Let us examin the Letter which St. Clemens, Bishop of the Church of Rome, wrote to that of Co∣rinth about forty Years after the Death of Christ, or in the beginning of the Empire of Vespasian. We see in that whole Epi∣stle a Spirit of Peace, Charity, Humility, and very pressing Exhortations to obey the Morals of the Gospel. He severely chides those who observe them not, and praises the Corinthians for having conform'd their Actions to its Precepts during some time. One may see the beginning of his Epistle, wherein he bears witness to the Christi∣ans of Corinth; That they had labour'd Day and Night for all the Brethren, that the num∣ber of the Elect of God might be preserv'd with

Mercy and Conscience; that they had been sincere, without Malice, and without remem∣bring the Harm they might have done one to another; that all Livisions and Schisms were abhorr'd by them; that they were sorrowful for the Faults of their Neighbours; that they look'd upon their Wants as their own; that they never repented of having done well, but were always ready to do all manner of good Works; that in their Conduct full of Vertue and worthy of Respect, they did every thing in the Fear of God, whose Commands were writ∣ten in their Hearts. Nay, he says towards the end, that he knew many Christians who put themselves in Chains to redeem others; and that many having sold themselves to be Slaves, had fed others with the Price of their own Liberty. His whole Letter is full of the like Expressions.

That Clemens had for his Masters the Apostles of JESƲS OF NAZARETH, who first taught Christianity, and he bears them witness of a great Piety. If we read their Writings, we shall find nothing in them but what breathes a great Respect for the Deity, an extreme Love to all Men, and an extraordinary Modesty in what∣ever relates to a Man's Behaviour towards himself. Let any of these Writings be pitch'd upon, nothing will be found in it but what tends to Piety and Charity. If some of their Writings have been contro∣verted, let us take those that were never

doubted of; or, if you please, those which were quoted by St. Clemens, St. Luke's Gospel, and the first Epistle of St. Paul to the Corinthians; and we shall find in them the same Morals, which they en∣deavour to infuse into the Minds of their Disciples.

6. The Apostles therefore, by exhort∣ing all those that would hear them, to live after a manner so rational and so advan∣tageous to human Society, could not be suspected thereby of want of Sincerity. But it will perhaps be said, that they preach'd that Doctrine only to insinuate themselves into the Minds of the People; and then under pretence of Piety to ob∣tain from them what they desir'd. But it must be granted me, that this is a mere Suspicion, not at all grounded upon the Doctrine they taught, seeing they condemn alike the unlawful Love of Riches, Digni∣ties and Pleasures, and all sorts of Fraud and Cheat. Not one Place of their Wri∣tings can be quoted that favours Ambi∣tion, Covetousness, or Voluptuousness.

This being so, that Suspicion can be grounded but upon one of these two things, viz. either that the Apostles could expect some Advantage by their Doctrine, if it were generally embrac'd, or that they actually got some by it, as soon as they began to preach it. I call Advantage a Good greater in it self than all the Toils

and Dangers which the Apostles expos'd themselves to by preaching the Gospel, or at least which they thought to be great∣er. 'Tis not likely, that if they were Deceivers, they would not propose to themselves a greater Advantage than the Trouble they were at. Otherwise we should look upon them as mad Men, which can't be suppos'd without Extravagancy, by those who have read their Writings.

But the Apostles could not expect any Advantage from their Doctrine, but on supposition that most of those to whom they preach'd it would embrace it. Other∣wise they could expect but a perpetual Persecution; for none but a mad Man would have expected to live quietly a∣mong Men extremely conceited of some Opinions contrary to those he professes, who think themselves oblig'd both for the Good of the State, and the Interest of their Religion, to take away the Estates and Lives of those who oppose their Su∣perstitions, such as were generally the Romans, Grecians and Jews, in the time of the Apostles.

They expected then that their Preach∣ing would be so successful as to work upon the greatest part of Mankind? But this they could not expect, if they were ne∣ver so little acquainted with the State wherein those Nations subject to the Ro∣man Empire then were. The Jews were

so addicted to their Traditions and Cere∣monies, and besides so corrupt in their Manners, that there was no likelihood of freeing them from their Prejudices and Vices. The Romans and Grecians were either Atheists or superstitious; and ge∣nerally so given to their Pleasures, so co∣vetous and ambitious, that the small num∣ber of those who had not lost all Sense‖ of Vertue, speak with Horror and Detesta∣tion of the Manners of their Time. The History of both represents to us, in the Events of that time, an Image of the most horrible Corruption that ever was, if we judg of it according to the Gospel-Noti∣ons. After what has been said, can any Man fancy that the Apostles hop'd to get their Opinions embrac'd by most of those who liv'd in their time? How could they expect that Men so blinded by their Passi∣ons, and hardn'd in their Crimes, would ever embrace Opinions that are altoge∣ther contrary to them? Indeed the Apo∣stles openly said after their Master, that they expected not a great number of Men would receive their Doctrine, in propor∣tion to those who should remain in their Unbelief.

But supposing the Apostles Simplicity had made them hope to convert the great∣est Part of the Roman Empire, Experi∣ence would have soon undeceiv'd them, seeing after having preach'd during many

Years, they were oblig'd to acknowledg, that they had converted but few People. The Roman History plainly teaches us, that during three hundred Years after the Beginning of Christianity, the number of Christians was far less than that of Hea∣thens in the Roman Empire. Thus the Apostles were necessarily expos'd to a cruel Persecution during their whole Life. Being despis'd and hated by the Jews and Heathens alike, they could have no Re∣ward that might be compar'd with their Labours, and the Dangers they were in every Minute. Hence it is that they themselves say they expected all sorts of Misery in this Life. They were not mis∣taken, seeing after an infinite number of Sufferings they were cruelly put to Death, maintaining still the Truth of the Doctrine they had preach'd.† 'Tis out of an unjust Envy, says Clemens, whom I have cited already, that Peter suffer'd not one or two, but several Pains; and having undergone Martyrdom, is gone into the Place of Glory, which was due to him. 'Tis out of Envy that Paul got the Price of Patience. Having been put seven times in Irons, whipt and ston'd; being the Herald of the Gospel in the East and West, he made his Faith famous. Having taught the whole World Justice, and being come to the Extremity of the West, when he had suffer'd Martyrdom before the Chief of the State, he went out of the World.

That Event of the Apostles Preaching destroys altogether the second thing on which the Suspicion of their want of Sin∣cerity might have been grounded. If they were esteem'd by a small number of Men, most of them of a low Condition, they were despis'd by the rest of Men, Jews and Heathens; ill-treated and per∣secuted, suffer'd an extreme Poverty, and at last died by the Hands of publick Exe∣cutioners, as I have shew'd by Clemens's Words, and as all their other Disciples affirm it. One of the Apostles teaches us the same thing, when he says in one of his Epistles;† Ʋnto this present Hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain Dwelling-place: and labour, working with our own Hands.‖ If in this Life only we have Hope, we are of all Men most miserable.

Certainly no Man of Sense would be∣come the Execration of most Men, by maintaining a Forgery, to be esteem'd by some few who have no Credit or Reputa∣tion, nor would he be† dealt with as those that were appointed to Death in the Amphi∣theaters, to be a Spectate to the People. A Man may be mov'd with the Desire of Glory, when he considers that most of those among whom he lives will applaud him; but no body ever thought fit to ex∣pose himself to Long-sufferings, and at last to a cruel and shameful Death, only

to be esteem'd by very few Men, and be look'd upon as an impious or mad Man by the greatest part of those among whom he liv'd.

7. The Truth of those Facts can't be deni'd, viz. that the Apostles have preach'd the Doctrine we read in their Books (which Christians profess still) under the Empire of Tiberius, and some following Emperors; that they liv'd in Sorrows and Afflictions; and at last some of them were put to a cruel Death, main∣taining the Doctrine they taught during many Years.

If we suspected that the Apostles liv'd after a voluptuous manner, and altoge∣ther contrary to the Morals they preach'd, we should doubt of the Testimony of their first Disciples, who in imitation of their Masters, as they themselves say, have cou∣rageously expos'd themselves to an infi∣nite number of Sufferings, without get∣ting any Advantage by it in this Life. To those Men, says Clemens, speaking of St. Peter and St. Paul, who liv'd after a di∣vine manner, a great multitude of the Elect were join'd, who having undergone several Torments, were a most noble Example amongst us. It would be one of the greatest Ab∣surdities to say that the Apostles preach∣ing that Men must suffer for Religion, ex∣horting them to the Practice of all man∣ner of Vertues, and yet living at ease,

without caring to practise the Precepts they gave to others, but as far as it might serve to cheat the World, made a great number of Disciples, not only sincere Imi∣tators of the seeming Vertues of their Masters, but ready to die, and who really died for a Doctrine, for which those of whom they learn'd it would suffer no∣thing.

One may easily conceive that some se∣duc'd Persons may be as strongly per∣swaded of a Lie, as we are of the most evident Truths, and do consequently, to maintain a Falshood, whatever the most resolute Men can do for the most impor∣tant Truths. But one can't apprehend that Men who have imbib'd from their Childhood some Opinions altogether con∣trary to those of the Apostles, suffer'd themselves to be seduc'd; so that after they embrac'd their Doctrine, they suf∣fer'd the most cruel Torments for it, tho they never saw their Masters suffer any thing for it. But it appears from the Passage I have quoted out of Tacitus, that in the beginning of Christianity a great many People declar'd themselves Christi∣ans, tho they saw that the publick Pro∣fession of the Christian Religion should expose them to the Punishments inflicted upon Incendiaries. It appears also from Pliny, that some Christian Women suffer'd to be put to the rack for their Christiani∣ty,

without accusing the Christians of any thing. From whence it necessarily fol∣lows, that some of the first Preachers of the Gospel gave an Example to others, as their Disciples affirm it. One can't ap∣prehend otherwise how they could get their Doctrine receiv'd by so many Peo∣ple, who suffer'd horrible Torments for the Religion they learn'd of them.

From what has been said I only draw this Consequence, viz. that the Apostles were sincere Men, as well as those, who, following their Example, died for the same Doctrine. The Apostles having been therefore undeniably sincere Men, it must be further confess'd, that if there ever were any Men whose Vertue deserv'd our Esteem, they are they. One can't think of a Design more useful to Mankind than theirs, as I have shew'd already, speak∣ing of the Morals they preach'd. No bo∣dy could endeavour to make it succeed with greater Zeal and Ardour, than they who sacrific'd to it their Repose, Plea∣sures, Estates, hopes of raising themselves, Honour, and Life it self.

Now I ask, whether being convinc'd of the Probity and Sincerity of the Apostles, and knowing besides from their Discourses that they were far from being mad Men, we may justly refuse to believe their Te∣stimony, when they affirm they have seen some Facts which they relate with a vast

number of Circumstances, and heard some Discourses which they set down from the beginning to the end, and which are full of Sense? Let every one put the Question to himself, whether he would not believe a Friend of his, whom he knew to be a sincere and judicious Man, if he affirm'd he had heard and seen several things which he relates, without having any In∣terest to deceive him? Could he look up∣on the Testimony of a Man of Sense, who should give all imaginable Marks of Since∣rity, as a Lie, if he affirm'd he had heard a Friend of his say something, and after∣wards had been present at his Torments and Death? I confess that those who knew not his Sincerity and Judgment, and that he had no Interest to tell a Lie, might doubt of what they should hear him say; but I affirm, that being perswaded of his Honesty and Wisdom, it were impossible not to believe him. Every one may be convinc'd of it by his Experience, and may imagin a thousand Examples of what I said.

The Apostles tell us they liv'd some Years with JESUS of Nazareth, of whom they learn'd all their Doctrine; that they saw him crucifi'd on such a day, giving up the Ghost upon the Cross, and after∣wards buri'd in a Sepulcher digg'd in a Rock by a Jewish Counsellor, whose Name was Joseph of Arimathea, who obtain'd

from Pilate leave to bury Jesus, and who having put him in a Sepulcher, caus'd a great Stone to be roll'd at the Entrance; that they saw some Roman Souldiers guard that Sepulcher, which the Chief of the Jews had seal'd, lest the Body of Je∣sus should be taken away. Can we, being perswaded, as we are, of the Sincerity of the Apostles, and having so strong Proofs of it, refuse to believe them in this? Cer∣tainly we should be out of our Wits, did we believe that wise and sincere Men would tell a Lie, when they affirm a Fact of that Nature with so many Circum∣stances. We cannot forbear having the same Thoughts concerning the Discourses of Jesus, which the same Apostles relate with so many Circumstances, that we could not relate them better, if we had heard them. 'Tis as clear as the Noon-light to those who are perswaded that the Apo∣stles were Men who had at least common Sense and Honesty, that they said Truth concerning the Facts I have mention'd.

9. This being so, we can have no good Reason not to believe them when they affirm they have often seen their Master heal in a moment incurable Diseases, re∣store dead Men to Life, and himself rais'd at last, after he had been above thirty Hours in his Sepulchre, and then speak∣ing and eating with them during many Days, and at last ascending to Heaven in

a Cloud, in their Presence. I know that several Men, who perhaps had never doubted of the Truth of the Apostles Testimony, if they had said nothing of the Miracles, Resurrection and Ascension of Christ, doubt of it only for that Rea∣son. They could have easily believ'd that a Man nam'd JESUS taught the Morals we find in the Gospel in Judea, when Pontius Pilate was Governour of it, and that the Jews oblig'd the Roman Governour to put him to Death out of Envy and Malice; and that his Disciples went on after his Death and taught his Doctrine, and that the most cruel Torments could not hinder them from preaching it. They would praise the whole Doctrine of Christ as the most excellent Philosophy that ever was taught among Men, and which contains the best Principles that can be thought of, to oblige them to live well one with ano∣ther. But they perswade themselves, that the Apostles were Impostors, only because they say they saw their Master work Miracles, that he was seen by them after their Resurrection, and ascended in∣to Heaven in their sight. Let's see why they do so.

The Falsity of a History can be known but two ways. First, when we perceive that the Witnesses who relate it were de∣ceiv'd themselves, or design'd to deceive others, tho what they relate be very possi∣ble.

Secondly, when we know by clear and evident Arguments that the Facts in question are absolutely impossible in them∣selves.

I have clearly shew'd that the Apo∣stles design'd not to deceive others, and it can't be said that they themselves were always deceiv'd in all the Miracles they relate. If the Question was about a small number of Miracles, difficult to examin, one might have such a Suspicion with some likelihood; but they relate so many, and of so many sorts, that if what they say be not true, they must necessarily have been Deceivers. For example, they could not be impos'd upon by Christ's Ascension into Heaven, which they constantly preach'd, and of which the Christians made from the beginning one of the chief Articles of their Faith. Those who, as Pliny relates it, sung Hymns to Christ as to a God, be∣liev'd without doubt that he ascended in∣to Heaven. If we read only St. Luke's Gospel, and the first Epistle of St. Paul to the Corinthians, which contain several particular Circumstances of many Mira∣cles of Christ, especially of his Resur∣rection, and his several Apparitions after he came out of his Grave, we may cer∣tainly know that those who spoke so, were not seduc'd; and that if what they say is not true, they must necessarily have de∣sign'd to deceive those to whom they re∣lated

such Facts. But I have undeniably shew'd, that the Apostles were sincere Men, and consequently that their Testi∣mony can't be rejected.

Wherefore those who believe it not, accuse them not of having suffer'd them∣selves to be seduc'd, neither do they un∣dertake to overthrow the Arguments by which we prove the Apostles Since∣rity. They are contented to offer some Objections concerning the Nature of Mi∣racles, and so confine themselves to the second way of knowing the Falsity of a Fact, which consists in discovering that 'tis a thing absolutely impossible.

But I shall speak of this in another Let∣ter, wherein I shall explain the Nature of Miracles.

I am, SIR, Yours.

LETTER II. Wherein is shew'd what a Miracle is, and that we ought to conclude from those of Christ and his Apostles, that they were truly sent of God.

1. SIR, I promis'd you to discourse of the Nature of Miracles, and I must perform my Promise, seeing without it I should but half prove the Truth of the Christian Religion. 'Tis not enough to believe that the general Doctrines of Christianity are true and agreeable to Reason; we must be also perswaded that they are of Divine Reve∣lation, and this we learn from the Mira∣cles of those who first preach'd them. That is the Seal whereby we clearly disco∣ver the Truth of the Christian Religion. To shew that it was reveal'd by the same God who made Heaven and Earth, and gave to Nature the Laws, according to which natural Causes act; they have of∣ten desir'd him to suspend the Effects of those Laws, tho unavoidable; at their Prayers they were suspended, and the contrary of what the Experience of all

Ages had observ'd hitherto, and of what we still see, happen'd then. That's an undeniable Proof, not only of their Do∣ctrines being agreeable to the Will and Designs of the Maker of all Things, as it seems to be if it be merely consider'd in it self, but also of their having an express Order from God to publish it among Men.

Wherefore I'll shew first, what a Mira∣cle is, and how true Miracles may be di∣stinguish'd from false ones. Secondly, I'll enquire into the Author of them, and what Consequence may be drawn from them. Lastly, I shall say something con∣cerning the Extent of Miracles, and their different kinds. I'll shew at the same time the Truth of the Miracles of Christ and his Apostles, and I shall answer some Objections of Unbelievers.

2. To look upon an extraordinary Ef∣fect as a Miracle, and draw any Conse∣quences from it; First, it must be a thing above the Power of Men. Secondly, it ought to be above the ordinary Course of Nature, or corporeal Causes; and above the Strength of humane Souls; for Na∣ture, or natural Causes, and the Order or the Laws of Nature, are nothing but the Souls and Bodies of Men, other Bodies, and the Laws according to which they constantly act, without being able to vio∣late them. Thirdly, he in whose Behalf

that thing is done, ought to know it be∣fore-hand, or at least it must happen when he wants it. I shall examin those three things one after another; for the whole Strength of the Proofs which can be fetch'd from Miracles depends upon it.

3. There are some Divines who main∣tain that a Miracle is only the Effect of an infinite Power, and consequently that God only is the Author of it; so that it is not only above the Power of Men, but also above that of all other Creatures. I shall speak of that hereafter. 'Tis enough to observe here, that nothing which Men are able to do, can be look'd upon as a miraculous thing. Wherefore to be sure whether what is vented as a Miracle is really so, the first thing that is to be con∣sider'd, is, whether Men can do it. For if it appears that it is not above the Power of Men, there would be no reason to be∣lieve that it is an extraordinary Effect of God's Power, or of some other intelligent Being.

Thus if a Man shew'd an usual Skill in Swimming, and boasted of it as of a mi∣raculous thing, he might be justly ac∣counted an Impostor, because one may by Use get a Skill in Swimming, which seems wonderful to those who have it not. But if any body walk'd upon the Water as up∣on the Land, without sinking in the least, it could not be doubted that he did a thing

which is above all the Strength and Skill of Men, provided he had nothing under his Feet that might be seen, or elsewhere, to uphold him. Every one knows that there being a certain Relation of Gravity between humane Bodies and Water, the Laws of Nature allow not that a Man should stand upon the Water. So that if it appears that any body walk'd upon the Water as upon the Land, without having under his Feet, or elsewhere, any thing to hold him so, it must be granted that a Power greater than that of Men acted in his behalf.

4. But because there are an infinite number of natural Causes which Men make use of to produce some Effects, which they themselves cannot produce by their mere Skill and Strength; a thing, to be look'd upon as miraculous, ought not to be done by any other natural Cause, such as are the Bodies which surround us. For ex∣ample, great Weights, which would pre∣sently sink if they were thrown into the Water, will lie upon it without sinking, if a Body much lighter than Water, as Wood, be put between the Water and those Weights. There is nothing mira∣culous in that, because it is done by a cor∣poreal and known Cause. But it could not be deni'd to be a miraculous thing, if a Man should walk upon the Water as I have said.

When a learned Physician cures a sick Person with some Remedies, after he has spent a long time in studying the Nature of Diseases, and the Effects of Remedies, that Cure is not look'd upon as a Mira∣cle; 'tis ascrib'd to the natural Effect of the Remedies which have been well ap∣pli'd. But if we should see a Man, who only by touching all sorts of sick Persons, or by speaking to them, without using any sensible Remedy, cures them upon the spot, that Effect could be ascrib'd only to some supernatural Causes.

Some Unbelievers have endeavour'd to make that Character of Miracles uncer∣tain, by saying that we know not so per∣fectly natural Causes and their Effects, as to be able to distinguish what they can produce, from what is above their Strength. Nay, they pretend that what is call'd Miraculous should only be look'd upon as an extraordinary or rare Acci∣dent, and the Effect of natural Causes, which were not well known. But tho it be very true, that we are very far from having a perfect Knowledg of natural Causes, yet it is not less certain that we know most certainly some things by Ex∣perience, especially when that Experience is common and easy. For example, we perfectly know that no Man can stand up∣on the Water so as to touch it only with the Sole of his Feet, without using the

help of any other Body for it. If any one should say that it may be such a thing hap∣pen'd sometimes by an extraordinary Ef∣fect of some natural Causes which we know not; it is certain that such a Con∣jecture could only be heard as a Proposition which is not contradictory, but is not the less false for that, as the Experience of all Mankind teaches us. Indeed those who use that Argument to make Miracles doubtful, do it only to perplex simple Men who hear them. They know very well that we are perfectly sure of some things, and that they can't be made doubtful, by saying only that 'tis not con∣tradictory that the contrary be true. If they durst deny the miraculous Effects on which Religion is grounded, they would roundly do it, and not have recourse to Objections so little judicious; but not da∣ring to do it, and being not able to make the contrary of what we believe look pro∣bable, they confine themselves to some such Objections. I shall not undertake now to confute all their particular Ob∣jections, because the Principles I lay down destroy them.

5. 'Tis therefore certain that we may know some things are above the Power of Men, and can't be the Effect of any other natural or corporeal Cause; and that if we see some happen, or learn from faithful Witnesses that there happen'd some, we

may say, without being mistaken, that they are miraculous things. Such is, for example, the Action of walking upon the Water, and curing all manner of Diseases without Remedies.

However, to draw any Consequences from a miraculous Fact in the behalf of any body, he ought to know before-hand that that Miracle will happen; or at least it must happen just when 'tis necessary, for otherwise it would be insignificant. If when no body thinks of it there happen'd a thing wherein neither Men nor other na∣tural Causes had a hand, and no body knew of what use it would be, nothing could be concluded from it; and he who should say that it happen'd in his behalf, ought to be suspected of Fraud.

Some Historians, for instance, tell us that Alexander going to meet Darius, led part of his Troops to pass at the foot of Mount Climax, where there was no Pas∣sage when the South Wind blew, because the Sea cover'd that way; and that as soon as he came thither the North blew, so that they went through it. Not to say the Change of Wind at that time might be natural, I affirm that Alexander having not known it before, and being able to go another way, it can't be look'd upon as a Miracle, which Providence wrought in his behalf; nor can it be concluded from it, that Heaven approv'd his Designs.

To give another Example fetch'd from the History of the same Prince, 'tis said that his Corps remain'd seven Days at Ba∣bylon before it was embalm'd, without smelling ill in the least; nor had his Face a different Colour than what it had whilst he was alive, tho it be extremely hot in that Climate wherein Babylon was situated. Let us suppose not only the Truth of that Fact, but also that natural Causes had no hand in it; 'tis manifest that nothing can be concluded from such a thing either for or against Alexander. For indeed what could the invisible Power mean by pre∣serving the Body of Alexander from Cor∣ruption during seven Days? None but that Power can teach it; and if any one had undertaken to make his advantage of it, he had been justly laugh'd at.

That Character of a true Miracle alto∣gether destroys the Objection I have con∣futed already: for if miraculous Facts were extraordinary Effects of natural but unknown Causes, 'tis manifest they could not be foreseen. No Man can foresee a thing which scarce ever happens, and is the Effect of some Causes which are un∣known to him, unless that Man be warn'd of it by an Effect of the same Causes, which is to suppose without reason a thing altogether incomprehensible.

6. Wherefore if we can shew that there happen'd some things that neither Men

nor other natural Causes could do, which notwithstanding were foretold by those in whose behalf they were done; it must be granted us, that they are miraculous Facts which happen'd in the behalf of those who foretold them. The Gospels are full of the like Miracles, but I shall only pitch upon one, to apply what has been said to it. It is of of great moment, that if it be granted that 'tis true, the rest can't be deni'd. I mean the Resur∣rection of Jesus Christ, wherein we see all the Characters of a true Miracle. First, 'tis certain by the Experience of all Ages, that no Man, or any other natural Cause, can restore a dead Man to Life. Tho the humane Body is not perfectly known to us, no more than the Virtue of an infinite number of things, yet we may affirm without Rashness, that no body raises himself, nor by his own Virtue, or that of any other thing. One can't affirm the contrary without being look'd upon as a mad Man among all the Nations in the World. Secondly, Jesus Christ often foretold his Resurrection, and said it should happen on the third Day. He con∣cluded from thence before-hand, that Men would be oblig'd to believe that he was sent by God, his Resurrection being the greatest Sign of it that could be ask'd.† An evil and adulterous Generation, said he, seeks after a Sign, and there shall no

Sign be given to it, but the Sign of the Pro∣phet Jonas; for as Jonas was three Days and three Nights in the Whale's Belly, so shall the Son of Man be three Days and three Nights in the Heart of the Earth.

If the Apostles were sincere Men, and were not deceiv'd, that Fact is undenia∣ble, and consequently it must be acknow∣ledg'd that he who rais'd Jesus Christ, bare him a Testimony which can't be doubted of. I have shew'd in the foregoing Let∣ter, that the Apostles were sincere Men, and could not be deceiv'd on that occasi∣on. Their Master was not hid in a Cham∣ber when it was said that he was dead; 'twas upon a Cross, and in a publick Place, surrounded with Roman Souldiers. He had been buri'd, his Enemies seal'd his Sepulcher; they set a Guard of Souldiers about it, and he was above four and twenty Hours in it. Therefore no body could doubt of his being truly dead, and his Apostles did not question it. After∣wards they saw him several times, touch'd him, spoke with him, and ate with him; so that they could not be mistaken in it. Wherefore if the thing had not hap∣pen'd, it were not possible to vindicate their Sincerity; and if they were sincere Men, which they certainly were, as has been shew'd, the Truth of the Fact can∣not be doubted of.

7. The more we examin their Testi∣mony, the more we shall be convinc'd of it; and without insisting longer upon that, I had rather observe, against those who acknowledg a God and a Providence, that what may be said of feign'd Miracles can't be objected against that Miracle and other Miracles of Christ, viz. that there is no great likelihood that God would di∣sturb the Order of Nature for so inconsi∣derable Matters as those are for which he is said to disturb it every day. The Un∣believers who liv'd in the Apostles time, and had not attentively consider'd the Circumstances which attend the preach∣ing of the Gospel, might perhaps have said then that they apprehended not how Providence was so much concern'd in the Establishment of Christianity, as to work an infinite number of Miracles in its be∣half, seeing it made so little a Progress in the World. But those who live now can't raise the like Objections against us, ha∣ving seen the Duration and Progress of the Christian Religion. If it has not produc'd yet among Men all the Effects it should have produc'd, if they had known their true Interest, it can't be said that such a thing will never happen hereafter. Those who would have conjectur'd at the beginning of Christianity, that it should always be a contemptible Sect, because it was then despis'd, would have been grosly

mistaken, as we see at present; and the Knowledg we have of the Time past ought to make us reserv'd with respect to the future.

8. Let us see now what is the efficient and immediate Cause of Miracles. We have seen already, that they are neither Men, nor other Bodies, which act accord∣ing to the Order of Nature. It must be therefore some invisible Power, that is, either some intelligent Beings more ex∣cellent than we, tho they are created, or else God himself.

Some believe, as I said already, that Miracles are the Effects of an infinite Pow∣er; and there is no doubt but God him∣self wrought several Miracles: but the Question is, whether they are all above the Strength of all other Creatures; so that they have no other efficient and im∣mediate Cause but God himself. To de∣ny that intelligent Beings, more perfect than we are, can work Miracles, we should exactly know what is the Extent of their Power, and distinctly see that Mira∣cles are above it. 'Tis true we know they are above the Laws of Nature, which God establish'd from the beginning; but we know not whether he gives not to An∣gels the Power of altering sometimes that Order. Tho it be originally the Effect of an infinite Power, it follows not that none but an infinite Power can make some Al∣teration

in it, if the Power which esta∣blish'd it will permit it. We can't there∣fore say that Angels work no Miracles; in effect it appears from sacred History that God often made use of them when Miracles were wrought. But I will not insist upon it, because it belongs not to my Subject.

9. It will perhaps be ask'd, supposing Angels work Miracles; First, how one may know whether 'tis God or an Angel that wrought a certain Miracle. And, Secondly, how one may know that a Mi∣racle was done by a good or bad Angel.

A Miracle being not of a Nature which necessarily requires a Cause, whereof the Power is infinite, I confess we see no Cha∣racter in it, if it be consider'd in it self, whereby we may know whether it was wrought by God or an Angel. But the more we see a thing above our Power, the more it seems difficult to us, and the more we perswade our selves that 'tis the Effect of an infinite Power. For exam∣ple, to foretel a contingent Event, or de∣pending upon Mens Will, and which is to happen many Ages after, seems to us to be a thing above the Knowledg of created intelligent Beings, tho it be never so great. But the raising of a Storm, tho the Air is not dispos'd for it, seems not to be a very difficult thing, tho it be above our Power; and we easily believe that

Angels either good or bad can do it. However it matters little to know whe∣ther God immediately wrought a Mira∣cle, or a good Angel, seeing 'tis certain good Angels do nothing but what is agree∣able to the Will of God, or is an execu∣tion of his Orders. Whether God him∣self acts, or an Angel, 'tis the same thing with respect to us, seeing we neither see the Cause that works, nor the manner of its Operation.

As for the other Question concerning the manner of knowing whether a Miracle was wrought by a good or a bad Angel, one may say something more positive. Truth being always the same contradicts not it self; 'tis a manifest Principle to all those who are not Pyrrhonians. Where∣fore the Miracles of God and good Anglels ought always to tend to the confirming or establishing some Doctrines agreeable to Truths, that are known either by Reve∣lation or Reason, seeing 'tis certain that God and good Angels always love the Truth. If we see therefore that a Mira∣cle confirms or establishes something con∣trary to a certain Truth, we may be sure that Miracle is an Effect of a Power contrary to that of God and good An∣gels. Thus the Design of a Miracle dis∣covers its Author. If we can't appre∣hend what's the end of a Miracle, we can give no certain Judgment about it, nor

draw from it any Consequence for or a∣gainst Truth.

A bad Angel being not able to work Miracles which favour Truth and Vertue, all those which contribute to it, ought to be look'd upon as coming from a good Principle. On the contrary, a good An∣gel being not able to act for Lies and Vices, all the Miracles which should fa∣vour either of them, ought to be look'd upon as Miracles of bad Angels. This is an infallible Rule to know by what sort of Angels a Miracles was wrought, supposing it were known that an Angel was the Au∣thor of it.

10. If the Miracles of the Gospel are examin'd according to those Principles, it cannot be deni'd that they were wrought either by God himself or good Angels, because their only Aim is to establish or settle Truth, and lead Men to Vertue. Now this is altogether inconsistent with the Notion one may form of a Power which delights in doing ill, and deceiving Men. This Christ shew'd to the Phari∣sees, who accus'd him of casting out De∣vils, by virtue of a Power he had re∣ceiv'd from the Prince of Demons. E∣very Kingdom, says he, divided against it self, is brought to Desolation; and every City or House divided against it self, shall not stand: and if Satan cast out Satan, he is di∣vided against himself; how shall then his

Kingdom stand? That's a convincing Proof of the Divinity of the Miracles of Christ and his Apostles, against the Jews, who were so extravagant as to ascribe them to an ill Power, that was an Enemy to Ver∣tue. But because I write not against them, I shall not longer insist upon it. The Unbelievers who live among Chri∣stians are not more perswaded of the Power of the Devil, than of God, and deny all sorts of Miracles alike. But I have shew'd, from the Sincerity of the Apostles, and the thing it self, that they have no reason to deny those of Christ.

11. Lastly; If it be consider'd that Mi∣racles are the Effects of the Power of God or Angels, one may easily apprehend that they are not contradictory things. That which is contradictory is the Object of no Power, 'tis a mere Nothing, as all those who know the Meaning of that word will grant it. No positive Idea can be form'd of it, and every contradictory Propositi∣on is unintelligible in it self. If the Mira∣cles mention'd in Holy Scripture are exa∣min'd, not one of that Nature will be found among them. There is none but what may be express'd in intelligible Pro∣positions. For example, God can make a Man who liv'd to live no longer; that is, his Blood shall no more circulate, and all his Members shall cease to perform their Functions. On the Contrary, he

can make a Man whose Blood was settl'd, and whose Members perform'd none of their Functions, to begin to live again, as it did before. Those Propositions are ea∣sily apprehended. But to make a Man to live and not to live, at the same time, taking the word to live in one and the same Sense, is a contradictory thing, which is not the Object of the Divine Power. God never wrought any such Miracles.

Those who rank among the Miracles of Christianity, that whereby they pretend that God makes a humane Body to be ex∣tended, and not extended at the same time, and to be in many Places at one time; those Men, I say, feign a Miracle, of which they have no Idea, and rest con∣tented with Words they understand not. They ascribe to the Christian Religion a Mystery absurd, and contrary to the clear∣est Light to Reason and Revelation.

What I said concerning Miracles has no relation with that, and I pretend not to defend any such thing. My Design was to shew wherein Miracles consist, to make Unbelievers apprehend that they are very possible, that they can't be assaulted but by shewing that there is an Impossibility in the miraculous Facts on which the Chri∣stian Religion is grounded.

There is besides another sort of Mira∣cles, which tho perhaps they happen eve∣ry day, can't be of any use to prove the

Truth of the Christian Religion, because they are not sensible. God can very often do, either by himself or the Ministry of Angels, an infinite Number of things without the intervention of natural Causes, when he thinks fit, or good Men pray him to do it. But because one can't perceive whether a supernatural Cause acts or not on those occasions, because what happens is not in it self above the Strength of na∣tural Causes, and 'tis not known whether they interven'd, it can't be affirm'd that a Miracle was wrought. For example, a sick Man whom Remedies could not natu∣rally cure, is restor'd by the Prayers of his Relations, because God or Angels sup∣ply what is wanting in the natural Virtue of Remedies. But this can't be affirm'd without a Revelation.

Hereupon 'tis ask'd, How we come to suppose that God who works no more sen∣sible Miracles, according to us, performs every day some invisible ones, such as that which I have describ'd; and why he should be desir'd to work this kind of Mi∣racles, not those which strike our Senses? In answer to that I say, that we can know nothing of God's Conduct but by sensible Effects, or a Revelation. Wherefore see∣ing we see no more such Miracles as strike our Senses, we ought to say that God will work no more any such Miracles; and if we can give some Reasons of it, which are

not unworthy of God's Wisdom, nothing can hinder us from alledging them, as I have done elsewhere. On the other hand, Revelation commanding us to offer Prayers to God in our Necessities, and assuring us that if what we ask is truly ad∣vantageous to us, if we ask it as we ought, and it we obey the Precepts of the Go∣spel, we shall obtain what we pray for; we have reason to suppose that God will interpose after an extraordinary manner, if it be necessary, to hear our Prayers, because he promis'd it. But why, will it be said, did God make such Promises, which suppose that he works still some Mi∣racles of this latter sort, seeing he will no more do sensible ones? I have shew'd already, why he works no more Miracles, that fall under our Senses, and there is no need I should repeat what I have said about it. As for the other, they are a necessary Consequence of God's Providence, which consists not only in having given some Laws to Nature, according to which it acts; but in supplying the Defects of those Laws, and making such Exceptions to them as God thinks fit. Seeing there∣fore Providence exists not less now than it did formerly, no body ought to won∣der that God works Miracles of that kind. There is nothing in it that's unworthy of him; and seeing he promis'd it, it can't be doubted whether he does it, and Men

have reason to pray to him on that Sup∣position. It can't be said that 'tis an im∣possible thing, and prov'd thereby that our Prayers are useless.

I think I have undeniably shew'd it, by supposing that there is a God who made the World, and is consequently the Au∣thor of the Laws of Nature; and that there are some other intelligent Beings, who can do what is above the Power of Men. I prov'd the first thing in the last Chapter of the 2d Part of my Discourse concerning Incredulity; and the other can't be doubted of, if we acknowledg the Au∣thority of Christ and his Apostles, con∣firm'd with undeniable Miracles.

Christ and his Apostles might have made their Doctrine to be admir'd with mere Reasonings, as we do now; but their Business was not only to shew that they said nothing but what was most agreeable to Reason; they taught not their Doctrine as mere Philosophers or Divines, but as Men authoriz'd by Heaven; they were therefore to convince Men that they were sent from God. To prove it undeniably, there was no better way than to do some things above the Laws of Nature, which were sensible Signs of God's approving their Doctrine, and whereby they unde∣niably prov'd that they were his Messen∣gers. If they had done or said nothing but what other Men might have done of

said, they would have been look'd upon as Divines or Philosophers, who vented their own Thoughts; but when Men saw that after they had appeal'd to the Maker of the World for the Truth of what they said, that there happen'd at their Prayers some things which are above the Power of all Men and all natural Causes; they could not doubt but God declar'd himself in their behalf, especially if they consi∣der'd that the Doctrine they preach'd was most worthy of him. So that the finest Doctrine that ever was, attended with un∣heard-of Miracles, ought to excite the Attention of all those who were not alto∣gether blinded by their Vices and Preju∣dices, and make them look upon them as the true Ministers of that God, who cre∣ated the World.

This is, Sir, what I had to say to you concerning Miracles; not to exhaust the Matter, but only to shew the Possibility and Truth of those of Christ and his A∣postles. I heartily pray God, that it may contribute to reclaim those who out of Ig∣norance or otherwise doubt of the Truth of the Christian Religion. I am, &c.

FINIS.

Notes

• See are Abridgment of them in ch. 1. of Part 1.
• Annal. lib. 15. c. 44.
• †

  See Lip∣sius upon this Place.
• ‖

  Ep. lib. 10. Ep. 97.
• §. 2.
• See Jose∣phus in the History of that time.
• ‖

  Vid. Sal∣lust. in Bel. Catilin. Se∣necam Ep. 7. Quaest. Nat. lib. 4. Praefat. & passim Ju∣venal. Per∣sium, &c.
• 1 Cor. 15.19.
• †

  §. 5.
• See 1 Cor. 1.26.
• †

  1 Cor. 4.11.
• ‖

  Ib. c. 15.19.
• †

  Ib. c. 4.9.
• §. 6.
• Luke 24. 1 Cor. 15.
• Spinosa in Tract. Theologi∣co-Polit. cap. 6.
• See my Dissertation De Traje∣ctu maris Idumaei.
• Vid. Q. Curt. lib. 10. c. 10.
• Mat. 16.21. & 17.23. & 26.61. & 27.63.
• †

  Mat. 12.39, 40.
• Mat. 12.25, 26.
• Part II. ch. 6.