Chapter X: Appendix (6)

[68] For the passage referred to (Orig. contr. Cels. l. 8) is in answer to an harangue of Celsus, wherein he had expatiated largely on the heathen miracles, and opposed them with great confidence to the Christian. Upon which the excellent Father observes with much force, “I know not how it is that Celsus thinks proper to alledge the heathen miracles as incontestably evident, and undoubted facts; and yet affects to treat the Jewish and Christian miracles recorded in our books as mere fables. For why should not ours rather be thought true, and those which Celsus preaches up fabulous? Especially, since those were never _credited_ by their own philosophers, such as _Democritus_, _Epicurus_, and _Aristotle_; who yet, had they lived with Moses or Jesus, on account of the exceeding great clearness and evidence of the facts, δια την εναργειαν, would in all probability have believed ours.” Having thus fairly laid the passage before the reader, it is submitted to his judgment with what colour of reason the learned writer could think of deducing a proof of the _low opinion of miracles in general amongst the philosophers_ from it.

[69] P. 62.

[70] P. 63. Philost. L., v. c. 15.

[71] P. 64.

[72] This was remarkably the case of Mahomet and Numa; the former of whose _converse with the angel Gabriel, his journey to heaven, and the armies of angels attending on his battles_—as well as the other’s pretended _intercourse with the goddess Egeria_, is well known.

[73] It may seem odd that any of the Fathers of the Church should retain such a strong tincture of this _evil principle_; yet this, &c. p. 66.

[74] Matthew, xxiv. 24. For there shall arise false Christs and false Prophets, and shall shew _great signs and wonders_, insomuch that (if it were possible) they shall deceive the very Elect.

[75] Our evidence is still increasing, and is in the next place confirmed even by Divine authority. P. 70.

[76] But I could not lay too great a stress on the authority of the Jews, because it _neither properly belongs to the present case_, nor, &c. P. 74.

[77] For this would shew that the _heathen_ rejection of miracles _might_ not be owing to any contempt of them as _such_, since the _Jewish_ was plainly owing to a very different reason.

[78] 1 Cor. i. 22. The Jews require a _sign_, and the Greeks seek after wisdom, &c.

[79] V. 17.

[80] V. 19.

[81] V. 20, 21, 22.

[82] It is remarkable that Maimonides pushes this prejudice so far as to deny that the true Messiah was to work any miracles at all, except that of restoring the temporal dominion of Israel. _If he_ (the person pretending to be the Messiah) PROSPERS _in what he undertakes, and subdues all the neighbouring nations round him, and rebuilds the Sanctuary in its former place, and gathers together the dispersed of Israel, then_ HE IS FOR CERTAIN THE MESSIAH. Maimon. in Yad Hachazekah Tract. de Reg. et Bell. eorum. c. 11. s. 4.

[83] The right understanding of what is meant by the Jews _requiring a sign_ is of such importance to the perfectly comprehending several parts of the Gospel history, that I shall be allowed to justify and illustrate the interpretation here given by some further considerations. And,

1. If by σημειον is to be understood simply a _miracle_, then it is not true that Jesus, whom Paul preached, was or could be on that account a _stumbling block_ to the Jews, it being allowed on all hands that many and great miracles _did shew forth themselves through him_. See John vii. 31. xi. 47. But,

2. Notwithstanding this, and though it was owned in the fullest manner by the chief priests and Pharisees themselves, yet we find them very pressing for a _sign_, σημειον [Matth. xii. 38. xvi. 1. Luke xi. 29.] and that too (which is very remarkable) at the instant our Saviour had been working a miracle before them; a degree of perversity not rashly to be credited of the Jews themselves.

It is true this _sign_ is sometimes called σημειον απο του ουρανου, _a sign from Heaven_; which, if meaning any thing more than σημειον, as explained above, i. e. a _test_ or credential of his heavenly or divine mission (and what can be more natural than that the Jews should express by this name the _only_ mark they would admit of the Messiah’s coming from Heaven?) I say, if any thing further be intended in it, it must be either, 1. An outward, sensible display of the Divine power, _indicating_, by some prodigious and splendid appearance in the heavens, or actually _interposing_, in some signal way, to _accomplish_ the deliverance of Israel; and then either way it falls in with and includes the interpretation here given. Or else, 2. It must mean a _mere_ prodigy, asked out of wantonness, and for no other end than to gratify a silly curiosity in beholding a wondrous sight from Heaven: an interpretation, which, though maintained by some good writers, is utterly unsupported by the sacred accounts, calling it σημειον indiscriminately, without as with the addition of του ουρανου; and shocking to common sense, which makes it incredible that so frivolous a reason as the being denied a _sign_, thus understood, could be, as St. Paul asserts it was, _the stumbling-block_ of infidelity to the Jewish nation.

3. But what above all confirms and fixes this interpretation is the tenor of our Saviour’s answer to the question itself. For, upon the inquiry, _Master, shew us a sign_, &c. his constant reply was, _A wicked and adulterous generation seeketh after a sign, and there shall no sign be given them but that of the prophet Jonas: For_, &c. As though he had said, “A perverse and degenerate people, disregarding the wisdom of my doctrines, and the power of my miracles—the genuine marks and characteristics of the Messiah—are yet crying out for the _test_, σημειον, of my coming. I know the proud and ambitious sentiment of your heart: but assure yourselves, God will not accommodate his proceedings to your fond views and prejudices. No such _test_ shall be given you. One sure and certain TEST indeed there shall be, over and above what has yet been afforded; but to shew you how widely different the Divine conduct is from your prescriptions, it is such a one as ye shall least expect; the very reverse of your hopes and expectations. It shall be that of the prophet _Jonas_. _For, as Jonas was three days and three nights in the whale’s belly_, so shall Christ (sad contradiction to your conceit of temporal dominion!) be put to death by the Jews, and _lie three days and three nights in the heart of the earth_. And this event, so degrading of my character with you, and so repugnant to your wishes, shall, I readily foresee, so scandalize you, that, though my return from the grave, like that of _Jonas_ from the whale, shall be in the demonstration of power, yet shall ye, through the inveteracy of that prejudice, be so hardened, as not to be convinced by it.”

The answer of our Saviour is related by _Matthew_ and _Luke_ with some addition, but such as is further favourable to this interpretation. For, upon their asking a sign, it is plain he understood them to mean not a _miracle_, but a TEST, by the question immediately put to them: _When it is evening, ye say it will be fair weather; for the sky is red. And in the morning, it will be foul to-day; for the sky is red and lowering. O! ye hypocrites, ye can discern the face of the sky, but can ye not discern the face of the times?_ “Are the appearances which, in the order and constitution of nature, precede the changes of weather, a sign or test to you of those changes? And are ye stupid and perverse enough to neglect those which, by the Divine appointment, are made the _sign_ or _test_ of the TIMES, of the change of the Mosaic for the Christian dispensation? How is it that ye do not collect this from my _miracles_ and _doctrine_, the ordinary and stated marks of this change, but ye must perversely demand a _test_ of it, which the Scriptures nowhere promise, and the order and course of God’s Providence disclaim?”

If, after all this, there can yet remain any doubt of the truth of this comment, it will be effectually removed by an authority or two from the other Evangelist, which the reader will indulge me in just mentioning. In our Saviour’s exerting an act of civil power, in scourging and driving the money-changers out of the temple, the Jews require him to shew the credentials of his authority, _What sign shewest thou that thou doest these things?_ The asking a miracle in this case were impertinent; for that, how extraordinary soever, could never prove to the Jews that he came invested with the powers of the civil magistrate. The sign they expected, then was evidently of another kind: an express declaration, or open display, of the regal character and office, evidencing his commission _to do such things_. Accordingly, the reply of our Saviour was to the same effect as before. _Jesus said unto them, destroy this temple, and in three days I will raise it up_; for he spake, we know, _of the temple of his body_. c. ii.

The next authority is in the sixth chapter, where we have an account of the miracle of feeding _the five thousand_. Upon the multitude’s following him after this, our Saviour objects to them their neglect of miracles, which he presses upon them as motives to their belief. _Ye seek me not, because ye saw the miracles_, &c. Now what do the Jews return to this charge? Why, they fairly own it to be just, and, what is more, give a reason for their conduct. Their answer is to this effect: “Wherefore do you urge your miracles thus constantly to us, as motives for our belief? If you would have us trust and confide in you as the Messiah, _Where is the sign?_ For, as to your miracles so often insisted on by you, we cannot admit them as proper evidences of your commission. And indeed how should we? for Moses wrought as great, if not greater wonders than you. To confront your late boasted miracle of feeding _the five thousand with five loaves_, did not he, as it is written, _give our fathers bread from heaven_? What miracle of yours can be more extraordinary? Yet _Moses_ could do this. The Messiah, therefore, of whom greater things are promised, we expect to be _characterized_ by other _signs_. What work takest thou in hand, τι εργαζη?” Here, at last, we see (and the reader will forgive the length of the note for the sake of so clear conviction) that the _sign_ asked for, of what kind soever it might be, neither _was_ nor _could_ be a miracle, since all such _signs_ were rejected by these inquirers upon _principle_.

[84] I have now done with this head [the low opinion of miracles in the heathen world] and am not aware that any reasonable exceptions can be made to the testimonies which have been brought to confirm it; but if any one should think otherwise, and maintain that something else is necessary for the establishment of so _singular_ an opinion, he will be _gratify’d_ in his expectations, as we _go along_; and will find the principles and practices of much the greater part of the heathens on this point _strengthening and confirming_ each other. P. 77.

[85] For this he must say, and not that the credit of miracles would hereby be something weakened: a point, that, as we shall see hereafter, may be allowed, and yet be of no manner of service to his conclusion.

[86] I have said _bad Dæmons_; for miracles wrought by the assistance of _good Dæmons_ were, as the Inquirer observes, p. 247, in great repute.

[87] For that this was the obvious and essential difference betwixt the genuine miracles of the gospel, and the tricks of magic, is apparent from many strong expostulations of the Christian apologists, who, when encountered with this frivolous, but _malicious_ objection, used to exclaim: _Potestis aliquem nobis designare, monstrare ex omnibus illis magis, Qui unquam fuere per sæcula, consimile aliquid Christo millesimâ ex parte qui fecerit? Qui_ SINE ULLA VI CARMINUM SINE HERBARUM AUT GRAMINUM SUCCIS, SINE ULLA ALIQUA OBSERVATIONE SOLLICITA SACRORUM, LIBAMINUM, TEMPORUM? &c. Arnob. contr. Gen. L. i. And again, ibid. Atqui constitit Christum SINE ULLIS ADMINICULIS RERUM, SINE ULLIUS RITUS ORSERVATIONE TEL LEGE, _omnia illa, quæ fecit, nominis sui possibilitate fecisse; et quod proprium, consentaneum, Deo dignum fuerat vero, nihil nocens, aut noxium, sed_ OPIFERUM, SED SALUTARE, SED AUXILIARIBUS PLENUM BONIS _potestatis munificæ liberalitate donâsse_.

[88] Acts, C. viii. and xix.

[89] For as to the remaining chapters on the _idolatry of the Heathens, the parallel betwixt the Heathen and Protestant rejection of miracles, and his Conclusion_, they seem very little to concern either him, or me. For, 1. The influence of idolatry is urged to prove, that the _religion_, not _miracles_, of Jesus, _was hard to be admitted_ (p. 352); which, though true, has nothing _new_ in it, and is, besides, intirely foreign, if not contradictory, to his purpose. 2. _The parallel betwixt the Heathen and Protestant rejection of miracles_ derives all its little illustrative force from this poor presumption, already confuted, that the Heathens had universally _a contempt of miracles_. I said the parallel drew its whole force from this fact, for unless it be true that the Heathens universally disbelieved all miracles said to be wrought amongst them, the case of their rejection of Christian miracles, the reader sees, is widely different from that of the Protestant rejection of the Popish. This one circumstance then, to mention no others, overturns the whole use of his parallel. But, 3. As to his conclusion, the design and business of that is, I allow, something extraordinary. It is to shew us, that his whole force was not spent in this wearisome Inquiry, but that, was he disposed for it, he _could_ go on to answer other objections against miracles (p. 408-9) and our common Christianity, which had been already confuted to his hands. For, having shewn us what he _could not_ do with an argument of his _own_, he was willing, it seems, to shew us what he _could_ do with those of _other writers_. For which meritorious service he has my compliments and congratulations:

Labore alieno magno, partam Gloriam
Verbis sæpè in se transfert, qua sal habet,
Quod in TE est.

[90] Page 348, and in another place he says, it has been fairly shewn from _their own accounts_, and from THE NATURE OF THEIR PRINCIPLES, that the Heathens neither _had_, nor _could_ have an high opinion of miracles. P. 383.

[91] Matth. xi. 20. Luke x. 13.

[92] Page 172.

[93] 1 Cor. i. Col. ii. 8.

[94] Rom. i. Eph. v. and elsewhere _passim_.

[95] Mr. Addison of the Christian Religion, S. 1.

[96] Lord Chancellor Hardwicke.

[97] Page 70.

[98] Page 12.

[99] Or, by _judicio suo_ may be understood that the Chancellor is impowered to inflict which of the several censures mentioned in the Statute he shall think fit, on offenders. The words are _ignavos, &c. suspensione graduum, carcere, aut alio leviore supplicio_, JUDICIO SUO _castigandos_. And the same is the meaning of PRO ARBITRIO SUO in the Statute _de Officio Procuratorum_; on which the _Inquirer_ affects to lay some stress (p. 32). “_Eum, qui deliquerit, primò pecuniâ præfinitâ mulctabit; iterum delinquenti duplicabit mulctam; tertiò verò si deliquerit, gravius, pro_ ARBITRIO SUO, coercebit.” But take it in which sense you will, either of _passing sentence by his single authority_ or _determining the kind of punishment at his discretion_, neither way can this expression be made to serve the cause in hand. No art of construction can pick, out of the words _judicio suo_, the sense of _final determination_.

[100] Lord Chancellor Hardwicke.

[101] The ignorance of the _Inquirer_, who asserts _that the University has nothing to do with ecclesiastical censures_, and that _suspension_ from degrees, in particular, _is a punishment merely academical_ (p. 26), is amazing. Had he been in the least qualified to treat the matter he has undertaken, he would have known that _suspension_ is not merely an usage of the University Court, as such, but was practised by the Ecclesiastical Court of the Bishops or Archbishops, as long as they had jurisdiction in the University. To let in one ray or two of light, in mere compassion, on that utter darkness which environs him, and shuts out all law, _canon_ as well as _civil_, I will just refer him to _Arundel’s Constitutions_ in a provincial Council; where Members of the University offending in the premisses are declared _suspended_, _ab omni actu scholastico_, and _deprived_, _ab omni privilegio scholastico_. [_Lyndwood_, de _Hæret._ cap. _Finaliter_.] And the same appears in a Constitution of Archbishop _Stratford_. [Ib. _De Vit. & Honest. Clericorum_, cap. _Exterior_.]

[102] So Mr. Attorney General _Yorke_, in his _Argument for the University in Dr._ Bentley’s _Case_,—“The congregation are to be considered as the judges of the Court, and the _Vice-chancellor_ as their _official_.” The _Inquirer_ hath himself desired the reader to observe (p. 10) that the _V. C._ in the absence of the _Chancellor_, hath all the power which the University delegates to this great officer.

[103] That his Court was directed by this law, appears from a determination of Delegates, concerning _second Appeals in the same cause_, which I will take the liberty to transcribe.

De Appellationibus à Delegatis.

In Dei nomine, Amen. Nos D. Buckmaister, Inceptor Dakyns, M’ri Myddylton, Longforth, et Pomell, authoritate nobis ab Universitate commissâ, decernimus ac pro firmâ sententiâ determinamus, quòd liceat unicuique in suâ causâ appellare à judicibus delegatis per Universitatem ad eandem Universitatem, modò id fiat juxta juris exigentiam, hoc est, si antea ab eodem secundâ vice in eâdem causâ appellatum non fuerit. Quod si anteà bis appellaverit, neutiqùam tertiò appellare licebit, quum id prorsus sit vetitum _tam per jus civile quàm canonicum_: Cæterum unicuique tam actori quàm reo maneat sua libertas appellandi in suâ causâ à judicibus delegatis per Universitatem modo supradicto et à jure præscripto. [_Lib. Proc. Jun. fol._ 132.]

[104] See old Statutes _De Judiciis et Foro scholarium_; _De pœnis Appellantium_; _De tempore prosequendi Appellationes_.

[105] See _Determination of Delegates_, before cited, p. 25.

[106] P. 26.

[107] P. 1.

[108] P. 62.

[109] _Delegates_ are nominated by the _Caput_; and the Caput is, in effect, appointed by the Vice-chancellor and Heads of Colleges, who are commonly parties in all appellations. [See Stat. _De capite Eligendo_.] So (as the University complained, in their remonstrance against this very Statute of Q. _Elizabeth_) “when they [the V. C. and Masters of Houses] offer wrong, and themselves appoint judges to redress that wrong; it is too true, which _Livy_ writeth in the state of _Decemvira, siquis Collegam appellaverit_, (meaning Appius’s judgment), _ab eo, ad quem venerit, ità discessurum, tanquam pæniteret prioris decreto non stetisse_.” [C. C. C. MSS.] So little reason is there on the part of the Vice-chancellor, to fear any thing from _partial Delegates_!

[110] The _Inquirer_ hath even had the hardiness to advance this in the plainest terms. He harangues at large from p. 9. to 13. on the impropriety of appealing from the _determination of a superior to an inferior_; and, in another place, p. 39. derides the notion of _citing the supreme Magistrate before more supreme Delegates_. But how different were the sentiments of a late learned Civilian on this head, from those of this _little academical Lawyer_! Speaking of Mr. _Campbell’s_ case, in 1725. “There is, says he, a subordination of jurisdiction in the University. The Vice-chancellor’s jurisdiction is _inferior_ to that of the Senate; and upon Mr. _C—’s_ saying, that he appealed to the University, the _inferior jurisdiction_ ceased and devolved to the Senate, even before the inhibition. And, afterwards in considering the proctor’s inhibition; _upon the Appeal_, the Proctors represent the University, and are in that case superior to the Vice-chancellor.—And I am of opinion, that the Delegates in Mr. _C—’s_ cause may, upon the Proctor’s applying to them, _primo et ante omnia_ reverse the whole proceedings against him, in the V. C’s court, _as an attentat upon the University’s jurisdiction_; and may likewise inflict such censures, as the Statutes impower them to make use of, for the breach of the inhibition; all inhibitions being by Law, _sub pænâ juris et contemptûs_.” Dr. ANDREWS.

[111] P. 70.

[112] We have this confession from the candid writer of _Considerations on the late Regulations, &c._ “I must enter, says he, upon this subject with acknowledging, as I do with equal truth and pleasure, that there never was, within my remembrance, nor, I believe, within any one’s memory, a set of more able and industrious tutors than we have at present; more capable of discharging that useful office, or more diligent and careful in the discharge of it,” p. 12. And, again, “I think there prevails in general and through all degrees among us, a great disposition to sobriety and temperance,” p. 14.

[113] P. 64.

[114] P. 13.

[115] P. 65.

[116] “You will urge—that, as a previous _oath_ must be taken by the tutor, that he believes _in his conscience_ that his pupil has a just cause of appeal, all Appeals would by this means be prevented, but such as were founded upon good reasons. But the force of this argument will not be thought very great, if, _&c._”

Reader, I can easily guess the sentiments which must arise in thee, at the sight of this shocking paragraph. But think not I have abused thee in this citation. They are the author’s own words, as they lie in p. 65 of the _Inquiry_. Well, but his reason? Why, “if it be remembered, that, though oaths of this kind were exacted in order to prevent the frequency of Appeals, they by no means had their proper effect, the same number having been commenced for the three years next after this regulation, as in that towards the close of which it was first made.” This provision of _oaths had not_, he says, _its proper effect_. And how does this appear? Why, _because Appeals were as frequent afterwards as before_. Now, any other man would, surely, have inferred from hence, that “therefore the Appeals made were not without good reason.” Not so the _Inquirer_. He is of another spirit. Rather than give any quarter to _Appeals_, let every tutor in the University be an abandoned perjured villain. In very tenderness to this unhappy writer, whoever he be, I forbear to press him farther on such a subject.

[117] P. 66.

[118] Diss. VI. p. 259.

[119] Diss. VI. p. 251.

[120] Hodges, Garnet, Chappelow.

[121] P. 296.

[122] P. 255.

[123] P. 296.

[124] Dr. Lowth.

[125] Page 261.

[126] Page 253.

[127] Page 269.

[128] Page 293.

[129] Julian, p. 316.

[130] _Essay on the Gift of Tongues_, Works, vol. ii. p. 91.

[131] DOCTRINE OF GRACE, b. i. c. viii. p. 41. 2ᵈ Ed. 8ᵛᵒ.

[132] Ib.

[133] D. G. p. 51.

[134] P. 41, 42.

[135] From p. 42 to p. 45.

[136] Dissertation, p. 82.

[137] Dissert. p. 82.

[138] Dissert. p. 86.

[139] _Doctrine of Grace_, p. 41.

[140] _Doctrine of Grace_, p. 45.

[141] _Doctrine of Grace_, p. 43.

[142] Dissert. p. 88.

[143] _Doctrine of Grace_, p. 52, 53.

[144] _Doctrine of Grace_, p. 55, 56.

[145] Dissert. p. 19.

[146] Dissert. p. 4.

[147] _Doctrine of Grace_, p. 52.

[148] Dissert. p. 41.

[149] Dissert. p. 45.

[150] _Doctrine of Grace_, p. 53.

[151] Dissert. p. 58.

[152] Dissert. p. 80, n.

[153] _Doctrine of Grace_, pp. 56, 57.

[154] Dissert. p. 20.

[155] Dissert. p. 80. n.

[156] _Doctrine of Grace_, p. 58.

[157] Dissert. p. 24.

[158] Dissert. p. 25.

[159] QUINCT. l. ix. c. 3.

[160] Dissert. p. 34.

[161] _Doctrine of Grace_, p. 52.

[162] Adv. to the Dissert.

INDEX

TO

VOLUMES V. VI. VII. AND VIII.

A.

ADULTERY, absolution of the woman taken in, vi. 319, 327.
gives no encouragement to think slightly of the sin, 330.

ÆNEID, the sixth book of, finely criticized in the D. L. viii. 277.
the same subject discussed by Dr. Jortin, 283, 285, 287.

ALEMBERT, M. D’, his opinion on Antichrist, v. 202.

ALPHONSUS the Wise, blasphemed the system of nature, vi. 31. n.

AMUSEMENTS, LAWFUL, may not be expedient, vii. 300.

ANTICATO, a name once assumed by Cæsar, v. 181.

ANTICHRIST, prophecies concerning, v. 172.
characters which distinguish that power, _ib._
meaning of the term, 179, 180.
how construed and applied by the early Christian writers, 181.
how by the Church of Rome, 187.
application of the term to that Church at various periods, 190 to 201.
deduction from those facts, 202.
prejudices against the doctrine, 205, 214.
how to be removed, 207.
term not applied against the person of the Pope, 216.
prophecies respecting the downfal of, 218.
disagreeing opinions of learned men concerning, 220.
time and other circumstances relating to, not to be ascertained, 224.
main prejudice against it, whence arising, 232.
prophetic characters of, 286.
testimony of St. Paul, 299.
another symbol from St. John, 302.
tyrannical, intolerant, and idolatrous, 304.
time of appearance in the world, 326.
declared expressly by the prophets, 328.
the several marks of, enumerated, 331.
uses of this inquiry, 334.

ANTICHRISTIAN SUPERSTITION, prevailed not against the Church of Christ,
vii. 364.

ANTINOMIANS, of the last century, their profligacy, vi. 16.

APOLOGIES for Christianity, wherein generally faulty, vi. 26.

APPEALS. See CAMBRIDGE.

APHORISMS, why a favourite mode of instruction with the inspired writers,
vi. 175.

APOSTOLIC AGE, Christianity how propagated in, vii. 116, 117.

APOSTLES, conveyed instruction by general precepts, vi. 175.
preached not themselves but Christ Jesus the Lord, vii. 176.
used no arts to set off their moral character, 178.
or their intellectual, 186.
preached therefore by the direction of the Holy Spirit, 191.
the Spirit promised them by our Saviour, 222.
to guide them into all truth, 224.
to shew them things to come, 225.
their character, 229.
and situation considered, 231.
the promise not abused by them, 232.
admonition of the angels to them on our Lord’s ascension, 240.
under what circumstances the Greek language was inspired into them,
viii. 325.
had time to improve themselves in it, ere they turned to the Gentiles,
326.
their style such as might be expected, 327.
needed no aid from eloquence, 357, 363.
By what considerations generally restrained from the use of it, 364.

APOSTROPHE, of Solomon to youth, vi. 405.

APOCALYPSE. See REVELATIONS.

ARISTEAS, an impostor, esteemed as a worker of miracles, viii. 157. n.

ARISTOTLE, at one time gave law to the Christian world, vii. 266.

ARNULPHUS, bishop of Orleans, styled the Pope Antichrist, v. 191.

ARTICLES, the Thirty-nine, are the formulary of faith with us, viii. 63.

ARTS, FINE, administer to luxury, vii. 299, 302.

ASIATIC CHRISTIANS, their condition different from that of the Jews, v.
149.

ASCENSION of Jesus into Heaven, vii. 237.
his coming to be in like manner, 238.

ASSENTATIO, a species of flattery, viii. 289.

ATHEISM, adopted as a release from the restraints of morality, vi. 19.

AVENTINUS, JOANNES, points out the beginning of the reign of Antichrist,
v. 193.

AUGURY, of the duration of the Roman Empire, v. 84.

AUTHORITY, an air of, its effect in orators, viii. 124. n.

——, of our Saviour’s teaching, in what consisting, vii. 130.

B.

BABYLON, a Pagan idolatrous city, of what an emblem, v. 196, 309.

BACON, Lord, his observation on the double sense of prophecy, v. 55.

BAPTISM, its reference to the typical washings of the law, vi. 155.

BAPTIST, THE, his food and raiment emblematical, vii. 402.

BARROW, Dr. an eminent expositor of the Catechism, viii. 138.

BEAST, in the Revelations, its seven heads a double type, v. 296.

BENEVOLENCE, how perverted, vi. 120.
in the Gospel takes the name of Charity, 135.

BERENGARIUS, styles Rome the seat of Satan, v. 192.

BERNARD, St. denounces the church of Rome as Antichristian, v. 194.

BIBLE, only, the religion of Protestants, v. 349.

BLOOD of Christ, its efficacy and value how signified by him, vi. 151,
154.
danger of refusing to be washed by it, 157.
its benefits how to be secured, 158.

BONIFACE III. begged the title of Œcumenical Bishop, v. 190.

BOSSUET, M. his remark on the conduct of the primitive Christians, v.
168. n.
on Mr. Mede’s work on the Revelations, 272.
on the terms _fornication_ and _adultery_, as applied to Rome, 307. n.
justifies persecution, 315. n.
his unreasonable jocularity on the Reformation, 318. n.

BRITISH PEOPLE, zeal for religion abated among them, viii. 9.
private morals relaxed, 11.
civil or political virtues disappearing, 13.

BRUTUS, erred from excess of virtue, vi. 309.

C.

CÆSAR, his baldness a mark of infamy, vi. 403.
his admirable way of recording his own achievements, vii. 179.

CAMBRIDGE UNIVERSITY, dispute concerning appeals at, viii. 189.
historical account of its jurisdiction, 208.
addition of civil power to the spiritual, 211.
power of making local statutes, 213.
body of new statutes given, 214.
appeals not forbidden, 216.
the right of appealing not affected by disuse, 219.
grace proposed by the assertors of the right of appeal, 226.
delegates by whom nominated, 228. n.
subordination in the jurisdiction, 230. n.
objections against the grace answered, 235.
right of under-graduates exercised by the interposition of their
tutors, 238.
insinuations against the advocates for the right of appeal exposed,
241, 242, 245.
the claim as ancient as the English Constitution, 250.

CASUISTS, have perverted the precepts of the Gospel, vi. 237.

CATECHIZING, the duty of, viii. 133.
its uses to the catechumens, 134.
to the congregation present, 136.
to the clergy themselves, 137.

CATILINE, described by Cicero, vi. 314.

CATO, his virtue contrasted with that of Cæsar, vi. 308.

CELSUS, how he represents the Jews, v. 6. n.
his objections against their oracles, 14. n.

CHANCE, by some considered, as supplying the place of inspiration, v. 81.
could not have accomplished the spiritual prophecies, 90.

CHARACTER, moral, artifices which men use to display it, vii. 178, 181,
184.
intellectual, two ways of displaying, 186.

CHARITY, Christian, its genealogy, vi. 116, 121, 123.
genuine how to be distinguished from false, 126.
the proper cure for learned pride, 278, 287.

CHARLES I. the religious troubles in his reign whence originating, viii.
41.
struggles for civil liberty, 44.

CHILLINGWORTH, and others, established the old principle of the
Protestant religion, v. 349.

CHRIST, the spirit of prophecy, his testimony, v. 21.
his appeal to that spirit, 30.
all the prophets bear witness to him, 35.
great purpose of his coming, 37.
fortunes of his dispensation not yet perfectly disclosed, 69.
his prophecy concerning the treachery of Judas, 74.
its use, 100.
prophecies concerning his first coming, 102.
how enforced among the Jews, 107, 110.
concerning his second coming, 132.
his prophecy of the destruction of Jerusalem, 136.
fulfilled, 141.
his sublime command to his followers, to teach all nations, 163.
foretold the appearance of false Christs, 177.
his mediatorial office not to be interfered with by the worship of
saints, 324.
time of his appearing how foretold, 326.
vast scheme of prophecy relating to his first and second coming, 336.
benefits of his death extend to all men, vi. 63.
faith in him the condition of salvation, 71.
declared to the believing Jews, how they were to be judged, 79.
to his disciples, that they had seen the Father, 84.
why he spake in parables, 94.
his promise to manifest himself, to whom given, 100.
why he condescended to wash the feet of his disciples, 145.
his answer to Peter on that occasion, 149.
his death a propitiation for sin, 154.
his admonition respecting the hearing of the word, 209.
his sentence on those who receive it not, 212.
his reply to the Pharisees concerning blindness and sin, 260.
denounces a woe against those of whom all men speak well, 305.
his question of the Jews who stoned him, 311.
his admonition to the woman taken in adultery, 319.
his address to those who accused her, 325.
why he did not condemn her, 328.
HE first acknowledged humility as a virtue, 334.
particulars of his humility, 339.
why derided by the Pharisees, who were covetous, 351, 352.
the author of eternal life, vii. 18, 24.
duties which we owe him, 29.
made manifest in the flesh, 64.
justified in the spirit, 66.
seen of angels, 68.
preached to the Gentiles, 70.
believed on in the world, 72.
received up into glory, 74.
never man spake like him, 124.
as to the matter of his discourses, 125.
the authority with which they were delivered, 130.
their wisdom, 133.
their divine energy, 137.
why he spake to the unbelieving Jews in parables, 145, 151.
why he wrought few miracles among them, 159.
why he preached the Gospel to the poor, 194.
the goodness of his character thus displayed, 203.
his wisdom equally, 206.
his Father’s house, of many mansions, 210.
his sincerity conspicuous in this declaration, 213, 214.
what was truly his character, 218.
what our expectations from him, 220.
promised the spirit of truth to his disciples, 222.
fulfilment of the promise, 234.
his ascension graced by the ministry of angels, 237.
prejudices of his countrymen against him, 253.
his triumphs over the kingdom of Satan, 271.
forbade strict retaliation, 310.
his declaration to those who shall be ashamed of him, 328.
and of his words, 341.
his memorable promise to Peter a two-fold prophecy, 357, 367.
his driving the buyers and sellers out of the temple, 386.
in what light understood, 390.
acted thus not as a zealot but a prophet only, 400.
prophecy to which he appealed, 405, 408.
in what light regarded by the Jews, 416.
why he used this mysterious method of information, 423.
the same yesterday, to-day, and for ever, viii. 19.
dignity of his person here expressed, 21.
immense scheme of redemption through him, 22.
unchangeable nature of his religion, 25.

CHRISTIAN, bound by principle to be modest and humble, vi. 180.
character of a wise one, 227.
his body the temple of God, 382.
he is bought with a price, 386.
encouraged to reason on the subject of religion, vii. 115.
not bound to inquire curiously into the doctrinal and moral part of
the gospel, 119.

CHRISTIANITY, attested by prophecy, v. 69.
in a secondary as well as a primary sense, 98.
weight of the general evidence, 100.
argument from prophecy of no less weight to us because the Jews were
not convinced by it, 128.
proof of its divine institution, 338.
why propagated by mean instruments, vi. 90.
its evidences many and various, 99.
philosophy how far serviceable to it, 196, 199.
objections on its mysterious nature answered, 272.
questions to those who sincerely reject it, 298.
danger and crime of disbelief, 300.
its evidences a subject of inquiry in different ages, vii. 111, 118.
the faith early adulterated by vain speculations, 245, 246.
purified in part after the Reformation, 247, 248.
use of reason in its support, 250.
force of prejudice against, 254, 258, 262.
in modern times, against its evidences and doctrines, 264.
what the only exorcism it permits, 274.
doctrine of not resisting evil, 310.
does not supersede the use of resentment, 314.
except in case of persecution, 316.
liberties taken with it to render it not mysterious, 347.
zeal for it abated among us, viii. 9.
its unchangeable nature, as a rule of life, 25.

CHRISTIANS, Primitive, idea formed of Antichrist by them, v. 184.
their advantages of acquiring religious knowledge, vi. 191.
precept addressed to them of giving a reason for their hope, 111, 116.

CICERO, palliated the desertion of his principles, vii. 181.
abounded in fulsome encomiums, viii. 261.

CLEMENS ALEXANDRINUS, his opinion on the persecution of Christianity,
vii. 360.

CHURCH, its union with Christ, how prefigured, v. 23.
on what rock founded, vii. 355.
Jewish and Gentile persecutions raised against it, 358.
internal commotions when settled under Constantine, 361.
endangered by the Mahometan imposture, 362.
by the Antichristian superstition, 363.
its trial by the enlightened reason of mankind, 365.
by the learned Jews, 368.
by the Gentiles, 369.
after the revival of letters, 374.
by modern infidel writers, 377.
the gates of Hell prevail not against it, 381.

CLARKE, Dr. SAMUEL, his remark on the book of Revelations, v. 267.

CLERGY, why chosen and ordained, viii. 59.
first object of their ministry to teach a right faith, 59.
the second, to produce the fruits of piety, 65.
and of charity, 68.
benefits of personal residence, 76.
directions respecting curates, 80.
none but fit ones to be recommended, 84.
what the office of reason on the subject of revealed religion, 90, 94.
requisites of a Christian preacher, fidelity, 120.
an air of authority, 123.
zeal, 125.
duty of catechizing, 133.
benefit of sermons to accompany the examinations, 138.

COBHAM, Lord, why committed to the flames, v. 200.

CONCEIT, admonition against, vi. 178, 181.
proper remedy for, 185.

CONJECTURES, in the way of prophecy, frequently verified, v. 82.

CONSCIENCE, defined, vi. 44, 121.

CONSTANTINOPLE, not the residence of Antichrist, v. 291.

CONTROVERSY, in public discourses, to be avoided, viii. 124.

CORINTHIANS, how addressed by the Apostle on their impurity, vi. 380.
their city a market of prostitution, 387.

COVENANT, New, the christian dispensation so called, v. 163.

COURAGE, the affectation of, a snare to those who seek the honour of
men, vi. 252.

CREEDS, origin and justification of, viii. 61.

CREVIER, M., defends persecution, v. 315. n.

CRITICISM, as of late improved, of what use in explaining the Scriptures,
vi. 199.
rational, what its established principles, viii. 349.

CURATES, directions respecting, viii. 80.

CURIOSITY, anxious, its folly, vi. 408.
tends to create quick resentments, 412.
leads to peevish complaints, 413.
breeds uneasy suspicions, 415.
its injustice, 416.

CYAXARES, of Xenophon, supposed to be Darius the Mede, v. 381, 396.

D.

DAILLÉ, M., on the use of the Fathers, v. 348.

DANIEL, his vision of the four kingdoms, and of Antichrist, v. 287, 297.
foretold the rise of that power, 328.
antiquity of the book questioned, 365.
objections answered, 387.
cause of his advancement, 390.

DARIUS the Mede, doubts respecting his existence, v. 380.

DEDICATION, two good instances of, pointed out, viii. 282.

DEMOSTHENES, his sublime and energetic oath, viii. 345.

DEVIL, if resisted, will flee, vii. 267.
terms applied to that wicked spirit in Scripture, 269.
Christ’s triumphs over, 271.
powers permitted him over the bodies and fortunes of men, 272.
over the souls of men, 274.
objections answered, 277.
religious and moral uses of the doctrine, 280.
whole scheme of Christianity depends on it, 348.

DISTRESS, National, never inflicted before it is deserved, viii. 7.

DIVINATION, idea of pagan philosophers concerning, v. 9.
from augury, instances of, v. 83.