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style, and particularly to the prophetic. The has so long and so justly reproached us, which high places of the earth, are those of Palestine; determined me on the choice of this text. We so called, because it is a mountainous country. proceed therefore to some more pointed reThe idea of our prophet coincides with what marks, which shall close this discourse. Moses has said in the xxxiid chapter of Deute II. The whole is reduced to two questions, ronomy. “He has made him to ride upon the in which we are directly concerned. First, are high places of the earth: or to ride on horse- Christians obliged to observe a day of rest; and back," as in our text, which implies the sur- secondly, in these provinces, in this church, is mounting of the greatest difficulties. Hence, that day celebrated, I do not say with all the God's promise to those who should observe his sanctity it requires, but only, is it observed with sabbath, of riding on the high places of the the same reverence as in the rest of the Chrisearth, imports, that they should have a peace- tian world, even in places the most corrupt? ful residence in the land of Canaan.
1. Are Christians obliged to observe a day Plenty is joined to peace in the words which of rest! This question has been debated in the follow: "I will feed thee with the heritage of primitive church, and the subject has been reJacob thy father.” Here is designated the sumed in our own age. Some of the ancient abundance which the descendants of the patri- and of the modern divines have maintainarch should enjoy in the promised land. Some ed, not only that the obligation is imposed on presume that the name of Jacob is here men-Christians, but that the fourth commandment tioned in preference of Abraham, because Ja- of the law ought to be observed in all its ricob had a peculiar reverence for the sabbath- gour. Hence, in the first ages, some have had day. They say, that Isaiah here refers to an the same respect for Saturday as for Sunday. occurrence in the patriarch's life. It is record- Gregory Nazianzen calls these two days two ed in the xxxiiid of Genesis, that Jacob, com- companions, for which we should cherish an ing from Padan-aram, encamped before the equal respect. The constitution of Clement city of Shechem: and they contend, that it was enjoin both these festivals to be observed in to hallow the sabbath, which intervened during the church; the sabbath-day in honour of the his march. Reverie of the Rabbins. The creation, and the Lord's-day, wbich exhibits promises made to Abraham, and Isaac, respect to our view the resurrection of the Saviour of ing the promised land, were renewed to Jacob; the world. hence it might as well be called the heritage of We have no design, my brethren, to revive Jacob, as the heritage of Abraham. This is those controversies, this part of our discourse the literal sense of my text.
being designed for your edification. You are It has also a spiritual sense, which some in- not accused of wanting respect for the Saturterpreters have sought in this phrase, “the day, but for the day that follows. Your defect high places of the earth.” They think it is not a wish to observe two sabbaths in the means the abode of the blessed. Not wishful week, but a refusal to observe one. It is then to seek it in the expression, we shall find it in sufficient to prove, that Christians are obliged the nature of the object. What was this “he- to observe one day in the week, and that day ritage of Jacob?" Was it only Canaan proper is the first. This is apparent from four consily so called? This St. Paul denies in the xith derations, which I proceed to name. chapter of the Epistle to the Hebrews. Speak First, from the nature of the institution. It ing of the faith of the patriarchs, he positively is a general maxim, that whatever morality asserts, that the promised land was not its prin- was contained in the Jewish ritual; that whatcipal object. The “heritage of Jacob,” ac ever was calculated to strengthen the bonds of cording to the apostle, “is a country better than our communion with God, to reconcile us to that which the patriarchs had left;"> “ that is, our neighbour, to inspire us with holy thoughts, a heavenly country.” This is the heritage of was obligatory on the Christians; and more so which the expiring patriarch hoped to acquire than on the Jews, in proportion as the new the possession; and of which he said in his last covenant surpasses the old in excellence. Apmoments, “O God, I have waited for thy sal. ply this maxim to our subject. The precept vation,” Gen. xlix. 18. This Jerusalem, the under discussion has a ceremonial aspect, asapostle calls a high place, the “Jerusalem sortable to the circumstances in which the anwhich is above," not because it is situate on cient church were placed. The selection of the mountains, but because it really is above the seventh day, the rigours of its sanctity, the region of terrestrial things. This is the and its designs to supersede the idolatrous cusJerusalem which is the mother of us all, and toms of Egypt, were peculiar to the ancient to which the claims of Christians are not less church, and purely ceremonial; and in that powerful than the Jews.
view, not binding to the christian. But the This induces us, my brethren, to consider the necessity of having one day in seven consetext in regard to Christians, as we have consi- crated to the worship of God, to study the dered it in regard to Jews. Perhaps you have grand truths of religion, to make a public prosecretly reproached us, during the course of session of faith, to give relaxation to servants, this sermon, with having consumed, in less in- to confound all distinction of rank in congregastructive researches, the limits of our time.- tions, to acknowledge that we are all brethren, But, my brethren, if you complain of the re- that we are equal in the sight of God, who mote reference which the subject has to your there presides, all these are not comprised in state, I fear, I do fear, you will murmur against the ritual, they are wholly moral. what follows, as touching you too closely. I 2. We have proofs in the New Testament, said in the beginning, that it was the dreadful that the first day of the week was chosen of excess into which we are plunged; the horrible God to succeed ihe seventh. This day is calle mrofanation of the sabbath, a profanation which led in the Book of Revelation, “the Lord's
day," by way of excellence, i. 10. It is said finity of dissipations which was the ordinary in the xxth chapter of the Book of Acts, that course of life. Tax your conscience with the the apostles “came together on the first day time you spend in devotion when alone. Do of the week to break bread.” And St. Paul, we not know; do we not see; do we not learn writing to the Corinthians to lay by on the on all sides, how your days are spent? Do we first day of the week what each had designed not know how those grave men live, who, from for charity, sanctions the Sunday to be observ- ja notion of superior rank, think themselves exed instead of the Saturday, seeing the Jews, cused from examining their conscience, and at. according to the testimony of Philo, and Jose- i tending to the particulars of religion? Do we not phus, had been accustomed to make the col- know how that part of mankind live, who aplections on the sabbath-day, and receive the parently have abandoned the care of their soul tenths in the synagogues to carry to Jerusa- to care for their body, to dress and to undress, lem.
to visit and receive visits, to play both night 3. On this subject, we have likewise au- and day, and thus to render diversions, some thentic documents of antiquity. Pliny, the of which might be innocent as recreations, if younger, in his letter to the emperor Trajan used with moderation, to render them, I say, concerning the Christians, says, that they set criminal, by the loss of time? Is it solitude, is apart one day for devotion, and it is indisputa- it reading God's word which excite those reveble that he means the Sunday. Justin Martyr ries which constantly float in your brain; and in his Apologies, and in his letter to Denis, those extravagances of pleasures whereby you pastor of Corinth, bears the same testimony: seem to have assumed the task of astonishing The emperor Constantine made severe laws the church by the amusement you afford to against those who did not sanctify the sabbath. some, and the offence you give to others. It These laws were renewed by Theodosius, by was, therefore, requisite that there should be Valentinian, by Arcadius; for, my brethren, one day destined to stop the torrent, to recall these emperors did not confine their duties to your wandering thoughts, and to present to the extension of trade, the defence of their your view those grand truths, which so seldom country, and to the establishment of politics occur in the ordinary pursuits of life. as the supreme law; they thought themselves These remarks may suffice for the illustraobliged to maintain the laws of God, and to tion of the first question, whether Christians render religion venerable; and they reckoned are obliged to observe one day in seven: our that the best barriers of a state were the fear second inquiry is, whether this day is celebrated of God, and a zeal for his service. They is in these provinces, I do not say as it ought; sued severe edicts to enforce attendance on de- but, at least, is it celebrated with the same devotion, and to prohibit profane sports on this cency as in the most corrupt parts of the Chrisday. The second council of Macon,t held in tian world? the year 585, and the second of Aix-la-Cha Ah! my brethren, must every duty of Chrispelle, held in 836, followed by their canons the tianity suggest occasion to complain of your same line of duty.
conduct, and furnish impeachments for your 4. But the grand reason for consecrating one condemnation: I look round for one trait in day in seven arises from ourselves, from the in- morality, to which we have nothing but ap
plause to bestow, and of which we may say, * Saurin is here brief on the reasons assigned for the go on, go on; that is well done, “Blessed is change of the sabbath, from the seventh to the first day that servant, whom when his Lord cometh he of the week. The reader, however, may see thern a shall find so doing. I look for one period in in the works of Mr. Mede. They are in substance as your life in which I may find you Christians in follow: that the Son of Man is Lord of the Sabbath; and reality, as you are in name. I watch you for the Supreme Lawgiver of his church. He has not only six days in the bustle of business, and I find seded the shadows of the ritual law for the realities; bar- you haughty, prond, voluptuous, selfish, and lism for circumcision, and the holy supper for the pass-refractory to every precept of the gospel. Per
The sabbath was first instituted to commemorate haps, on this hallowed day you shall be found the creation; and the redemption is viewed at large as a irreproachable; perhaps, satisfied with giving commemorate the emancipation from Egypt; how much to the world six days of the week, you will more then should it be enforced to commemorate the re- consecrate to the Lord the one which is so pedemption of the world? To disregard. It would appa- culiarly devoted to him. But, alas! this day, rently implicate us in, a disbelief of this redemption this very day, is spent as the others; the same vant, but Christ, who changed it, is the Son, and Lord of pursuits, the same thoughts, the same pleaall. The sabbath was the birth-day of the Lord of Glory sures, the same employments, the same intemfrom the tomb: “ Thou art my Son; this day have I be
perance! gotten thee," Ps. ii. It was not less so the birth day of
In other places, they observe the exterior, our hope; God hath begotten us again“ unto a lively hope by the resurrection of Jesus Christ from the dead, at least. The libertine suspends his pleasures, 1 Pet. 1. 3. And this was the day in which he began his the workmen quit their trades, and the shops glorious reign. He then affirmed, that " All power was are shut: and each is accustomed to attend given unto him in heaven and carth,” Matt. xxviii. 18. And how could the church rejoice while the Lord was
some place of worship. But how many among enveloped in the tomb? But on ihe morning of the resur us, very far from entering into the spirit and rection, it was said by the Father to the Son, “Thy dead temper of Christianity, are negligent of its exmen shall live." The Son replies, " Together with my terior decencies! dead body shall they arise! Awake, and sing, ye dwell in dust," Isa. xxvi. 19. “This is the day the Lord
How scandalous to see on the sabbath, the hath made; we will rejoice and be glad in it." Psalms artificer, publicly employed at his work, proexviii. 24. I. S.
faning this hallowed festival by his common t Macon, Matisco, is situate 40 miles north of Lyons, and was a depot of the Romans. --Boiste's Dict. 1806. trade; wasting the hours of devotion in meLS.
chanical labours; and defying, at the same
time, both the precepts of religion, and the in- , all. But here is one particular point; here is a stitutions of the church!
plain precept, Remember the Sabbath day. How scandalous to see persons of rank, of A mournful necessity induces us, my bre age, of character, live, I do not say whole weeks, thren, to exhort you to estimate the privilege I do not say whole months, but whole years, God 'affords you of coming to his house, of without once entering these churches, attend- pouring out your souls into his bosom, and of ing our devotion, and participating of our sacra. invigorating your love. ments!
Ah! poor Christians, whom Babylon encloses How scandalous that this sabbath is the very in her walls, how are you to conduct yourday marked by some for parties, and festivity selves in the discharge of those duties! O that in the highest style! How scandalous to see God, wearied with the strokes inflicted upon certain concourses of people; certain doors you, would turn away from his indignation! open; and certain flambeaux lighted: those that the barriers which prohibit your access who have heard a report that you are Chris to these happy climates were removed! O that tians, expect to find you in the houses of prayer: your hopes, so often illusive, were but gratified. but what is their astonishment to see that those I seem to see you, running in crowds: I seem houses are the rendezvous of pleasure!
to see the fallen rise again; and our confessors, And what must we think of secret devotion, more grateful for their spiritual, than their when the public is so ill discharged? How temporal liberty, come to distinguish their shall we persuade ourselves that you discharge zeal. But these are things as yet,
* hid from the more difficult duties of religion, when your eyes." those that are most easy are neglected? See O my God! and must thy church still be a ing you do not sufficiently reverence religion desolation in all the earth? Must it in one to forego certain recreations, how can we think place be ravaged by the tyrant, and in another that you discharge the duties of self-denial, of seduced by the tempter; an enemy more dancrucifying the old man, of mortifying concu- gerous than the tyrants, and more cruel than piscence, and of all the self-abasement, which the heathen? Must our brethren at the galreligion requires?
leys still be deprived of the sabbath, and must What mortifies us most, and what obliges we, by the profanation of this day, force thee us to form an awful opinion on this conduct is, to visit us, as thou hast visited them? Let us that we see its principle.--Its principle, do prevent so great a calamily; let us return to you ask, my brethren? It is, in general, that ourselves; let us hallow this august day; let you have very little regard for religion; and us reform our habits; and let us "make the ihis is the most baneful source, from which our sabbath our delight." vices spring. When a man is abandoned to a It is requisite that each should employ the bad habit; when he is blinded by a certain pas- day in contemplating the works of nature; but sion; when he is hurried away with a throng especially the works of grace; and like the of desire, he is then highly culpable, and he cherubim inclined toward the ark, that each has the justest cause of alarm, if a hand, an should make unavailing efforts to see the botimmediate hand, be not put to the work of re- tom, and trace the dimensions, “the length and formation. In this case, one may presume, breadth, the depth and height, of the love of that he has, notwithstanding, a certain respect God, which passeth all knowledge,” Eph. iii. for the God he offends. One may presume, that though he neglects to reform, he, at least, It is requisite, that our churches should be blames bis conduct; and that if the charm crowded with assiduous, attentive, and wellwere once dissolved, truth would resume her disposed hearers; that God should there hear original right, and that the motives of virtue the vows that we are his people, his redeemed, would be felt in all their force. But when a and that we wish the sabbath to be a “sign beman sins by principle; when he slights religion; tween us and him," as it was to the Israelites. when he regards it as a matter of indiffer It is requisite, on entering this place, that ence; what resource of salvation have we then we should banish from our mind all worldly to bope! This, with many of you, is the lead- thoughts. Business, trade, speculations, graning fault.
The proofs are but too recent, and deur, pleasure, you employ me sufficiently durtou numerous. You have been often reproach- ing the week, allow me to give the sabbath to ed with it, and if I abridge this point, it is not God. Pursue me not to his temple; and let through a deficiency, but a superabundance of not the flights of incommoding birds disturb evidence, which obliges me to do it. And my sacrifice. meanwhile, what alas! is this fortune; what is It is requisite at the close of worship, that this prosperity; what is the most enviable situ- each should be recollected, that he should meation in life; what is all this that pleases, and ditate on what he has heard, and that the enchants the soul, when it is not religion which company with whom he associates should asanimates and governs the whole?
sist him to practise, not to eradicate the truths Ah! my brethren! to what excess do you ex- from his mind. tend your corruption? What then is the time It is requisite that the heads of houses should you would devote to piety? When will you call their children, and their servants together, work for your souls? We conjure you by the and ask them, What have you heard? What bowels of Jesus Christ, who on this day finish- have you understood? What faults have you ed the work of your salvation, that you return reformed? What steps have you taken? What to recollection. When we enforce, in general, good resolutions have you formed? the necessity of holiness, we are lost in the It is requisite wholly to dismiss all those semultitude of your duties, and having too many cular cares and servile employments which things to practise, you often practise none at I have occupied us during the wack; not that
holiness consists in mere abstinence, and into our own? What do we see around us? the observance of that painful minutiæ; but | Nations exterminated, villages deserted, and in a more noble and exalted principle. It is, cities sapped to the foundation. The visitano doubt, the obtrusion of a galling yoke, that tions of God are abroad in Europe; we are we, who are made in the image of God, and surrounded with them; and are they not inhave an immortal soul, should be compelled, tended, I appeal to your conscience, for our during the whole of this low and grovelling instruction. But let us not anticipate the close life, to follow some trade, some profession, or of this discourse. We propose to show you some labour, by no means assortable with the in what light we ought to view the judgments dignity of man. So is our calamity. But it which God inflicts on the human kind. You is requisite at least, it is highly requisite, that have heard the words of our text. We shall one day in the week we should remember our stop but a moment to mark the occasion, and origin, and turn our minds to things which are direct the whole of our care to enforce their worthy of their excellence. It is requisite, principal design. After having said a word that one day in the week we should rise supe- respecting " the Galileans, whose blood Pilate rior to sensible objects; that we should think had mingled with their sacrifices;” and respectof God, of heaven, and of eternity; that we ing the dreadful fall of this tower which crushshould repose, if I may so speak, from the vio- ed eighteen persons under its ruins, we shall lence which must be done to ourselves to be endeavour to examine. detained on earth for six whole days. O bless I. The misguided views with which maned God, when shall “the times of refreshing kind regard the judgments God openly inflicts come,” in which thou wilt supersede labour, upon their neighbours. and make thy children fully free? Acts iii. 21. II. The real light in which those judgments When shall “we enter the rest that remaineth ought to be considered. The first of these for thy people?” Heb. iv. 9; in which we shall | ideas we shall illustrate on the occasion of the be wholly absorbed in the contemplation of tragic accidents mentioned in the text, which thy beauty, we shall resemble thee in holiness were reported to Jesus Christ. The second, and happiness, because “ we shall see thee as we shall illustrate on occasion of the answer thou art,”' and thou thyself shalt “ be all in of Jesus Christ himself; “Suppose ye that all?" Amen.
these Galileans were sinners above all the Galileans Suppose ye that those eighteen were
sinners above all that dwelt in Jerusalem? I SERMON XCVI., tell you, nay: but except ye repent, ye shall
all likewise perish.”. Considering the text in
this view, we shall learn to avert the judg. THE CALAMITIES OF EUROPE. ments of God from falling on our own heads,
by the way in which we shall consider his LUKE xiii. 1-5.
visitations on others. God grant it. Amen. There were present at that season some that told and of the vengeance he inflicted on those
What was the occasion of Pilate's cruelty, him of the Galileans, whose blood Pilate had Galileans? This is a question difficult to demingled with their sacrifices. And Jesus answering, said unto them, suppose ye that these termine. The most enlightened commentators Galileans, were sinners above all the Galileans, in Jewish, or in Roman history. The wary
assure us, that they find no traces of it either because they suffered such things? I tell you, Josephus, 'according to his custom on those nay; but, except ye repent, ye shall all like subjects, is silent here; and, probably, on the wise perish. Or those eighteen upon whom the tower in Siloam fell
, and slew them, think same principle which induced him to make no ye that they were sinners above all that dwelt in mention of the murder of the infants commitJerusalem? I tell you, nay: but except ye re
ted by the cruel Herod.
Pilate you know in general. He was one pent ye shall all likewise perish.
of those men whom God, in the profound se“I have cut off the nations, I have made crets of his providence, suffers to attain the their towers desolate, I have sapped the foun- most distinguished rank to execute his designs, dation of their cities; I said, surely thou shalt when they have no view but the gratification receive instruction, so that thy dwelling shall of their own passions. He was a man, in not be cut off,” Zeph. iii. 6, 7. This instruc- whom much cruelty, joined to extreme avative caution God once published by the minis- rice, rendered proper to be a rod in God's try of Zephaniah. And did it regard that age hand; and who, following the passions which alone, or was it a prophecy for future times actuated his mind, sometimes persecuting the Undoubtedly, my brethren, it regarded the Jews to please the heathens, and sometimes Jews in the prophet's time. They saw every the Christians to please the Jews, sacrificed where around them exterminated nations, for- the Finisher of our faith, and thus after troutresses in ruins, villages deserted, and cities bling the synagogue, he became the tyrant sapped to the foundation. The judgments of of both the churches. God had fallen, not only on the idolatrous na Perhaps the vengeance he executed on the tions, but the ten tribes had been overwhelm- Galileans was not wholly without a cause. ed. The Jews, instead of receiving instruction, Here is what some have conjectured upon this followed the crimes of those whom God had narrative. Gaulon* was a town of Galilee; cut off, and involved themselves in the same here a certain Judas was born, who on that calamities.
account was surnamed the Gaulonite, of whom And if these words were adapted to that age, how strikingly, alas! are they applicable
• Joseph. Antiq. lib. 18. c. 1. Vol. II.-48
we have an account in the fifth chapter of the thought and reflection. 2. They regard them book of the Acts.* This man was naturally with a spirit of blindness; but Jesus Christ inclined to sedition. He communicated the would excite in them a spirit of instruction and spirit of revolt to his family, from bis family knowledge. 3. They regard them with a spirit to the city, from the city to the province, and of rigour to others, and preference of themfrom the province to all Judea. He had the seives; but Jesus Christ would excite in them art of catching the Jews by their passions; I a compassionate and humble temper. 4. They would say, by their love of liberty. He excit- regard with an obdurate spirit; but Jesus Christ ed them to assert their rights, to maintain would excite in them a spirit of reformation their privileges, to throw off the yoke the Ro- and repentance. These are terms to which mans wished to impose, and to withhold the we must attach distinct ideas, and salutary intribute. He succeeded in his designs; the Jews structions. If we shall sometimes recede from revered hiin as a patriot. But to remedy an the words of Jesus Christ, it shall be to apinconsiderable evil, he involved them in a thou- proximate ourselves more to the situation in sand disgraces. It has been conjectured that which Providence has now placed us. And those whose blood was mingled with their if we shall sometimes recede from the circumsacrifices, were some of the seditious who had stances in which Providence has now placed come to Jerusalein to celebrate the passover, us, it shall be to approach the nearer to the and of whom Pilate wished to make an exam- views of Jesus Christ. ple to intimidate others.
The first characteristic of the erroneous disWhat we said of Pilate's cruelty, suggested position with which we regard the judgments by the subject, is wholly uncertain; we say the God inflicts on other men, is stupor and inatsame of the tragic accident immediately sub-tention. I do not absolutely affirm, that people joined in our text; I would say, the tower of are not at all affected by the strokes of ProviSiloam, which crushed eighteen people under dence. The apathy of the human mind cannot ils ruins. We know in general, that there extend quite so far. How was it that this unwas a fountain in Jerusalem called Siloam, heard-of cruelty could scarce impress the mind mentioned in the ninth chapter of St. John, of those who were present. Here are men who and in the eighth chapter of Isaiah. We know came up to Jerusalem, who came to celebrate that this fountain was at the foot of mount the feast with joy, who designed to offer their Zion, as many historians have asserted. We victims to God; but behold, they themselves know that it had five porches, as the gospel became the victims of a tyrant's fury, who expressly affirms. We know several particu- mixed their blood with that of the beasts they lars of this fountain, that it was completely had just offered! Here are eighteen men emdried up before the arrival of the eniperor ployed in raising a tower, or perhaps accident Titus; and that it flowed not again till the allý standing near it; and behold, they are commencement of the siege of Jerusalem: so we crushed to pieces by its fall! Just so, wars, are assured by Josephus. We know likewise, pestilence, and famine, when we are not imthat the empress Helena embellished it with mediately, or but lightly involved in the cavarious works, described by Nicephorus. We launity, make indeed å slight, though very know likewise various superstitions to which it superficial, impression on the mind. We find, has given birth; in particular, what is said by at most, in these events, but a ternporary subGeoffroy de Viterbus, that there was near it ject of conversation; we recite them with the another fountain called the Holy Virgin, be- news of the day, “ There were present at that cause, they say, this blessed wonian drew wa season, some who told him of the Galileans;'' ter from it to wash the linen of Jesus Christ, but we extend our inquiries no farther, and and of her family. We are told also that the never endeavour to trace the designs of ProviTurks have so great a veneration for it as to dence. There are men who feel no interest wash their children in the same water, and to but in what immediately affects themselves, perform around it various rituals of supersti- provided their property sustain no loss by the tion. But what this tower was, and what the calamity of others; provided their happiness flow cause of its fall was, we cannot discover, nor in its usual course; provided their pleasures are is it a matter of any importance.
nol interrupted, though the greatest calamities Let us rnake no more vain efforts to illustrate be abroad in the earth, and though God inflict a subject, which would be of little advantage, before our eyes the severest strokes, to them, though we could place it in the fullest lustre. it is of no moment. Hence the first mark of Let us turn the whole of our attention to what the misguided disposition with which men reis of real utility. We have proposed, conform- gard the judgments of the Lord on others, is ably to the text, to inquire, first, into the er- stupor and inattention. roneous light in which men view the judg But how despicable is this disposition! Does ments God inflicts on their own species; and, one live solely for one's self?
Are men capasecondly, the real light in which they ought to ble of being employed about nothing but their be considered. Here is in substance the sub- own interests. Are they unable to turn their ject of our discourse. Mankind regard the views to the various bearings under which the judgments God inflicts on their own species, judgments of God may be considered? Every 1. With a spirit of indifference; but Jesus Christ ihing claims attention in these messengers of would thereby excite in them a disposition of the divine vengeance. The philosopher finds
here a subject of the deepest speculation. What * Theudas, v. 30.
are those impenetrable springs, moved of God, Wars of the Jews, lib. v. cap. 26.
which shake the fabric of the world, and sudEccles. Hist. lib. viii. cap. 20. Voiez Jesuit Eusebius Nieremberg de Lerrapromis, denly convulse the face of society! Is it the
earth, weariod of her primitive fertility, which