People; by the remembrance of which we are taught to fear and tremble at the Judgments of the Almighty; Because for Unbelief they were broken off, we stand by Faith, let us not be too highminded, but fear; for if we continue not in his Goodness, we shall alfo be cut off, Rom. 11. And befides all these Motives, we have another very strong and powerful one, which is, that from them we have the Scriptures, they can be our Witnesses, that they are not composed and written by us, but by our Enemies: Wherefore for all thefe and many more Confiderations which might be added, 'tis very requifite to fuffer them to live amongst us.

And as for the tolerating their Religion, if they do not publickly difhonour our bleffed Lord, nor difturb his Church, 'tis better to allow them the free Exercife of it, than be any means of their turning Atheists, by denying them that liberty: Efpecially fince they worship the fame God with us, tho not in the fame manner; for this Reason they were fuffer'd both by the Primitive Church and Imperial Laws. Our Saviour himself permitted their Doctors to fit in the Chair of Mofes, and teach his Doctrine, and advised the People to obey them. Befides ufing the Jews courteously, and allowing them the free Exercife of their Religion, they may probably be the foor.er won to embrace Chriftianity; whereas if we were fevere, and exercifed Cruelties againft them, they might be more har-aftical Difcipline? den'd, and it might prove an Obftacle to their Converfion; yet the Magiftrates must not permit them to blafpheme our Saviour, or re

proach his Doctrine, for they are Keepers of both Tables, and do not carry the Sword in vain : And all gentle means may be used to bring them to the Knowledge of the Truth, but Violence muft be avoided, fince Faith cometh by Perfuafion, and not by Force.

Q. Do the Eaftern Chriftians communicate under both kinds, or not? And is the Account we have of their adminiftring the Sacrament to Children Authentick?

A. It is fo publickly known that those who practice the contrary have not the Face to deny, that among the Eaftern Chriftians the Wine as well as the Bread is given to all; which they very juft. ly believe to be authorized by our Saviour's own Words. And, upon this Subject, these are the very Words of Jeremiah, Patriarch of Conftantinople, in his first Anfwer to the Divines of Wittemberg, You, fays he, affirm that we ought to communicate under both kinds, and in that you are in the right. And this Sacrament they likewife adminifter to their Children immediately after Baptifm, by putting fome of the confecrated Bread and Wine in a Spoon, and fo give it them. This is the Cuftom throughout the whole Eastern Church; and 'tis granted by fome of the Roman Catholicks themfelves, that till thefe latter Ages, the Latin Church also religiously obferved this Cuftom of communicating under both kinds.

Q Do the Greeks exactly obServe the Canons in their Ecclefi

A. They fail in many things; they obferve not the Age, which is required before they are admitted to be ordained Priefts; they take

and fome Paffages of the Old are
made more clear thereby, the Ci
vil Laws of the Jews, and Pu-
nifhments inflicted for each Crime;
with the Doctrine of the Rabbins
concerning the Jewife Religion."
As for the advantages which we
may draw from thence, in respect
to the New Teftament, we will
give three or four of them, by
which the reft may be judged of.
St. John fays in the Rev. C 7. v. 4.
And I heard the number of them
which were fealed, and there
were fealed an hundred and for-
ty four thousand of all the Tribes
of the Children of Ifrael. This
nanner of fpeaking, which is of-
ten found in the Holy Scripture,
is alfo ufed by the Rabbins, wit
nels this paffage of Maimonides,
in his Treatife of Repentance.
66 As the Juftice and Iniquity of

LL

to a Cuftom of the Jews, which Mamonides fpeaks of, and thus Paraphrafes upon the words the Jews made ufe of on this occalion. It was the Cuftom, fays he in the fame Treatife, to found แ a Trumpet the first Day of the Year, after which the Publick "Cryer pronounced these words, Awake thou which deepest. Although this Cuftom of founding a Trumpet was comman"ded by the Law, Lev. 23. 24. "Another thing may be obferved "from these words of the Pub

lick Cryer; 'Tis as much as if "he bad faid, Thou who sleepest "awake from thy Security, ex "amine thy Works, return to thy

Duty by Repentance, and re"member him who hath Crea"ted thee. Our bleffed Saviour, in fpeaking of the Sin against the Holy Gholt, tells us, it shall not be forgiven,neither in this World, nor in that which is to come, Mat. 12. 32. The Rabbins have alfo a manner of fpeaking like this.

There is a fin which is punished "in this World, fays Maimonides "in the fame Book, and not in the "World to come; there is a fin

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Man is examined at his Death fo "the firft Day of every Year the * Juftice and Iniquity of each Per "fon is weighed; and he who is found righteous is fealed for Life, and be that is found wicked is fealed for Death, but for "those who are between these two Conditions, we remit them to the Day of Expiation, when" "if they repent, they are faled "for Life, and if they continue impenitent, they are fealed for 61 Death. St. Paul feems to Cite a Paffage out of the Scripture, Eph. 5. 14. Wherefore, he faith, A wake thou that fleepest, and arife from the Dead, and Christ fall give thee Light. Many have ufelefly fatigu'd themfelves to find this paffage in the Scripture, because it is not there. And those are miltaken who attribute it to Ifaiah or the apocryphal Writings of Jeremiah; is very probable that St. Paul makes fome Allufion

which is punished in the World to come, and not in this; and "there is a fin which is punished "in both. Thus Jefus Chrift means that God would punish thofe who blafphemed against the Holy Ghoft, both in this Life and in that to come. And fo it has happened to the Jews, who wil fully denied the Divinity of our Saviour, and attributed his Miracles to Devils. They have fuffered a thousand Evils in this Life by the Romans, and those who die impenitent, have in the next Life been deliver'd to thofe punishments they deferved. Our Saviour forbids his Disciples

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is proper to its Particles. For 'tis certain that all the Particles which make up a piece of Wax, are very different in shape from those which compofe a piece of Iron, therefore for diftinction fake, that is call'd a fimple Figure which is external, and that Configuration, which is peculiarly effential to the Compofition of the Wax, or that by which it is what it is.

Thus alfo the Ideas of the Soul are of two forts (taking the word Idea in general, for whatever the Mind immediately apprehends) the firft Idea reprefents fome thing without us, as that of a Square, a Houfe, &c. the fecond, that fomething is caus'd within us, as Senfation, whether of Grief, Pleasure, or the like. And the laft Ideas are only a different manner of the Minds Effence, or Being, and for that reafon are call'd the Modifications of the Mind. And thus the Inclinations, or Motions of the Soul, might be call'd the Modifications thereof; for fince 'tis evident that the Inclination of the Will is a manner of the Soul's Being, 'tis not improperly call'd a Modification of the Soul, even as Motion being a manner of Being of the fame Bodies, may be said to be a Modification of Matter.

internal, as Configuration, which | ftian Princes. They have been tolerated both by the Civil and Canon Law, and by their living amongst us, they may one day be converted to the Knowledge and Love of the Truth; befides, we ought to have fome Compaffion on them, because to them pertaineth the Adoption, and the Glory, and the Covenant, and the giving of the Law, and the Service of God, and the Promifes: Whofe are the Fathers, and of whom, as concerning the Flesh, Chrift came, &c. Rom. 9. 4, 5. We may alfo confider, that by their Fall, Salvation is come to the Gentiles; and if the Fall of them be the Riches of the World, and the diminishing of them the Riches of the Gentiles, how much mere their fullness? Rom. 11. 12. We must not infult over them, Nor beast against the Branches; for we are but wild Olives grafted upon them: And if God Spare not the Natural Branches, take heed left he also pare not thee; for blindnefs is happen'd but in part upon Ifrael, until the fullness of the Gentiles do come in, Rom. 1. And then all Ifrael fhall be faved; which must be understood of moft of them: For the Angel tells Daniel, that every one of his People fhall be deliver'd,whose Names fhall be written in the Book, Dan. 12. 1. So that all the Jews, before the laft Judgment, fhall be converted, and acknowledge Chrift as the true Meffiah: Yet not all without exception, but only thofe who are written in the Book of Life. By the Jews living amongst us, we may also be the more induced to acknowledge the Goodnefs of God to us in receiving us to Mercy, when he caft off his own People:

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Q. Is it lawful for Chriftian Princes to permit the Jews to live quiet in their Dominions, and to give them a free Toleration for their Religion?

A. Provided there is no Communication in Religion, nor Marriages with them, and that they are obedient to Civil Power, and not admitted to any Publick Of fice, they may undoubtedly be permitted to live under the Government and Protection of Chri