objects of punishment. Hence also it is, that we are born so weak and ignorant in every thing belonging to the soul; and, with respect to the body, so infirm that we may truly say, that we are born subject to greater wants and pains than all the other animals, being subject to death and to every pain and want. Since, then, Adam and Eve, as the leaders of the human race, fell into sin, all we, who are born into the world, are necessarily defiled with sin, and liable to punishment. The repentance which they afterwards offered, and in consequence of which they were pardoned, was not tendered by them as the heads of the human race, but only as individuals. Hence it was, that their goodness extended to themselves alone: but that their sin implicated all their offspring."

The third chapter commences with a disputation on the divinity of Christ. The Philosopher objects, that neither he nor the Mohammedans can see, how Christ should be God and man. If he was God, how he could be born, suffer, and die. But, as he was born, suffered, and died, the probability is, that he was not God. The Padre replies, that however unanswerable this may seem, he will answer it by shewing, in the first place, in what sense Jesus is said to be God; and, in the second, by replying to

his objections. After God had created the world, says he, and saw that man had fallen into sin, and was on the way to hell, he sent many Prophets and holy men to teach them the way of salvation but, finding that their instruction took but little effect, he determined himself to come into the world, and to bring that about which they could not. And then, just as the angels had assumed the form of a devotee with the view of teaching the Prophets, it was his determination to take the human shape, that men may both see and hear him, and learn from him what it was their duty to do. This shape was not merely apparent as that of the angels, but real. And thus he became a perfect man, while he also sustained his own proper Godhead. And God, thus becoming man, we call Jesus Christ. (Isa Kristo).

آموخت بواسطه فرشتگان و چنانکه پیغامبران خود را مي که پیش ایشان فرستاد بشکل زاهد تا بهتر شنود و دیده شوند خواست که خود بصورة بشري بيايد تا مردم او را توانند دید و شنود و از وي آموخت انچه باید کرد و پيروي نمودن این صورت ظاهري آدمي نخواست که محض در نمایش بگیرد و بس همچون فرشتها بلکه براستی آدمیت آنکه بي حقيقي گرفت و این طور آدم حقيقي شد کرستو خدائیت خود بگذارد و این خدا ادم شده را عيسي

میخوانیم .

After this the miracles which he performed. are ascribed to his Godhead, his sufferings and death to his manhood. The divine and human nature existing in the same person are then compared to a tree, into which a different scion has been grafted, both continuing to exist together.

The section concludes with an appeal to the Scriptures, stating, that the Prophets, who have written of these things, were daily in expectation of their fulfilment, and that hence it is that the Mohammedans and others, who have not read the Scriptures, cannot understand, why it should be the will of God, that such things should take place: but, that to one who has read and who understands them, all is plain and clear.

We shall now pass on to Section VII. in which the advantages arising from the use of images and reliques are fully discussed. But as nothing new is here generally advanced in favour of image worship, we shall notice only one argument, drawn from the favours which God is said to have bestowed on those, who have been particularly attentive to

وبطوري this part of Christian duty. It is this ظاهري مي بينيم که خدا از تعظیم این صورتها راضي بخشد بمعجزها میشود چون بسیار مرتبه اینهارا عزت مي و کرامات که بر کسانی که در تعظيم وحرمت آن هستند ظاهر میکند چنانچه از قصهاي گذشتگان ظاهر میشود

مریم

مقدس

خانه وبالفعل هست در ملك عيسويان در در شهر لوریت که در ملک ایتالیه است و در صورت حضرت عيسي مصلوب در شهر پورکوس که در ولایت اسپانیه هست و در خانه دختر مقدس در شهر منسرات ملك كتلونيه هست و در شهر کواده لوپ نزديك در پرتگال و در دیگر جاها که شمردن کرامت ها که ظاهر شوند هر روز تمامی ندارد . شده اند

ومي

We

have evident intimations that God approves of the worship of these images; and this he has evinced by the miracles which he has wrought in favour of those who have paid particular reverence to them; as it may be seen from past histories, and witnessed even now in Christian countries. In the church of the blessed Virgin, for instance, at Loretto in Italy:-with respect to the crucifix in the city of Burgos in Spain, and in the Church of the blessed Virgin in the city of Montserrat in Catalonia :—also in the city of Guadaloupe, near (the confines of) Portugal, and in other places, to recount the miracles of which, either already done or still doing, would be endless.

The following will perhaps suffice as to reliques:

وخدا آن مقدار محب عابدان خود است که بسیار راضی میشود ازین که خاک و خاکستر و جامه اینان را عزت میکنیم و ما را باعث ومحرك این میشود کرامات وعنایات

که بدارندگان بقیها و بزرگي دهندگان ایشان میکند چنانچه توانید دریافت اگر قصهای عیسویان از کتب معتبره

., God so loves his servants, that he is very desirous that we should do honour to their dust, ashes, and garments. The miracles wrought, and favours bestowed on those who have possessed and honoured such reliques, are sufficient to stimulate us to do so, as you would perceive upon reading the accounts found in respectable Christian authors.

We now pass on from this to the next section, which is to prove, that no corruption has taken place in the Scriptures. The argument here insisted upon principally, is founded on the consideration of those doctrines, which impose certain restraints on the will of men. And the conclusion is, that if the Scriptures had been corrupted, these restraints would have been taken off. Other arguments are grounded on the consideration of the different sects and disputes of the Christians, which must have made it impossible, that any party could have succeeded in corrupting the Scriptures and another, that had Mohammed been predicted by name, there could have been no reason, why he should not have been received. We now pass on to Chapter IV. on the difference between the Christian and Mohammedan