GROTIUS HIS ARGUMENTS For the Truth of Christian Religion; Rendered into plain English Verse.  
— Vbi quid datur otî  
Illudo chartis; hoc est mediocribus illis  
Ex vitiis unum—  Hor. Serm. Lib. 1. Sat. 4. 
IMPRIMATUR, Z. Isham. Dec. 16. 1685.  
LONDON: Printed for jonathan Robinson, at the Golden Lion in St. Paul's Churchyard. MDCLXXXVI.   

To the Honourable ROBERT boil, Esq  
SInce your Command seemed to suppose me fit;  
To this Attempt I could not but submit:  
How difficult soe'er, who could refuse,  
When such Encouragement supplies a Muse?  
Yet this that leisure and recess requires,  
Which one, of Avocati'ons, but desires.  
If I could envy what I truly love,  
Or reverence rather, as advanced above;  
Your Life, your Genius, would that Envy raise,  
Happy beyond my hope, beyond my Praise.  
Did not this Great Civili'an 
(a) Vid. Grot. Poemata.  Verse adorn,  
My Vein, whate'er it were, might merit Scorn,  
As if I were to nothing better born:  
By it I never can expect a Name;  
And most Men may my wronging Grotius blame;  
While the ill-natured Critics often smile,  
To find his 
(b) Vid. Grot. ad Bignonium, p. 1. Patriae meae sermone. p. 3. versibus inclusi.  Dutch excel our English Style.  
If I can lull the Cares of Life asleep,  
'Tis the chief benefit I look to reap:  
While you, of all the wise Man's Joys possessed,  
Out of the reach of mortal chances, rest:  
From whence, with so much charming force, do flow  
Treasures of Knowledge unto us below.  
Had not your choice anticipated Mine,  
I might have mingled Dross where 
(c) Vid. Considerate. about the reconcilableness of Reason and Religion. ed. An. 1675.  you refine,  
Embasing with low Verse that Chain of thought,  
By which to Faith Reason's Subjecti'on taught,  
And the sublimest Truths to its embraces brought.   

To the Reader.  
WEre it my expectation, or design, to gain a Reputation for Verse, I should have chosen a Subject more suited to move the Affections; without humouring of which, the smoothest Rythms please the the generality no better than Pictures in dead Colours.  

Non satis est pulchra esse Poemata dulcia sunto, 
Hor. de art Poet.   
Et quocunque volent animum auditoris agunto.   

Verse should be soft, and sweet, as well as fair,  
Moving the ravished Soul like fluid Air.   
Yet as those Commands, which ennoble these Endeavours, were entirely with respect to public benefit: if I can attain that end, though with the censure of being an ill Poet, or what perhaps would be worse for me, a tolerable good one; I shall be content, with King David dancing before the Ark, to appear vile, 
2 Sam. 6.20, 22.  or like one of the vain Fellows. I must confess, I had not finished this Task, before I met with a Translation of this Book into English Prose, by an excellent Hand, which might have seemed justly to supersede my farther Progress. But I cannot but believe that many may be willing to divert themselves with this, who would think the other not sufficiently entertaining; for which I take leave to apply that of the admirable Herbert;  
A Verse may find him who a Sermon flies,  
And turn delight into a Sacrifice.  
Measure is at least an art of Memory, an help for the treasuring up those thoughts which may enrich our Minds; such I am sure Grotius' are; and what so well deserve to be thought on more than once, that I am confident many, who have read both the Latin and English Prose, nay, and the original Dutch Verse too, will not think their time lost in reading the same Arguments repeated, in such a way as I have represented that Impression which they made upon my Mind. Wherein I must needs say, I never laboured for a second Thought, if the first, without offending against the common rules, or 
(a) This warrants the frequent use of a Verse two Feet longer that the rest.  practice of Verse, seemed clearly to express Grotius' Sense; nor hunted about for taking Epithets, or Flowers; but left Truth, and dry reasoning, to their natural Energy, if not Graces.  
I cannot but flatter myself, that in several places I have removed some Clouds, and made the Arguments more easy to be comprehended, by taking from their length.  
The Truths here propounded, are of that nature, that methinks the Mind should be eager to come to the proof of them, and impatient even of Ornaments which may detain from the full view of their delightful Features.  
If however this Version appear dull and flat, I hope it will be considered that it is but a Copy of a Copy; and if I had understood the Original Dutch Poem, as I should have had more assistance to Fancy, I know not but I might have offered here something more Poetical.  
Yet still it must have been as careless and unlaboured as now it is, unless I could have stolen more time from a Life not unactive, than I fear the Critics will think, I have already but thrown away on this occasion.   

Ad Virum Ornatissimum— de Veritate Christianae Religionis ab eodem in Versus Anglicanos traductâ.  
BElla canant alii nullos habitura triumphos,  
Et malè conversos cognata in viscera cives,  
Victoresque sui populos, dum vincitur Hostis  
Qui consanguineum genus est; aliique theatris  
Spe lucri, aut aurae nimio popularis amore  
Perpetuô insudent, quibus & sua carmina vendant;  
Furtivos narrent alii, sua crimina, Amores,  
Et quae Bella gerunt, Veneris dum castra sequuntur.  
Nobilius moliris opus, dum sacra profanis  
Posthabitis modò bella canis, seu fundere versus,  
Seu vitam verâ pro Relligione paratus.  
Nobiliora canis, dum Relligionis avitae  
Impulsus studio, facili sacra dogmata venâ,  
Et rerum à primâ deducis origine causas.  
Macte igitur virtute nouâ; mysteria tantùm  
Voce quidem, at strictâ, stricto velut ense tuêris.  
Exemplar superavit opus, mihi crede, nec undae  
Purius ex ipso jam semper fonte bibentur.  
Pegasidas quisquis duxit te primus ad undas  
Non leviter tinxit, sed pleno flumine mersit;  
Nam modo vitales Grotius si duceret auras,  
Non alium ambiret vatem; tam divite fundis  
Quae non sola fides docuit mysteria venâ:  
Seu canis esse Deum, seu pressiùs occinis unum  
Esse Deum tantùm, seu quae miracula Christus  
Edidit, enumeras, seu Christi dogmata veris  
Annumeranda canis, seu fortè objecta repellis:  
Nec tantùm Grotium tibi debeat Anglica Tellus;  
Munus & illa tuum magni praesaga Maronis  
Pars fuerit, 
(a) Virgil's fourth Eclogue, containing the Cumaean Sybil's Prophecy, translated.  rursus mundo Saturnia Regna  
Quae spondet, sobolemque novam, Coelestibus ortam  
Oris progeniem, magnum Jovis Incrementum.  
Nec tantùm vates, legumque peritus ubique  
Audis; 
(b) An Appendix in Prose concerning Prophecies and Predictions, particularly the Sibyls.  sed quae etiam fudêre Orâcla Sibyllae  
Lynceus aequatis appendis lancibus, idem  
Et sophus, & vates, & consultissimus aequi.  
Accinebat David Abercrombii, M. D.   

To my Learned, and Ingenious Friend— on his Translation of Grotius de veritate Religionis Christianae, into English Verse.  

WHat pains of old did Great Lucretius take  
To show such Gods, as did Mankind forsake?  
Unthinking, useless Being's, free from pain,  
Did lazily in endless Pleasures reign.  
A State so base, no Generous Hero would  
After his death, vouchsafe to be a God.  
But you on happier Themes your Thoughts employ,  
Which those fantastic Notions quite destroy;  
In charming Numbers mystic Truths rehearse,  
And prove a Powerful, Active God, in Verse.  
You show him Great, Just, Merciful, and Good,  
By whom all things are made, all understood.  
The Night is Day to him, his piercing Ray,  
Does all the Secrets of our Souls display;  
Our Thoughts, ere they proceed to action,  
He knows, and all our Actions when they're done.  
No Grove, no Cave, no Cloud is so obscure,  
Can from our God a guilty Head secure.  
The Heavenly Vengeance does like Lightning pierce  
The dark Recesses of the Universe:  
Yet takes of humane Race propitious care,  
Sees, and knows every thing, is every where.   

The Noble Building Learned Grotius raised,  
By you adorned, is doubly to be praised.  
You to his Arguments, and weighty sense,  
Have added Beauty, and Magnificence.  
So to an Ancient Church, plain built, and low,  
Wren gives an higher Roof, and Cupalo:  
Long rows of Pillars the whole Frame support,  
And that which was God's House, becomes his Court.   

Hail great Apostle of the Muses, hail!  
May your Example o'er their Sons prevail,  
To change Parnassus for your Zion Hill,  
And all their Minds with divine Raptures fill.  
Ill Plays, false satire, empty Songs no more,  
Henceforth profane our hallowed British shore;  
Before your Ark may their lewd Dagons fall,  
And you without Dragoons convert them all.   
J. E.   

To his worthy Friend— on his Version of Hugo Grotius, of the Truth of Christian Religion, into English Verse.  
'TIs not, Dear Sir, the least ambitious aim  
Of being noted for Poetic Flame,  
Or with exalted yours to mix my Name;  
That now invites my Muse to celebrate  
Those praises, you have justly got of late▪  
But as a Tribute to our Friendship due,  
That I this slender Offering make to you.  
As Noah, with a pious firmness, stood  
Against th' Assaults of the invading Flood,  
Until those happy days the welcome Dove  
The Olive brought, by Orders from Above;  
So you in stormy Wether have I seen,  
Easy in Thought, and of a Mind serene,  
Until those Clouds Jehovah did disperse,  
And led your settled Thoughts to sacred Verse:  
And surely from Above you took that Fire,  
For none below such thoughts could e'er inspire.  
For, David-like, your charming Lyre you string,  
In praise and honour of th' Eternal King.  
But first of all, as a wise Architect,  
Who, that he may unshaken Piles erect,  
Sees his Foundations solid are and sure,  
The only means his Buildings to secure;  
So while Religion does your Numbers fill,  
And sweetly flows from your judicious Quill,  
Your Cornerstone, and Principles you take  
From him, who did those equal Precepts make.  
And first 'gainst Ath'ists you his Being prove,  
And all their shallow Arguments remove.  
With strongest Reasons than you plainly show,  
That all his Attributes from's Essence flow;  
And this in Verse, and terms so well expressed,  
As if He taught from your inspired Breast.  
Then by your Verse, you liberty have given  
To Providence, which some confined to Heaven;  
As did Lucretius, who had fond taught,  
The lazy Gods of earthly things ne'er thought.  
In better colours you the Godhead show,  
And fully prove, to Providence we owe  
The change & turns of all things here below.  
Then next Religion, you in all its parts  
Have surely fortified, by the best Arts  
Of Verse and Reason, and to th' World evince,  
That Piety ne'er stranger was to sense.  
Here may the empty noisy Town-Gallant,  
Who knows no Language but the modish Cant,  
Whose tedious minutes stick upon his hands,  
And make him curse the slow and lingering Sands;  
By your Example learn his time t'employ  
On things, that yield a solid lasting joy.  
Thus taught by you, he speedily will find,  
No Pleasures equal those ' o'th' pious Mind.  
But tho' in well-chose Numbers you excel,  
And true Philosophy your Verse does swell;  
Yet no confinement knows your active Soul,  
But rifles other Arts without control.  
You into the abstrusest Notions dive,  
And loaded with the sweets return from th' Hive.  
Nor does the knotty Law, which few untwist,  
Your piercing judgement's conquering force resist;  
And tho' to some it takes Gigantic Form,  
Yet you its Frowns and Menaces do scorn;  
And being o'ercome at your expense and toil,  
The weaker Heads may bear away the Spoil.  
Thus joining Law to Piety, you prove,  
The Law not more of Serpent hath than Dove.  
A. M.   

To his Friend the Author.  
POet and Preacher, heretofore the same,  
In dull or lazy times distinct became;  
In pleasing Numbers British Bards of old  
To th' listening Crowd Religion did unfold:  
In Verse they chose their Raptures to express,  
In Verse their sacred Mysteries to dress;  
Religious Ardours thus they did inspire,  
And kindle with a pure Poetic Fire.  
Primitive Muses modest Virgins were,  
ne'er sung what might offend the chastest Ear;  
In lovely Dress each Virtue did adorn,  
In ugly Shapes each Vice exposed to scorn.  
But now turned Prostitutes, upon the Stage,  
They teach not Manners, but corrupt the Age;  
Their easy Province in our Time has been,  
To raise our Lust, or gratify our Spleen,  
Maliciously to murder a Good Name,  
And amongst others, Verse itself defame.  
If with more Chastity, and less of Spite,  
Some modern Poets set themselves to write,  
It is with fulsome Praise to court a Friend,  
And basely flatter for some base End;  
Grossly they lay the thickest Varnish on,  
Where Nature made the worst Complexion:  
And thus the dignity of Verse is stained,  
Apollo's sacred Temple thus profaned.  
But this our Author in a pious strain  
The Poet and Divine unites again;  
His Muse at once doth both instruct, and please,  
She gilds the Pill which cures the Mind's Disease.  
So weak our Appetite to what is good,  
So weary grown of plain-drest wholesome Food,  
That Wit and Verse must spice it for our taste,  
Or else our squeamish Stomaches choose to fast.  
Tho Truth more naked may in Prose appear,  
She's more alluring thus, and not less clear.  
Happy Maintainer of our Faith in Verse,  
Proceed Lucreti'an Atoms to disperse;  
Proceed Eternal Truths thus to rehearse;  
Such Truths for all that Fiction may atone,  
Poets did ere invent to please their own,  
And make succeeding [Times] for real swallow down:  
Such Truths enlightened Minds on Earth improve,  
And propagate immortal Songs above.  
Henceforth more sacred shall the Muses be,  
And more adored the Art of Poesy,  
Happy Assistant of Divinity.  
E. Ll.   

ERRATA.  
The Reader is desired to amend with his Pen these following Errors in the Print; and though the frequent false pointings may change the sense in many places; 'tis hoped a little regard to the connection, or manner of the Expressions, may rectify them.  
PAge 7. line 12. for maintain, read obtain. P. 15. l. 1. f. Catallus, r. Catullus. P. 33. l. 13. f. Reins, r. Veins. P. 56. l. 12. f. stied, r. styled. P. 75. l. 7. f. Sov'raig, r. sovereign. P. 79. l. 5. f. compare, r. compares. P. 83. l. 28. f. conque'sts, r. conquests. P. 98. l. 8. f. di, r. do. ib. l. 14. r. Holocausts. ib. l. 24. f. pleased, r. pleass. P. 99 l. 25. f. whem, r. whom. P. 105. in Marg. f. at, a. P. 106. l. 4. f. should, r. would. P. 117. l. 6. f. dissuade, r. dissuade. P. 120. l. 12. f. stranger, r. stronger. P. 122. f. to, r. t'. P. 145. l. 2. f. Depository, r. Repository. P. 162. l. 17. f. Eclogues, r. Expressions.   

GROTIUS his Arguments for the Truth of Christian Religion, rendered into plain English Verse.  

THings visible declare a God unseen: 
I. That there is a God.   
Some things 'tis obvious did in time begin:  
And these could never their own Being's cause;  
Nothing we're sure could act before it was.  
It's rise from something else it then must draw,  
Which holds as well in what we never saw;  
From which things subject to our Senses came,  
Till that we find which always was the same,  
And this is God, whatever be the Name:  
A Being necessary to exist;  
For else the World must have beginning mist.  
This also the consent of Nations proves,  
Where e'er Barbarity Reason removes.  
What only from Opinion risen, we see  
Men often change, nor in the same agree:  
This Notion always, in all places found,  
Did even Aristotle's Doubts confound.  
Some cause is needful then to be assigned,  
Which may extend alike to all Mankind;  
And this God's Revelation must be thought,  
Or, a Tradition from first Parents taught:  
If its the first, you grant the thing is sought:  
But if the last; in what's of so much weight,  
Why should first Parents propagate a Cheat?  
If wheresoever Humanity is known,  
They the Idea of a Godhead own;  
In places late found out, and long ago,  
Not only with the dull, but witty too;  
These would unmask it. if it were design,  
Nor could the others lay a Plot so fine.  
If some in several Ages have appeared,  
Who seemed as if no Godhead they revered,  
'Tis an Objection nothing to be feared:  
For few they've been, their Arguments but vain,  
Such as a Proselyte could rarely gain:  
'Twas not from Reason common to Mankind,  
But some Disease, or Folly, of the Mind,  
An affectation something new to show,  
Like him that Blackness would ascribe to Snow:  
Or, no right Judgement could by such be past,  
Being like the Sick, whose Mouths are out of taste.  
And this the rather is to be believed;  
Because from all th' Accounts we have received,  
We find the best of Men were always those,  
Who with the notion of a God did close.  
That a dissent from what so long obtained,  
Only with Minds depraved its credit gained,  
Whose vic'ious interests can't a Godhead bear,  
To pass right Judgement on their Actions here,  
Even hence is seen; that whatsoever they fain,  
Whether succession in an endless chain,  
Or the wild Atoms undirected dance,  
Or whatsoever Scheme they please t' advance;  
The Difficulties all recur, or more,  
Than lay against what was received before.  
Some seem to disbelieve a Deity,  
Because they can't his Sacred Presence see:  
But these, if they can any thing descry,  
Must even the being of their Souls deny,  
Which ne'er were subject yet to mortal eye:  
Nor ought 'gainst this Idea more to strive,  
Because their shallow reas'ning can't arrive  
To understand the Nature which they find;  
For it belongs to the inferior kind,  
Not fully to conceive of what's above:  
Beasts, of Man's nature, can't fit Judges prove;  
Less, how the few first gave the many Law,  
And by what methods kept the Rout in awe;  
How Men could trace the flights o'th' starry host,  
And round the dangerous Deep in safety coast.  
These things above their reach must be confessed;  
And Man, as he excels the down-lookt Beast,  
Should think that he who made him to excel,  
Does in a distance far above him dwell;  
And that there is an Excellence unknown,  
Because it is superior to his own.   

Having thus found a Deity above, 
II. That there is but one God.   
Let's try how we his Attributes can prove:  
One Proof concerning them in this does lie,  
That what he is, is by necessity,  
And this clearly infers the Unity;  
For if we this extend to more than one,  
We unto numbers infinite must run.  
What does exist by necessary Law,  
That Force must into act'ual being draw,  
And this to single things must be applied;  
But when we speak of generals, 'tis denied.  
Multiplications too of things we know,  
From a fecundity of Causes flow;  
And as the numbers of the Causes were,  
So are th' effects more numerous, or rare;  
But nothing caused the Deity to be.  
In diffe'rent things we differences see;  
Th'Essence, not Difference, is needful here;  
Nor does one sign of many Gods appear:  
The Universe, a single World is found,  
One radiant Sun enlightens all around.  
In every Man only one living Soul  
Is all in every part, and in the whole.  
Were there, besides, more than one Deity,  
In Power and Will all absolutely free,  
How if th'Almighty Powers should disagree?  
Should one be opposite to th''others Will,  
Each could not then its purposes fulfil;  
But this is far below a Power Divine.   


III. That all Perfection is in God.  Next, full Perfection in this God does shine;  
Which cannot but from hence be understood  
That whatsoever in things we find of good,  
Or a beginning had, or else had none;  
What ne'er began belongs to God alone:  
That which began, being from something drew,  
And since from nothing, nothing ever grew;  
It follows, what Perfections e'er are seen  
In the Effects, have in the Causes been;  
And all must be from the first Cause derived,  
Which of Perfection ne'er can be deprived.  
What always was can no dependence bear,  
Nor can an outward Cause its force impair:  
ne'er from its self a diminution came;  
For all things at their own Perfection aim.   


iv That God's Perfection is infinite.  To these Perfections of the Deity,  
We cannot but ascribe Infinity;  
For all the limits we in things explore,  
Are that no Cause communicated more,  
Or else the Subject could not hold the store;  
But God could nothing take from any cause;  
Since, as we've showed, he necessar'ily was.   

What acts more perfect is, 
V That God is eternal, omnipotent, omniscient, and absolutely good.  than that which can't,  
And things endued with Life than those which want;  
What understands, than that which nothing knows,  
And what is good, than what does that oppose.  
These than we attribute to the most High,  
Nor can the manner infinite deny,  
His Life, his Power, his Knowledge, without end,  
Nor does his Goodness one exception blend.  
On what's already said it does depend,   

That all things own their rise to him alone, 
VI That God is the cause of all things.   
Who is, being of necessity, but one.  
What e'er else in the Universe has room,  
From something divers from itself did come;  
Either immediately, or in its cause,  
From the Divinity beginning draws:  
And this not Reason only, Sense may show,  
If we the Structure of our Bodies view.  
Th'inward and outward parts for use conspire,  
Without the Parent's pains, or known desire,  
And with an Art none can enough admire.  
This shows the Excellence o'th'Sov'raign Mind,  
Which made this all. Much we in Galen find  
Our Admiration to confirm, or raise,  
Where th'uses of the Hand and Eye he weighs:  
This is declared even by the Creatures mute,  
Whose every part some certain use does suit,  
And takes a Figure proper to its end,  
To which the force of matter could not tend.  
Of this Inanimates strong proof may yield,  
The Plants, and painted Glories of the Field.  
Into the proof this the Waters flow,  
And though the Earth by nature lie below,  
These in the middle between that, and Air;  
To see the course inverted is not rare,  
And Waters often intersperst with Earth,  
To give things Nourishment, or easy Birth.  
To have a certain aim in acting, shows  
A Nature understanding what to choose:  
But things not only serve their proper end,  
But do the good o'th' Universe intent,  
Thus against Nature Water does ascend,  
Lest somewhere a Vacuity prevail,  
And the great Building wanting Juncture, fail:  
But such a force could never move the whole,  
Unless from him who did this Mass control.  
Actions so regular in Beasts appear,  
As that they from some Reason moved, declare;  
For this observe the labouring Bee, or Ant,  
Nor yet in others do w'Examples want,  
Who without any previous trial, use  
Things hurtful to avoid, helpful to choose:  
That from no judgement of their own it came  
Appears, in that they always act the same,  
Nor can they other things, though less, effect;  
Wherefore some foreign Reason did direct,  
Or else imprint their Natures with this force;  
And we to God for this must have recourse.  
The Lights above, chief the Sun and Moon,  
Shine forth for this as clear as is the Noon,  
Their Courses ordered, and attempered so,  
That sublunary things may thrive and grow:  
The ready motion through the Aequator were,  
But they go slenting to refresh us here,  
And that each Realm the benefits may share.  
As th'Earth the living Creatures does preserve,  
They, where much stronger, humane uses serve;  
Which made even the rigid Stoics writ,  
That th'Universe was made for Man's delight:  
But since no Power of Man could e'er attain,  
Over the bright Celestial Host to reign,  
Nor could they put themselves under his sway;  
'Tis then as some Superior they obey;  
And this must needs be that eternal Mind,  
Which the vast Fabric of the World designed,  
And the Contextures wonderfully joined:  
The Stars eccentrick Motions this proclaim,  
Which not from matters force, but a free Agent came:  
This the Positions they above maintain,  
And the unequal form of Land, and main:  
That this way, more than that, the Stars incline,  
As in th'appointed places of the heavens they shine.  
The Earth in the most perfect form is found,  
Which all Men must confess to be the round.  
Some of its parts even in heavens bosom laid,  
Declare the Power which that Extrusion made.  
Is there a Sot who can to chance ascribe,  
What is more acc'rate than we can describe?  
As if a casual Coalition could  
Make a fair Edifice of Stone and Wood,  
Or Letters with an accidental cast,  
Should make a Poem through all Ages like to last.  
Who Geometric Figures saw on shore,  
Did thence the footsteps of a Man explore,  
Knowing that Chance could ne'er such things compose.  
That Man began in time this also shows,  
That by degrees Arts to improvement risen,  
That several still successive Ages find  
Places before unpeopled with Mankind,  
And they their Language from some Neighbours take,  
Or them who the discovery did make:  
Some gen'ral Institutions too, have been  
So common unto all the race of Men,  
That them not instinct, or collective thought,  
So much as a more plain Tradition taught;  
Such as was Sacrifice in pious Rites,  
And Shame first blushing at unchaste Delights,  
The solemn tying of the Nuptial Band,  
And flying incest though without command.   


VII. Answer to the Objection concerning the cause of Evil.  Nor ought we, because ill does footing gain,  
To raise a Question, whether God does reign?  
As caused by him that never did exist,  
He made only what truly does subsist,  
From what Subsistence has, there may proceed  
Such Accidents as is an humane Deed:  
He Man, and his sublimer Mind, did make,  
With a full power to choose what Path to take:  
This is a glorious liberty of Will,  
Good in itself, though it produces ill:  
This which is moral ill, beyond dispute  
'Twere impious to the Godhead to impute:  
But it his Goodness does not cloud i'th'least,  
That what is ill, as on the Senses pressed,  
From him should come, to punish what is past,  
Or to induce a better Life at last;  
Tho 'tis like Physic, nauseous to the taste.  

VIII. Against two Principles, or Causes of things.  To this the health we of our Souls do owe.  
Some from two Principles think all things flow;  
The ill from one, as absolutely bad,  
As that was good, whence th'other being had:  
But should such contrariety be found,  
How could the course of things keep on their round?  
One would the other's Workmanship destroy,  
And neither its Creation could enjoy.  
Ill absolute could never self-exist,  
For 'tis defect in what has something missed;  
But then its subjects to some good arrived,  
In that of being it is not deprived.   

That all things here below directed are 
IX. That the Universe is governed by God.   
By the Almighty's Providential Care  
From hence is seen, that not only Mankind,  
Happy to have an understanding Mind,  
But Birds and Beasts, with something in its stead,  
Tenderly cherish what themselves have bred:  
That this partakes of Goodness, need we prove?  
And who can from the Godhead this remove?  
The rather, since no limits can be found,  
Which may t'his Knowledge, or his Power, give bound.  
What e'er is done, or to be done, he knows;  
And what can hinder when he'll interpose?  
What was before observed 
* Sect. 6.  how things forsake  
The Tendencies they of themselves would take,  
That they may serve the common end of all,  
Under this Head as properly may fall.   

That the Celestial Orbs do not confine 
X. Even sublunary things.   
The Infl'ences of Providence Divine,  
What's said already fully may persuade  
(For that exerts its force to all things made.)  
The Courses of the Stars besides appear,  
To be appointed for our Service here;  
But that, for which another thing's ordained,  
The more immed'ate care must needs have gained.   

Out of a sottish Error some contend, 
And things singular.   
That Providence don't single things intent,  
But only universals; which pretence  
Would bar even God of his own Providence:  
Nor can that Knowledge infinite be thought  
(As God's is proved in what's already brought)  
Which does not take in all things singular:  
If thus his Knowledge, what impedes his care;  
Since we in single things, as such, may view  
Their proper end, and universal too?  
'Tis owned that Generals through his care exist,  
And they only in Singulars subsist:  
If these for want of Providence expire,  
The kinds of them we should in vain desire.   


XI. This proved from the preservation of Governments.  The special Influ'ence of a Power above,  
Kingdoms and Commonwealths continued, prove.  
A form of Government that first prevailed,  
Has not through many Tracts of Ages failed:  
For this we might all Histories apply,  
Where a Republic, where a Monarchy,  
All the Contrivances and Plots of Men,  
If they unsettle, bring the same again;  
So that against a long fixed Power to fight,  
Seems even the Providence of Heaven to slight.  
Tho Human Wisdom might preserve it long,  
Yet the subjected Rabble are so strong,  
Such the Vicisitudes of human things,  
That none could fix them but the King of Kings.  
But then this Providence chief appears,  
When the Foundations of a State he tears;  
This Cyrus, Alexander, Caesar too,  
Tartarian Cingi, and Namcaa show.  
These Men in things where Prudence has a share,  
By far beyond its force successful are;  
Nay, the uncertainty of things below,  
Unto their prosperous Fortunes seems to bow;  
When like Events to the same constant end  
As 'twere by a Conspiracy do tend,  
They argue a direction from on high:  
Sometimes a lucky size turns on the Die;  
But if the same an hundred times you fling,  
'Tis evident it from some Art must spring.   

But Miracles afford the clearest sign 
XII. From Miracles.   
Of a presiding Providence Divine,  
And the foreknowledge of Futurity,  
Of which we have such Proofs as none deny:  
Since God is infinite in Power and Skill,  
Can any thing withhold his Sov'ragin Will,  
From acting and imparting to Mankind,  
What beyond Nature's course he has designed?  
That very Course he did at first ordain.  
But if inferior Minds to this attain;  
Much more may God, who suffers what they do,  
(If they do not his full intent pursue)  
In Kingdoms constituted where we live,  
Who made the Law, can Dispensation give.   

That Miracles have been we may believe, 
XIII. Specially among the Jews, which have additional Credit from the continuance of their Religion.   
If we the Story of the Jews receive;  
Whence their Religion of such date we know,  
Tho all things have conspired its overthrow:  
It long has been deprived of humane Aid,  
And every where a Scoff and Byword made;  
Yet still continues, when all others move  
(Except the Christian, which does that improve)  
As soon as that Authority is gone,  
Which forced, or laid inviting Colours on.  
Thus fell the Pagan, Mahomet's does last,  
Because it's Empire's date not yet is past.  
If any ask me what could be the cause,  
Which gave such rooting to the Jewish Laws?  
'Tis plain, it was the Miracles were wrought,  
When God himself did lead, and for them fought,  
And which were by a clear Tradition taught,  
Which might be traced from Father unto Son,  
Till they reached Moses, and the Son of Nun:  
Who else can think such stubborn Men as they,  
Would so severe a Ritual Law obey?  
Or, that a People evidently wise,  
Would choose with so much pain to circumcise?  
Which other Nations needs must have contemned:  
Nor could them in itself to God commend   


XIV. By the Truth and Antiquity of Moses his Story.  Moses his Sacred Writings, where we find  
These Miracles to memory consigned;  
Not only this their lasting Credit gave,  
That the Tradition, which the Hebrews have,  
Speaks him to be of God chose, and inspired:  
But that he his own Glory ne'er desired,  
Nor sought th'advantage of his Friends, or Blood;  
From hence is manifestly understood,  
That his own Sins he never seeks to hid;  
And the High-Priesthood to his Line denied,  
As well as in chief Civil Power to place,  
Fixing them with the vulgar Levites Race:  
Which shows he had no cause to falsify;  
Nor did he use that Art becomes a Lie:  
No varnish to set off a studi'ed Tale;  
But Truth did with its native force prevail.  
Consider further the unequalled Age  
Of the known Writings of this Jewish Sage:  
The Greeks, to whom most own their Learning due,  
Theirs from abroad most evidently drew,  
And many Proofs 'twas from the Hebrews show.  
The Attic Laws, & Roman, sprang from thence,  
From those which Moses taught did first commence.   

And Men of other Rites full witness bear 
XV. By the testimony of the Gentiles.   
Unto the Ancient Truths he does declare;  
This th' old Phoenician Histories do show,  
As we in Sanchoniatho may view.  
Indians, Egyptians, many of the Greeks,  
Teach how the Chaos was to him that seeks;  
How first the Animals, and Man at last,  
(Man in an heavenly mould divinely cast,  
Out of the egg (for so they call't) did haste,  
That Man had given him power o'er other things;  
This, among others, Ovid sweetly sings:  
And this from Grecian Poets he did take.  
That God the World into its being spoke,  
The Platonists and Epicarmus thought,  
And he who long before in Verses brought  
A rich Collection of what Orpheus taught.  
That the bright Sun did not produce the heat,  
But as it was ordained its lucid seat  
Empedocles confessed: Catullus too,  
And Aratus did in their flights pursue  
A fixed abode above the starry Skies;  
That there's perpetual Light Homer descries.  
Milesian Thales out of ancient Lore,  
That there's a God, whom nothing ever bore;  
That th'Universe is fair, as by him made;  
That antecedent to the Light was Shade.  
With this the Orphics, Hesiod too delights,  
And thence some Nations count the time by nights.  
Wise Anaxag'ras in his search did find,  
That all things came from a superior Mind.  
Smooth Aratus, that God the Stars did make,  
That from his Breath all things their life did take  
Did Virgil, after Grecian Poets say,  
Hes'iod, that Man was formed from out the Clay.  
Homer, Callimachus, that God is one,  
And that all things proceed from him alone.  
Maximus Tyr'ius strongly holds, that this  
The uniform consent of Nations is.  
That Honour which Latines and Greeks did show  
To the seventh Day (not here to name the Jew)  
Which in unquestioned Authors one observes,  
The memory of God's seven Days works preserves.  
The Celticks this, and this the Indian speaks,  
Who portion out the Seasons into Weeks,  
And this the Names which they assigned each day:  
That Men at first lived in a simple way,  
Their Manners rude, they naked to the Skin  
Is even in some Egyptian Writers seen.  
Th' Indians, as Strabo shows, did celebrate  
That Golden Age the Poets do relate:  
Wild Indians did i'th'History agree,  
Of Adam, Eve, the Serpent, and the Tree,  
If to Maimonides we Credit give:  
Nay, Witnesses who in our Age do live,  
Affirm that Indian Pagans keep the same;  
Their learned brahmin's mention Adam's name.  
Those at Siam reckon with us, the World  
About the Poles six thousand Years has twirled:  
That at the first Men lived a thousand years,  
In the Caldean Registers appears:  
Egyptians this, with some Phoenicians say;  
Nor want there Greeks as positive as they.  
And this may the more easy credit gain,  
Because to after-ages did remain  
Vast Graves, which did the mouldered Bodies, show  
Compared with present, of a monstrows hue.  
Pausanias and Philostratus of Greeks,  
And this the Roman Nat'r'list, Pliny, speaks.  
How God and Angels did with Man converse,  
Till he provoked their absence for a curse,  
After the Greeks Catallus does relate;  
And the old Giants truly ferine state,  
With Moses Greeks and Latins do agree;  
And in all Nations we some Proofs may see,  
Of what about the Deluge he has shown:  
All time to that old Varro called unknown.  
Those things on which the Poet's Fictions ground,  
In other Writers are unblended found,  
Agreeing with the Truth in Moses seen:  
Berosus with the Chaldees, Abidene  
Among th' Assyrians, did hold forth the same,  
And the pacific Dove the last does name:  
This Grecian Plutarch, Lucian mentions this,  
Who says, that Syrian Hierapolis,  
Retained the Story of the Ark of old,  
Which the saved race of Men and Beasts did hold:  
In Damascene and Molo this you'll see,  
The last does in the name of Ark agree:  
Apollidorus does transmit to fame  
Deucalion's Story, differing but in name:  
And several Spaniards do at large attest,  
That in America remotest West,  
The memory of the Flood they plainly trace,  
And preservation of all Mortal Race:  
The Raven forced to keep upon the Wing, 
Gen. 8.7, 11.   
And welcome Dove which th'Olive-branch did bring.  
Where Men inhabited before the Flood  
By Joppe, named in Pliny's understood:  
And to this day Tradition does remain  
Where th' Ark did rest, the Flood b'ing in again,  
Mount Ararat on the Armenian Plain.  
The Father of us Europeans here,  
Japhet in Ethnic Authors does appear  
jon or Javan the learned Grecians own,  
And Hammon Arts to th' Africans had shown,  
Names the Mosaic Writings have preserved:  
Josephus too, and others have observed,  
That many Names of Men and places show,  
Apparent Footsteps of what there we view.  
Which of the Poets does not proof supply,  
Of the condemned attempt to scale the Sky?  
Clouds of Authorities confirm that Fire,  
In which polluted Sodom did expire.  
We might as many Witnesses produce,  
To show that Circumcision was in use,  
And this continues among Abrams Seed,  
With Isma'elites, and Idumean breed:  
The History of the ancient Patriarches too  
In Philo's Sanchoniatho we view;  
In Hecataeus this, and Damascene,  
Berosus and Demetrius may be seen;  
Artap'nus, and Eupol'mus we may add:  
This he who wrote the famous Orphics had.  
Some part of this Justin's learned Book affords,  
Which from Pompeius Trogus he records;  
Scarce one of them but tells of Moses' fame,  
How he was saved from water th' Orphics name,  
And that two Tables he from God received,  
And Polemon confirms what's here believed.  
Several of the Egyptian Writers show  
How vainly Pharoh's Host did Israel's Flock pursue.  
And who that thinks of Moses can believe,  
That he should e'er have ventured to deceive;  
When with wise Enemies encompassed round,  
Who would have noted all the faults they found,  
If former Authors what he wrote controlled,  
Or 'twere opposed by a Tradition old,  
Or he of the then present times did tell,  
What Witnesses then living could refel:  
Sicilian Diodore, Pliny the young,  
Longinus of sublimity of Tongue,  
Strabo, and Tacitus, of Moses speak;  
Jamnis and Mambris, in their Sorceries weak,  
When they his Credit to impair did seek,  
The Talmud, Pliny, Apuleius, name.  
Some Laws, and Ritu'als, which from Moses came,  
The golden Pythagorean Verses show,  
And many of them you elsewhere may view.  
Strabo and Trogus Testimonies give,  
How just, how pious, the old Jews did live:  
What we of Joshua, and others find,  
Early or late, to memory consigned,  
Agreeing with the Jews, need not be joined;  
Since he who will to Moses credit give,  
Whom now it were a shame to disbelieve,  
Must not deny, which here we sought to prove,  
That God in a miraculous way did move,  
Exceeding all the Laws which Nature knew:  
That he such Acts in aftertimes did show,  
As when Elijah, and Elisha lived,  
Is with less hesitance to be received;  
Because the Jews were then become more known,  
Their Rites held more in detestation,  
The World than could not but have jealous Eyes,  
And stop the growth of the most speci'ous lies.  
Hazöus and Lycophrones do tell  
What in the swall'wing Whale Ionas befell,  
Only the name for Hercules they change,  
To whom they used t'impute things great, and strange.  
The truth of History did Julian force,  
(Who ne'er towards Jews or Christians had remorse)  
To own, that God did often Jews inspire,  
And burnt Elijah's Sacrifice with Heavenly Fire.  
Add to this farther, that the Jewish Law  
All vain pretence to Prophecy did awe;  
It did Obedience to their Kings persuade,  
Yet they that sacred Office feared t'invade:  
Esdras, and others wiser than the rest,  
That they were less than Prophets still confessed;  
This gift some Ages before Jesus ceased.  
But who on many milli'ons could impose  
With Prodigies they did to all expose,  
Such as the High-priest's Breastplate did disclose?  
That Light and Truth which thence shone forth to all,  
Continued fresh till the first Temple's fall;  
In this such certain Faith have all the Jews,  
As that 'twas known to their Forefathers, shows.   


XVI. The same is proved by Predictions.  To this of Miracles, we may subjoin  
Another proof of Providence Divine,  
The knowledge of Contingencies to come,  
Which was imparted from above, to some;  
When not one cause, or sign could then appear,  
To them their Times and Tendencies were clear,  
As th'Orbity of him who should restore  
Jericho cursed by 
(a) Jos. 6.26. & 1 Kings 16.34.  Joshua long before.  
Who should the Temple on Mount 
(b) 1 King. 13.2. & 2 Kings 23.15.  Bethel fire,  
More than three hundred years ere 'twas t'expire:  
Esaiah too 
(c) Esa. 44.28. & 45.1.  Cyrus the great does name,  
And his chief Actions since made known to fame.  
Jerus'alem from 
(d) Jer. 37.11.  Caldean force being freed,  
Jeremy saw that they should yet 
(e) ib. 8.  succeed,  
The fate of the Assyrian Monarchy,  
Daniel 
(f) Dan. 2.32. & 39.7, 5. & 8.3, 20.  did in the womb of Time descry,  
That first to Medes and Persians it should fall,  
Then 
(g) Dan. 10.20. & 11.2, 3.  Alexander should engross it all.  
Seleucus then, and Ptol'omy 
(h) Dan. 8.9, etc.  part divide,  
What mischief should from these, the 
(i) ib.  Jews, betid,  
But chief from 
(k) Dan. 8.23, 24.  Anti'ochus the Renowned:  
The truth of these when searching Porphry found,  
To this poor subterfuge he driven was,  
That they were wrote after they came to pass.  
But we as well a warm dispute may raise,  
Who wrote the Books whence Virgil has his Praise;  
The Romans knew not that by surer fame,  
Than had the Jews for what bore Daniel's name.  
Did not oracular Predictions show,  
What Mexico should feel, and rich Peru,  
Which the relentless Spaniards should subdue?  
To this those many Dreams we may refer,  
Which to Events full Correspondence bear,  
Events which they who dreamt could ne'er foreknow,  
From any thing observable below:  
These to ascribe unto some casual hit,  
Or natural cause, can't thinking Men befit:  
Of these Tertulli'an, writing of the Soul,  
Brings many Instances beyond control.  
Of Sp'irits assuming vehicles of Air,  
Which Men not only did discern, but hear,  
Authors by no means credulous declare.  
Such Spectres in America have been,  
In Mexico, and Sina, often seen.  
And those fire- Ord'eals with old Germans known,  
As in their Histories, and Laws are known,  
Prove an Almighty Power the just does own.   

If less exertions of the Power Divine, 
XVII. The Objection that Miracles are not now seen, answered.   
For Miracles, and Prophecies now shine;  
The force of what is proved it can't impair;  
Since 'tis enough, that once such things there were:  
If they have been less frequent than before,  
God in great Wisdom these his Works forbore▪  
Nor is it fit to violate the Laws  
Printed on Nature, but for weighty cause;  
As when the Jews in a small Corner closed,  
Were to maintain a Worship all exposed;  
Or that the Truths in Christian Doctrine found,  
Were to enlighten all the World around:  
Such times are well becoming God to show  
That Nature's but his Handmaid here below.   


XVIII. And Wickedness obtains such licence.  Some question whether Providence presides,  
Seeing how Sin flows in with mighty Tides,  
As if 'twould deluge all the World again;  
Which Providence, if any, should restrain.  
But th'answer's easy, since Man's Will is free,  
And God alone good by necessity:  
To bridle and keep in our Sins by force,  
Were to make Man no better than an Horse.  
Bate, that of freedom we are not bereft,  
No proper means are unattempted left:  
A Law is made our wild Desires to chain,  
And none for want of Knowledge can complain;  
Inward and outward Admonition's joined  
And Threats and Promises to bend the Mind:  
That very Wickedness that's suffered here,  
Has limits set by God's overruling Care;  
In vain it strives to swell beyond its bound,  
To force th'enclosures of the sacred Ground.  
His Church, hemmed in with the tempestuous deep,  
His Power does from an Inundation keep:  
Civil Societies his Influ'ence share,  
Else the mad Multitude no Laws would bear:  
And even that Mischief, which does licence get,  
Has some good end by his appointment set,  
To punish, or correct, those Souls that stray  
Out of the Paths of virtue's narrow way;  
Or else a glori'ous is Specimen to give,  
How nobly the Adult in Virtue strive,  
'Gainst those Temptations which in Crowds arrive!  
While Pati'ence does its perfect work maintain,  
And constancy unto the last remain.  
And they, whose Punishment has been delayed,  
For this forbearance have large interest paid;  
Thus they who disobeyed th' Almighty's Will,  
Against their own, his purposes fulfil.   

If Wickedness unpunished long appear, 
XIX. That the Just are often oppressed.   
The weak still suffered Violence to bear,  
In sorrow long to draw their hated Breath,  
And die at last an ignominious Death;  
As if their Innocence had no regard:  
Man is not therefore from God's Care debarred;  
For no Man knows how God exerts his Power,  
In inward Blessings, th'ill can ne'er devour:  
Besides, before was proved an Aid Divine;  
Wherefore we with the wise in the belief should join,  
That since God knows our Acti'ons, and is just; 
XX. This Argument is retorted to prove that Souls survive the Bodies.   
Yet sometimes seems to authorise distrust;  
A future Judgement needs must be behind,  
Where Sinners their due Punishment may find,  
And all egreg'ious Virtue, here unblessed,  
Exalted to a state above the rest,  
May meet full Recompense for all its Pain.  
For this we must believe, that Souls remain, 
XXI. Which is confirmed by Tradition.   
When loosened from the Body's cumbrous Chain;  
And this belief so general is known,  
That we its rise must from first Parents own:  
This Homer sings in Verses ever new,  
And this the Gauls, as well as Grecians known;  
Their learned Druids this most fully taught,  
And this the brahmin's with the Indians thought:  
Egyptian, Thracian, Germane Sages, all,  
Upon this Truth with one consent do fall;  
For proof we might unquestioned Authors call:  
In Strabo, Plutarch, and Laertius, see  
How the Egyptians, Indians too, agree,  
In the expecting of the Day of Doom,  
After this Life is to its period come:  
Histaspes, and the ancient Sibyls spoke,  
What Conflagrati'ons shall the World o'ertake;  
Ovid and Lucan, both this thought pursue,  
This at Siam the savage Ind'ians knew;  
Of this Astronomers a Proof have found,  
In that the Sun draws nigher to the ground.  
Parts farthest off at first discovery prove,  
That we can not where from these Truth's remove;  
Canaries yield this Fruit, the Western Shoar  
Largely enriches with this Golden Oar.   


XXII. Nothing in Reason against it.  Nor can one Argument in Nature found,  
This old Tradition, so extensive, wound:  
For if we any thing observe to fail,  
'Tis either, that what's mighti'er does prevail,  
In its own Nature contrary to that,  
As Cold does through the force of Heat abate;  
Or the removing that in which it stands;  
As when a Glass is fallen from our hands,  
And into several little pieces broke,  
The form is perished which at first it took:  
Or else 'twas from deficience in the cause;  
As Light does vanish when the Sun withdraws:  
But none of these can of the Soul be said;  
For nothing contrary to that was made;  
In this does its peculiar b'eing delight,  
Things to each other the most opposite,  
At once it's intellectu'al Power receives.  
This for the first: The second who believes?  
For on what Subject can the Soul depend?  
If we for this the Body should commend;  
How happens it that when the Body's tired,  
The Soul to farther Action still is fired,  
Without least lascitude from thence acquired?  
An Object also that too much excels,  
All the weak forces of the Body quells;  
And thus the feeble Organs of our sight,  
Cannot endure the Sun's prevailing Light;  
The nobler Objects entertain the Mind,  
Its force is stronger, Pleasure more refined;  
As when its Thoughts from matter it abstracts,  
And about lofty Universals acts;  
The Body's forces cannot but embrace  
Things, which are circumscribed by time and place;  
For that's the Body's Nature, while the Mind  
To what's eternal, and immense, is joined:  
Since then the Body don't its Acti'ons give,  
It's Essence how can it from thence receive?  
The Natures of the things we ne'er discern,  
We can but by their Operations learn.  
Nor more to this can we ascribe the way  
Mentioned the last, as reason of decay;  
For no efficient cause we can invent,  
Which failing, all the reasoning Power is spent:  
For this the Parents you can ne'er assign;  
For than their Deaths would cut off all their Line:  
No other cause 'tis possible to name,  
Than th'universal, whence at first things came,  
Whose Power we're sure can no defici'ence know;  
But that his Will's deficient, who can show?  
That 'tis the pleasure of the Deity  
Souls should in total Abolition lie?   


XXIII. Many Reasons make for it.  Nay th' Arguments o'th'other side are clear:  
That Man o'er his own Actions power does bear,  
And all the an'imal World his beck obeys;  
That he his Mind to God's own Throne can raise,  
And for his sake contemn all outward things:  
That in his Soul a grateful thirst there springs  
Of an immortal State above the Earth,  
And he diverts himself with solid Mirth,  
While a good Consci'ence does supply the Feast,  
With which he in each Circumstance is blest:  
This comforts him to bear the heavi'est stroke;  
Nor can the anchor of his hope be broke:  
But then if he a wicked Life has led,  
What ghastly Horrors all his Thoughts o'erspread!  
Death is the King of Terrors truly found,  
And the last Judgement inwardly does wound;  
Under the force of which great Tyrants groan,  
And hardly dare they trust themselves alone:  
Examples are too numerous to give,  
Of those, who under these Tormentors live.   


XXIV. Whence it follows that the end of Man should be Happness after this Life.  But if such be the nature of the Mind,  
That of its failing we no cause can find:  
And God has pleased to give us many signs,  
That when the Body moulders, that still shines:  
What nobler end can mortal Man propound,  
Than that with Happ'iness this may be crowned?  
Hence Plata, and the Pythagoreans taught;  
Man should to imitate his God be brought:  
What that Felicity, and how attained,  
May in some part by humane thought be gained;  
But what God has discovered in his Word; 
XXV. Which to obtain, Men must search for the true Religion.   
Must most of Truth, and Certainty afford;  
Which since the Christian Doctrine does hold forth,  
Let us examine what belief 'tis worth.   

LIB. II.  

THou, blessed Jesus! 
I. To prove the Truth of Christian Religion.  who in Heaven dost reign,  
Assist my Thoughts, while in an humble strain,  
The Truth, and Certainty, I represent,  
Of that Religion, for which thou wast sent!   

That while Tiber'ius did the Empire sway, 
II. Here is shown that Jesus lived.   
Jesus of Naz'areth did in Judah stay,  
Not Christians only constantly profess,  
Jewish, and Pagan Authors, do no less:  
Sueton'ius, Pliny, Tac'itus, have his Fame,  
And numbers after them repeat the same:  
And that this Jesus, Pilate crucified,  
Howe'er reproachful, Christians ne'er denied:  
Nay this the Jews ne'er scruple to declare,  
Tho great, on that account, their Sufferings are,  
Where e'er dispersed they among Christians live.  
And Proofs beyond desire the Pagans give;  
Who Pilat's Acts have down to us conveyed,  
In whose Memorials this as chief is laid.  
Julian, and others, who the most oppose  
That rule of life, which blessed Jesus shows,   

Concerning this did ne'er one Question move:  
This the most disagreeing People prove;  
The Proofs so full, no History has more.   


III. Nevertheless was after his Death worshipped by Men of the greatest Wisdom.  Yet him most distant Realms as God adore.  
And this appears not in our Age alone,  
But we may trace it back unto his own:  
And when at Rome fierce Nero did preside,  
Many for that Profession bravely died,  
As Tacitus, and several others tell.   


iv  And of these Worsh'ppers, many did excel  
In Judgement and improvements of the Mind  
(Not here to name whom of the Jews we find)  
Such Serg'ius was who did in Cyprus rule,  
And Dionysius, Head of a famed School;  
That glorious ancient Martyr Polycarp,  
Justin, and Irenaeus, Writers sharp;  
Wise Athenagoras at Athens bred,  
And Origin, whose Learning far has spread,  
With Alexandrian Clement many more,  
Unto this suffering Lord like reverence bore.  
What with such thinking Men as these could sway,  
Most of them bred in quite another way,  
On such an Object of their Faith to call,  

Of which there could be no other cause, than that he wrought Miracles.  Where neither Honour could, or Gain befall?  
Were it not this, that having used the care,  
In things which of the chiefest moment are,  
Fit for the wise, trying the constant fame,  
Which did his supernat'ral Works proclaim;  
They found them such, beyond the least dispute,  
As did all vain Philosophy confute:  
Diseases quitting the long ravaged Field,  
When nothing in all Nature help could yield:  
Sight given to him who ne'er could use an Eye;  
That questionless miraclous supply  
Of thousands, with created Loaves of Bread,  
Repeated, and through distant Regions spread;  
And Life called back again after 'twas fled.   

Not here the numerous instances to name, 
V Which Miracles cannot be ascribed to Natural or Diabolical Efficacy, but proceeded merely from God.   
Which had obtained such an unblemished Fame,  
That Celsus, and even Julian, them confess,  
And the learned Jewish Talmudists no less:  
These they ne'er scruple Prodigies to call,  
And therein own them supernatural.  
Long fixed Diseases yielding at command  
Of the least motion of the Lip, or Hand,  
Argue a Power which Nature must obey:  
But if in this such Efficacy lay;  
It no less strange appears, that of all those,  
Who Christ, and his Religion, did oppose,  
None should the mighty Secret yet disclose.  
And hence we with just reas'ning may collect,  
That of Imposture none can these suspect;  
Since they were public, and exposed to sight  
Of Men, who 'gainst Convicti'on used to fight,  
And Men well conversant in every Art  
That natural Wit, or Study could impart.  
And the like things repeated as was need,  
Showed that these Works did not from chance proceed.  
Besides th'effects were such as long did last;  
When things by accident are quickly passed.  
These things with due Consideration weighed,  
'Gainst which the Jews have no Objections made,  
Their Force from something more than humane had;  
Which either a good Spirit was, or bad:  
The bad would never these great Truths attest,  
By which their Empire here is so depressed,  
And which prohibit their beloved Feast,  
Deeds, and Desires obscene; Experience shows,  
That Daemons all their Pomp and Worship lose,  
Magic, and all their other Arts held vain,  
Where e'er Christ'anity does footing gain:  
Porphiry owns, Christ's Advent did impair  
The Forces of those Princes of the Air.  
Who can think Evil Spirits so unwise,  
Where there no Honour Advantage lies,  
But great Disgrace and Detriment t'ensue,  
Yet the same Acti'ons still they should pursue?  
Less is it to be thought it should agree  
With the known Wisdom of the Deity,  
And that extensive Goodness all Men see,  
To suffer Men, guilty of nothing ill,  
Devoted absolutely to his Will,  
Such as all grant the primitive Christ'ians were,  
To be trapan'd into a fatal Snare;  
Men in their Lives unblamed, and suffering pain,  
That they a faultless Conscience might maintain.  
But if you say these Deeds must be assigned  
Unto some good, but secundary Mind;  
Therein that they the Godhead pleased you own;  
For all good Spirits look at that alone.  
Not here those wondrous Works of Christ to name,  
Which no less Author than a God proclaim;  
As with new Life informing Breathless Clay:  
And who, besides, can of th' Amighty say,  
He does; or suffers Wonders without cause?  
For no wise Maker of well-founded Laws,  
Would without weighty Reason make them vain:  
But than who can another Reason feign,  
Than what our Saviour did himself declare?  
That God thereby did Testimony bear  
Unto those sacred Doctrines which he taught.  
By those that saw them what else could be thought?  
They being such as we observed before,  
As 'twere a scandal to the God w'adore,  
And impious to believe, he would impose  
On Men so perfectly resigned as those.  
This was the cause why many of the Jews,  
Who Moses for their constant Guide did choose,  
About that time when Jesus here did move,  
Received him as a Master from above,  
Such were the nazarenes and Ebio'nites,  
Zealous Asserters of the Jewish Rites.   

Christ's Miracles like Confirmation have, 
VI Christ's Resurrection proved by credible Testimonies.   
From his return to Life out of the Grave:  
This has not only been for Truth received,  
But a chief Article to be believed  
By all who e'er Christ'anity professed.  
But it for certain needs must be confessed,  
All could not this matter of Faith have thought,  
Unless the Men, who first Christ's Doctrine taught,  
Had full perswasi'on in their Hearers wrought;  
But, evidently, this could ne'er have been,  
Without asserting what themselves had seen:  
None moderately wise, would e'er have chose  
A Faith, which to such Dangers did expose,  
Unless they had affirmed its Truth, who saw  
This great Foundation of the Christian Law:  
But, that it always was affirmed, is shown  
By other Writings, fully as their own.  
And, as in Books as clearly 'tis revealed,  
They to five hundred Witnesses appealed,  
Who saw our Saviour come to Life again,  
But how durst any so appeal that feign?  
And who could on such Multitudes prevail,  
To cheat the World with a fictitious Tale?  
Nay were the Twelve all who had this maintained,  
They were enough full Credit to have gained;  
For no Man would for nothing be a Knave.  
Honour's 'tis sure thereby they could not have;  
For those were at the absolute dispose  
Of Jews and Heathens, who did them oppose:  
Nor could they have by this increased their store,  
Through it they lost what they had gained before:  
Nor could one benefit of Life, invite  
To cheat the World with any cunning slight:  
Their very preaching, as full well they knew,  
To Labours, Hunger, Thirst, and Prisons drew:  
Then Fame with their own Sect could never tempt  
Plain Men, from all degrees of Pride exempt,  
So many Inconveniencies to bear,  
For the thin diet of that pop'ular Air;  
Nor could they hope that Doctrine would succeed,  
With Nature, still intent upon its need,  
When all Authority on Earth opposed;  
But as they with God's sacred Promise closed.  
This may be added; that whatever Fame  
They might propound, by preaching up Christ's Name,  
They had no expectation it could last,  
For, so with Clouds God's Purpose was overcast,  
They thought the World did to its Period haste;  
Which is in theirs, and other Writings plain.  
The sole Objection which can yet remain,  
Is that they lied for their Religion's sake:  
Which no Man, that had duly weighed, would make;  
For either their Religion true they thought,  
Or, what they knew to be a Falsehood, taught:  
But had they not believed it to be best,  
They would not have forsaken all the rest,  
Among which Safety lay and Honour too,  
Nor had professed it, barely as 'twas true,  
Unless they that Profession needful knew:  
For nothing else could free them from the Gild,  
Of all the Blood through that Professi'on spilt:  
But if they that believed, not true alone,  
But best, and necess'ry for them to own,  
After the Founder's Death to be received;  
This could not have obtained, had he deceived,  
Declaring his own rising from the Dead:  
No Men whose Understandings were not fled,  
Finding their Expectations frustrate there,  
Would to that Faith still holy reverence bear.  
Then all Religions, chief Christ's, deny  
To blemish sacred things with any Lie:  
Religion therefore, such an one besure,  
Can never this officious Lie procure.  
The Men besides were such, as their worst Foes  
For nothing but simplicity expose:  
Nor had, such, Wit enough so well to feign,  
And who would do it for the sake of pain?  
Which that Profession certainly would gain:  
I'th'utmost Tortures Malice could invent,  
Many for this out of the World were sent:  
How much soever some might choose to bear,  
For an Opinion which they valued dear;  
Who can imagine Men with Sense endued,  
Not one alone, but a great multitude,  
Should make themselves subject to certain Woe,  
For what themselves had known to be untrue?  
But then their Lives, and Writings which they left,  
Show that they were not of their Wits bereft.  
What may confirm the Evidence of those,  
Who the first Witnesses for Christ arose,  
Serves for St. Paul as much, who did declare,  
That rapt above the Regions of the Air,  
Whether with strengthened Rays of mortal sight,  
Or merely by an intellectu'al Light,  
The Soul being separate from the Body's Chain,  
He saw where Christ does with his Father reign.  
All that the Jews could teach, he had acquired,  
Nor greater honour need to have desired,  
Than what he might expect in his old way:  
When on the other side, for this, he lay  
Exposed to th'utmost hatred of his Friends,  
Nature deprived of all its darling ends,  
Travels, and Labours all his worldly Meed,  
And a reproachful death was to succeed.   


VII. Answer to the Objection, that Christ's Resurrection seems impossible.  Who can assent to proofs, so clear delay;  
Unless that 'tis impossible he say,  
That is a contradiction does imply?  
Which we of this may with good grounds deny.  
At the same time to be alive, and dead,  
Were contradicti'ous: but when life is fled,  
Back by the Power that gave it to be brought,  
Can never sure impossible be thought:  
As Plato writes, to Eris this befell:  
Heracl'des this does of a Woman tell:  
Of one Herodotus does this relate:  
And this, says Plutarch, was another's fate:  
Which shows that Wisemen thought that it might be;  
If, that 'twas possible, we then agree,  
For Christ to breath again with living breath,  
After its being extinguished once in death;   

And that 'twas so in fact's so fully proved, 
That his Resurrection evinces the Truth of his Doctrine.   
That it the Jewish Rabbi Becai moved:  
But as his Followers, and others, show,  
He held forth to the World a Doctrine new;  
This must by needful Consequence be true,  
Since he maintained 'twas by divine Command;  
For with God's Justice it can no way stand,  
Or Goodness either, to exalt so high  
One, who in so momentous things would lie:  
Had he been such an one, who would believe  
That he the certain notice should receive  
Both when, and how, he should from Life retire,  
And have his Reins new filled with active Fire,  
Himself declaring that all this was wrought,  
For Confirmat'ion of the Truths he taught?   

These Arguments do from the Fact arise. 
VIII. That the Christian Religion excels all others.   
Let's come to what within the Doctrine lies:  
He who believes, that God did all things make,  
And care of his own Workmanship does take;  
And thinks withal, how great is Humane Mind;  
Unto what noble purposes designed!  
To be acquired by freedom of the Will,  
In choosing either Moral Good, or Ill,  
To close with the Rewards which so invite,  
Or take the Penalties in endless Night,  
Can't think all Worship should aside be laid,  
Or that refuse which Jesus does persuade.  
Not only this the Evidence of Fact,  
Intrinsic Motives strongly this exact;  
For no Religion ever yet arose,  
Which did so excellent Rewards propose,  
Or such a perfect Rule of Life did lay,  
Or went on in so wonderful a way.   


IX. For the Excellency of the Reward propounded.  Here to begin with the Reward, the end,  
Which in their Act'ions Men do first intent,  
Tho in the execution last 'tis seen:  
Those Institut'ions Moses did bring in,  
If we the Letter of the Law regard,  
Beyond this Life did promise no Reward;  
Rich Soil, a plentiful increase of Store,  
Conquest o'er all that Arms against them bore,  
A vigorous old Age, and prospect clear  
Of Issue long the taintless Name to bear,  
Were all that did, without thick Clouds appear.  
From which the Wise alone themselves had wrought,  
Through a long chain of recollective thought.  
Hence Moses though the Sadduces received,  
They nothing of a future state believed:  
The wisest Grecians, who their Learning drew  
From all Caldaeans, or Egyptians, knew,  
Conceived some hopes of Life when this were out;  
Yet still 'twas mingled with o're-shad'wing doubt.  
In the Socratic Writings thus 'tis found;  
Nor do the Latins less with doubts abound:  
Of Tully this, and Sen'ca may be said;  
When to the Truth their Arguments have led,  
They seemed afraid with their own thoughts to close,  
Which on so fallible a ground arose,  
That 'twould with Beasts as well as Men agree,  
The consequence of which when some did see,  
A Transmigration they of Souls did feign,  
From Men to Beasts, from Beasts to Men again:  
Nothing like Proof did e'er this recommend;  
Yet it being evident Man has some end;  
Some thought that Virtue was its own reward,  
In Instances most perilous and hard;  
That that alone gives pleasure to the full,  
The Wise being happy in the burning Bull:  
But most Men saw thro' this so thin pretence,  
A form of words against apparent sense;  
As if the height of happiness could lie,  
In dangers, Nature robbed of all supply,  
Faintings, and dissolutions at the last,  
After a life in wasting torments past.  
Others, who law the vanity of this,  
In gratifying Sense placed all their bliss:  
But this the nature of Mankind depressed,  
And humbled Man to the degree of Beast,  
Extinguishing those generous inbred Seeds,  
Which carry him erect to noble Deeds.  
In such incertainties Men groped about,  
Till Christ in Charity removed the doubt;  
The perfect knowledge of Man's end he taught,  
Life without death, or pain, and happy beyond thought;  
And this not only for that part of Man,  
For which some Ages a Conjecture ran,  
If not Tradit'ion, that it should remain,  
After the being unloos'ned from its Chain;  
But that God would our Bodies spiritu'alize,  
That they may to a joint Communion rise;  
And this with mighty Equity, since they,  
As they the Sacti'ons of God's Laws obey,  
Are often forced to bear with dolorous Pain,  
And Death at last, for all their Labour gain;  
Wherefore some Compensation should remain:  
Nor are the promised Joys so grossly low,  
As were the chiefest some dull Jews did know,  
Perpetu'al Feasts, or that the more refined,  
Restless Society with Womankind,  
That powerful Lure sly Mahomet designed:  
These are peculiar to a Mortal State,  
To cherish Life, or else to propagate.  
Vigour in Bodies never to abate,  
Beauty beyond what in the Stars does shine,  
Knowledge of God, and Providence Divine,  
A mind with steady light, without one cloud  
Of baleful Error, or reserve to shroud,  
Perfect tranquillity of settled wills,  
While God himself the Soul with Raptures fills,  
Th' extatick Soul wholly employed in Praise,  
And admiration which no time decays;  
This is the happiness, which Christ declares,  
Which he much undervalues that compares.   


X. Answer to the objection, That Bodies once dissolved, cannot be restored.  Some urge a difficulty yet unsolved,  
How Bodies should, after their being dissolved,  
Have all their scattered Particles again,  
And make the selfsame individual Men.  
But by their search Philosophers can tell,  
That what ere changes have in things befell,  
The matter of them still continues fit  
Of several different Species to admit.  
How far soever they may be disjoind,  
Th' Almighty can their Receptacles find,  
And into the same mass together bind.  
Things of like kind the Chemists can unite,  
Of him who made the World shall we deny't?  
If into Nature's common works we look,  
We find where things have different species took,  
To the first form they oft again return;  
As we by several sorts of Seeds discern.  
Nor yet a Knot more difficult t' untie,  
In human Bodies eat by Beasts does lie,  
And they again for Men becoming food,  
This may concerning them be understood;  
Of what we eat 'tis but a little part,  
Which Nature to our Substance does convert,  
Most, Excrement, or such accession, proves,  
As Phlegm, or Choler, which with ease removes;  
Diseases, inward Heat, and outward Air,  
Much, even of that which nourishes, impair:  
Which being so; what should our God impede,  
Who of mute Creatures still preserves the breed,  
Of human Bodies so much care to take,  
That what of theirs does food for others make,  
No more of added substance should produce,  
Than Poison, or the Medicines which we use?  
And this the rather, since we plainly see,  
Man's Flesh by Nature don't for Food agree.  
But yet for once, let us admit it were,  
And part of th'last must to the first repair,  
To constitute the Man which was before;  
Yet this Objection does not press the more;  
For the same Person it may well be thought,  
Tho back to th' first some Particles are brought;  
No less Mutati'ons even in Life are wrought.  
In Worms we may discover little Flies,  
In Plants, and Wine, a secret Virtue lies,  
Which the same substance after waste supplies.  
Of the like kind we might name many more,  
And shall we think the God whom we adore,  
Can't make a Body, though dissolved, the same?  
Men we are are sure, for Learning great in Fame,  
Not only this as possible received;  
But that 'twould be in future times believed.  
This did Caldaean Zoroaster own,  
And scarce one Stoic was against it known:  
Peripatetic Theopompus too,  
In his Researches did this thought pursue.   


XI. The singular Sanctity of the Rules concerning God's Worship.  The second Proof, that Christ's Religion's best,  
Is in the holy Rules it gives, expressed:  
All others that have been, or can be framed,  
Compared with this, deserve to be disclaimed,  
Both for the Worship of the Deity,  
And every Office which in Life does lie.  
The Cruelty of the old Pagan Rites,  
Is fully seen, in what their Porph'ry writes:  
And where e'er late discoveries any find,  
They 'ppear to be unworthy of Mankind.  
In almost every place a Notion ran,  
That God's were pacified by Blood of Man,  
Nor Grecian Learning, nor the Roman Law,  
Did its Authority from this withdraw:  
The bloody Bacchanali'ans this may prove,  
And the warm Sacrifice to Lati'al Jove,  
Their Cere'al Mysteries, most sacred held,  
With all sorts of Obscenities were filled;  
As was most visible to every sight,  
When their Arcana were exposed to Light:  
Clement of Alexandr'ia this does blame,  
With other Authors of undoubted Fame:  
Grave Cato was ashamed of those lewd Plays,  
With which they kept their Consecrated Days.  
But the Religion of the Jews, indeed,  
Allowed no wicked or dishonest Deed;  
Yet loads of Ceremonies it enjoined,  
That People, to Idolatry inclined,  
By no means tending to improve the Mind;  
Merely their own Will-worship to restrain;  
Hence were the Beasts in Sacrifices slain:  
Their painful circumcising the Foreskin:  
And counting Work on the seventh day a Sin,  
With the prohibiting some sorts of Meat:  
When cunning Mahomet set up his Cheat;  
This was a Pattern unto his design:  
A Law he added to abstain from Wine.  
But that Religion which to Christ we own,  
Does how we should the Godhead worship, show;  
That we must offer to the purest Mind,  
What is, as much as may be, of the kind,  
And Works good in themselves: whence he requires;  
Not Circumcision of the Flesh, but of Desires:  
Our Hands from every Work not to withdraw;  
But what is contr'ary to th'justest Law:  
Not for our Sins with Blood of Beasts t'atone,  
But, if the Truth require, to yield our own.  
To think our God himself has Debtor made,  
For whatsoever to help the poor is paid:  
Not to abstain from certain kinds of Meat,  
But with fit Moderati'on any eat,  
Such as we find unto our Health is due:  
Sometimes with Fasts the Body to subdue,  
That it may be more subject to the Mind,  
To the pursuit of things sublime, inclined.  
But the chief Proof of our Religion's shown,  
To lie in pious Trust of God alone,  
Through which devoted wholly to his Will,  
We wait when he'll his purposes fulfil,  
With certain Faith, a pledge of future things,  
Whence lively Hope with solid Pleasure springs,  
With an exalted Love, sincerely true,  
Not only of our God, but Neighbour too:  
Hence we obey not out of servile fear,  
But that we him may please whom we revere,  
Looking that as his Sons he'll us regard,  
And with Paternal Blessings at the last reward.  
We're farther taught, unto our God to pray,  
Not for that Wealth, which must in time decay,  
Honours, or other things, too often found  
To Men's chief Infelicity t'abound:  
In the first place God's Glory to desire,  
But of these perishing things what Nature does require;  
However trusting Providence Divine,  
To which we should wholly ourselves resign.  
But then to think no Labour is too great,  
In following what tends to th'immortal State,  
Pardon of Sins, and God's assisting Grace,  
That through all hazards we may Truth embrace.  
This Worship Christ in his Religi'on taught,  
Than which none can of God be worthier thought.   


XII. Concerning those Offices of Humanity which we own our Neighbour, though he has injured us.  And, suitable to this, you that will find,  
Which with relati'on unto Man's enjoyed.  
Mahomet's way, brought forth, and spread by Arms,  
Breathes nothing else but terrible Alarms:  
So the Laconic, which the Greeks commend,  
And th'Oracle approved, to this does tend;  
Which Aristotle both observes, and blaims;  
Yet War against Barbari'ans just proclaims,  
As if 'twere natural; when o'th'other side,  
By Nature we to Friendship's Laws are tied:  
What more unequal than when Skin for Skin  
Is paid, where ever civil Rule has been;  
When Slaughter takes whole bleeding Nations in,  
Such Acts as glor'ious Men are proud to own,  
And hence their Heads triumphant Laurels crown.  
War, oft unjust, procured the mighty Name  
To Rome, that City flattered so by Fame:  
What but their Glory, and unwieldy Might,  
Made them 'gainst Cyprus', and Sardin'ia fight?  
In gen'ral, as the best Historians write,  
No nations looked on robbing as a fault,  
When from beyond their Confines Spoils were brought:  
That to revenge a Wrong a Virtue was,  
Did with the Stagyrist, and Tully, pass.  
The Gladiators mutilating Fights  
The Pagans used in public, for Delights;  
And their own Children Men did oft expose.  
That Discipline, with which the Jews do close,  
Better, and much more holy does appear;  
Yet, even that, with many things does bear,  
Or rather grants, which give their Passions force;  
As using 'gainst seven Cities no remorse,  
With which their licence, howe'er not content,  
They think't of all who differ from them meant;  
And hence they hate all Men of other ways;  
The Jew now curses Christ'ians when he prays:  
Their Law allowed to make Returns of Pain;  
An Hom'cide might b'a private hand be slain,  
When to the dead th'Avenger was of kin;  
But such return Christ's Law has made a Sin:  
Nor should we in our Actions imitate,  
What shown in others we most justy hate:  
In the first place to help the good weare taught,  
And like our God, to benefit the naught,  
God who has given in common to Mankind,  
The Sun, the starry Host, Air, Shours and Wind.   

Nothing does more the care of Laws befit, 
XIII. Of the Conjunction of Man and Woman.   
Than th' union which does the two Sexes knit:  
No wonder that the Pagans this did slight;  
Since of th' Adulteries, and Rapes they Writ,  
In which the Gods they worshipped did delight:  
Nay by th' example of the Gods they prove,  
That Male with Male may do the Act of Love:  
For this cause with the Gods have been erolled  
Antin'ous latest, Ganymed of old.  
This with Mahometans is usu'al known;  
Sineses, others too, for lawful own.  
Grec'ian Philosophers much Art do use,  
Under an honest name that Vice t'excuse,  
And these whole Cities rendered common stews,  
While they Community of Women praised;  
When yet indulgent Nature seems t'have raised  
A conjugal Affection, even with Brutes:  
How much more equal is't, t'avoid Disputes,  
That the more holy Creature, Man, proceed,  
From an united Love, and unmixed Seed?  
Lest all Paternal Care, and Filial Love,  
But empty useless names on Earth should prove.  
The Jewish Law to check Uncleanness strives;  
But yet too plainly yields one many Wives,  
And, for small causes, gives the Husband leave  
To be divorced from one he did receive:  
This at this day Mahometans maintain,  
Among the Greeks, and Latins, did so reign,  
That the Lacon'ians would let out their Wives,  
And this reproach, even Cato's Fame survives.  
But by that perfect Law Christ did persuade,  
The Axe unto the very Root is laid.  
Who does a Woman's Chastity invade,  
Or but commits with a lascivious Eye,  
Can by no means the Imputation fly,  
Before the great Discerner of the Mind,  
Who, as 'twas done, judges what was designed:  
And, since true Friendship does in Union lie,  
Body, as well as Soul, to one would tie.  
And this is much more profitable known,  
For bringing up the Children which we own.  
Few Ethnics were contented with one Wife:  
The Romans, thus, and Germans, led their Life,  
The Christi'ans thus; that as the Wive's desire  
Is given the Man, she should have his entire;  
And the affair at home may well proceed;  
While different Mistresses would discord breed.   

To come to th' use of things which pass for good; 
XIV. Touching the use of all Temporal Goods.   
Some Ethnics Theft, as crim'nal, ne'er withstood:  
For this Egyptians, Spartans', licence had;  
Romans this, but in private men, forbade;  
The chiefest business of the Public 'twas;  
Which made their Orator that Sarcasm pass,  
That if they should to all their own restore;  
They'd live in Cottages, as heretofore.  
Against this was the Jewish Law severe;  
Yet did with Usury to Strangers bear:  
Thus it to suit their Geniuses did strain,  
Who valued their Religion by their Gain.  
Christ did Injustice totally restrain;  
Without enquiring who the persons were:  
And for frail things forbade all carking card;  
Our minds being unfit for two desires,  
Either of which all of the Man requires,  
Each of them prompting him in several ways.  
Those cares, which Riches keep, as well as raise,  
Bring so much servitude, and constant pain,  
As steals away the pleasure of the gain,  
While little cost and diligence, acquires,  
Those few, and easy things, Nature desires;  
And if indulgent Heaven affords us more,  
We need not throw away an useless store,  
As some Philosophers have done before;  
Nor without profit it at home retain,  
Or lay it out in things profusely vain:  
But we are taught it nobly to apply,  
While we the wants of those that need supply,  
Giving, or leading, as those well becomes,  
Who know they are but Stewards of their Sums,  
Placed in their hands by God, but to dispense,  
Yet they true Treasures may obtain from thence;  
What's well laid out, God takes as to him paid,  
And makes returns which nothing can invade.  
Hence Liberality, next to divine,  
Did in the practice of first Christ'ans shine,  
The farthest parts of Greece helped Palestine;  
As if the World were all one Family.  
But in the Law we may this Caut'ion see;  
We should beware of looking for our pay  
At other hands, than his to whom we pray;  
Lest we deflow'r the Benefit we do,  
Whilst Profit, or Vainglory we pursue:  
And lest, as 'tis too common, we pretend,  
That we should want ourselves what we should lend,  
That Age and Accidents come on so fast,  
That 'twill not for our own Occasions last;  
The Law does promise a divine Supply,  
For those who with its liberal Rule comply:  
And that we may the more in God confide,  
Bids us observe how well he does provide  
For th' animal, and vegetable kind:  
And we think meanly of the sovereign Mind,  
If we distrust his Word without a Pawn,  
As if he were a Man whose Credit's gone.   


XV. Of Swearing.  Forswearing is forbid by other Laws:  
By this, to swear at all, without just cause;  
And such Veracity it does require,  
That if'twere kept, we need no Oaths require.   

In this Religion we shall find amassed, 
XVI. Of other matters.   
Whate'er of Excellent has ever past,  
In Sentences, or Writings of the Wise,  
Besides the Sanction added from the Skies.  
In what a moving manner does this teach  
A modesty in actions, and in speech,  
Temperance, Goodness, honest deeds, and mind,  
Prudence, with every office of Mankind;  
What is from Magistrates, and Subjects, due,  
From Parents, Children, Servants, Masters too,  
And what, where Marr'age-rites one of two:  
Often it does the needful Rule repeat,  
Against what with such specious shows does cheat,  
Honour and Glory, which have passed for brave  
With Greeks and Romans, most reputed grave:  
But then the Summary of all does prove,  
That we should worship him through whom we move,  
And as our very selves, our Neighbour's love;  
That is, should never fail for them to act,  
What for ourselves we should be sure t'exact.  
But some may urge against those Verities,  
The mighty oppositions that arise  
Among Professors of Christ's holy Name;  
The multitudes of Sects themselves proclaim.   

Yet this a ready answers may receive: 
XVII. Answer to an Objection taken from the Controversies among Christians.   
That in all arts we may the same perceive:  
Either thro' imbecility of mind,  
Or that to parties they're too much inclined:  
Yet these are limited to certain bounds,  
Which in their controversies serve for grounds,  
On which each his own Argument would build;  
And thus the Men Mathematics skilled,  
Have heats about the making Circles square:  
When 'tis as evident that none e'er were.  
Whether if equals be from equals ta'en,  
That is not equal which does yet remain.  
In Physics, Medicine, other Arts beside,  
This difference, and agreement is descried:  
Nor does vari'ty of opinions, known  
Among the Men who Christ's Religion own,  
Hinder at all but that they may agree,  
In what we the chief Rules of living see,  
Those generous Principles, before expressed,  
Which recommend its worth above the rest.  
And even this its certainty proclaims:  
That they, whom warm dissension most inflames,  
That he commanded these never deny,  
E'vn they who will not with his Law comply.  
If any yet, to contradict delight,  
'Tis questi'oning whether the Snow be white;  
For as the Error, here, Sense can refel,  
An universal concord, these can tell,  
Among all Christians that have ever wrote,  
Or from the first to last Christ's Doctrine taught,  
To which some by their deaths have Attestation brought.  
That they did these for their Religion own,  
To equal Judges is as clearly shown,  
As 'tis that Zen'phon did, or Plato, writ,  
What does this Age under their names delight:  
Who wrote what we to Socrates ascribe,  
Or Zeno, Founder of the Stoic Tribe.   


XVIII. The Excellency of the Christian Religion is farther proved from the Excellency of the Author.  A third rich Magazene of Motives lies,  
For the embracing Christian Verities,  
I'th'admirable way in which 'twas taught,  
And to so far extended Regi'ons brought;  
This brings us to the Author of the Rules.  
The chiefest Masters of the Grec'ian Schools,  
Confessed they nothing with assurance tell,  
And fancied Truth lay buried in a Well,  
Our Minds they thought were dim at things divine,  
As th'Eyes of Owls when the bright Sun does shine.  
Besides, some Vice the best of them did taint,  
Some with gross flattery their Princes paint,  
Some Brothel's loved, and Acti'ons of the dark,  
Others with Cynic Impudence would bark;  
Clear Proof of their contenti'ous Tempers springs,  
From quarrels about words, and trifling things.  
In sacred Worship they're discovered cold;  
Since they who but one Deity did hold,  
Put mighty slights on him they did adore,  
Giving that very Worship unto more,  
Such as they knew had no Divinity,  
Thinking from Blame the public use would free.  
Nor were they sure what meed Virtue should have,  
And this showed Socrates, when nigh his Grave.  
Mahomet, Author of far spreading Rites,  
As is confessed by his own Proselytes,  
Dissolved in Luxury and Lust did live,  
Nor left he the least earnest to believe,  
That the Rewards he promised shall be found,  
Perpetua'l Feasts and Lusts for ever crowned;  
When his own Body ne'er had Life again,  
And does entombed at Mecha still remain.  
Moses who had the Jews divinely taught,  
Tho a brave Man, yet was not free from fault;  
When God would send him to th' Egypti'an Land,  
He did too long the Embassy withstand;  
And when God promised Water from the Rock,  
He thought 'twas his Credulity to mock,  
And he himself scarce any thing enjoyed,  
Of all that has his Foll'owers Faith employed,  
In desert places with their Factions tired,  
Himself debarred entering the Land desired.  
That Christ was sinless his Disciples taught,  
Nor was one Proof against it ever brought;  
He was th'Example to the Rules he gave,  
And executed all that God would have;  
Patient of Injuries, and Torments too,  
As on the Cross he did most fully show;  
A lover of Mankind, and even of those,  
Who to that cruel Death did him expose;  
Even for those Miscre'ants he to God did pray,  
Nor did he to his Followers Promise pay,  
In which himself had not first led the way,  
As is not only said, but clearly proved.  
His Visit, after being from Life removed,  
How many were there that at large declared,  
Who him had touched, as well as seen, and heard?  
The Twelve were Witnesses when he did rise,  
And was received within the joyful Skies,  
Where, as appears, a Power supreme he gained,  
From which they whom he left behind obtained,  
Not only Tongues which they were never taught,  
But Power for other things, which Nature never wrought;  
All which he promised when he left this Life,  
And which should silence every doubtful Strife;  
Whether he will, or's able to make good,  
What he has promised for our Spirit'ual Food.  
And hence we gather his Religion's best;  
That he performed himself what ere he pressed,  
And was of his own Promises possessed.  
If then we view his Doctrine i'th' effects; 
From the wonderful Propagation of this Religion.   
They're such, that either God his World neglects;  
Or we must think the Doctrine from above.  
Nothing more worthy of God's care does prove,  
Than that what's best should be the farthest spread;  
And this of Christ's Religion may be said,  
'Tis taught through Europe, and even farthest North,  
All Asia, with its Islands, know its worth,  
Egyptians, Ethiopians, Africans,  
Are joined in this with the Americans:  
Nor hast been only late, but long ago,  
As Hist'ries of successive Ages show,  
The Books of Christians, Acts of Synods too:  
Among Barbarians a Tradition's known,  
Of Miracles by some Apostles shown,  
The Lives and Journeys are with them expressed,  
Of Thomas, Andrew, and some of the rest.  
Clement, Tertullian, and others note,  
That Britain's, Germans, places most remote,  
Did, in their time, Christianity embrace.  
What other Worship e'er reached such a space?  
If you say th' Ethnicks rival in this Fame:  
It is not one Religion, but one Name,  
Nor ever all of them worshipped the same:  
Some Stars, the Elements some did adore,  
Some Ani'mals, some what no subsistence bore,  
Nor did they the same Law, or Master own.  
The Jews, a scattered People, were but one;  
Nor has their Law been much observed to spread,  
Since Christ his beams of Truth divine did shed.   

Many the Rules of Mahomet obey;  
Yet Christians live among them of that way,  
And often are more numerous than they:  
When in some places where they Christ receive,  
Not one Mahometan is known to live.   


Considering the weakness and simplicity of them who first taught this Religion.  Men readily enough Examples take  
From Kings, and others who great Figures make,  
Especially if Law, and Force, they add;  
Hence their increase th'ethnic, and Turkish had:  
But they, who Christ's, Religion, first professed,  
Nothing of Empire, or of Wealth, possessed,  
As humble in their Fortunes, as in Mind,  
following mean Trades to which they'd been designed:  
Yet in the space of thirty Years, scarce more,  
They this dispersed, the Roman Empire o'er,  
And to the Parthians this, and Indians bore:  
And for three Ages only private hands  
Did carry on the preaching Christ's Commands,  
Without external Promises, or Threats,  
Nay even against th'Authority of States;  
Yet before Constantine in Christ believed,  
Through most o'th' Roman World he was received.  
Who with the Grecians preached up Moral rules,  
For other Arts were famous in the Schools;  
Plato for th' Art of measuring the Earth,  
Peripatetics how the growth, and birth,  
Of Animals, and Plants, did Lectures read:  
And with what subtleties Disputes proceed  
The Stoics in their laboured Logicks show,  
The Pythagori'ans thou'rt of Numbers knew;  
Plato, and Zenophon, could charm the Sense,  
So Theophrastus, with their Eloquence:  
But they who first the Christi'an Doctrine taught,  
By no such art upon their Hearers wrought,  
Their Speech was simple, without any snare,  
They only did in downright terms declare,  
What their great Master gave them in command,  
And how the Threats and Promises did stand.  
This progress ne'er had been from that alone,  
But Mir'cles or God's Blessing we must own,  
Or both, to carry it so strangely on.   

This may be added here, 
XIX. And the very great Impediments which might withdraw Men from embracing, or detain them from professing it.  concerning those  
Who first with Christianity did close;  
They were not in all other Rites untaught,  
So with more ease to that Religion brought:  
Much less were they brought up in any way,  
Which might dispose them Christ for Lord t'obey,  
While Turks and Pagans, and the stubborn Jews,  
Had something prev'ous, helping them to choose:  
The last, their Circumcision had before,  
And learned only one Deity t'adore,  
Which made them ready Moses to receive:  
While they, who in Christ Jesus did believe,  
Had many Obstacles which would withdraw,  
Custom a second Nature, humane Law,  
Parent's Authority, all urged t'have kept  
The way in which their grave Forefathers slept,  
Being Jews or Heathens bred, so to remain.  
Add to all this the certainty of Pain,  
Which they by that Professi'on were to gain,  
Pain, which by Nature all Men would refuse,  
Nor readily would what procures it choose.  
The Christians long debarred from Honours were,  
Mulcts, Confiscations, Exiles hard to bear,  
Were to be ' counted their appointed share:  
These things were light, into the Balance cast,  
With Tortures but too exquisite to last,  
Cruel as witty Malice could invent;  
And Life was often in the Conflict spent;  
As the Histor'ians of those times have wrote,   

So many Deaths, no Famime, Plague, or War, has brought.  
Nor were they with the common Deaths to strive;  
But put into consuming Flames alive,  
Or looked for Crucifixion, and the like,  
Reading, or thoughts of which, with Horror strike:  
Thro'out the Roman Empire these did last,  
Till their Religion Constantine embraced,  
Without them but short intervals were passed:  
Elsewhere they did continue longer still:  
Yet all the blood they did so freely spill,  
The Church, but with more living seed did fill,  
And thus the more was scattered, more did spring:  
If other Rites into the Scales we bring,  
The Greeks and other Heathens, used the most  
Of their admired Philosophers to boast,  
Bate Socrates, Gymnosophists a few,  
Scarce others dying for their way can show,  
And who that thinks can well deny of these,  
That in their Deaths the hope of praise did please?  
They thought it glorious to survive in Fame,  
And have Posterity their Deaths proclaim.  
While many suffering for the Christi'an Name,  
Were Men in Fortunes, and Ambition low,  
That such Men were, their Neighbours scarce did know,  
Women, and tender Virgins, gentle Youths,  
With their last Blood bore witness to these Truths.  
Who can believe of these, a vain desire,  
Or hope of lasting Fame, to this should fire?  
Besides our Martyrologies contain,  
But a small part of those who thus were slain.  
And rarely can the Jews a Martyr boast,  
Beyond Antiochus his time at most,  
Since Christ's Religion is for this the best,  
Is it not to be chose before the rest?  
When the vast Multitudes we duly weigh,  
Who did their Lives for this Religion pay,  
Each Sex, each sort of Men, in every Age,  
We needs must think some powerful cause t'engage;  
And what to so great constancy could move,  
But Truth, and th'holy Spirit from above?  
If by the Arguments already brought,  
In some Conviction is not wholly wrought:  
Let them consider, Proofs in several ways,  
As is the nature of the thing, one weighs;  
One sort does with the Mathematics suit,  
Another when in Physics we dispute,  
One when for Action we would Counsel take,  
Diff'rent when Fact does th'only question make:  
And this is always yielded by the Wise,  
When no exception 'gainst the Witness lies:  
And if we will not this for Proof admit,  
We all the use of History must quit,  
The most approved Medicines we must lose,  
That Piety too, which does its self diffuse  
Where ever Parents are, and Children, known,  
For want of Evidence must needs be gone.  
It is the pleasure of the Power most high,  
The things wherein he'd have our Faith to lie,  
That our Obedience its Reward may gain,  
Should not appear so evidently plain,  
As things which Sense or Demonstrati'on show;  
Yet as much Light should carry, as is due  
For raising a most firm belief, in those,  
Who will not pertinaci'ously oppose;  
Hence we the Gospel as a Touchstone find,  
To try and prove which is the upright Mind.  
For since so many good, so many wise,  
Embraced so highly [penal] Verities;  
It shows that other's Incredulity,  
Never from a defect of Proofs can be,  
But that they would not have that pass for true,  
Which their Affecti'ons did so much eschew,  
That it was hard, with a regardless Eye  
To suffer all that glitters here, to lie;  
Which needs must be, if they for truth would hold  
All that has been concerning Jesus told,  
And therefore would obey the Rules he gave:  
An Evidence for this herein we have,  
These, many Histories for true receive,  
Which they on bare Authority believe,  
Of which no Footsteps at this day are known;  
As for the History of Christ, are shown:  
This in the Jews Confessi'ons we many trace,  
And the Assemblies which these Truth's embrace,  
Of which some cause we cannot but assign;  
Nor can't be any thing below divine:  
No humane force could it so long maintain,  
And such remote and spreading Conquests gain:  
This could proceed from Miracles alone,  
But if we are resolved them to disown,  
That without them it should such force acquire,  
Is what we ought much rather to admire.    

LIB. III.  


I. For the Authority of the Books of the New Covenant.  HE whom these Arguments, or others, move  
As true, and best, Christianity t'approve,  
Would he the knowledge of its Precepts gain,  
Must search those sacred Scriptures which obtain  
The name of Testament, or Covenant, new;  
Where we the whole of this Relig'ion view:  
For this we should not scruple to receive,  
What Christi'ans always hold that they believe:  
To Men of every Sect we Credit pay,  
As to the Books they show us of their way:  
And thus the Alcoran is justly thought,  
To show what Doctrines Mahomet has taught.   

Since then the Truth of Christ's Religion's known;  
And that lies in the Books the Christi'ans own;  
If any a more special Proof require,  
We them t'admit this equal Rule, desire,  
That they who any Writing will oppose,  
With which for several Ages Men did close,  
Are bound those Arguments first to maintain,  
Which may impeach the Credit that did gain,  
Till which, of full Authority it must remain.   

The Books in which no Christians disagree, 
II. That the Books which have any Author's Names to them, were writ by them whose Names are prefixed.   
To which some certain Names affixed we see,  
To have been wrote by those whose Names they bear,  
The Writers of succeeding times declare;  
Thus Justin, Irenaeus, Clement, show,  
With other Men of Ages that ensue,  
That all the sacred Books were titled true.  
Add farther, as Tertullian does declare,  
Some of th'originals in his time were fair:  
And every Christian Church the same did own,  
Even before Councils to unite them, known.  
Nor did the Jews, or Pagans, ever doubt,  
But they were theirs, whose Names they bear about.  
Julian confessed in terms by no means dark,  
That Peter, Paul, with Matthew, Luke, and Mark,  
Were Authors of those Books which bear their Names;  
Thus he but his own want of Wit proclaims,  
Who doubts of what both Greeks and Romans thought,  
T'have been by Homer, or grave Virgil, wrote:  
More on that Evidence should we rely,  
Which almost every Nation does supply.   


III. The doubt removed from Books anciently doubted of.  Yet does the Volume now in use, contain  
Books, which at first did not like Credit gain;  
Thus 'twas with one which we St. Peter's call,  
The same did those of James and Judas befall:  
And thus with two, which the like late consent,  
From John, the Elder stied, supposes sent.  
Th' Apocalypse as doubtful has been thought,  
And the Epistle to the Hebrews wrote:  
Howe'er that many Churches them received,  
And sacred their Authority believed,  
Appears, in that Christi'ans who first did write,  
Them, as of such Authority, do cite;  
Which may in reason well be thought to show;  
Of some, nothing at first, some Churches knew;  
Howe'er the Truth being set in a clear light,  
They did with others in their use unite:  
Nor was there any cause in these to cheat;  
For without them the System were complete,  
The selfsame Doctrine they do but repeat.   


iv The Authority of such Books as have no Title proved from the quality of the Writers.  Nor should th'Epistle to the Hebrews wrote;  
Or two reputed john's, be spurious thought,  
Or the Apocalypse of doubtful Fame  
'Twixt John th'Apostle, and one of his Name:  
The quality of Books is most esteemed:  
Some Histories have been authentic deemed,  
Whose Authors never did themselves declare;  
Thus the Account o'th' Alexandrian War,  
Does with a gen'ral Reputati'on pass,  
Since part of what he writes the Author plainly was.  
So since the Authors of the Books we cite,  
Lived in the very times of which they writ,  
And as they add themselves, partakers were  
Of Gifts, which fell to an Apostle's share;  
It is enough our full belief to gain:  
If any say these qualities they feign,  
And to some Books fictiti'ous names did give:  
They urge what none that think can e'er believe;  
As if who preach up Truth, and Piety,  
Should venture without any cause to lie,  
Which not all good Men only, would refuse,  
But to forbid by Law the Romans choose.   

The Books which the new Covenant, then, 
V That the Penmen wrote the Truth, because they had knowledge of the things which they wrote.  declare,  
Were doubtless wrote by them, whose Names they bear.  
Or such, at least, as they themselves profess:  
And, what there is like reason to confess,  
The things of which they wrote the Authors knew,  
Nor could desire to mix what was untrue:  
For Falsehood we no other grounds receive,  
Than ignorance, or intention to deceive.  
Matthew, John, Peter, Judas, were known of those,  
Whom Christ t'attest his words, and Actions chose;  
And therefore needs must know the things they tell,  
And this to James may be applied as well,  
Being an Apostle, or to Christ of kin,  
And Bishop of Jerusalem had been,  
Advanced by the Apostles to that See.  
St. Paul from Error must have been as free,  
When what he learned from Christ he did declare,  
Being rapt above the Regions of the Air:  
To him, or Luke, who always closed his side,  
For what Christ did, Faith ought not be denied:  
That Luke did know, 'tis easy to suppose,  
What of our Saviour's Life and Death he shows;  
Being born hard by, and having travelled o'er  
The places Christ had visited before,  
And had, Eye-witnesses of what he writes  
Often consulted, as himself recites;  
Many with whom he Friendship did contract  
Besides Apostles, could attest the Fact,  
Some whose Diseases at Christ's word had fled,  
Who saw him living after being dead.  
If Tac'itus, and Suetoni'us, are believed,  
In things which happened long before they lived,  
Because they're diligent Enquirers thought;  
Rather should one esteem what Luke has wrote.  
Of Mark a constant Fame is known to pass,  
That he Companion to St. Peter was,  
And what he wrote should have the like esteem,  
As if St. Peter dictated to him:  
And farther hardly any thing is there,  
But what th'Apostles Writings do declare:  
Nor could the Writer of the things 
(a) Apocal.  revealed,  
When God large folds of Providence unsealed,  
Have been imposed upon in what he saw;  
Or he, who wrote 
(b) Author to the Hebrews.  to them o'th' Jewish Law,  
In what he says from th' holy Spirit came,  
Or the Apostles witnessing the same.   

That they to cheat with Lies could not design, 
VI And because they would not lie.   
Mentioned before, we always should subjoin,  
When we would reinforce that Law divine,  
Which from our preaching King at first was spread,  
With his return to life from being dead.  
Who Witnesses of ill intent'ion blame,  
The grounds of such their ill intent'ion name;  
Here can be none: If any say they feign,  
That they the cause they managed might maintain.  
For such a cause why should they so contend,  
Which no advantage here could recommend?  
Nor did they any dangers thereby shun,  
For that alone they did all hazards run,  
And, as to worldly Goods, were quite undone:  
No Man can therefore think they chose this cause,  
But in obedience to God's holy Laws;  
Which would not have encouraged Falsities,  
Chief in that wherein Salvation lies.  
So ill a charge these things with strength oppose;  
The pious Doctrines which they did propose,  
Their Lives unspotted, and so free from blame,  
That their worst foes their ignorance only name,  
No proper Parent of invented tale:  
To show their faithfulness this should not fail,  
That their own faults they leave upon record,  
That all forsook, and Peter thrice denied their Lord.   

But God himself did witness to them bear, 
VIII. A Confirmation of the Fidelity of the Authors from the Miracles they wrought.   
Whilst he by Wonders did their Truth declare;  
On which since they, and all Men of their way,  
Such mighty stress with such assurance lay,  
And to the Public Scrutiny advance  
The Times, and Places, every Circumstance;  
The Magistrates concerned, did they so please,  
The truth or falsehood might have learned with ease.  
This too th'assisting of Heaven does show,  
That many spoke the Tongues they never knew,  
And Pains fled suddenly in public view.  
Nor were they terrified from what they pressed,  
To think the ruling Jews were foes professed,  
Nor were the Romans less inclined to close  
With what might them for Novelties expose.  
Nay Jews and Pagans, of the Times most nigh,  
That these had Wonders wrought durst not deny.  
St. Peter's Mir'cles Phlegon does report,  
An Annalist o'th' Emperor Adrian's Court:  
And Christians pleading before any State,  
Urge all these facts, as being past debate:  
That at the Tombs of Martyrs there remained  
A wondrous Power, they publicly maintained;  
And that throughout some Ages it did last;  
Which if untrue, they might with shame be cast,  
When they were put to justify their Cause,  
Before Dispenser's of the Civil Laws:  
So frequent were the Prodigies there wrought,  
Of them such uncontested Proofs were brought;  
As even Porphiry himself confessed.  
With what's already said we well might rest;  
Yet there's an heap of Arguments behind,  
Which may commend those Books to he serious mind.   


VIII. The Truth of the Writings confirmed, in that they contain many things which the Event has proved to be revealed from Heaven.  In them are many things plainly fore-shown,  
Which no Man could by natural skill have known;  
Th' event declaring them for God alone.  
As the 
(a) Mat. 13.33, etc. John 12.32.  large sudden-spreading of that way,  
And that 
(b) Luke 1.33. Mat. 28.20. John 14.16.  no Age should see its power decay,  
That it should 
(c) Mat. 21.43, etc.  be rejected by the Jews,  
While Gentiles far remote obedience choose:  
That 'twould the hatred of the 
(d) Mat. 10.17.  Jews procure;  
What Cru'lties for Christ's Name Men should endure:  
The 
(e) Mat. 10.21.39 & 23.24.  siege, and dismal ruin to invade  
That 
(f) 
Mat. 23.37, 38.  
Luk. 21.20, 24.   City, where the Jews their Worship paid;  
That there the Temple should be left forlorn,  
With the 
(g) Mat. 23.35, etc.  Calamities still to be born.  
Add here, if God regard our mortal state,  
Chief in what t'his Worship does relate,  
He cannot suffer Errors to abound,  
Where nothing but his Honour Men propound.   

But for the sacred Books this proof supplies, 
IX. As also from the care becoming God in preventing supposititious Books.   
That of all Christian Sects did ere arise,  
Scarce any has been found that these denys.  
Some the whole Volume for authentic take,  
And they who doubts concerning any make,  
Others receive which do with them agree;  
When yet we such warm differences see,  
That what one Party for their Rule have chose,  
Others would shun, if 'twere but to oppose.   

Indeed some Christians did those Books disown, 
X. Answer to the Objection in that divers Books were rejected by some.   
Which were against their darling notions known,  
Either, who, out of hatred to the Jews,  
Their God, and Law, did with reproaches use,  
Or, fearing Evils Christians were to bear,  
Themselves deceitfully did Jews declare.  
But by all Christians these abandoned were;  
While, as they were by the Apostles taught,  
No differences unkind Divisi'ons wrought,  
So they did not from Piety withdraw:  
These, who adulterate thus the Christi'an Law,  
May meet Conviction in what's said above,  
Where that there is 
(a) Lib. 1. Sect. 1.  one Deity we prove,  
Who into being 
(b) Lib. 1. §. 6.  the Creation spoke:  
Nay, even the Books they for authentic take,  
Show that the Hebrew God did all things make:  
He was by Moses represented 
(c) Exod. 33.19.  good,  
But is through Jesus better understood.  
The other sort of Men we will confute,  
Where we against the real Jews dispute.  
In the mean while this wonderful may seem,  
That with these Men St. Paul has no esteem:  
More Churches no Apostle did erect,  
And those stupendous Works he did effect,  
Were then by Christians publicly maintained,  
When they might be discovered if they feigned:  
If it be granted Miracles he wrought,  
What colourable ground can then be brought,  
We should his heavenly Visions disbelieve;  
Or what he says, he did from Christ receive?  
But if on Christ's he did so much attend,  
That he would nothing teach, him to offend;  
Durst he have ventured with a lie t'impose?  
His Doctrine, most condemned, who can oppose,  
Where, from their Ritu'al, Jews discharged he shows?  
Nothing but Truth its self could this procure;  
He 
(d) Phil. 3.5.  Circumcision did before endure:  

(e) Acts 16.3.  Some voluntary Proofs in him, they saw  
Of def'rence paid unto the Jewish Law,  
And to more 
(f) 2 Cor. 12.10.  hardships did for Christ aspire,  
Than did the Rigour of that Law require:  
These things, by no means pleasing to the Ear,  
He did to all his Followers declare;  
Instead of one, the Jews no more afford,  
To keep all days for 
(g) 1 Tim. 5.5.  Sabbaths to the Lord;  

(h) 2 Cor. 6.4, 5.  Instead of some small charge did them befall,  
To bear with equal Mind the loss of all;  
And for the Blood of Beasts, they used to slay,  
Our own an Offering to our God to pay.  
Nay he affirms, that hands with him were joined  
By 
(i) Gal. 2.9.  Peter, John, and James, all of one Mind;  
Had it been false, he durst not this proclaim,  
When they might have denied it to his shame.  
Excepting then, those we before observed,  
Who scarce to bear the Christi'an Name deserved,  
The manifest consent of all beside,  
Who with these Books, as sacred, have complied,  
Joined to the Miracles their Writers wrought,  
And God's 
(k) Sect. 9  peculiar care of such things taught;  
Should be enough to quiet doubting Minds;  
When for all Histories of other kinds,  
Which are not of such Proofs as these possessed;  
No man will their Authority contest,  
Unless some Reason do against them weigh,  
Which none, that well considers, here can say.   

If any say these Books such things contain 
XI. Answer to the Objection, that these Books seem to contain things impossible.   
Which, as impossible, no Credit gain;  
It soon appears that the Objection's vain.  
W'have shown above the Power of the most High  
In things that carry no 
(l) Lib. 2. Sect. 7.  Repugnancy,  
Tho they by far all humane reach exceed,  
Such are the things that Admiration breed,  
Those hidden Virtue's Nature never knew,  
And after Death seeing the Moon's renew.   

Nor is there greater weight in what they move, 
XII. Or things contrary to Reason.   
Who somethings there would against Reason prove:  
More Wit or Learning can such Men pretend,  
Than did from the first times these Books defend?  
What e'er we with right Reason showed t'agree,  
In lively Characters you there will see;  
That God 
(m) Lib. 1. §. 1.  exists, and is in Essence 
(n) Sect. 2.  one,  
Possessed of all 
(o) Sect. 3, 4, 5.  Perfection ever known,  
Power, Wisdom, Goodness, Life, beyond degree,  
That the whole 
(p) Lib. 1. §. 6.  Universe he caused to be,  
That he alone 
(q) Ib. Sect. 10.  preserves things what they are,  
But 
(r) Sect. 11.  chief Man, his more immediate care:  
That he both 
(s) Lib. 2. Sect. 14.  can, and will, fully reward  
Those, who him only, as their End regard.  
That we our 
(t) Ib. Sect. 16.  lose Desires should bridle in:  
That all the race of Mortals are of 
(u) Lib. 1. §. 6.  kin;  
From whence an Argument of force does prove,  
That we should one another truly love.  
Reason's a Guide deceitful, very weak,  
If to know any thing beyond we seek,  
Or of God's Nature, or his Sovereign Will:  
What lewd Dissensions all the Schools did fill,  
While best Philosophers betrayed their want of Skill!  
Nor need this be a wonder, since we find  
They little understood of humane Mind,  
And how can the Supreme then be defined?  
The Prudent know, that it much danger brings  
To search into the purposes of Kings;  
And that the search however would be vain.  
But what Conjecture can expect t'attain,  
To what th'Almighty freely does ordain?  
That 'tis not to be known Plato did hold,  
Unless an Oracle that secret told:  
But then no Oracle that ever was,  
Had proofs so clear, as the new Cov'enant has:  
Nor ever yet did Man attempt to prove,  
That any Revelati'on from above  
Did, of God's Nature, or his Will, make known  
What is repugnant to what there is shown:  
Some things of middle nature we may view,  
Which of themselves claimed no obedience due,  
Or else in which no turpitude did stand,  
Which before Christ had licence, or command;  
These Books for want of such, are no less full;  
Since later Laws may former disannul.   

But some their doubts concerning them declare, 
XIII. Answer to an Objection, that some things in these Books are inconsistent with each other.   
Upon the disagreeing senses there:  
Yet this should credit add with them that find,  
How they for Faith and Doctrine are conjoined,  
So as in other Writings ne'er was seen,  
Amongst the Learned that ever yet have been,  
Whether you Jews, or Greeks, or Romans name,  
In every Science Men of greatest Fame:  
Of every Sect some Men will disagree,  
This we in Zenophon and Plato see:  
Men from themselves are often different known,  
Either forgetting what before had gone,  
Or being doubtful what to fix upon:  
But all those Writings which we Sacred call,  
About those things to no division fall,  
Which do the Rules of Faith and Life contain,  
Or how Christ lived & died, and lived again,  
And they agree entirely in the main.  
Indeed in circumstances of no weight,  
We sometimes find occasion of debate;  
But many things, which lie from us concealed,  
Might all these seeming differences have healed;  
Or, that like things at different times abound,  
Or Names ambiguous do the Mind confound;  
Or had one Man, or Place, Names more than one;  
And suchlike circumstances, now unknown:  
But this them from imputed fraud may free;  
Who lie by compact, will in all agree.  
If some slight disagreement still appear,  
Which will no Reconciliati'on bear;  
We ought not therefore all these Books suspect,  
Unless we will all History reject;  
For we as much may of that kind perceive,  
In those which we without dispute receive:  
Polybi'us, and Herodotus to name,  
Livy, and Plutarch, Authors of great fame:  
How much more equal is it not to doubt,  
When it appears the Writers were devout;  
And thought it criminal, things false to tell?  
We by extrinsic Proofs might such refel.   


XIV. Answer to an Objection taken from outward Testimonies, where 'tis shown that they make more for these Books.  But I affirm, none such are to be found;  
Unless our doubts on later times we ground,  
Where Enemies the Christi'an Name would wound.  
We cannot such for Witnesses receive;  
Nay, foreign Proofs confirm what we believe.  
That Jesus suffered, Jews and Heathens taught,  
And that he and his followers Wonders wrought,  
Some forty years from Christ Josephus wrote,  
Who does in Terms the most perspic'ous own,  
What was by Herod, Pilate, Festus, done;  
Foelix, John Baptist, and Gamali'el names,  
And how Jerusalem expired in Flames:  
The Talmudists the same fully relate:  
Tacitus tells th'effects of Nero's hate,  
When he against Christi'anity did rage:  
And several Books were extant in that Age,  
(Such was old Phlegon's we before did name)  
And public Records menti'oning the same  
To which the Christi'ans commonly appealed;  
Nor was the Star, pointing at Christ, concealed:  
They name the Earthquake, and Eclipse o'th'Sun,  
Against the Course in which Nature had run,  
When yet the Moon at Full felt not the loss,  
About the time when Christ was on the Cross.   

No other difficulty I can name, 
XV. Answer to an Objection, about the Scriptures having been changed.   
But that the Writings are not still the same:  
To fate of other Writings we must own,  
To have betided these may here be shown:  
The Copier's Neglect, or faulty Will,  
If not his want of necessary Skill,  
In Letters, Syllables, or Words, might wrong,  
By change, omission, some of them too long:  
But these things should no Controversy raise,  
Being but incident to length of days:  
But that by fraud, or any other ways,  
In Doctrinals all Copies vicious were,  
Or where they memorable Facts declare,   

Don't or by Books, or Witness, of those times, appear.  
What ever of that kind is offered since,  
Must pass for Railing, not for Evidence.  
This may be thought enough to silence those,  
Who for Mutations holy Writ oppose;  
On whom it lies not to object, but prove;  
Since they'd a settled Reputati'on move;  
But we their vain pretence may soon detect,  
Who what ne'er was, nor can be, here object.  
Before we proved, to any equal Mind,  
The Books were theirs whose Names affixed we find;  
It follows then there was no change of Books:  
And if to every part of them one looks,  
No change of part materi'al can be found;  
Some end who made the Change must needs propound:  
That, where the Change was made, should differ more  
From those remaining what they were before,  
Than here the sharpest search could e'er explore:  
Nay, as before was in this Tract observed,  
A wonderful Consent's throughout preserved:  
Besides, when any of th'Apostles wrote,  
Or Men who Apostolical were thought,  
Sincere Professors of the Christi'an Name,  
As their concern for Truth it well became,  
Must needs have used all diligence, to gain  
The valued Transcripts of what they maintain,  
Through Europe, Asia, Egypt, these diffused  
(For the Greek Tongue among all these was used)  
Can not but spread as far as Christ was known.  
Consider farther, as before was shown,  
That some Originals were seen to last,  
Until the second Century was passed:  
A Book of which so many Copies were,  
Preserved not only by a private care,  
But by whole Churches which did Christ obey,  
No Man to have been counterfeit can say.  
Add, that 'tis evident the sacred Text  
Was read in several Tongues i'th'Ages next,  
The Syriac, Aethiopic, Arabic,  
And Latin too, agreeing with the Greek,  
In all those weighty things of which we speak.  
Farther their Writings to our hands are brought,  
Whom the Apostles, or their followers, taught;  
Who many Passages from them do quote,  
Agreeing with that Sense which now we note.  
Nor in the Church was any Man possessed  
Of such Authority above the rest,  
That they'd comply, if he a Change had pressed.  
This Irenaeus, and Tertullian, show,  
The Cyprian too, who without fear withdrew  
From those who then were most reputed sage:  
And, if we come to the succeeding Age,  
We find Men of best judgements, greatest parts,  
Wh'had run their Stages through the liberal Arts,  
After the utmost search these to receive,  
And of original Purity believe:  
In proof of this divided parties join;  
All who believe the World a work divine,  
And Christ the Founder of a sacred Law;  
Each against changing would the other awe:  
Nor yet did any Sect that licence take,  
That to have changed them for their side would make;  
Which hence is seen, that when e'er they dispute,  
Each would from thence his Opposite confute.  
What's urged of Providence concerned for all,  
To every part of these alike will fall,  
Nor ought it of our God to be believed,  
That he would suffer Men to be deceived  
(In what's of greatest moment to the Mind)  
Who had his Honour above all designed,  
And next the way to Happiness would find.  
For many thousands such as these to run  
Into those Errors which they could not shun!  
This may be thought sufficient to maintain,  
What the New Testament does there contain,  
And there at large is our Religion seen.  
Yet since th'Almighty's Pleasure it has been,  

XVI. For the Authority of the Books of the Old Covenant.  The Truths the Jews believed should now appear,  
Which no small Light to our Religion bear,  
'Tis not amiss to show their Credit here.  
What proved those other Books were titled right,  
Will serve for these, where any shall deny't.  
The Authors of those Books the Jews received,  
Were Prophets, or most fit to be believed,  
Such Esdras was, thought to have joined in one,  
Those scattered Books which went before alone;  
When at that time some Prophets were alive,  
Who would against an Impositi'on strive,  
Such Haggai, Malachi, Zach'ry, were known:  
To pass what was in praise of Moses shown;  
Pagans confirm not only what he wrote,  
But what of later times the Jews were taught:  
So the Phoenician Annalists proclaim  
David, and Solomon, so great in Fame,  
And they their Treaties with the Tyri'ans Name.  
Nebuchadonozor, with others joined,  
Who Caldees ruled, we in Berosus find;  
Egyptian Vaphres, Jeremy does name,  
And Aphri'es in Her'odotus, are the same.  
Of Cyrus, and who followed in his charge  
Until Darius, Graeci'ans speak at large.  
And in those Books Josephus did indite,  
When Appian to his way he would invite.  
We many things may gather in a Throng,  
Which to the Honour of the Jews belong.  
And to what's mentioned here we well may add,  
What we from Strabo, and from Trogus had:  
But we who in our suffering Lord believe,  
These Books without disputing should receive;  
Since there is scarce a Book but ours do cite,  
And so far to agree with theirs delight;  
And when Christ blames the Doctors of their Law,  
And what in the proud Pharisee he saw,  
He never menti'ons any Change they made,  
In what from any Prophet was conveyed,  
Or that supposititious Books they brought,  
Nor can this after Christ of them be thought:  
Considering how the wand'ring Hebrew Sheep,  
Scattered throughout the World, these Books did keep.  
Ten of the Tribes first from Assyr'ia led,  
And after two, did through all Media spread;  
And after Cyrus did the Jews restore,  
Many did ramble Foreign nations o'er,  
These Men the Macedoni'ans did invite  
In Alexandria to take delight:  
The Cruelty Antiochus did show,  
The Civil Wars the Asmodaeans knew,  
The Wars which Pompey, and which Sossius made,  
Did force the Jews, in various parts to trade,  
These did the Cyrenaic Region fill,  
The Cities too of Asia saw their Skill;   

This Macedonia, Lycaonia, knew,  
The Isles of Crete, Cyprus, and others too:  
That anciently at Rome they numerous were,  
Both Horace, Martial, Juvenal declare.  
No Art could People, so divided, cheat;  
Nor could they have conspired t' a Fraud so great.  
Almost three hundred years ere Christ was here,  
Some Kings of Egypt made their care appear  
To propagate to those Books the Jews admire,  
Whilst they the Seventy's Version did require:  
So in like sense the Greeks did them receive,  
Whence with a change 'twas harder to deceive:  
The Language which we from Chaldeans take,  
And that which at Jerusalem they spoke,  
That is half- Syriack, helped these Books to spread,  
Part before Christ, part after he was dead:  
Aquila, Sym'chus, Theodosion,  
Each to have turned them into Greek are known,  
Which with the Seventy, Origin did view,  
With others, in the main all of them true,  
In things of weight none can a difference show.  
Philo lived famous in Calig'la's Reign,  
Josephus to Vespasian's did remain;  
Both cite, out of the Books among the Jews,  
The very same which at this day we use:  
And many then of Jews, Christians became,  
Who'd certainly what change they found proclaim,  
If't were of moment, which they might compare  
With the most ancient Copies that there were;  
But far from doing this, they oft delight,  
In the same sense with Jews, their Books to cite.  
But any Crime 'gainst Jews has more pretence,  
Than either Falsehood, or else Negligence.  
With such Devotion they these Books embrace,  
That they will tell you every Letter's place.  
Add yet a stronger proof, which last we range,  
These Books the Jews would not on purpose change,  
Since thence, who for their Saviour Christ receive,  
Prove strongly, or at least as they believe,  
That he they worship, that Messiah was,  
Of whom the Promise to the Jews did pass;  
And none can think since that dispute arose,  
The Jews would, had they Power, a Change have chose.    

LIB. iv  

TO see men's Perils while we sit at ease, 
I. A particular confutation of the Religions opposite to Christianity.   
Is what does to much Human Nature please;  
But it becomes us Christi'ans to rejoice,  
Not only at our happiness of choice;  
But to endeavour, to our Power, to free  
Those who are tossed in Errors stormy Sea,  
And to have them our Happiness partake,  
Towards this great end the former Books did make;  
Because the proof of Truth doth that expose,  
Which does itself against that Truth oppose.  
But since all other Worships that are known,  
The Pagan, Jewish, that the Turks do own,  
Besides the Errors common unto all,  
Have each what to its proper share do fall,  
And against ours, in different methods fight;  
I think I shall do Truth the greatest right,  
If I of each make the dispute entire;  
Which doing, of the Readers I desire,  
That laying all Parti'ality aside,  
And what e'er Customs long have held them tied,  
They'd use unbyass'd judgement for their Guide;  
While with us such Impediments have place,  
We go with Fetters unto Truth's embrace.   

First then, against the Pagans we dispute, 
II. And first of Paganism: That there is one God: That created Spirits art good, or bad; the good not to be worshipped without the direction of the most High God.   
And these we did before enough confute,  
If they believe more than one Power above,  
In an eternal equal state to move;  
We having showed only one God to reign,  
Who all things of himself did first ordain;  
If of created Minds their God they make,  
Either for good, or bad, we these must take:  
If good they say; First, let them have a care,  
Lest they are cheated with a Name so fair.  
For it is very dangerous erring there;  
Lest Foes they take for Friends, and those that fell,  
Instead of those who should God's Pleasure tell:  
In Reason too we should some difference find  
For Worship paid to them, and the first Mind:  
Let's know what order is assigned to each,  
What good respectively to us they reach:  
That we may judge what Honour the great King  
Intends we to those lower Powers should bring:  
Since none of these they can pretend to know:  
This how uncertain is their way may show;  
How much more certain they were not to err,  
If to the Chief this Worship they transfer:  
This Plato held the duty of the Wise;  
This does he with more confidence advise:  
Since the good Minds being Servants to the Best,  
If him they please they may securely rest,  
Of their good Offices they can't but be possessed.   


III. That Evil Spirits are adored by Pagans, and how impious a thing it is.  Then no flight Arguments belief persuade,  
That unto devil Spirits Pagans prayed.  
First, that their Followers they did not bring  
Unto the Worship of th'eternal King;  
Nay, did his Worship what they could impair,  
Or strove with him to have an equal share:  
Then they did strongly Magistrates incite,  
Against the Men who worshipped God alright;  
And the misguided Rabble urged their pains:  
When yet the Poets in licenti'ous strains,  
With Parricides and Rapes their Gods did charge:  
And Epicurus, that things go at large,  
Without the Conduct of a Power Supreme,  
Was hold to make the subject of his Theme.  
And the most different Rites one Compound made,  
Egyptian, Phrygian, Greek together laid,  
The Tuscan too, they did at Rome persuade.  
They ridiculed the Jewish way alone;  
As is i'th'Epigrams and Satyrs shown,  
And sometimes Banishments shortened their Woes:  
Then against Christi'ans Persecuti'ons risen;  
Of which the only cause to be assigned,  
Is, that they worshipped the Eternal Mind;  
That thus the Gods they served their Honours lost,  
Fearful of him alone who all engrossed.  
The third Exception's taken from the way,  
In which they worshipped those they did obey,  
Such as could never please an honest Mind.  
Thus there we humane Sacrifices find;  
Themselves in Temples naked Men expose,  
And Lewdness reigned in their most solemn shows;  
These Rites now in America proceed,  
And Africa these Monsters still does breed:  
Nay, further yet, those there have been, and are,  
Who worship Minds which evil they declare.  
Thus Ariman a God the Persians made,  
And Greeks to Cacodaemons worship paid:  
The Latins to Vejov's, and Indians yet,  
With Ethiop'ans to such Powers submit.  
And what more truly imp'ous can be found?  
For of Religious Worship what's the ground?  
But the belief of Goodness we admire,  
Which we t' express i'th' humblest way desire:  
If a known evil Spirit this receive,  
Ourselves the lie to our own Worship give.  
This too no less than Treason must be thought,  
When th'Honour which due to our King is taught,  
Is not withdrawn alone, but given to those,  
Who are his Rebels, or at least his Foes.  
But they are sottish, who e'er count upon't,  
That a good God will not avenge th' Affront:  
They should consider that his Clemency,  
And Justice no less infinite, agree;  
Where boldfaced Wickedness all bounds exceeds,  
Justice, as of necessity, proceeds.  
Nor do they less deserve Rebukes to bear,  
Who say they only worship out of Fear;  
When He whom we believe supremely good,  
Is, as communicative, understood,  
And thence from Him all other Nature's rose;  
From whence this Consequence directly flows:  
That the does use an Absolute Command,  
O'er all these Workmanships of his own hand;  
So that from none of them can that proceed,  
But he at his free Pleasure could impede;  
Which being granted, we collect with ease,  
Who e'er our God so great, so good, does please,  
Can ne'er from evil Spirits have that hurt,  
Which to good purposes God won't convert;  
Nor can the evil Spirits that command,  
Which we should not on that account withstand;  
For when the guise of Good the Evil bear,  
Then ought we of their slights the more beware,  
The Gifts of Enemies deceitful are.   

Some there have been, 
iv Against the Worship which in Paganism is exhibited to Men departed this Life.  and yet are known t'have prayed,  
To Men whose Honours in the Dust are laid:  
This Worship should have proper marks assigned,  
Distinct from what is paid the Sov'raig Mind,  
And thence some good we should expect to find;  
But this their Worshippers could never show,  
Not knowing what these Souls departed do.  
But against this we chief should inveigh,  
That many Men to whom they this did pay,  
Were more than others for some Vices famed,  
And thus for Drunkenness is Bacchus named;  
For Lust thus did their Hercules surpass;  
Against his Brother Rom'lus impious was;  
And so against his Father was their Jove;  
So that the Honour paid to them, would prove  
A great Reproach to the true God above;  
Who does in Probity chief delight:  
Against itself they make Religion fight;  
While what should scatter Vice with conquering Rays,  
Is taught to flatter it with its own Praise.   

The Stars and Elements even long before, 
V Against worshipping Stars and Elements.   
Fire, Water, Air, and Earth Men did adore:  
But nothing is more brutish than this way:  
Since the chief part of Worship is to pray,  
Th'Objects of this should have Intelligence;  
That th'Elements have none is plain to Sense.  
If any say Stars are with this endued;  
The ground of such their Fancy ne'er was showed,  
By th'Operations, which their Natures tell,  
We cannot judge that this to them befell;  
Nay, the unalter'd Course in which they move,  
The contrary with mighty strength does prove;  
This argues they no freedom have of Will,  
But do fewer Purposes fulfil;  
We their subserviency to Man have showed,  
Whence we should think ourselves the best endued,  
Our better part unto our God more near,  
And for that likeness, unto more dear:  
Therefore ourselves we ought not to debase,  
To what's subjected to us through God's Grace;  
Offerings of Praise for them by us are brought,  
Which how to pay the never can be taught.   


VI Against worshipping of brute Beasts.  Some in their Worship lower yet do fall,  
And thus on Beasts for Aid Aegypti'ans call:  
A show of Reason some may seem to share,  
What ited when we with Man's would it compare?  
And their Concepti'ons, whatsoever they frame,  
ne'er from within by words, or writing, came,  
Their Works in kind, and manner, are the same.  
Numbers and Measures can they comprehend?  
Or how the Course o'th'Heavenly Host does bend?  
Man on the other side, of strength but small,  
Into his Snares makes Birds, Beasts, Fishes, fall,  
These by his Wit he brings under his Law,  
Even Elephants and Lions keeps in awe,  
Horses and Oxen makes together draw;  
Things the most nox'ious useful to him makes;  
And thus from Serpent's wholesome Medicines takes;  
Their Bodies frame, and scite of every part,  
Unknown to them, do not escape his Art:  
Thence he the use and worth of them can tell,  
What Species, and what Genus, each befell:  
Then he the Structure of's own Body views,  
Which him by far the nobler Creature shows:  
whoever compare aright, so far will be  
From thinking one of these a Deity,  
Him he would rather think God did ordain,  
As a vicari'ous Power o'er hem to reign.   

Latins, and Greeks, we find, Devoti'on paid, 
VII. Against worshipping things which are no Substances.   
To what of no Subsistence Nature made,  
But were mere Accidents to things that were;  
Impudence, Fever, and the like, to spare:  
Health, which in this did much more justly share,  
But a true temp'rament of parts we find:  
Fortune, that Deity acknowledged blind,  
Is but a set of Chances to one's Mind:  
Th'Affections, Anger, Fear, warm Hope, and Love,  
Or others which from Good, or Ill, do move,  
As we consider them remote, or nigh,  
Chief i'th'moti'ons of the Blood do lie,  
As th'Animal Spirits carried thence are known,  
Of these none have a motion of their own,  
But on the Empire of the Will depend,  
At least for their Direction, and their End.  
Of Virtue's Worshippers with them were seen;  
Prudence, which lies in choice of the right mean,  
When we pursue what's represented good;  
The braving Dangers, counted Fortitude:  
Justice, in keeping from another's right,  
And Temperance moderating our delight;  
These Dispositions unto Good we find,  
Settled by a long Custom in the Mind,  
But these, as they increase, so may decay,  
And, much neglected, vanish quite away:  
Honour, to which they oft did Temples raise,  
Is known to lie but in another's Praise,  
This oft the Good have missed, the Bad received,  
So easy 'tis for Man to be deceived!  
Since no Subsistence then these have at all;  
And so below things of Subsistence fall;  
Nor can these understand the zealous Prayer,  
With which our reverence of them we declare,  
To worship such Reason must disallow:  
Rather to Him we should devoutly bow,  
Who only gives, and can to us preserve,  
What we the most to be admired observe.   


VIII. Answer to the Argument of the Gentiles taken form Miracles done among them.  But then to Miracles Pagans appeal  
As if the Truth these of their Worship seal:  
Whereas we may with Justice them suspect:  
Their Sages many, as unproved, reject.  
Night and Retirement were for some the Scene,  
To others but few Witnesses have been,  
Such as with ease night swallow down a Cheat,  
From subtle Priests, well practised in Deceit:  
Not knowing Nature many did admire,  
And qualities occult their search did tyre;  
With admiration thus some Loadstones saw  
To its embrace the distant Iron draw:  
Simon did in these Arts successful prove;  
And thence did Apollonius wonder move.  
Some things by such we must effected own,  
Which have a Power more than of Nature shown,  
Or what Man could draw forth from that alone;  
Yet these do not imply a Power Divine,  
To which we should Omnipotence assign:  
But intermedi'ate Spir'its for this suffice,  
Higher than Men, yet under Deities,  
Who being very nimble, strong, and wise,  
May bring together what remote does lie,  
And thence compose things wondrous to the Eye;  
But that these Spirits cannot good be thought,  
Their Worship therefore bad, before was taught:  
And this against their Venerati'on Arms,  
That Men pretend to force them down with Charms;  
When yet the wisest Heathens own it plain,  
That words the power but of Perswasi'on gain,  
And that according as their Sense we find.  
This proof may of their pravity be joy'nd,  
That oft they promised him or her to move,  
Against their Inclination, unto Love;  
Injuri'ous in the Promise, or Command,  
And Humane Laws such Acts with Sorc'ery brand.  
Nor is it strange, if he whom we adore  
With the Delusi'ons of ill Spirits bore,  
To punish the who fell from him before.  
But then this may their Impotence persuade,  
That none had signal ben'fit by their Aid:  
If any thence returned to Life again,  
They ne'er were known in Life long to remain;  
Nor could they act like those who Life enjoyed.  
If e'er a Power divine did seem employed,  
It never was foretold that this was done,  
That Men might into that Religion run:  
And nothing hinders but the Power divine,  
Might have, what greatly differs, in design.  
As for Example, If one should believe,  
That to one blind Vespasian fight did give,  
'Twas that he Reputation might acquire,  
To gain that Power to which he did aspire,  
He being one whom God before did choose,  
To execute his Judgements on the Jews.  
For other Prodigies like cause might be,  
In which we nothing of Religion see.   


IX. And from Oracles.  What was before observed we may apply,  
When on their Oracles they would rely:  
Chief that God may Cheats on them permit,  
Who natural Light, or old Tradition quit.  
And generally 'twas doubtful what was meant,  
The words complying with what e'er event:  
If any thing more plainly was foretold;  
A Power divine for this we need not hold;  
From natural Causes known it might proceed;  
Physicians thus known how Diseases breed:  
Much comes from due observing what has past,  
For which th'experience need no Figure cast.  
But if by Pagan Prophets e'er was shown,  
What had dependence on God's Will alone,  
No cause of which besides that ere was known;  
It was not to confirm one Pagan Rite,  
But rather it against them all did fight.  
Thus Virgil, not discerning what was meant,  
In his fourth Eclogue, yet, did represent,  
What some old Sibyl's scattered leaves did show,  

Vid. Cic. de Divinatione lib. 2. Eum quem re verâ Regem habebamus appellandum quoque esse regem si salvi esse vellemus.  Of Christ, and the great Benefits t'ensue.  
Those Leaves to shelter noble Fruit were made,  
While they an universal King did shade,  
Whom to obey if we'd be happy they persuade:  
That he who of this Power should be possessed,  
Should make his Progress from the brightened East.  
And Porphiry an Oracle does name,  
Where th' Hebrew God Apollo does proclaim,  
To be the only God the World should fear,  
While others vanished into empty Air:  
If this Apollo's Votaries obeyed,  
Even his own Worship must aside be laid:  
But if their Worship still they paid at large;  
They'd their own Deity with falsehood charge.  
If by their Oracles these Spir'its designed,  
Any advantages to humane kind;  
Some certain Rule of Life they needs must give,  
In following which Men happily might live:  
Yet they nor Rule, nor Happiness, propound,  
With which their blind Devotos might be crowed:  
Nay, on the contrary, we've often found,  
They in their Verses worst of Kings did praise,  
And Wrestlers unto sacred Honours raise;  
Unto unlawful Loves they did incite,  
And catching Wealth without regard to Right,  
Encouraged Slaughters, and a vici'ous Train,  
The bare reciting which, our Leaves would strain.   

This against Paganism strong proof supplies, 
X. The Pagan Religion rejected; because it failed of its self as soon as humane Aids were withdrawn.   
That it on humane Force so much relies,  
That whensoe'er that was not on its side,  
As if through that it stood, it quickly died:  
But where Christi'anity, or Turcism, reigned,  
Only in story th'ethnic Rites remained;  
When yet Christianity was known to grow,  
Even with the Blood did from its Martyrs flow.  
This Conquest's gained in spite of all the Powers  
Of the enraged, and bloody Emperors.  
Nor could learned Julian's Wit keep up their way,  
But sensibly it fell into decay,  
Nor Force, nor high Descent, against it brought;  
A Carpenter, the Founder's Father, thought;  
Nor did that way which made all others fail,  
With flowers of empiric on Men's Minds prevail;  
None of these Ornaments their Speech did grace,  
Who first persuaded Men Christ to embrace:  
Of Gifts, they being poor, made no pretence,  
Nor moved by Flatteries to tender Sense:  
Nay, they declared that Pleasures they must shun,  
And for that Law all worldly hazards run:  
And this subdued not Paganism alone,  
But even the Spirits which did that Worship own,  
Christ's Name of them Mens Bodies dispossessed,  
And their known Voices they at that compressed:  
And being asked, why then they silent were?  
They were against themselves forced to declare,  
That where Christ was invoked their Power dissolved to Air.   


XI. An Answer to them who ascribe the rise and decay of Religion to the efficacy of the Stars.  Some, hardly worth the labour to confute,  
Unto the Influ'ence of Stars impute  
The rise, and progress, of Religious Rites:  
But this their Science no known Rule unites,  
And all the certainty which there is known,  
Is that from Stars there's nothing certain shown:  
But none of those effects I here do mean,  
Of which some necessary cause hath been,  
According to the Law which Nature gave,  
But what the Will of Man for causes have,  
Which being of its self entirely free,  
Can't from abroad receive necessity:  
But if th'impression from without's so strong,  
That the mere passive Will is forced along;  
In vain was given that grateful power of Mind,  
Which we in choice, after considering, find,  
The Equity of Laws could not but cease:  
From all Rewards and Penalty's that frees;  
For where the Act is necessary found,  
What fault to punish; Merit to be crowned?  
Besides some Acti'ons of the humane Will,  
Justly deserve the Character of ill;  
But if of these Heaven were the proper Mint,  
As heavenly Bodies God did so imprint,  
That they compel the Act we seem to choose;  
Of causing Moral Ill 'twould God accuse,  
Who must be thought in full perfection good:  
Besides his hate to Ill is understood,  
By his known Law which does from that dissuade;  
But if he it inevitable made,  
By an effective Power himself Instilled:  
'Twould show as if things contrary he willed;  
That the same thing should, and should not be done,  
While by his impulse into Sin we run.  
Some, with more probability, declare,  
That Stars first influence the ambi'ent Air,  
Our Bodies this; and qualities conveys,  
Which in our Minds such kind of Passi'ons raise;  
That these often entice the yielding Will,  
And their Commands it often does fulfil:  
Suppose that this were granted ne'er so clear;  
'Twould nothing make to help the questi'on here;  
For Christ's Religion doth withdraw the Mind,  
From things to which the Body is inclined:  
How the could bodily Affecti'ons move,  
The Christian way of Worship to approve?  
And how could Stars to cause its rise be thought,  
When they only by those Affecti'ons wrought?  
Whatever Laws to Men the Stars would give;  
The wise and good exempted from them live:  
Wisest Astrologers do this confess;  
And wise were they who first did Christ profess:  
But if in Learning any force we see,  
From the Contagi'on of the Flesh to free;  
Such among Christians have been ever known,  
Who in this Praise to flourish, all must own:  
Besides the learned in the Syd'ral Arts,  
Own the Effects reach but to certain parts,  
And those Effects but temporary are;  
When this Religion yet has lasted fair,  
One thousand and six hundred Years, and more,  
It's Praises echoed forth from Shoar to Shoar,  
In distant Regions stretched out ne'er so far,  
Whatever the Positi'on of the ruling Star.   


XII. 'Tis shown that the chief Principles of the Christian Religion are approved by wise Pagans: and if there be any thing in it hard to be believed, things of the like kind are found among the Pagans.  This to Christian'ty may Trophies raise,  
That every part shines with such piercing Rays,  
Does with so fair a Countenance delight,  
That it convinces with its Native Light:  
So that enough we among Pagan's find,  
Out of whose Say in one System joy'nd,  
All our Religious Truths we might descry:  
As that Religion don't in Rituals lie,  
But th'Efficacy in the Mind to place:  
Adultery to lie in wished embrace:  
Not to repay the Wrongs which we receive:  
One Wife, one Husband, should together live;  
The Bond perpetual which does them unite:  
That this, Man's Office which should most delight,  
To do to Men what good is in his power,  
Chief where sharp necessities devour:  
From Oaths as much as may be to forbear;  
To be content for Clothing and for Far,  
With what the needs of Nature do require.  
But where Christian'ty still rises higher,  
And diffidence with wonder seems to strike,  
We with the wisest Pagans find the like.  
What of the Souls immortal State they hold,  
And Life returning unto Bodies cold,  
We showed before. Plato of Caldees taught,  
Of the Divin'ity this distinction thought,  
The Father and the filial Mind, from whom  
He held the Universe at first to come:  
He adds a Mind which over-spreads the whole.  
Nor does sly Julian their Belief control,  
Who think the Humane Nature with Divine,  
Might to compose a single Person join:  
Such he believed that A soulapius was,  
Whom he would have from Heaven in dircetly pass,  
To teach Mankind the helpful Art of Cures;  
Who sees not what offence Christ's Cross procures?  
Yet Heathens in their Gods the like things brook:  
Some we find Servants, others Thunderstruck;  
Some into pieces cut, Wounds others took;  
Their wisest held a good Man's Joys the most,  
When him his Honesty the dearest cost.  
Plato, as if what was to come he found,  
Says, If we a true Pattern would propound,  
It must be one whose Virtue is despoiled  
Of all those Ornaments with which it smiled:  
He must be wicked thought, exposed to scorn;  
A shameful Death must after all be born.  
Patience exemplifyed unto the height,  
Must by such Instances as these incite.    

LIB. V  


I. A Refutation of Judaisme, beginning with an address to the Jews.  THat glimmering Light saluting by degrees,  
As from a dismal Cave himself one frees,  
Points out their State, who quitting th' Ethnic way,  
After the Jewish Rites their Worship pay.  
That part of Truth, that noble entrance made,  
Makes me in friendly manner Jews persuade,  
What's offered to receive with equal Ears;  
We cannot but confess that it appears;  
That they from those Religious Men descend,  
To whom th' Almighty Embassies did send,  
By Prophets and his Min'istring Spir'its above;  
From out of them did the Messiah move,  
And they who first preached up the Christian Law;  
Theirs is the Stock whence Nourishment we draw,  
Being engrafted there; that they preserve  
Those Oracles of God which we observe,  
With the like Veneration as do they:  
And with St. Paul most zealously we pray,  
That God would suffer soon that day to dawn;  
When from before their Eyes the Clouds withdrawn,  
They may discern with us the Law fulfilled:  
And, as into their Prophets was instilled,  
That we who long no sacred Cov'enant knew,  
May lovingly embrace th'enlightened Jew,  
And hand in hand that only God adore,  
Whom Abr'am, Isaac, Jacob, served before.  
First we desire them that they would admit, 
II. 'Tis shown that the Jews ought to allow of Jesus his Miracles as sufficiently pro'vd.   
What pleading for themselves they urge as fit.  
If to them any Pagan Questi'on move,  
How Miracles by Moses wrought, they prove?  
They say no more, but that so constant Fame  
Of their own People, did his Works proclaim;  
As needs must come from those who saw the same.  
So, that Elisha multiplied the Oil,  
And purged th' Assy'rian from his leprous Soil;  
That with new Life a Young Man did arise,  
After his weeping Mother closed his Eyes:  
And several, other things of the like kind,  
Among the Jews firmly believed we find,  
As From good Witnesses to them consigned.  
But that Elijah sprang up to the Skies,  
They trust Elisha, thought t've seen him rise.  
Twelve Witnesses, whose Lives none could reprove,  
Attest t'have seen our saviur hence remove,  
As he ascended to his Throne above.  
A greater Cloud of Witnesses maintain,  
That after Death, they saw him live again.  
Which, if considered, manifestly show,  
That what he taught on Earth, must needs be true.  
Nor can one Argument be urged by Jews,  
But what we equally at least may use:  
But to omit Authorities to press,  
The Jews, and their learned Talmudists, confess,  
That our Messiah things prodigious wrought;  
And this might against them enough be thought;  
Nor can God authorise a Doctrine more,  
Than showing Miracles upon that score.  

III. An Answer to the Objection, that these Miracles were wrought by the help of Daemons.  Some to the Power of Daemons this impute,  
Which Calumny we did before refute:  
Showing that where Christ's Doctrine did prevail,  
The Power of Daemons totally did fail:  
That Christ in Egypt Magick-Arts did learn,  
To have less show of Truth we may discern,  
Than the like Accusation Pagans raise,  
To blemish Moses his less settled Praise,  
As is in Pliny and Apuleius, seen:  
But that in Egypt Christ had ever been,  
Does only from his followers Books appear,  
Who that he went an Infant thence, declare.  
Moses, and other Jews, expressly own,  
That he resided there to Manhood grown;  
But then the Laws Moses and Christ promulged,  
Should stop the progress of this Charge divulged;  
Since both of them against such Arts inveigh,  
As hateful to that Power all should obey.  
But that in Egypt such had ever Birth,  
While Christ, or his Disciples blest the Earth;  
Or any other place, who can believe,  
To do what we, as done by Christ, receive?  
The Dumb to speak, the Lame to walk, the Blind,  
All of a sudden long-wished Light to find.  
The Emperors, Tiberius, Nero, more,  
Who spared ho Costs th'utmost of this t'explore,  
Had th' Art: thus far arrived, had knowned before:  
And if the Talmud we admit as true,  
The Jewish Such'drim thou'rt of Magic knew;  
The better to convict the Guilty here:  
And since to Christ they th'highest hate did bear,  
Envy'ing that Power his Miracles declare;  
They would the like by the like Art have done,  
Or showed them thence, by Proofs which none can shun.   

Some Jews ascribe the Miracles Christ did, 
IU. Or by the force of Words and syllables.   
Unto a Secret by King Sol'mon hid,  
Which for above a thousand Years had slept,  
By two fierce Lions in the Temple kept:  
That this was read by Christ; a Fiction bold;  
Since of those wondrous Lions nothing's told  
In any Book of the Old Testament,  
Or by Josephus, or the Romans sent  
Along with Pompey to the Temple's spoil.   

But if the Jews confess the Fact, the while, 
V It is shown that Jesus his Miracles were divine, because he taught the Worship of one God, the maker of the Word.   
It follows from their own Mosaic Law,  
That none should from blessed Jesus Faith withdraw.  
Moses in 
(a) Deut. c. 18.  Deuto'my expressly says,  
God after him would other Prophets raise;  
And, that the People should obey them, shows,  
Denouncing Penalties if they refuse:  
Of these are Miracles the certain sign;  
Nor can we more illustrious ones divine:  
If one a 
(b) Deut. 13.1, 2, 3.  Prophet shall himself declare,  
And make by Miracles his Title fair;  
He bids them not to listen to his Speech,  
If he to worship other Gods should teach;  
For God will 
(c) Vers. 3.  such among his People bear,  
To try if to his Worship they'll adhere.  
Hence their Interpreters rightly collect,  
That as true Prophets they should all respect,  
Who done't the Worship of that God divide,  
Who does unequalled over all preside:  
It being enjoined, that in this case alone,  
They should not trust the greatest Wonders shown.  
No Worship to false Gods Christ taught to pay;  
Nay showed it penal unto such to pray:  
Moses, and following Prophets, he required  
To be received as Men of God inspired:  
Against his Miracles then nothing lies:  
That he and Moses differ, can't suffice.   


VI Answer to the Objection taken from the difference between the Law of Moses and of Jesus, where is shown that a more perfect Law than that of Moses might be given.  For this their Rabbis as a Rule maintain,  
That he who does a Power for Wonders gain,  
And proves himself a real Prophet thence,  
With any sacred Precept may dispense,  
Except the worshipping the Power Supreme.  
'Tis clear as if 'twere wrote with a Sunbeam,  
What Legislative Power with God did rest,  
When unto Moses he his Will expressed;  
In times succeeding he the same must have.  
Who in his proper Right Laws ever gave,  
Is not thereby hindered from making those,  
Which do directly former Laws oppose.  
To urge that God's immutable, is weak,  
Not of his Nature, but his Works, we speak.  
The Light for Darkness, Youth for Age does change,  
Summer for Winter, works with God not strange.  
Adam 
(d) Gen. 2.17.  had leave, only one Tree denied,  
To feast himself with every Fruit beside:  
The kill Men in general God forbade;  
Abram 
(e) Gen. 22.2.  to slay his Son his Precept had:  
Offering elsewhere than at th'appointed place,  
Now he refused, now 
(f) 1 Kings 18.38.  blest of his free Grace.  
Moses his Law, besides, though good we own;  
Dost follow that a better can't be known?  
With Children childish Talk the Parents use,  
Nor to connive at faults of th'Age refuse;  
But when adult they will correct the Speech,  
And Precepts of the strictest Virtue teach.  
How great the beauty of an honest Mind!  
And what Rewards it shall hereafter find!  
But that the Law did of 
(g) Heb. 8.7.  Perfection miss,  
This to be thought a Proof suffici'ent is;  
That in those times some holy Men outdo  
Whatever by the Law they're prompted to;  
Moses Revenge does partly lawful make,  
Partly the strictest Justice bids them take;  
Yet, 
(h) Nub. 12. v. 13. & 14.2.10, 19  being wronged in the most high degree,  
Him praying for those Murmurers we see.  
So his 
(i) 2 Sam. 18.5.  Rebelli'ous Son David would spare,  
And 
(k) 2 Sam. 16.17, 11.  bitterest Curses did with Patience bear.  
We read not that good Men their Wives did quit,  
Although their Law did plainly this permit.  
Laws are adapted for the major part:  
Some things were to be passed by, there, with Art,  
To a more perfect Rule then to be squared,  
When Men God's Spir'it in larger measure shared,  
By which out of all nations God would draw  
A People subject to a purer Law.  
Moses propounded, plainly, no Reward,  
Beyond what does this mortal State regard.  
Who then can question but there might have been  
A Law more perfect, than what that is seen,  
Which might eternal Bliss clearly propound,  
And this is in Christ's Instituti'on found.   

Here by the way we this Remark may choose, 
VIII. That Moses his Law was observed by Jesus while he was on Earth; nor were any Commandments after abolished, but what had no intrinsic Goodness in them.   
With what Injustice the coaeval Jew's  
Christ, though obedient to their Law, did use:  
He had been 
(l) Luke. 2.21.  circumcised, like them did eat,  
His 
(m) Mar. 9.20.  Habit too was Jewish, as his Meat;  
He to their Priest sent 
(n) Mat. 8.4. Mark 1.44. Luke 5.14.  Lepers which he cleansed,  
Nor with one of their 
(o) Luke 2.41. John 2.13.23. John 7.8.  Festivals dispensed;  
The Paschal, and the rest observed with Zeal;  
When he did any on the 
(p) Mat. 12.5.  Sabbath heal,  
Showed that their Law, and Commentators too,  
Allowed Men on that day such works to do.  
Some of their Laws, than 
(q) Acts 10. Colos. 2.14.  first declared repealed,  
After his Triumph over Death ravealed:  
He being into th' inmost Heavens received,  
The 
(r) Acts 2.33, 36. Apoc. 1.5. James 1.25.  Holy Spirit adorned those that believed.  
And thus he his full Regal Power maintained,  
In which the Legislative is contained.  
This 
(s) Dan. 7.13, etc.  Daniel saw in his Prophetic view,  
Who, after Syria ' and Egypt's Fate did show,  
(The last of which was while Augustus swayed)  
That unto one all Power should be conveyed,  
To whom, though in his outward habit 
(t) Vid. Comment. Filius hominis Hebraeis vilitatem quandam significant.  low,  
All Nations of the Earth should ever bow.  
That part, besides, of the Mosaic Law,  
Th' obedience unto which Christ did withdraw;  
Had nothing honest in itself alone,  
But things indifferent, mutable, thence known.  
If of themselves they necessary were,  
Would God but to one People them declare,  
And that not till two thousand years and more?  
While Abel, Enoc, No, who lived before;  
Melchis'dech, Abram, Isa'c, Jacob too,  
And Job, all dear to God, hone of this knew,  
Or what from nothing hardly was removed;  
Yet was their Faith never the less approved;  
Large were the marks that them th' Almighty loved.  
Moses on Jethro did not urge those Rites:  
Nor Jonah on repenting Ninivites;  
Nor others, writing to the Moabites,  
To those of Caldee, Egypt, Zidon, Tyre,  
Any account concerning these require,  
When to a reckoning all their Sins they call:  
These Precepts therefore were not general:  
But either to keep off some Sin, designed,  
To which the Jews were known the most inclined:  
Or else that People, so stiffnecked, to try,  
How far they'd with the Will of God comply;  
If not to typify some future things.  
And this no greater cause of wonder brings;  
Than if a King all Borough-Laws repeal,  
That one may flourish through the Commonweal.  
Nor any thing the face of Proof has gained,  
That God from changing has himself restrained:  
What though he sometimes these perpetual call?  
The like does often human Laws befall,  
As different from temporary Laws,  
Made for a certain time, and transient cause.  
Yet what does hinder but new may be made,  
When public benefit does so persuade?  
Thus God the Jews did variously command,  
When in the 
(u) Exod. 27.  Wilderness, and 
(w) Deut. 12.1.  holy Land:  
By Laws perpetual, those God therefore meant,  
Which were to stand till his revealed Intent.  
Which way of speaking all the Nations use,  
And should the less move wonder in the Jews,  
With whom, as such, that 
(x) Exo. 21.6. Leit. 25.10.  right and service past,   

Which but from Jubilee to Jubilee did last;  
Then the Messiah's Coming they agree  
To be the finishing great 
(y) Esa. 61.2.  Jubilee.  
The Jewish Prophets too plainly foretold  
Of a new Covenant, promised long of old:  
And full of this does 
(z) Jer. 31.  Jeremy delight,  
Where God does promise to 
(a) Ib. v. 31.  infuse the Light,  
That none need farther groap in baleful Night;  
While Truth inscribed on every Breast appears:  
Besides a gen'ral Amnesty declares,  
Not much in this unlike a mortal King,  
If we such low Similitudes may bring:  
Who after a defection from his Power,  
While Subjects one another would devour,  
The better to establish lasting Peace,  
Them from some loads of Impositi'ons frees;  
And on a perfect Law lets them depend,  
Who for the future promise to amend.  
What is already offered may suffice;  
Yet take their Law as in its parts it lies;  
And 'twill appear that nothing there displaced,  
Can please God in itself, or always ought to last.   


VIII. As their Sacrifices, which of themselves never pleased God.  Their Sacrifices first themselves present,  
Which even some Jews thought Men did first invent:  
Them fond of various rites we plainly find,  
Whence against many Gods they are enjoined;  
Perhaps but requisite, their minds to wean  
From what they had living in Egypt seen.  
When Sacrifice was, with their Offspring, come  
To take up in Religion too much room,  
As if 'twould in it's self th' Almighty please,  
And him, provoked unto the height, appease,  
Without a Reformation in their Lives,  
Than it of Reputation God deprives:  

Psalm 50.  Of this, he tells them, ' He makes no account,  
‛ How high soe'er their Holocausts may mount,  
‛ While Flocks and Herds they on each other ' heap,  
‛ Bullocks, & Goats mingled with harmless Sheep;  
‛ With these they would propitiate him in vain,  
‛ Since they but render back his own again,  
' 'Tis his what feeds on Mountain or on Plain:  
‛ No Beasts or Birds, says he, my notice flee,  
‛ And should I hunger, need I tell it thee?  
‛ Mine is the Universe with all things there:  
‛ Dost think the Blood of Bulls or Goats my fare?  
‛ Offer to God the Sacrifice of Praise,  
‛ And pay those Vows which thy distresses raise.  
Some Jews, still to this ancient Rite inclined,  
Think the Reproof not against that designed;  
But th'offerer's pravity of Life and Mind:  
Yet who what here is cited well has weighed,  
Will find, that Victims on the Altars laid,  
As of themselves cannot th'Almighty please;  
This in the Series of the Psalm one sees:  
For to the pious he directs the Speech;  
Whom there he does after that manner teach;  
That such are called together, there we find,  
Immed'iately hear, yea my People's joined,  
After the Passage we above did quote;  
We may a 
(b) Psal. 50.16. But unto the wicked God saith, etc. Psalm 51.  different form to th'impious note.  
In other places the like Sense is found;  
‛ What though with Holocausts the Altar's crowned,  
' 'Tis not the Sacrifice that pleases thee,  
‛ But th'Heart that's humpled its offence to see;  
‛ For tho, O Lord! dost not that Heart despise,  
‛ Which broke and contrite at thy Footstool lies.  
Elsewhere, ' The Sacrifice does not delight, 
Psalm 40.   
‛ And the Burnt-off'ring's nothing in thy sight:  
‛ Me thou hast marked for thine, nor dost require  
HE warm Oblati'on with piac'lar Fire.  
‛ Then said I, I am here to do thy Will,  
‛ In which my own chief pleasure I fulfil:  
‛ Not merely as an hireling this I do,  
‛ But to th'Impression on my Heart am true.  
‛ My inward pleasure streams forth in my words;  
‛ The transports of my Soul my Tongue records,  
‛ The Contemplation of thy Mercy this affords:  
‛ Thy Nature so veracious, and benign;  
‛ I every ev'ry where proclaim, as 'tis, divine,  
‛ Thy Faithfulness and large Compassion shown,  
‛ I loudly in the Congregati'on on own.  
Thus does our God, Esaiah represent,  

Esa. 1.11, etc.  ‛ Why are so many Sacrifices spent?  
‛ Your Holocausts of Rams have tired me quite,  
‛ Nor do I in the richest Fats delight:  
‛ The Blood of Bullocks Goats, or tender Lambs  
‛ Pleases no more, than di the toughest Rams:  
‛ Who bids you thus my sacred Courts profane?  
And Jer'my has a passage no less plain;  
Nor does th'Interpreter the meaning strain.  

Jer. 7.21, etc.  Thus says the God of Angels, Israel's Lord,  
‛ What though ye heaps of Holocaust afford?  
‛ Eat them yourselves for all the good they bring.  
‛ Freeing your Fathers from th' Egyptian King,  
‛ Nothing of any Sacrifice I said;  
‛ This for the necessary Rule I laid,  
‛ That I should absolutely be obeyed;  
‛ So I their God, my People they should prove,  
‛ And they to take the Paths I show, should love:  
‛ Thence all things should to their desires succeed.  
Thus in the Prophet Hose we may read;  

Hos. 6.6.  ‛ Beneficence does Sacrifice exceed;  
‛ Right thoughts of God before Burnt-Off'rings ' pleased.  
Thus where in Micah one the Question sees,  

Mich. 6.6, 7.  What God, displeased with us, may reconcile,  
Numbers of Rams, or measures of rich Oil?  
God thus is represented there, ' I'll tell  
‛ What's truly good, and pleases me full well;  
‛ That you to every one render his due,  
‛ And unto all Bowels of Mercy show;  
‛ While humbly before me yourself you bear:  
Which places, if considered right, declare,  
That these things of themselves, or i'th'first place,  
As pleasing God we ought not to embrace.  
But if the People by degrees were known,  
As Superstition had upon them grown,  
In them to place great part of Piety,  
As if they slake the Wrath of the most High;  
What wonder is't if God did them remove,  
indifferent in themselves, though ill they prove:  
Thus when the Brazen Serpent Moses raised,  
Men, as of Power divine, devoutly praised;  
Good Hezekiah cast it to the ground.  
And among them some Prophecies are found,  
Foretelling that these Rites should one day cease:  
This from their Law we may collect with ease,  
Where only Aaron's Race a Power receive  
For offering these, and while at home they live.  
But then a 
(c) Psal. 110.  King is promised far to reign,  
‛ Who should from Zion lead his humble Train;  
‛ And both a Priest and King always remain,  
‛ Resembling what Melchisedec was known.  
And in Esaiah's Prophecy 'tis shown;  
‛ That Men in 
(d) Esa. 19.19, 23.  Egypt should an Altar view,  
‛ Where the Egyptians, and Assyri'ans too,  
‛ Should join in Worship with the happy Jew.  
Again, ' 
(e) Esa. 66.20, 21.  They whem vast distances divide,  
‛ Who have no common Language for their Guide,  
‛ Shall with the Isra'elites their Offerings bring,  
‛ As Priests and Levites to th' eternal King.  
This could not be till their Law were repealed.  
Besides, in 
(f) Mal. 1.10, 11.  Malachi it is revealed,  
‛ That God the Offerings of the Jews did hate;  
‛ That East and West his Name should celebrate,  
‛ And Clouds of Incense should perfume the Skies,  
‛ As from pure hands it to his Throne did rise:  

Dan. 9.27.  Dani'el relating th'Angel Gabriel's words,  
This Oracle concerning Christ, records:  
The Sacrifice and Offering he removes.  
And God by Instances most real proves,  
That all th'Oblations Moses had enjoined,  
Cannot with him any acceptance find;  
When more than sixteen hundred Years are gone,  
Since Jews have had no Temple of their own;  
No Altar, or distinction of their Tribes,  
That they may know to offer, as their Law prescribes.   


IX. The difference of Meats.  Their Law forbidding Meats of several kinds,  
No better grounds for its continuance finds:  
For it is evident after the Flood,  
No sort of Meat under Injuncti'on stood:  
Noah, and his, had the free use of all,  
Which as a Right unlimited did fall  
To Abram, Isa'ac, Jacob, sprang from Sem,  
As well as unto Japhet, and bold Cham:  
But when th' Egyptian Superstition spread  
O'er Isr'ael's Seed, thither to Bondage led,  
Th'eating some Animals was then denied,  
As thence were the Egypti'an Rites supplied,  
And thence they thought things future were descried:  
Or else their Law, with Types and Shadows dark,  
Did by some Ani'mals certain Vices mark:  
That this was not a gen'ral Rule designed,  
We in the instance of those Beasts may find,  

Deut. 14.21.  Which free from outward force their Breath resigned:  
Of these unlawful 'twas for Jews to eat,  
Which for Inhabitants was licenc'd Meat;  
Such too, who met with this Indulgence, were,  
As God himself commended to their care:  
Nay, the old Jewish Rabbis did maintain,  
That when Messiah should begin his Reign,  
He should this Prohibition quite remove;  
And Swine's Flesh should as clean as Bullocks prove.  
And surely since it pleased the Power Divine,  
People of every Land in one to join;  
A liberty in these, beyond dispute;  
More than restraint, must such Communion suit.   

Let us consider next their Holy Days: 
X. And of Days.   
They first were kept in the Almighty's praise,  
For their deliverance from th' Egypti'an hand,  
And leading to the promised Sacred Land:  
But Jeremy a time to come did show, 
Jer. 16.14.   
When new, and greater benefits t'ensue,  
Should so the memory of this surpass,  
That Men should hardly menti'on that it was:  
Besides, as 'twas with Offerings, so with these;  
'Twas thought they God so in themselves did please,  
That keeping them they might indulge their Ease:  
Thence representing God, Esaiah says,  
I hate all your New Moons and Holy Days, 
Issa. 1.14.   
They're such a burden as I cannot bear.  
Most confident they of the Sabbath are:  
They urge that Precept always aught to bind;  
That 'twas in Paradise Adam enjoined:  
To which I say, with Rabbis on my side,  
The Precepts teaching this we thus divide;  
One is, that we the Memory preserve;  
Th'other, the day religiously observe:  
The first of these is to this day obeyed,  
In grateful owning how the World was made:  
Th'other requires from all those Works t'abstain,  
Which on the common days full licence gain:  
The first the Pious kept before the Law,  
Obeying this, Men, Enoch, Noah, saw,  
This Abram, Isa'ac, Jacob, kept in Mind,  
Whose Travels we at large recorded find;  
With them this is not found a day of Rest,  
As after leaving Egypt 'tis expressed;  
From that and the strange progress thro' the Sea,  
We th'Institution of the Sabbath see;  
On 
(a) Viz. Of their Progress.  the first day their Thanks to God they sung,  
And from that time the sacred Rest begun.  
The first observance which is entered found,  
Was, 
(b) Ex. 16.26.  when they heavenly Food took from the Ground;  
And 
(c) Exod. 13.8.  their deliverance from th' Egypti'an Land,  
Is mentioned as the cause of this Command:  
Care of those Servants too this Law expressed,  
Whose cruel Masters would allow no rest,  
Who sojourned there were to it likewise bound,  
That the same face of Quiet might go round,  
That this does not take other Nations in,  
May be from hence most evidently seen,  
That we in many places find it named,  
A 
(d) Exod. 13.9.  Sign, a Covenant, God with Isra'el framed:  
But that those Laws which did their Sanction gain,  
In memory of being freed from Egypt's Chain,  
Were not intended ever to remain;  
Appears i'th'Promise we observed before,  
Of greater benefits preserved in store.  
Add to this farther, If Sabbatick Rest,  
As indispensable, at first were pressed;  
All interfering Laws could not but fail;  
When against this some Jewish Laws prevail.  
Thus Circumcision on the Sabbath's good:  
Beasts than were offered while their Temple stood;  
It's mutability their Doctors preach,  
Who working on the Sabbath lawful teach,  
If authorised any Prophet's Speech.  
Joshu'ah's Command for taking Jericho,  
They urge as what does such Commission show:  
But that in the Messiahs promised Reign,  
There should no differences of days remain;  
Some, from that passage in Isaiah, hold, 
Issa. 66.23.   
Where 'tis concerning that blessed time foretold,  
‛ That God's true Worship should be constant known,  
‛ From Sabbath unto Sabbath, and from Moon to Moon.   

Let's come to Circumcision long in use, 
XI. And outward Circumcision.   
Before that Law which Moses gave the Jews;  
To Abram and his Seed this was enjoined;  
Yet this th'inception of that Law we find:  
Thus God to Abraham; ' You and your Seed,  
‛ Unto the Land of Cana'an shall succeed;  
‛ That Land where now a Pilgrim's Life you lead:  
‛ See that my Covenant you observe with care:  
‛ This is the Covenant I with you declare,  
‛ You and the Males which from your Loins descend,  
‛ Shall all be circumcised unto the end.  
Before we showed that i'th'old Covenants room  
A new one, common unto all, should come,  
And this distinctive mark then needs must cease:  
Besides some Mystery in this Rite one sees;  
And this their Prophets show when they impart,  
Precepts for Circumcisi'on of the Heart;  
Which is in all our Saviour's Rules descried:  
Besides the Promises to that applied,  
Must needs be thought intended to relate  
Unto the prospect of a better State,  
Eternal Life, which Jesus shows us clear,  
Till when it did only in Types appear.  
That Promise top which did to Abram fall,  
That many Nations him should Father call,  
Seems to describe that happy time, designed,  
When all the World should in one Faith be joined,  
Which, to express the Gospel-state we find.  
No wonder that the Shadows flee away,  
At the desired approach of perfect Day;  
That to this sign God did not stint his Grace,  
Appears, in that his Favour did embrace  
Abram, and many who before him lived,  
Before this Mark was in their Flesh received.  
And while the Jews through the parched Desert came,  
It was omitted without any blame.   


XII. And yet Jesus and his Apostles tolerated these.  Much they to Christ and his Apostles own,  
Who their discharge from this encumbrance show.  
And this evinced by Gifts and Deeds so high,  
As nothing short of Moses we descry.  
Yet they who taught the Rule which we admire,  
Did not their owning this great Boon require:  
But in such things indulged them their own way,  
So they on others did not th'Imposition lay:  
This shows they without cause from Christ withdraw,  
Upon pretence of their old Ritu'al Law.  
The almost sole Objection they have brought,  
Against the Miracles our Saviour wrought,  
Being thus removed, let's other Mediums choose,  
Proper for the Conviction of the Jews.   

In this Profession Jews and we unite, 
XIII. A Proof against the Jews from their confessing that at eximious Messiah was promised.   
That Men endued with the Prophetic Light,  
Did the clear notice of One promised bring,  
From whom much greater good to them should spring,  
Then e'er before from Heaven did Men befall;  
HIM, the Messiah all agree to call.  
We, that he has been here already, say;  
They, yet expect him in a future day.  
Let's search those Books, fairly this Doubt to end,  
Which for Divine both sides alike commend.   


(a) Ezek. 14.14 & 28.3.  Ezekiel shows Daniel to be believed: 
XIV. 'Tis shown that he is already come, from the presignification of the time.   
He would not cheat, nor could hav' been deceived  
In what from Gabr'el he affirms received.  
He 
(b) Dan. 9.25.  from the Angel's dictating declares,  
That there should not elapse five hundred years,  
After the Edict published to restore  
That City, where the Jews all met t' adore;  
But the Messiah should on Earth be seen;  
When now above two thousand there have been;  
And yet the Jews expect him still to come;  
Nor can they name another in his room,  
To whom this circumstance of Time agrees,  
And this their Rabbi Nehumias' sees,  
Who fifty years ere the Messias' Reign,   

Says, more than fifty years can't now to that remain.  
Another Note we touched upon before,  
Of having Power from God all Nations o'er;  
When the Seleucan with the Lagian Line 
Ptolemy the Son of Lagus.   
Should all Authority, of Force, resign:  
The last in Cleopatra did expire,  
Little before the World did Christ admire.   


Dan. 9  In Daniel a third Note deserves regard,  
Where, from Prophetic Spirit, 'tis declared,  
That after the Messiah here enjoyed,  
Jerusalem should wholly be destroyed;  
And this Josephus to his Age applies,  

Haggai 2.2.  A Passage of like sense in Haggai lies;  

Zerubbabel.  Their Governor, with the Highpriest, we find,  
After a great dejection shown of mind,  
Seeing the Temple then but lately raised,  
If with the first compared, not to be praised,  
Had hence their drooping hearts with spirits supplied,  
Such honour this shall crown, as was the first denied.  
Of Size, Materials, Art, or Ornament,  
'Tis plain by Story the could not be meant.  
Besides, the greatest Hebrew Rabbis hold,  
The later was infer'our to the old,  
Both for the Majesty, and Light Divine,  
Effusion too, which with the first did shine.  
Wherein the last should yet the first exceed,  
We may of Sacred Revelation read;  
Where God declares his Peace with That should rest,  
By which his Grace and Favour is expressed.  

Mal. 3.1.  This we in Malachy at large may find;  
‛ Who comes to seal my Covenant with Mankind  
‛ I send before: The way he shall prepare,  
‛ And in the Temple suddenly appear,  
‛ Whom you expect to come, your Heart's delight.  
Under the second Temple he did write.  
'Tis clear then, while the second Temple stood,  
The Jews were to expect this promised Good,  
Which from Zerubb'bel to Vespasian's understood;  
For 'twas not wholly from its Ruin raised,  
While Herod, they who valued Grandeur, praised,  
By several parts they did complete the pile,  
Which the same Temple we may justly style.  
'Tis plain they then did for Messiah look,  
From whence, some blindly Herod for him took.  
Some, others; some, Judas the Gaulonite,  
When Jesus lived who needs must be the right.   

Some Jews perceiving how these Motives press, 
XV. With an Answer to what is said, of his coming being delayed for the Sins of the People.   
That the appointed time is past, confess.  
But think their Sins of it th'occasion were:  
To wave how positive their Prophets are,  
Without Condition tacitly employed;  
How could the Advent be for these denied?  
When Dani'el from a sacred impulse spoke,   

That Ruin should for these Jerusalem o'ertake,  
Soon after the Messiah's peaceful Reign:  
Besides another cause of's Advent's plain,  
To be the Healing a corrupted Age,  
And Men t'a better Rule of Life t'engage;  
While for the past he did God's Wrath assuage.  
In Zach'ry see a sacred Promise lie, 
Zach. 12.10, & 13.1.   
That God with Grace would David's House supply;  
From thence an open Fountain should appear,  
Which from their Sins Jerusalem should clear.  
The Jews besides a strong Traditi'on own,  
That Ischopher Messiah should be known;  
That is designed th'Almighty to appease;  
But could he be withheld for that Disease,  
Which 'tis most evident he was to ease?   

That the Messiahs come, we may evince 
XVI. Also from the present state of the Jews compared with what the law promises.   
From a by-no-means disputable Sense:  
God's Covenant with them in their Law expressed,  
Declares they shall in Palestine be blest,  
While they obed'ient to those Precepts rest:  
But when from these they a Defection make,  
Exile and other Woes should them o'ertake:  
But when a lively Sense of their Misdeeds,  
Sincere Compunction and Contrition breeds;  
How much soever distant they remain,  
They all should see the Holy Land again.  
More now are past than fifteen hundred Years,  
And no Completion yet of this appears:  
Still they in Exile without Temple live:  
Often they to rebuild it vainly strive.  
Wondrous Erupti'ons of resistless Fire,  
Have forced the baffled Workmen to retire.  
This Ammianus Marcellinus shows,  
Tho he did Christianity oppose.  
When formerly that People's Sins increased;  
When with their Children they did Saturn feast;  
When for no Crime Adultery did pass,  
To rob Widows and Orphans usu'al was,  
And to fill up the measure of their Gild,  
Innocent Blood was without Mercy spilt;  
For these against them Prophets oft complained,  
And Exile they, for Punishment, sustained;  
Yet seventy Years, of this was th'utmost date,  
And God compass'onating their low Estate,  
Did by his Prophets keep their Spirits up,  
And tell when he'd remove that bitter Cup.   

But since they last were driven from their Land,  
They seem kept out by an Almighty Hand,  
Banished, contemned, their Prophecies all ceased,  
And no fixed time for their return expressed;  
Their Rabbis with Delusion seem possessed,  
To Fables alid ridic'ulous Doctrines fall,  
Which they their Oral Law sottishly call;  
These like blind Infects in their Talmud crawl.  
Sometimes they're equalled, and sometimes preferred,  
To what their Lawgiver from God declared.  
There they the Godhead represent t'have wept,  
To see Jerusalem's mighty Ruins heaped;  
Of Beh'moth and Leviathan maintain  
Things so absurd, as to repeat were pain:  
Yet all this while they the true God have served,  
And to the Worship of no false one swerved:  
None do their Slaughters or Adulteries blame,  
And a warm Zeal does their grieved Hearts inflame.  
They fast and pray, an angry God t'appease,  
And yet without Remorse he hears and sees:  
None of their Propiti'ati'ons can prevail:  
Which shows that the Mosaic Law does fail:  
Or else some Sin their Nation has involved,  
Through such a Tract of Ages unabsolved.  
It lies on them, either the Sin to name,  
Or own 'twas slighting the Messiah, when he came.   

That the Messiahs come already's plain: 
XVII. 'Tis proved that Jesus is the Messiah from the things foretold of the Messiah.   
That Jesus was the true, we here maintain.  
Of all that e'er with that Pretence arose;  
Or else, with whom, for such, People did close;  
Not one of them has left a Sect behind,  
By which what they delivered we may find.  
Nor Herod, Judas, or Barchochebas,  
Who for the Christ with learned Men did pass,  
When Adrian did the Roman Empire sway:  
But down from Jesus, to this very day  
There have been, and thoughout the World remain,  
Those who this Jesus for the Christ maintain.  
And many other signs I here might give,  
Which were foretold, or People did receive,  
Which as fulfilled in Jesus we believe.  
As that he was from 
(g) Psal. 89.4. Isa. 11.10. Jer. 23.5. Mat. 1.1, etc.  David's Seed to spring:  
That Him a 
(h) Isa. 7.14. Mat. 1.18.  Virgin to the World should bring;  
He who betrothed her this 
(i) Mat. 1.20.  from Heaven was taught,  
Or else the Nuptial Tie would not have sought:  
In 
(k) Mic. 5.2. Mat. 2.1.  bethlehem he was born; and 
(l) Isa. 9.1, 2, 9  Galilee  
Did the first spreading of his Doctrine see.  
To every Mala'dy he did Cure afford,  

(m) Is. 35.5, 6. Mar. 11.5, etc.  Sight to the Blind, Feet to the Lame restored:  
But on one Sign alone I might rely,  
Th'effect of which we at this day descry,  

(n) Psal. 2.8. & 72.8, 17.  David, 
(o) Isa. 2.2. & 49.6. & 55.4, 5, etc.  Isaiah, 
(p) Zach. 2.11. & 8.20, etc.  Zach'ry, 
(q) Hos. 2.23.  Hose too,  
Do in plain Prophecies expressly show,  
That Christ should not instruct the Jews alone,  
But that all Nations should his Precepts own;  
The Worship of false Gods, though him should fail,  
And over far-spread Multitudes, the True prevail.  
Uuntil he came false Worships did abound;  
Thence forward by degrees they all lost ground,  
And in the Worship of One God were drowned.  
To Jesus and his followers this we own:  
No such effect from Jewish Doctors know.  
The People thence who were not 
(r) Hos. 2.23.  God's, became  
Such, as for his, he with delight does name.  
This, the fulfilling Jacob's 
(s) Gen. 49.1.  Blessing shows;  
That Civil Power 
(t) Vers. 9  fierce Judah should not lose,  
Till 
(u) Vers. 10.  Shilo came, whom nations should obey:  
That this is the Messiah Jewish Doctors say.   

The hardened Jews here an Objection feign, 
XVIII. An Answer to this, that some things are said not to be fulfilled.   
That many things still unfulfilled remain,  
Belonging to the true Messiah's Reign.  
But those things at the best are but obscure,  
And may as well another Sense endure:  
For these, we ought not Evidence to leave,  
Such as shines forth in that which we believe;  
The Holiness of what this Jesus taught;  
The excellent Reward to Light he brought;  
All things exhibited in Speech most clear;  
By Miracles his Mission made appear.  
To prove his Doctrine true these should suffice:  
But then for understanding Prophecies,  
Which to sealed Books we often find compared; 
Isa. 29.11. Dan. 12.4, 9   
Men with some helps from God should be prepared,  
Of which who slight things plain, are justly barred.  
They know besides, that what makes their defence,  
Is often rendered in a different Sense:  
If they make search with an imparti'al Mind,  
They even their own Interpreters will find,  
Who during their Captiv'ity had wrote,  
Or much about the time that Jesus taught,  
In these agreeing with what Christians thought:  
If one observe how later these oppose,  
Writing since Hatred against Jesus risen;  
This a plain Bias to their party shows.  
Even they themselves will without scruple own,  
That Figures oft in Holy Writ are known,  
The proper Sense being different from the True,  
Which we in numerous Instances may view:  
Thus God is mentioned coming from the Skies,  
And oft described with Mouth, Ears, Nose, and Eyes.  
Why should we not in the like way explain,  
Some things foretold of the Messiah's Reign?  
As that the Wolf and Lamb, Leopard and Kid,  
Lion and Fatling in one Covert hid,  
Should lie together in a peaceful way?  
That suckling Instants should with Serpent's play?  
God's Mountain should above all others rise,  
Thither should Strangers come to sacrifice?  
Either the following or preceding words,  
Where holy Penman, what's foretold, records,  
Oft prove Conditi'on in the Sense employed:  
Some Promises are thence the Jews denied,  
Because they have not with the Christ complied.  
Our Faith on this account they should not blame;  
Since for the failure they must take the shame.  
Some Promises we find without reserve;  
If such they unaccomplish'd still observe,  
What prejudice that yet their time's not past?  
They hold Messiah's Reign till all things end shall last.   


Sect. XIX. Answer to the Objection from the low Estate, and Death of Jesus.  Jesus his low Estate gives some Offence;  
But the Objection is a vain pretence:  
Almost throughout the Holy Writ 'tis seen,  
God will debase the Proud, exalt the Mean.  
Jacob past Jordan with his Staff alone,  
But to return with Flocks and Herds was known.  
Moses, a banished Shepherd, hardly fared,  
When in the burning Bush our God appeared,  
And him the Leader of his Flock declared.  
David from Sheep, was to a Kingdom chose,  
Many such Instances the Scripture shows.  
We find it read of this long-promised King,  
That he glad-Tidings to the Poor should bring:  
That he should not in public make a Noise,  
Nor use Reproaches, but a gentle Voice:  
Would cherish the bruised Reed, and that small heat,  
Which in a snuff maintains a doubtful seat.  
His Death, and other Ills which he did bear,  
Should not his Credit in the least impair.  
God often in his wise Dispose thinks fit  
The Imp'ious in their Ravage to permit,  
And force the Pious poorly to submit.  
The Sodomites with lustful Fury hot,  
Made a poor Fugitive of righteous Lot.  
Some have been slain, Abel by Parricide,  
Isaiah is by piece-meals said t've died.  
The Maccabees in Tortures did expire,  
The Mother, with the Sons of her desire.  
Many such Instances we here might bring;  
'Tis written in those Psalms which th' Hebrews sing,  
Thy Servants Carcases a Prey did yield  
Unto the Birds o'th' Air, Beasts of the Field: 
Psalm 79.2, 3.   
Their Blood like Water in the Streets does flow,  
And none dare give the Burial which they owe.  
That the Messiah was his Power to gain,  
Through many Troubles, and Death full of Pain,  
Is from Isaiah beyond questi'on plain. 
Isa. 53.1.   
‛ Who has what we report duly received?  
‛ Who has the Power of the most High believed?  
‛ And that the rather, since before his Eye  
‛ He grows up like a Plant wanting supply;  
HE starv'ling Root placed in a Sandy Ground,  
‛ No Form or Comeliness in him is found;  
‛ Nor if you see him, can you Beauty find,  
‛ Which through the Eye should work upon the Mind.  
‛ Of Men rejected, and exposed to scorn;  
‛ And many are the Sorrows by him born.  
‛ Those who insult not, will their Faces hid;  
‛ These exercise their Pity, others Pride:  
‛ Yet he our Griefs does surely for us bear;  
‛ Ours the Advantage, his the Sorrows are.  
‛ In his wounds our Transgressions are descried,  
‛ And our Iniquities have bruised his side.  
‛ His Chastisement procures our settled Peace,  
‛ And we are healed in what gives him Disease;  
‛ We all, like silly Sheep, have gone astray,  
‛ And each run bleating his own foolish way:  
‛ For all our Aberrations he does pay.  
‛ Silent he bears Afflicti'ons beyond thought,  
‛ And like a Lamb is to the Slaughter brought;  
‛ Or as a Sheep, before her Sheerers dumb,  
‛ So does he to the bitterest Sufferings come.  
‛ After a prison and shameful Sentence passed,  
‛ With form of Law he's taken off at last.  
‛ Yet after all, who's worthy to declare  
‛ That life of Glory falling to his share?  
‛ My People's Sins occasioned his remove;  
‛ Thence 'twas he went so soon to's place above.  
‛ The wicked ins'olent with the Power they have,  
‛ Drive him to Death and the devouring Grave:  
‛ Although he never did commit a Wrong,  
‛ Or e'er imposed with a deceitful Tongue.  
‛ But though God suffered all this to be done,  
‛ Since he refused not for our Sins t'atone,  
‛ But did himself a Victim for us pay;  
‛ His Seed, his Life, shall never know decay;  
‛ And through all Ages he our God shall please,  
‛ After his Travel he shall sit at ease,  
‛ With Joys the most sincere for ever crowned,  
‛ While numbers through him justified are found.  
‛ And he discharged the Debt which on them lay,  
‛ Him with the price of Victory I'll pay;  
‛ Because he did himself to Death resign,  
‛ As a Transgressor suffered Wrath Divine.  
‛ For others Sins he did endure the pain,  
‛ For them an Intercessor does remain.   

What other Prince or Prophet can they show,  
To whom his Character may be thought due?  
What some of the late Jewish Writers feign,  
As if 'twere of their Nation meant, is vain:  
As if they, scattered over every Land,  
Should many bring the Truth to understand,  
By their Example, and diffusive Speech,  
The contrary to which the Scriptures teach:  
Showing that they have suffered nothing ill,  
But for their Sins they worse should suffer still.  
The Ser'ies too of what's delivered here  
Will not endure such a strained Sense to bear:  
The Prophet, rather God, does there declare,  
My People's Sins of this th'occasion are.  
God's, or Isaiah's People, were the Jews:  
This then, That 'twas another suffered, shows.  
Their ancient Jewish Rabbis have confessed  
These things of the Messiah were expressed:  
With which some of the later being pressed,  
Upon the Ficti'on of two Christ's do fall;  
One they indeed the Son of Joseph call,  
Who was to suffer Ills and Death at last;  
Another for the Son of David past;  
All things with him should happily succeed:  
This from parti'ality must needs proceed.  
'Tis easier, and does better far agree  
With what we in Prophetic Writings see;  
T'acknowledge one who was to gain his Power,  
By Life of pain, and shame at the last hour;  
Which we believe of Jesus to be true:  
If we were silent, This, the thing itself should show.   


XX. And as if they were good Men, who prosecuted him to death.  Some Jesus and his Doctrine disbelieved,  
On an Opinion they had preconceived,  
That they who did first Oppositi'on raise,  
Were Men for Probity deserving Praise:  
Chief the Priests who warmli'est did proceed,  
Here I, for satire, no Invention need,  
Let them but their own Law and Prophets read,  
There does in lively Characters appear,  
What sort of Men their Predecessors were;  
As Men uncircumcised of Heart and Ear,  
That with Lip-service they to God draw nigh,  
With Hearts which in Earth's furthest Corners lie.  
Their Predecessors would have Joseph slain,   

Slavery was all the mitigation he could gain.  
Of them they were whose Factions Moses tired,  
So much that he to end his Life desired,  
Whose Rod the Earth and Air were known t'obey,  
At one dread shake the astonished Sea made way;  
The Sea less deaf, and less disturbed than they.  
These were not satisfied with heavenly Bread;  
Belching up Quails still wanted to be fed.  
Such leaving David their Anointed King,  
To his Rebellious Son their Homage bring.  
They Zacharias at the Altar slew,   

The Victim of their Cruelty, the Priest did view,  
Nor were their Priests less scandalously ill;  
They by false Witness Jeremy would kill.  
Lay-Piety indeed came in to's aid;  
Yet him their Influence a Captive made,  
Until themselves were forced to the like fate.  
Is't said, while Jesus blest this Earthly State,  
The Priests then living greater consci'ence made?  
This fond Belief Josephus will dissuade:  
Read there, how great their Crimes, how strange their Woes:   

That these were short of their Demerits he avows.  
Nor can the Sanhedrim be better thought,  
Since, as by th'History of those times we're taught,  
Not choice, but great Men's Power to th'Office brought.  
Often who gave the most, promoted were,  
Before for Life, than but from Year to Year.  
What wonder then if People swelled with Pride,  
With Av'arice or Ambiti'on for their guide,  
Should be with an insatiate Fury moved,  
At one whose holy Life theirs so reproved?  
Against him they could no Objection raise,   

But what they always met who merited most Praise.  
The Prophet Micah thus to Prison was brought,  
For standing to the Truth which God had taught,  
Against four hundred of a different thought.  
Ahab against Elias that did urge,  
From which the Priests put Christ himself to purge,  
That he was the disturber of that Rest,  
Of which till then Israel had been possessed.  
Did Christ against the Jewish Temple preach?  
For this they did condemn their Jeremy's Speech.  
Add farther, as their ancient Rabbis say,  
Men shall be known in the Messiah's day,  
As bold as Dogs, as stubborn as the Ass,  
The Cruelty of Beasts far to surpass.  
And God himself who plainly did foresee,  
What in Messiah's time the Jews would be,  
Says a new People he for his will choose:  
While from the Streets and Cities of the Jews;  
Scarce one or two ascend the holy Mount,  
But he with Gentiles would fill up th'account.  

Isa. 8.14.  A Stone of stumbling, an offensive Rock,  
Shall Christ become to Isra'l's scattered Flock.  

Psal. 118.22.  But yet that Stone which the first Bvilder's leave,  
Others shall into the chief place receive.   


XXI. Answer to the Objection, that many Gods are worshipped by Christians.  Two Calumnies do yet untouched remain,  
With which the Jews Christi'anity would slain,  
First, That we worship many Gods they feign.  
But here with malice obvi'ous to discern,  
A Doctrine opposite to theirs they turn.  
Th'Objection equally affects the Jew,  
As does their Philo evidently show.  
He three Hypostases in God does name,  
Unto him adds his Word which made this frame;  
Who otherwise than Men from's Father came;  
On the belief he of a Third does fall,  
Him does Ambassador, or Angel call,  
To whom he does assign the care of all.  
Moses, Nehmanni's Son, with him agrees;  
And in their Cabalists the like one sees.  
They God distinguish as a threefold Light;  
Some have the Names of which the Christi'ans write:  
The Father, Son, or Word, and Spirit Divine.  
Here what's confessed by all the Jews to join;  
That Spirit known the Prophets to inspire,  
They do as something increate, admire,  
Distinguished still from him by whom 'twas sent:  
And so of what by Schechina is meant.  
That Force Divine should in the Christ reside,  
Which they call Wisdom, many Jews confide:  
Whence the Chaldaean Par'aphrast does accord  
With Christi'ans, calling him th'Almighty's Word.  
David, Isaiah, with more, taught of Heaven,  
The Name of God and Lord, to him have given.   

Another Imputation here they lay, 
XXII. And that the Humane Nature is adored.   
That we to a mere Creature Worship pay:  
But this with mighty ease is wiped away;  
Since we to Christ no other Honour give,  
Than what we in the Psalms his due perceive.  
The second, David Kimchi thus applies; 
Psalm 2.   
Finding King David not so high to rise,  
In Christ the Character at large descries:  
Yet none did more than he Christ'anity oppose. 
Psalm 110.    

The hundred and tenth Psalm which this yet fuller shows;  
Must needs be thought of the Messiah meant.  
That which some Jews of later time invent  
Of David, and of Hezekiah some,  
Is but their Malice boiling up in scum.  
the Psalm is David's, as th'inscription shows;  
Where then King David calling, Lord, one views;  
Can it be thought, this to himself he'd use?  
Or Hezekiah coming from his Line,  
When yet he did in nothing him outshine?  
Abr'am no Priestly Character possessed, 
Gen.   
And him Melchisedec devoutly blest,  
As one whom a more sacred Order did invest.   


Psal. 110.2.  That which we added by the Psalmist know,  
HE Rod of Strength shall out of Zion go,  
‛ And make his distant Foes his Prowess see,  
Does evidently with the Christ agree.  
Nor did the ancient Jews ere differ here,  
And this in their old Paraphrasts is clear.  
So great their Probity was fully known,  
Who for the Christ, the Nazarite, did own,  
That we for this might credit them alone;  
As well as Moses is by Jews believed,   

In what himself alone declares from God received.  
But more, and stranger Arguments, maintain,  
That Power Supreme this Jesus did obtain;  
That many saw him come to Life again:  
That he was seen when to the Heavens he passed;  
That out of Men he raging Daemons cast:  
Diseases cured by his tremendous Name:  
And that the Gift of Tongues t'his Follow'ers came,  
Which he had promised for his Empire's sign;  
His Sceptre too, that is, his Word Divine,  
From Zion went devoid of Humane Aid,  
And did the Limits of the Earth invade,  
People, and Kings, its sacred force obeyed:  
Exactly answ'ering what the Psalmist told.  
Their Cabalists a middle Nature hold,  
Between the Highest, and the Humane Mind;  
For whom the name of Enoch's Son they find;  
With a much lower Power to him assigned.  
To him how much more justly this we yield,  
Who has himself with so much Light revealed?  
Against the Father's Power, this does not make;  
Since we confess he this from him did take:  

1 Cor. 15.24.  To him at th'end of all it must return;  
And we his Honour brightened hence discern:  
Unto more subtle Questions to descend, 
XXIII. A Conclusion of this part, with a Prayer for the Jews.   
Were but the Readers time in waste to spend:  
These things I think may be enough to prove,  
That no Objection any Skill can move,  
Argues the Doctrines which this Jesus taught,  
Either absurd, or impious to be taught.  
What hinders then, but all Men should embrace  
Those Doctrines, which such Miracles did grace,  
Which Precepts of such Sanctity commend,  
With a Reward so glorious in the end?  
Whoever this for his Live's Rule does take,  
But Questi'ons more particular would make;  
Must search those sacred Books, which we maintain,  
The whole of our Religi'on to contain.  
That on men's Minds these their due force may gain.  
We ought with fervent Zeal that God t'implore,  
Whom Jews, and we, with holy Fear adore;  
That he to them would open the closed Door;  
That they may feel the beams of Light Divine,  
In their most inward Parts serenely shine:  
That that warm Prayer may efficac'ious prove,  
Uttered for them by Christ when he did hence remove.    

LIB. VI  


A Refutation of Mahometism. It's rise.  SInce now with that Religi'on we engage,  
Which Mahomet set up in a blind Age;  
It may be fit to count those Judgements here,  
Drawn down by Christians ere he did appear.  
While Presecuti'ons did the Church enclose,  
More florid, like the branching Palm, it risen:  
Piety sparkled through its humble State,  
Grew cold, and stiff, when favoured by the Great.  
When Constantine, and others of like power,  
Paled in and cherished this Celestial Flower;  
The Church became a Garden of delight,  
And thither humane Honours did invite;  
The World came crowding in at the large Gate;  
And it might seem to admit of some debate,   

Whether the State was in the Church, or Church in State.  
Secular Interest than began to sway,  
The stronger Princes on the weak did prey,  
Boundless Ambiti'on urging them to Wars;  
Sometimes the Bishops were the Trumpeters:  
Often the Clergy's Quarrels for the See,  
Divided Men under one Polity;  
The Laymen's Lives being Offerings for the Priest;  
When by the rout o'th'one the Tumults ceased,  
In curi'ous Questi'ons they spun out that Ease,  
And studied more themselves than God to please:  
They chose, like Adam tempted by his Wife;  
The Tree of Knowledge for the Tree of Life.  
Religi'on, framed by God for common use;  
Became a Sci'ence, and an Art abstruse;  
Vain Affectati'on of things most sublime,  
Like them who did to build proud Babel climb,  
To Discord, and divided Tongues did draw:  
Which, when the thus confounded Vulgar saw,  
Scarce knowing where the Streams of Life did lie,  
The very Scriptures they, as tainted, fly:  
Then specious Rites engrossed Religi'ons Name;  
Instead of Piety that heaven-born Flame,  
Juda'ism one would have thought again returned:  
As if the Mind were but the least concerned,  
Bodily Exercise Religi'on seemed,   

With Zeal in crying up a Man, or side esteemed.  
Religi'on than dwindled to outward shows,  
Many were Christi'ans called, but few were chose.  
At this did God just Indignati'on show,  
From Scythi'a, thence, and Germany, he drew  
Legions of barbarous Enemies, who came  
Like Inundati'ons o'er the Christi'an Name.  
They who survived this so devouring loss,  
Not being purged from their contracted dross,  
Sank under Mah'met fighting 'gainst the Cross:  
Arabi'a saw the First-fruits of that Weed,  
Which sprung up thick, and choked the sacred Seed;  
In words it often suits the Christian Life,  
With it in truth nothing is more at strife:  
The Saracens these Precepts first obeyed,  
Who a defecti'on from Heracli'us made,  
These did Arabi'a, Syr'ia, Palestine, invade;  
Egypt and Persi'a felt their dread Alarms,   

From Africa to Spain they wafted o'er their Arms:  
Tho others them did warmly entertain,  
The Turks did the most equal Wars maintain,  
And after mutu'al various chances passed,  
They struck air undivided League at last.  
Then, a Conformity of Manners, brought  
The Turks to close with what the others taught:  
Friendship prevailed where Force did fruitless prove,  
So much more powerful is the bond of Love;  
Of Empire with the Turks remained the Seat,  
Taking in Partners, they became more great:  
Cities of As'ia, and renowned Greece,  
They soon compelled to render up their Keys;  
Their prosperous Arms in Hungary were crowned,  
And they broke through the stubborn Germane Bound.   


II. The Foundation of Mahometism, concerning not enquiring into Religion, overthrown.  This Doctrine, set up to encourage Fights,  
Is flaringly dressed out with gaudy Rites;  
Their Books, called Holy, from the vulgar hid,  
All free enquiry after Truth forbidden:  
Nothing more justly may Suspiti'on breed,  
Than that they are prohibited to read:  
Who would not think that an adulterate Ware,  
For which who puts it off takes mighty care,  
That none shall view the purchase he has made,  
This being the conditi'on of the Trade?  
All Men indeed can't equally be brought  
To understand all Objects of their thought;  
Pride, Affectati'on, Custom, may misguide;  
But that the way of Truth should be denied  
To them who seek it without by-respect,  
Themselves and all things else to God subject,  
With this the Aid Divine warmly implore;  
Would cloud the Goodness of Him we adore.  
And since a judging Power adorns the Mind,  
What of that Power can we more worthy find,  
But that those things should exercise it most,  
Through Ignorance of which Eternal Life is lost?   

Moses so-pow'rful with his wondrous Rod, 
III. Proof against Mahometans from the sacred Books of Jews and Christians, and that they are not corrupted.   
Mahometans confess was sent from God;  
This they of Jesus own, nor stick to say,  
That holy Men first spread about his way:  
Yet in their Alch'ran many things do lie,   

Differing from Moses and the Christi'an Verity.  
Here, that I may but one Example name,  
That on the Cross Christ died, Scriptures proclaim;  
That the third day he came to Life again,  
Without delusion, seen of many Men:  
O'th'other side by Mahomet, 'tis said,  
That he was privately to Heaven conveyed,  
Upon the Cross th'Effigies only laid.  
The Death of Christ he plainly thus denies,  
And would not have the Jews believe their Eyes:  
Th'Objection can no other Answer bear,  
But that the Books remain not what they were,  
The contrary to which we've made appear. 
Vid. lib. 3.   
If any this against their Alch'ran urge,  
The bare denial would be thought to purge;  
But they for that can ne'er such proofs pretend,  
As have been shown on holy Writ t'attend:  
As that it soon throughout the World did pass,  
Not in a single Tongue (as th' Alch'ran was)  
Faithfully kept by each divided Sect,  
Who one another's Frauds must needs detect.  
Christ's welcome Promise, entered by St. John,  
To send the Comforter when he was gone,  
Mahometans suppose t'have curtailed been,  
That something there of Mahomet was seen;  
But that the Christi'ans to suppress this Light,  
Blotted the passage of malicious slight;  
On which this Question may an Answer need,  
Was't after Mahomet; or did precede?  
After it could not be, since then were found  
Copies dispersed throughout the World t'abound,  
The Greek, the Syri'ac, Arabic, were known,  
Aethi'opic, and in Latin more than one:  
But in that place these all are known t'agree,  
Nor can we the least vari'ous Vers'ion see:  
No cause of change before that could be thought;  
None could foresee what would by him be taught.  
Tho nothing contrary to Christ he brought;  
Who can of those who follow Christ believe,  
They should the Books of Mahomet receive  
Before what Moses and the Hebrew Prophets leave.  
Suppose on neither side a Writing were,  
That might what Christ or Mah'met taught declare,  
Reason would teach that that for Christ's should pass,  
Which that esteem among the Christians has,  

iv A Comparison of Jesus, and of Mahomet.  For Mahomet's that, which so his Followers take.   

Of both now the Comparison let's make,  
While we the Adjuncts and Affecti'ons view,  
Whence which deserves the pref'rence we may show.  
First for the Authors; th'other side agree,  
Men did in Jesus that Messiah see,  
Of whom the Promise in the Law did pass,  
The Word of God's his Name; which Mah'met has,  
Varied to Wisdom, and the Filial Mind:  
That he no Earthly Father had, is joined;  
While Mahomet was got the common way,  
As the most zealous of his Followers say,  
Long was rapaci'ous, ever too inclined,  
To sati'ate his warm lust with Womankind.  
Mahomet owns Jesus t'ascend the Skies,  
Under his Tomb himself a Relic lies;  
Who cannot see which most we ought to prise?  
Compare their Deeds: even Mahomet does own, 
V And of their Deeds.   
That Christ t'endue the Blind with Sight was known;  
To Cripples he the use of Feet did give,  
And made the Dead with Breath recalled to live.  
Th'other for Miracles urges Alarms,  
And thinks to prove his Mission by his Arms:  
Yet they who after him his Rules imbibe,  
What they call Miracles to him ascribe;  
But either they from human Art might move,  
As what is storied of th'attendant Dove,  
Or such as by no Witnesses they prove;  
As that a Camel spoke to him by Nights,  
Or what against all Sense absurdly fights,  
As that upon him part o'th'Moon was found,  
Which he returned to fill a starry round.  
Who will not say, that when Disputes arise,  
That Law is to be chose where one descries  
That clearest proof of sacred Sanction lies.  
Let us observe what sort of Men were they,  
Who first took up the one, or t'other way.   

Christi'ans the World, Men fearing God, 
VI Of them who first received either Religion.  did know,  
Of Innocence unsullied from below:  
And with God's Goodness how can it agree,  
To suffer such to drown in Error's Sea,  
Cheated by Words of the most speci'ous show,  
Or Deeds seeming miraculous to view?  
Who first for Mahomet their Notions changed,  
Were Robbers, even from Humanity estranged.   


VII. Of the means by which either Law was propagated.  Mark then the manner, in which each was found  
To propagate the Rule he did propound:  
Christ's was not spread by Miracles alone,  
Grew by their Sufferings who the Cross did own,  
Neither of these Mahometans can boast,  
Miracles wrought, Lives for their Doctrines lost:  
But their Religi'on with their Arms increased,  
A mere accessi'on unto them at best;  
Their mighty Empire and in Wars success,  
Their Teachers as the powerful Motives press,  
Than which can nothing more fallacious be:  
Them to oppose the Ethnic Rites we see,  
Which Persi'ans, Mecedoni'ans, Romans, spread,  
Conquest attending where they Armies led,  
Their thriving Limits stretched out vastly far:  
The Turks were oft improsperous in War;  
By Sea and Land how often were they beat?  
How forced in Spain to quit their ancient seat?  
What is so mutable a doubtful Chance,  
Which now the Good, now does the Bad advance,  
Can be no standard by which one may show,  
Which is the false Religion, which the true?  
And that the less, since we can rarely find,  
That they the Justice of their Arms will mind,  
These often they injuriously extend,  
Where they no Provocation can pretend,  
Unless that they would strive this way t' enlarge  
The bounds of Truth committed to their charge;  
Thus hoodwinked Zeal should for those Deeds atone,  
Than which nothing's more irreligi'ous known:  
God's Worship in the Will is known to lie,  
Which whoso forces, takes away the Tie;  
This may be wrought upon by gentle ways;  
'Tis not of Will when one by force obeys:  
Where ever Proselytes such means do gain,  
'Tis not that they believe, but poorly feign,  
To shun the present, or impending pain:  
Who does by Violence Assent-compel,  
Therein the weakness of his Cause does tell;  
Yet they themselves take this pretence away,  
For many People subject to their sway,  
Have an Indulgence for their former way.  
Nor do Mahometans scruple to own,  
Men may be saved trusting in Christ alone.   

Let's next the Precepts mutually compare: 
VIII. Of the Precepts respectively.   
One teaches greatest Injuries to bear,  
And take our Enemies into our care,  
Th'other usurps upon the Right divine, 
Vengeance is mine, etc.   
While it Retaliation does enjoin.  
The Nuptial Band one renders ever fast,  
And checks every occasi'on of distaste,  
The other makes it but on pleasure last:  
The Husband does what he would have his Wife,  
Leading with her an undivided life;  
By his Example teaches single Love,  
More, there allowed, to lust Incentives prove.  
This calls Religi'on inward to the Mind,  
That it may bring forth Fruits worthy Mankind:  
That does its force in Circumcision spend,  
With other things which to no good do tend.  
This yields the temperate use of Meat and Wine,  
There 'tis prohibited to eat of Swine;  
Wine too, the Gift of God, is there denied,  
Tho thence, provided Moderati'on guide,  
Body and Mind are with fresh Spir'its supplied.  
No wonder if before the perfect Law,  
Men Childish Rudiments as previous saw:  
When from the Sun God did the Clouds withdraw,  
And Men its open Glories might discern,  
Preposterous 'twere to Figures to return:  
Since Christ's Religi'on Men must perfect own,  
What ground for adding to it can be shown?   


IX. Answer to the Mahometans Objection against the Son of God.  Warmly Mahometans urge in dispute,  
That to the Godhead we a Son impute;  
When yet a Wife was never to him joined:  
As if the name of Son in God sublimed,  
Something far more divine we did not find,  
Than th'acceptation when to Man confined:  
Besides a Female partner of his Love  
Would much more worthy of the Godhead prove,  
Than many things which Mahomet has told,  
As that his Hand is beyond measure cold,  
Experienced by himself who did it hold:  
That in a Chair he's carried up and down,  
With other things which Reason must disown.  
We, who the Son of God, blessed Jesus call,  
On an Idea no less sacred fall,  
Than he, where he the Word of God does name:  
And as an Offspring from his Mind it came.  
Add here the Spir'it supplied a Father's force,  
A Virgin bore him against Nature's course:  
Him God did visibly to Heaven translate;  
These things does Mahomet himself relate;  
All which evince that in peculiar way,  
That he's the Son of God, we may, and aught to say.   


X. Many absurd things in the Mahometan Book.  Beyond due bounds it would this Treatise swell,  
Did we of all those idle Fables tell,  
Which in the Koran are known t'abound;  
As that some Angels, while the Cups went round,  
And a fair Virgin sat attentive by,  
Taught her a Song with which to mount the Sky;  
That oft she thither went with this inspired,  
At last unto an higher flight being fired,  
There caught by God was turned to a fixed Star;  
That this was Venus, Pattern to the fair.  
That while the World lived in a single House,  
The Elephantine Dung brought forth a Mouse:  
And that a Lion's Breath produced a Cat:  
Nor surely, less ridiculous is that,  
Where he of a scape-Ram does Wonders tell,  
Hung in the middle between Heaven and Hell,  
Which carries on its back Death's murd'ring-stores;  
And of excerning Banquets through the pores:  
That each should have his Flocks of Womenkind,  
For his continued lusts, in Heaven assigned:  
Their Faith in these we must a Judgement think,  
Through which into Stupidity they sink;  
Since chief, the bright beams of Light Divine  
About them with commanding Lustre shine.   

This Argument I need no farther press. 
XI. An Application to Christians, who from what is before said are admonished of their Duty.   
Here not to Strangers only I address;  
But unto them, as much, who Christ profess.  
What's said already let's to use apply;  
Fellow what's good, and what is noxious fly;  
While we with spotless Hands invoke his Aid,  
Who things unseen and seen equally made;  
Assured that all things in his Conduct share,  
And not a Sparrow falls without his Care:  
Him let's not fear who can the Body kill,  
But who can Soul and Body crush at will.  
Now must we in the Father only trust,  
To place the like in Jesus is but just;  
Who has obtained the only Name on Earth,  
Through which the state of Happiness has Birth;  
And yet in vain we call or God, or Lord,  
Unless we yield Obedience to their Word;  
Him to a Life of Glory God will raise,  
Who does his Will, not him who loudly prays.  
Christ's holy Doctrine let's a Treasure hold,  
Exceeding far that valued trifle, Gold;  
Oft read those Books which show what we believe,   

Where none can be deceived, who done't themselves deceive.  
More faithful, more inspired the Penmen were,  
Than that they'd necessary Truth's forbear,  
Or wrap them up in any envi'ous Cloud;  
Minds we must bring obsequiously bowed,  
Which if we do, our God will nothing shroud,  
By us to be believed, or hoped, or done;  
He'll perfect this his Work in us begun,  
Will cherish and excite his growing Grace,  
A pledge of what shall crown our finished Race.  
From imitating Pagans let's abstain;  
First in their worshipping of Idols vain,  
Nothing in truth but Names ill Spir'its brought in,  
To make men's very Worship prove their Sin:  
If of their Rites held sacred we partake,  
Christ's Sacrifice to us we fruitless make.  
Next let's not live in their licenti'ous way,  
Who servilely the Law of Flesh obey.  
Christian's should to far nobler things aspire,  
Beyond even what the Jewish Laws require,  
Or the proud Phar'sees, seeming to rise higher;  
Their righteousness lay but in outward things,  
Th'observing which to Heaven none ever brings:  
Heart-Circumcision, not the work of hand,  
With true obedience to Divine Command,  
Are things in which we shall accepted stand:  
God's Spirit must without resistance move,  
And raise a living Faith working by Love:  
This shows true Isr'aelites, those mystic Jews,  
Who sing God's Praises, and whom he does choose.  
Difference of Meats, Sabbaths, and holy Days,  
Are shadows scattered by Messiah's Rays,   

In him we the Completi'on of those Types should praise.  
Mahometism may this t'our Thoughts suggest;  
That in the Christian Law it is expressed,  
That after Jesus many should arise,  
Who should pretend their Missi'on from the Skies.  
But though an Angel should from Heaven descend,  
Did he another Doctrine recommend,  
Than what Christ taught, and Miracles maintained,  
We should reject, and think his Errand feigned.  
In vari'ous ways God heretofore did speak  
To them who did his Will sincerely seek;  
At last to such his only Son he sent,  
Who did his Father fully represent,  
The perfect Image of paternal Light,  
Which in the bright Reflecti'on feasts the Sight,  
The Lord and Maker of the World's great Scene,  
Whose Influ'ence still throughout the whole is seen.  
When for our Sins he had Atonement made,  
He was immediately to Heaven conveyed,  
Where the offici'ous Angels give him place,  
Whom with a Throne of Glory God does grace.  
Such being the Author of the Law w'obey,  
For something still more noble should we stay?  
On this occasi'on we should call to Mind,  
What are the Arms Christ's Soldiers have assigned,  
Not such as bloody Mahomet enjoined;  
Such as the Spirit'ual Warfare does require,  
To raze those holds to which our Lusts retire,  
Which to subvert Gid's Law boldly aspire.  
Faith would a Shield invulnerable lend,  
'Gainst all those fiery Darts the Daemons send.  
A righteous Life's a well-wrought Coat of Mail,  
Which in no Circumstance is known to fail:  
The hope of Happiness an Helmet proves,  
Which danger from the threatened head removes:  
Instead of Sword, the sacred Writ we find,  
Piercing the close Recesses of the Mind.  
Such Concord should unite each Christi'an Heart,  
As Christ bequeathed when he from hence did part.  
We should not many for our Guides receive;  
But him, the only One from God, believe.  
Baptised into his Name all Christians are;  
Wherefore of Sects and Schisms we should beware,  
His seamless Goat 'tis impious to tear:  
And that into this fault we may not fall,  
Th'apostles Dictates we should oft recall;  
Who bids each Man be temperately wise,  
According to the measure God supplies,  
T'another's Weakness Tenderness to show,   

That we, as in one Body, may together grow.  
If more than others one has understood,  
In their Instructi'on let him make it good;  
If yet they can't arrive to the true Sense,  
Still hope that God will farther Light dispense.  
I'th'int'rim let's act up to what we know;  
Our knowledge is imperfect while below,   

We shall be filled above where the clear Fountains flow.  
Each in particular should have a care,  
Not t'hide the Talon fallen to his share;  
But to lay out the utmost of his Power,  
That Men may close with Christ in happy hour;  
For this, as well as good Advice to give,  
He an Example of his Rules must live;  
That of the Master they may well conceive,  
Who see what Men in him alone believe;  
And they that Law may value as the best,  
Whose Purity is in their Lives expressed.   

If any thing which I have offered here,  
Does under a good Character appear,  
Let God, from whom it came, the Praises bear:  
And let the Sense of humane Frailty move,  
At least to pardon, what you don't approve;  
Think too of time and place when this came forth,  
Rather an Embr'yo, than a perfect Birth.   
FINIS.    

Virgil's Fourth ECLOGUE faithfully translated.  


SIcilian Muse! let's take a nobler flight; 
Vid. Grot. lib. 4. Sect. 9   
Shrubs and low Sylvan Scenes can't all delight;  
Yet if a Grove our Verses celebrate,  
That shall become worthy a Consul's State:  
Time, i'th'appointed round, presents that Age,  
Which the Cumaean Sibyl did presage.  
The Virgin now visits the Earth again,  
And peaceful Saturn brings his happy Reign;  
While anew Offspring comes down from above:  
May chaste Lucina but propiti'ous prove,  
And with a gentle hand forward that Birth,  
Which is to purge the Iron from the Earth,  
No Metal to allay pure Gold being known:  
This is the time Apollo mounts the Throne.  
This Pollio! shall thy Consulship adorn,  
This Age's Grace shall during that be born:  
Hence shall the joyful Epocha begin,  
While thou presidest is the fall of Sin;  
No tracts of former Gild shall stay behind,  
Nor shall it longer terrify Mankind.  
He shall ascend unto a Life Divine,  
Where mingled with the Gods the Hero's shine;  
Himself conspicuous above the rest:  
The Universe shall under him be blest,  
And find the Father in the Son expressed.  
The unforced Earth shall ready Tribute bring,  
At the Nativity of thee its King;  
The blushing Berry with green Ivy twined,  
Th' Egypti'an Bean, with Herbs of sovereign kind:  
The Pails with fattening Goat's Milk shall run o'er,  
Nor shall the Herds fear when the Lions roar.  
All sorts of new-sprung Flowers thy Cradle strew,   

Courting thy Infant Tears before the Morning Dew.  
Serpent's shall die, the Poison's force decay,  
And wild Assyrian Roses cloth the way.  
But when the Hero's Praises, and the Deeds,  
Th'enlightened Youth of his dread Father reads,  
And knows the grounds from whence true Fame proceeds;  
Corn shall enrich the Field where none did sow,  
And cheering Grapes on common Bushes grow,  
From the hard Oak shall roscid Honey flow.  
Yet there some remnants of old Fraud shall be,  
Which shall again provoke to try the Sea,  
A numerous Neighbourhood with Walls t'enclose,  
And vex the passive Earth with fur'wing Ploughs:  
Of a new Tiphys Stories shall be told,  
Another Argos shall culled Hero's hold;  
Fresh Wars shall be begun, another Troy  
Shall an Archilles feel sent to destroy.  
But when thou shalt in Years become mature,  
The Sailer shall no more rough Seas endure;  
No Ships shall coast about for Foreign Ware,  
All things within itself each Realm shall bear,  
Ploughshares no more shall tear the fertile ground,  
No Pruning-hooks the bleeding Vines shall wound;  
The labouring Ox shall from the Yoke be free;  
Nor shall we Wool died with false Colours see;  
A natural Purple, or becoming Red  
Shall, as he stalks along, the Ram bespread;  
Lambs a more orient Red shall sweetly slain.  
Such times as these the steady Fates ordain,  
Working th'agreeing Links of the sure Chain.  
Enjoy thy sacred Honours now in peace,  
Thou darling Son o'th'Gods! Jove's great increase!  
See! how the tottering World expects thy hand,  
Made to support the heavens, the Sea, and Land.  
Nature, behold! puts on a cheerful Face,  
Finding thy Season rolling on apace.  
Oh! that my Life and Spirit might suffice,  
To praise the Glories to which thou shalt rise:  
While full of thee I should not fear to vie  
With Orpheus, were the Muse his Mother by;  
Nor Linus, though Apollo did inspire  
His raptured Son with all his holy Fire.  
Should Pan, even in his own Arcadia sing,  
Arcadia should to me the Laurel bring.  
By Smiles the knowledge of thy Mother gain,  
Thou perfect Recompense of all her Pain!  
Learn by the Smiles: where Parents don't rejoice,  
No God, or Goddess made that House their choice.    

SIcilides Musae! paulo major a canamus.  
Non omnes arbusta juvant, humilesque myricae.  
Si canimus sylvas, sylvae sint Consule dignae.  
Vltima Cumaei venit jam carminis aetas;  
Magnus ab integro saeclorum vertitur ordo.  
Jam redit & Virgo, redeunt Saturnia Regna:  
Jam nova Progenies Coele dimittitur alto.  
Tu modo nascenti puero, quo ferrea primum  
Desinet, ac toto surget gens aurea Mundo,  
Casta fave Lucina: tuus jam regnat Apollo.  
Teque adeo decus hoc aevi, te Consule, inibit  
Pollio, & incipient magni procedere menses.  
Te duce, siqua manent sceleris vestigia nostri,  
Irrita perpetuâ solvent formidine terras.  
Ille Deûm vitam accipiet, Divisque videbit  
Permistos Heroas, & ipse videbitur illis;  
Pacatumque reget Patriis Virtutibus Orbem;  
At tibi prima, puer, nùllo munuscuba cultu,  
Errantes heder as pàssim cum baccare tellus,  
Mistaque ridenti colocusia fundet acantho.  
Ipsae lacte domum referent distenta Capellae  
Vbera: nec magnos metuent arment a Leones.  
Ipsa tibi blandos fundent cunabula flores:  
Occidet & Serpens & fallax herba veneni  
Occidet: Assyrium vulgo nascetur amomum.  
At simul Heroum laudes & facta parentis  
Jam legere, & quae sit poteris cognoscere virtus;  
Molli paulatim flavescet campus aristâ,  
Incultisque rubens pendebit sentibus uvae,  
Ep durae quercus sudabunt roscida mella.  
Pauca tamen suberunt veteris vestigia fraudis,  
Quae tentare Thetin ratibus, quae cingere muris  
Oppida, quae jubeant telluri infindere sulcos:  
Alter erit tum Tiphys, & altera quae vehat Argo  
Delectos Heroas: erunt etiam altera bella,  
Atque iterum ad Trojam magnus mittetur Achilles.  
Hinc ubi jam firmata virum te fecerit aetas,  
Cedet & ipse mari vector, nec nautica pinus  
Mutabit merces: omnis feret omnia tellus.  
Non rastros patietur humus, non vinea falcem:  
Robustus quoque jam tauris juga solvet arator;  
Nec varios discet mentiri lana colores:  
Ipse sed in pratis aries jam suave rubenti  
Maurice, jam croceo mutabit vellera luto;  
Sponte suà sandyx pascentes vestiet agnos.  
Talia saecla suis dixerunt currite fusis,  
Concordes stabili fatorum numine Parcae.  
Aggredere ô magnos (aderit jam tempus) honores,  
Chara Deûm soboles, magnum Jovis incrementum.  
Aspice, concexo nutantem pondere mundum,  
Terrasque tractusque maris, Coelumque profundum.  
Aspice, venturo laetentur ut omnia seclo.  
O mihi tam longae maneat pars ultima vitae,  
Spiritus & quantum sat erit tua dicere facta.  
Non me carminibus vincet nec Thracius Orpheus,  
Nec linus: huic mater quamvis atque huic pater adsit:  
Orphei Calliopea, Lino formosus Apollo:  
Pan Deus Arcadiâ mecum si judice certet,  
Pan etiam Arcadiâ dicet se judice victum.  
Incipe parve puer risu cognoscere matrem:  
Matri longa decem tulerant fastidia menses.  
Incipe, parve puer, qui non risere parentes,  
Nec Deus hunc mensâ, Dea nec dignata cubili est.    

APPENDIX.  
Concerning Prophcies and Predictions, particularly the Sibyls, and the foregoing Translation of what Virgil rehearses out of the Cumaean Sibyls Verses. 
1 Thes. 5.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Despise not Prophesying: Or rather, reckon not as if there are no true Prophecies.  

CHAP. I. Of the Importance of Prophecies for confirmation of the Christian Religion; how the Sibyline Verses were preserved, and the Primitive Christians justified in their Appeals to them. Their Authority confirmed, by a Passage cited as St. Paul's, by Clement of Alexandria.  
OF all the Arguments excellently urged by Grotius, and but enervated by my Rythms, there is none which seems more undeniably to enforce the belief of a Deity, and the Religion which Christ Jesus taught Mankind, than the Evidence that there have been, at least in some Ages of the World, such Predictions as have manifested a foreknowledge of those future Events, of which it was impossible to have the least intimation from any Cause, or Sign, appearing only by natural Light; and that such an one as the blessed Jesus, had been fore-shewn, and was accordingly expected, about that time when he first conversed among Men.  
Numbers not injudicious, may be imposed upon with appearances seemly miraculous, either by a Confederacy, flight of hand, or natural Magic, in applying the occult Qualities of things new and strange.  
But it must evidently be beyond all humane Power, to know future things in their remote Causes, the Causes themselves not existing till many Ages after; nay, where the Causes act arbitrarily, and consequently the Effects are wholly contingent.  
Whether the Instruments of conveying to Mankind the notices of such things, were actuated by good or bad Spirits, is not of any Consequence here; since if they were bad, it shows the influence of a superior Being, which makes the very Devils subservient to that Power, which was to destroy their Kingdom.  
And it cannot but be looked upon as a great Mercy and Providence of God, that he not only left witness of himself among the Jews, 
Acts 14.15.  in those Prophecies, which sufficiently pointed out the Time, Place, Person, and Character of the Messiah. But that the Gentiles might have no pretence that these were Juggles, and a mere Conspiracy against their ancient and established Rites, he so ordered it, That the Roman Capitol should become a Sanctuary, and Depository of these Divine Truths; That there the Sibylline Writings, which describe that pacific Prince, who was to be born of a Virgin, so clearly, that thence is now taken the main Objection against their Authority; should be preserved with that care, which might prevent all manner of scruples with unbias'd minds, against those mighty Testimonies to Christianity.  
To those therefore the Primitive Fathers, 
(a) Justin dedicates his Apology to Antoninus Pias, who began his Reign A. Christi 139. the Apology supposed to be wrote about the year 150. vide Euseb. Hist. lib. 4. c. 12. Cluu. Epit. Hist. p. 281. Talents Tables.  Justin Martyr, 
(b) Clement finished his Books under Severus, who died A. C. 212. vid. Euseb. l. 6. c. 5. Cluu. p. 294.  Clement of Alexandria, 
(c) Tertul. cotemporary with Clement. Vid. Cluu. p. 294  Tertullian, and Origen, even the last of which was born within the second Certury, appealed in their Disputes with the Heathens, or Apologies for themselves. 
(d) v. Origen lib. 7. pag. 369, edit. Cant.  Celsus his Objection, That the Christians had inserted many, and blasphemous things into the Sibyls Books, is so far from an Objection that ought to weigh with us; that it is a Confirmation of our Faith, and that those Writings contained such things of one to be born into the World, as the Heathens accounted it Blasphemy to ascribe to any but their Gods, or the great Jove, or Jehova.  
Origen's Challenge, for Celsus to show what the Christians had inserted, not being answered, were of itself a sufficient disproof of this Calumny: but 'tis strange it should be taken up by Christians now, especially by the Learned 
(e) v. Vossius de Sibyllinis Oraculis.  Isaac Vossius, who in the main defends the Sibylline Writings; for what ever may have been added through the officious, or mistaken Zeal of any Christians since, 'tis highly improbable that it should have been so in Celsus his time, or as long as the Capitol stood, to which the Heathens would certainly have resorted; to falsify the Quotations made by the Christians, if they had not been exactly true. Not can it be imagined how the Christians should at any time, after the birth of our Saviour, till the 
(b) Vid. Twisden's Disquis. touching the Sibyls, p. 178.  burning of the Capitol, which was about the Year of Christ 395, be able to thrust in any spurious Copies among those which were received by the Heathens.  
For before our Saviour's birth, 
(c) Vid. Sucton. in vitá Augusti.  Augustus had made a Collection of those Books of the Sibyls, which upon examination were found authentic; these were laid up in two gilded Hutches, under the foot of a Pillar in the Temple of Palatine Apollo, where they were preserved as the most 
(d) 
Dionys. Halicarn. lib. 4. Rom. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In Vopisci Aureliano juxta annum Christi 271. Vid. Formam Senatus consulti de inspiciendis fatalibus libris. Cicero de Diu. Non enim sicebat ullum Carmen Populo enuntiare nisi id Senatus decrevisset.   sacred Possession which they had. And whereas at first two, and after that ten, were appointed the Keepers and Priests of those scattered Oracles, which they had formerly gathered together, fifteen had the Charge of this new Collection; and in all Emergencies of State, or portentous Accidents, these Quindecemvirs consulted the fatal Books, as they called them, by the Decree of the Senate, and without such Decree these Officers were not to acquaint the People with any Verse there.  
Nay, there was great care taken that they might not be cheated with new, or false Copies; when in Tiberius his time, 
Corn. Tacitus in vitâ Tiberii, lib. 6. p. 150, 160. Ed. Plantini.  Caninius Gallus, one of the Quindecemvirs, pressed for a Decree of the Senate, for having a Book then found, treasured among the other Writings of the Sibyls (whether there was but one, or more, Tacitus, who relates it, would not determine.) Tiberius tells him by Letter, that he was ignorant what was the ancient Custom upon such a discovery, which was, to have every Verse read and weighed in full Senate before it was received, and then the matter was to be left to the Priests, that they might use all possible humane means for discerning the true from false.  
That the Christians therefore could not cheat them in this matter, and would have been disproved by authority of the Senate, if they made any false Quotations, cannot be doubted.  
The only Question remaining is, How the Christians could come by any of these Writings, which were kept with so much caution, that none were admitted to them but the immediate Officers entrusted with them, nor could they publish them without a Decree from the Senate: And further yet, as it is in Tiberius his Letter mentioned by Tacitus, Augustus made a Law, 
Tacitus lib. 6. p. 160. Sanxisse Augustum quod infra diem ad Pretorem Urbanum deferrentur, neque habere privatim liceret.  That whenever any Copy of such Writings should occur, it should within a day be carried to the Praetor, or Mayor of the City, and that no private Person should retain any by him.  
Notwithstanding all which, it is easily supposable that the Christians, and others, might have made large Collections of those Predictions which were there treasured up: And Augustus his Decree seems to concern only what looked like Originals, or were Copies from other parts, of which they had nothing in the Capitol.  
But in Tully's time the Sibylline Writings were in all people's hands, and some seem to have made a trade of 
(e) Cic. Divinatione lib. 1. f. 261. Ed. per de Planches Quinc. Cicero, speaking of the Erithraean Sibyl. Cujus generis oracula etiam habenda sunt, non quae aequatis sortibus ducuntur, sed quae instinctu divino, afflatuque fundutur. Vid. Van. Dale p. 335. Sibyllarum sortes darae fere ubique occurrunt.  telling Fortunes by them, with the help of Lots.  

Cic. de Diu. lib. 2. f. 295.  And Tully takes notice of a Decree of the Senate against the reading of those Books, as obsolete, and antiquated; But thinks it reasonable that this Decree should be revived to prevent Superstition; but then there was no restraint to keep Tully, and the other Enquirers of that Age, from satisfying their Curiosity about these; 
Vid. Petau. Rat. temp. p. 361. Lactantius lib. 4. c. 15.  And several of their Verses are mentioned in the Authors of those Times, agreeably to which Lactantius, who was born within the third Century, says, that the Sibylline Verses which the Christians then urged against the Heathens, were taken out of Tully, Varro, and other Ancients, who died before Christ was born.  
And that these Verses were in many hands before the middle of the second Century after our Saviour, is evident in Justin Martyr, who imputes it to the prevalence of Devils, or Daemons, that the Sibylline Books, among others, were then prohibited; 
Just. Mart. Apol. 2. p. 64.  yet, says he, we not only possess them without fear, but (as you see) offer them to your view.  
Which shows that the Prohibition extended only to Men of their own Rites; and the Decree against the reading of them, seems to have been revived to prevent the spreading of Christianity, not that it was always enforced. Justin says, the reading of these was made capital; 
Just. Mart.  That by fear they might turn away Men that are apt to believe the knowledge of Good; and that they may keep them Slaves to themselves.  
Upon three accounts it is easily to be conceived, how the Sibyl's Verses should have been public.  
1. It might have been through the Treachery of Officers entrusted with them, 

Vid. Short discourse of the truth and reasonableness of Christianity, Ed. An. 1662. p. 16.  
Vid. Livy throughout. Tully de Diu. qouties Senatus Decemviros ad libros ire jussit? etc.  
Vid. Dionys. Halicarn. lib. 4. f. 259. who lived about 26 Years before Christ.  
Vid. etiam Vandale p. 364.  
Disquis. touching the Sibyls, pag. 169. Quicquid fatidicorum librorum graeci, latinique generis, etc. Suet. in vitâ Augusti.   who might have privately transcribed them, as Attilius did, who was one of the two entrusted with the Collection then made, and for the breach of that Trust suffered as Parricide.  
2. The occasions of consulting these Verses were very frequent and numerous; and the Verses which were then made public were, no doubt, carefully preserved, and communicated from one to another.  
3. Those Writings which were kept in the Capitol before Augustus his time, were for the most part Transcripts from what were recorded in several parts of Greece; from amongst these and others, Augustus made his Collection; and as it was no difficult thing to have recourse to those places, from whence any of them had been transcribed; no more was it to have sufficient Evidence, which, among the Verses so recorded, were transcribed and carried into the Capitol.  
Upon which Considerations, I should think it no more strange, that many Sibylline Writings should be in the hands of Christians while the Capitol stood, agreeing with Verses there recorded, than that several Copies of any Book, should agree with the same Original: and as the Christians, by quoting the Sibyls to the Heathens, shown their assurance that the Quotations were right, and of such Writings as the Heathens themselves received for Authorities; so their not being disproved in particular instances, shows, that that assurance was well grounded.  
And this will be further evident, if any one of the Apostles at any time used these Authorities, either to Heathens, or Christians; for though this Argument was not so necessary, that we ought to suppose the Apostles inspired to know the Contents of these Verses, before they came to their hands: Yet we cannot think, that the holy Spirit, which was to lead them into all Truth, would suffer them to quote any thing adulterate; nor is it to be imagined that any Christian then, could have counterfeited these Verses, and not be discovered.  

Serom. lib. 6. pag. 639. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  Clement of Alexandria, speaking of God's Mercy, not only to the then Christians, and Jews, but to the Gentiles also, and of his having raised up Prophets among them, says, Besides the Preaching of St. Peter, St. Paul manifests, or will manifest, the same, who says,  
Observe the Sibyl how she declares one God, and the things which were to come: Take and read Histaspes, and there you will find it much more clearly and plainly of the Son of God, etc.  
That this passage is not to be found among the Writings of St. Paul now extant, is not of itself of greater weight, than if any of the Primitive Christians should have mentioned some expression, or action of our Saviour's, of which a clear Tradition than ran; though it were not recorded by any of the Evangelists: whereas St. John concluding his Gospel, says;  

John 21.25.  And there were many other things which Jesus did, the which if they should be written every one, I suppose the World itself could not contain the Books that should be written.  
'Tis evident, by the manner of the Quotation, that what Clement citys as St. Paul's words, were among them to whom he wrote, as much accounted St. Paul's, as any passage which he citys from St. Peter, was thought to be his.  
So that there is no more in this Objection, than that this has not been transmitted down to us, in the same manner with the rest of S. Paul's Writings.  
But, circumstances considered, we are not here so much as to examine whether Clement, who mentions this, was one of integrity; but the only Question will be, Whether he, and others of that time, might have sufficient evidence, whether any Writings, which went under the name of any Apostle, were in truth his whose name they then bore? Nor can there be any great Question of this here, if we consider, that Clement finished his Book in the time of the Emperor Severus, who died Anno Christi 212, St. Paul died about the Year 67 or 69; 
Vid. Euseb. Cluu. Epit. Petau.  so that here were but 145 Years at the most, to preserve the Tradition, and not 100 to Clement's being of years of understanding; and Polycarp, a Disciple of one of the Apostle, lived till the year of Christ 168. so that, with him at least, Clement, 
Vid. Talents Tables.  and others then alive, might have conversed, and possibly with some of St. Paul's own Followers.   

CHAP. II. Clement's Quotation of St. Paul vindicated from Vandale's Objection; and his Authorities from Tully turned upon him.  
SEveral Objections against the Authority of the Sibylline Writings have been heretofore made by Isaac Casaubon, David Blondel, and others, who are fully answered by my Learned Friend Dr. Twisden, 
Vid. Disquis. touching the Sibyls.  whose Treatise on this Subject may be sufficient to silence the most Sceptical.  
But lately one Vandale a Dutchman, who I suppose had not English enough to understand Dr. Twisden, and who has no great reason to boast of his Country Air as the most refined, reflects upon those who give credit to such things, as if they were; 
Vandale de Oraculis p. 13.  Boeotum in terrâ, crassoque sub aere nati. " Born in a land of Dolts, and foggy Air.  
I find but two Heads insisted on by Vandale, which may seem to deserve a particular Animadversion.  
1. The first is, his endeavour to prove by St. Paul himself, that he never urged the Sibylline, or other Ethnic Predictions.  
2. The other is, Vandale's improvement of what occurs in Tully, relating to the Sibylline Predictions.  
1. His authority from St. Paul is taken out of Ephes. 3.5, 6. concerning the knowledge of the mystery of Christ: one Verse of which, 
Vandale, p. 7.  leaving out the other, Vandale has taken the liberty to render, 
Vers. 5.  Quod nullis aliis saeculis declaratum sit hominum generi; ut suo tempore patefactum esset Sanctis DEI Apostolis, ac Prophetis, divinâ inspiratione.  
Which was not declared to Mankind in any other Age; that in its, or his time, it might be revealed to God's holy Apostles and Prophets, by divine Inspiration.  
If this were a true Translation, it might go a great way towards his Conclusion, that the whole Mystery was reserved for the Apostles and Prophets of that time.  
But this differs widely from the Original.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 
Vers. 5.   
Which in former Generations, or Ages, was not made known unto the Sons of Men, as it is now, or in this Age, revealed unto his holy Apostles and Prophets, by the Spirit.  
That the Gentiles should be fellow-Heirs, 
Vers. 6.  and of the same body, and partakers of his Promise in Christ by the Gospel.  
If any of the Sibyls wrote but within that Age wherein Christ was born, their Predictions might come within this Provision.  
However 'tis evident from the Text, that God's Spirit had communicated this divine Light to the Gentiles, or at least for the benefit of them, as well as of others; and no more can be inferred to Vandale's purpose, than that the Spirit of Prophecy was more restrained in former times. To say there were no Revelations before concerning the Messiah, were to deny the holy Writ which records the Prophecies among the Jews; nay, 
Numb. 24.17.  and that of Baalam the Moabitish Sorcerer.  
Yet there is no doubt but the Apostles and Prophets under the Gospel, had a more steady Light to guide them; and herein the Sibyls seem to have been far short of the Christian or Jewish Prophets.  
1. That they themselves understood not the true meaning of what they spoke in a Divine Fury.  
2. Nor could they bring any Evidence to satisfy the World of the truth of what they foretold; and therefore, how clear soever the Predictions seemed by the Event, they were obscure till then, and of little or no use at first, especially incomparison with those which were uttered for the Comfort of God's People, and were often publicly attested by convincing Miracles.  
3. And the People among whom they were delivered, had not those Anticipations, or Predispositions, which might fit them for the recieving that Light. So that what would have brought clear Day to others, could make but a very little dawning with them, by reason of that thick Darkness which encompassed them; and upon that account their Light was to be accounted weak, as not able to disperse the Clouds which lay in the way; and by how much the stronger Rays were requisite; by so much were their illuminations the more imperfect.  

Cic. de Diu. lib. 1.  2. The second Head observable in Vandale is, what he urges out of Tully, who, in his first Book of Divination, represents his Brother Quinctius his Arguments to show, that there was such a thing as a foreknowledge of future Contingences; for which Tully owns, that he brought many 
(a) Quodque me maximè delectat, pluribus nostris exemplis usus es iis quidem claris & illustribus. Cic. de Divin. lib. 2.  clear and illustrious Instances known among the Romans.  
Being to answer his Brother's Arguments he says; He 
(b) Dicendum est mihi igitur adeo quae sunt à te dicta; sed ita nihil ut affirmem, quaerem omnia, dubitans plerumque, & mihi ipse diffidens, ib.  affirms nothing, in all things is only upon the enquiry, for the most part doubts, and distrusts himself, or his own Arguments.  
And that which he seems most to triumph in, is, 
Divinationem esse earum rerum praedictionem, & praesentionem, quae essent fortuitae. v. lib. 1. & 2.  rather a cavilling at the definition of Divination given by his Brother, than a disproving the possibility that the Gods should certainly foreknow what is to come to pass, and communicate that knowledge to Men, without destroying the nature of Contingency by any compelling necessity.  
1. When he comes to object against the Authority of the Sibylline Writings, one Objection, is their obscurity, 
Tully's first Objection against the Sibyls.  and the uncertainty of Time, Person, or the like, to which they may be applied: But in this Vandale and I, may say all Disputers against these since our Saviour's time, are so far from agreeing with Cicero, that the Objection most commonly insisted on, is, their clearness, and certainty.  
2. Another is, that the Acrostics, in which sort of Verse the Predictions, or most of them, were wrote, 
Vid. Vandale, pag. 39  show them to be rather the Effect of Art and Diligence, than of Incitation and Fury: As if that Power which inspired the Sibyl, could not as well do it in that manner, as in one more negligent: Besides, it could not derogate from the Prediction, if the substance of what was imprinted on the Mind, from whatever Spirit, was afterwards regularly digested; if this were before what was foretold came to pass.  
3. The last Objection is against the Faithfulness of the Officers, who were entrusted with this their sacred Possession.  
One of the Predictions, which in Tully's time was pronounced as fitting for the occasion on which they were then consulted, being that mentioned by Grotius. 
Vid. Lib. 4. §. 9   
Quem re verâ Regem habebamus, appellandum: quoque esse Regem si salvi esse vellemus.  
That he who in truth was our King, aught to be called or owned for King, if we would be safe, or saved.  
Tully, who was an Enemy to the name of King, s●●ys,  
Cum Antistitibus agamus, ut quidvis potius ex illis libris quam Regem proferant:  
Let us manage the matter so with the Officers, that they poduce out of those Books any thing rather than a King.  

Vandale pag. 468, 469.  Upon this enlarges, as if it were a mere trick of State, and that the Officers made the Sibyls speak what should be thought for the advantage of the Senate, to whom the Verses were to be first shown; wherefore, says he, Cato, who durst not wholly tax them of Fiction, would have them seen by the People first: admit this to have been never so true, yet it can signify nothing here, in relation to those Verses which so plainly describe our Saviour, as shows that they could not be counterfeited to serve any Interest of their State.  
Besides, no more can be inferred from Tully's words, than that the Officers, among those which were the true Verses, took out such as they thought fit for the present occasion: not was more implied in Cato's demand, which had took effect, than that 'twas reasonable the People, as well as the Senate, should have a Judgement of what was fit then to be divulged, lest they should be kept from the knowledge of what might be of great benefit to them: and this 
(c) Dion. lit. Cato veritus ne id suppremeretur, etc.  Dion shows that Cato aimed at.  
But notwithstanding all that Cicero urges for disputation's sake, 
Vid. Cic. Ep. ad Lentul. 5.  I conceive his Letters to Lentulus' show, that he did not contemn the Sibylline Writings.  
Ptolemy, King of Egypt, was forced to fly to Rome for Protection against his Rebellious Subjects: having been there for some time, and being made acquainted with a Prediction, 
Cic. Epist. ad Lentulum 4.  which he thought foretell, that he should be carried back into his Kingdom without Arms, he pressed hard, and bribed high, to have this effected for him. Dion, who lived about 200 Years after, says, that it was contained in the Sibyls Books; If a King of Egypt come wanting Aid, do not deny him Friendship, but help him with no Forces; for if you do, you will have trouble and danger. And to the same purpose the Poet Lucan, who died Anno Christi, 65, had it before. 
Cluu. Ep. Hist.   
Haud equidem immerito Cumanae carmine vatis 
Luc. lib. 8.   
Cautum, ne Nili Pelusia tangeret ora,  
Hesperius Miles—.  
Th' Italian Soldiers of Egyptian Air,  
Cumaean Sibyl justly bids beware.  
This either was the opinion of the Priests upon the words of the Prediction, or else was the account spread after the Birth of Christ, whose carrying into Egypt exactly agrees with Tully's account of this Prediction, which was, That a King should be carried into Egypt without a multitude, 
Vid. Ep. ad Lent. 7. infra.  and was never verified in any other, than this Spiritual King. It being thought that Ptolemy was the Person designed by the Prediction, there was great striving for the Honour of executing the purpose of the Gods in carrying him home.  
This Lentulus was very ambitious of, and had a former Decree of the Senate on his side: Cicero lays a project for his performing this, 
Vid. Cic. Ep. ad Lentul. 7.  which was, that he should place Ptolemy at Ptolemaic, or some neighbouring place, from whence he should go to Alexandria with a Navy and Army, and when he had settled it in peace and well garrisoned it, than Ptolemy might return into his Kingdom. Ita fore ut per te restituatur, quemadmodum Senatus initio censuit, & sine multitudine reducatur, qoemudmodum bominer religiosi Sibylla placere dixerunt.  
So he may be restored by you, as the Senate at first decreed, and may be brought back without a multitude, as the religious men said it pleases the Sibyl.  
And what was Cicero's Opinion concerning this matter, appears by a passage in his fourth Epistle to Lentulus. 
Epist. 4.   
Nemo est qui nesciut, quo minus discessio fieret per adversarios tuos esse fuctum, qui nunc Populi Romani nomine, re autem verâ sceleratissimo latrocinio: si quae conabuntur agere satis provisam est, ut ne quid Salvis auspiciis, aut Legibus, 'em etiam sine vi, agere possint.  
No Man is ignorant that your departure is stopped by your Adversaries, who use the name of the People of Rome to cover the most infamous Robbery: If they attempt any thing, sufficient care is taken to make it known, that nothing can be done without contemning the Prophecy, and the Laws, and indeed without force.  
Where he charges Lentulus his Opposers as the most wicked Robbers, or Invaders of that Right, which he looks upon as given heath by the Prediction, and the Law, meaning the first Decree of the Senate; and tells Lentulus that he had acquainted the People with this.  
'Tis very improbable that Cicero (as Vandale would have him) looked upon Religion but as a Pretence, when he himself uses its Authority: 
Epist. 4. Haec tamen opinio est populi Romani à suis invidis & obtrectatoribus nomen inductum fictae Religionis, non tam ut te impedirent, quàm ut nequis propter exercitus ●●piditatem Alexandriam vellet ire.  indeed he says 'twas the Opinion of the Common People, that Religion was but pretended in the business.  
But herein is demonstration, that Cicero thought the Sibilline Writings sacred, in that he opposed Cato's pressing to have the Verses relating to that occasion published, as nefarious, or profane; and of such a nature, that the fear of it diverted him from the immediate service of his Friend, as what was of much less consequence.  

Ep. ad Lent. 5.  Nos, says he, cum maxim Concilio, study, labour, gratiâ, de causâ regiâ niteremur; subito exorta est nefaria Catonis promulgatio, quae nostra studia impediret, & animos a minore curâ ad summum timorem traduceret, etc. Catoni quidem quoquo modo sefe res habeat profecto resistimus.  
When we were using our utmost endeavours, by Counsel, study, labour, favour, in the Cause of the King; of a sudden Cato's nefarious promulgation happened; which gave us an interruption, and diverted our minds from a less care, to a Fear of the highest nature, etc.  
What ever is the consequence of it as to our affair, I think it my duty to resist Cato.  
These Passages compared together, make it evident, that Cicero was far from contemning the Sibylline Writings: but admit he slighted them never so much, yet no Man can evade those Testimonies which he involuntarily gave to Christianity, in showing, that before Christ was born there were Predictions preserved in the Capitol, and published in Rome, which spoke,  
1. Of a King, whom Men ought to own for their King, if they will be saved.  
2. Of a King to be carried into Egypt without a Multitude; which could not agree with King Ptolemy, 
Cluu. Epit. Hist. p. 215.  for he was carried thither by Gabinius, with a powerful Army, which beat out Archelaus, whom the Egyptians had set up for King.   

CHAP. III. What is offered in the two foregoing Chapters, confirmed by Virgil's fourth Eclogue, and the Translation of it asserted.  
THat the first was meant of the Salvation of Mankind, by one, whom all aught to own for King, can be no question to any who shall impartially consider the first Eclogue of Virgil in the Original, or my Essay towards a Translation of it; which, though it lose much of the Spirit by the Transfusion, I shall here justify to be so far true, that there is nothing inserted or varied from the genuine import of Virgil's Expressions, to make the Prediction more plainly to denote our Saviour, than Virgil's account makes it.  
Tho Vandale thinks it a mere Dream that Virgil, or others, 
Vandale p. 90.  were permitted the Inspection of the Sibylline Verses through Augustus his favour, 
Quicquid nonnulli somnient p. 460.  yet elsewhere he owns, that though the Books were not to be consulted without a Decree of the Senate; yet in Jul. Caesar's time the Officers made an inspection by the sole Authority or Direction of Caesar, who was Emperor, and Chief Pontif: And if in this the ancient course of expecting the Senate's Decree was broken, why might not Augustus as well break the other, and order that a private Person should have the inspection?  
But however Vandale himself owns, 
Vandale p. 364.  that these Verses were dispersed through all Grecia, Asia, Africa, and other Regions, when Augustus made his Collection; and where Virgil saw them is not greatly material here, but that he had seen Verses which passed for Cumaean Sibyl's, and wrote to one who is presumed not to have been unacquainted with them, appears, when he says; Vltima Cumaei venit jam carminis aetas.  
Nor can Pollio well be thought to have been a Stranger to the Predictions of the Sibyls, being the first, 
Vid. Talents Tab. Chron.  who, by Augustus his order, afterwards made a public Library at Rome; which must have been, as he was thought the fittest for such a charge.  
The Commentators seem industriously to cast a Cloud over Virgil's Representation of the Prediction, which he mentions to Pollio: and will have it that this Poem was made to celebrate the Birth of Pollio's Son, that some Eclogues are applied by Virgil to Pollio himself, others to Augustus, the rest to the Son of Pollio.  
Where they seem to mind neither the time when it was wrote, the manner of the Expressions, nor the contexture of the Poem, which of one of the most noble and best turned that Virgil ever wrote, they would make confused, and unworthy any Man of Judgement.  
The Poem itself shows, that 'twas composed in Pollio's Consulship, which was in the Year 713, 
Pighii annal Rom. f. 484.  after the building of Rome, about 14 before Christ, this was during the Triumvirate of Octavius, Anthony, and Lepidus; wherefore I cannot think that there is any ground to believe, that Virgil spoke otherwise, than only of what should happen in Pollio's Consulship, when he says, 
Te Deuce, si qua manent sceleris vestigia nostri,  
Irrita perpetuâ solvent formidine terras.   
This indeed a great Poet has rendered, 
" The Father banished Virtue shall restore, 
Mr. Dreyden.   
" And Crimes shall threat the guilty World" no more.   
And the Commentators take Te Deuce, to be the same with Te Authore, and that Virgil means either Augustus, or Pollio, and the Crimes to be the Civil Wars, between Augustus and Anthony at Mutina: whereas this was before Octavius took the name of Augustus; nor is there any thing to lead to him here: Besides, Octavius and Anthony were reconciled at least the Year before Pollio's Consulship, and Pollio was on Anthony's side while the division lasted; 
V Epit. ad Livium lib. 120.  so that there is no colour to think that Virgil meant that Pollio was to compose the Civil War after it was over, or to impute to him the Success of the opposite Party.  
There were more of colour in the Supposition, 
V Virgilii vitam.  that Pollio being one of the three, who were appointed to divide the Lands of some, who were Criminals in opposing Octavius his having the Command of the Army, though decreed by the Senate: Virgil, having been connived at by Pollio, thanks him for freeing him from the fear of what he might justly have expected to suffer; yet I question whether Virgil would term one the Author of what he did, as joint Commissioner with others; nor would he upon such an account say, Perpetuâ solvent formidine terras.  
As if the whole Earth were concerned in Virgil's Fears.  
And by attending to the time when this was wrote, we find that — tuus jam regnat Apollo.  
And 

Besides, tuus Apollo is spoke in relation to Latona, Sister to Apollo.  
V Epit. ad Livium c. 134. V Petau.   Pacatumque reget patriis virtutibus Orbem, could not be meant of Augustus, who assumed not that name till the Battle of Actium was over, which was about the Year of Rome 718, five Years after Pollio's Consulship, when this Poem was wrote.  
2. If we observe the manner of the Expressions, we shall find, that whereas Pollio's Son is reputed the chief Subject of the Poem; how much soever a Poet may be allowed to strain his Characters, no Man can imagine that Virgil would ascribe such high and mighty things to the Son of a Consul, when he was little more than Titular, under the check of the Triumvirs; durst he call him the Offspring of the Gods, the great increase of Jove, and suppose that he should restore the Golden Age, and that Heaven itself expects support from him? this would have been no less than Crimen laesae Majestatis.  
But to put this out of Controversy, 'tis all applied to one who was expected to be born; when the Commentors will have it in celebration of Pollio's Son's Birth.  
3. If we observe the Connexion of one Verse to another.  
It appears that Decus-evi, the Grace, or Glory of that Age, who was to restore the Age of Gold, was expected to be born during Pollio's Consulship, that while he was Consul the Sins of Mankind were to be taken away; nor can any think it supposed to be done by any other, than by him who is called the great increase of Jove, who was to ascend into Heaven, and to govern the World with his Father's Virtues, which I may well render by expressing his Father.  
The Clouds being thus removed, these Particulars appear with a clear Light.  
1. That the Cumaean Sibyl spoke of a Virgin, 
Jam redit & Virgo.  which might then perhaps be thought meant of Astraea, because of the glorious things said of her.  
2. That there was expected a wonderful Revolution, a Restauration, of the state of Innocence, or Golden Age, such as the Poets fancied to have been in Saturn's Reign, and in truth was under the Primitive Theocracy.  
3. That this was to be at the Birth of a Manchild, to whom are ascribed such things as no poetical Licence, without warrant from a Prophecy or Prediction, could excuse.  
And though I may seem to strain, where I call him (the Rythm requiring it) Earth's King, nothing less can be implied from, 
Pacatumque reget patriis virtutibus orbem,  
Aggredere, o magnos, aderit jam tempus, honores.  
Adspice convexo mutantem pondere mundum,  
Terrasque Tractatusque Maris Coelumque profundum.  
Adspice, venturo laetentur ut omnia sacla, etc.   
Where the Poet invites him to enter upon his appointed Honour, or Office, of governing the World, nay, and Heaven itself.  
Can these things be with any colour ascribed to the Son of Pollio? Nay: and does he not suppose him to be more than Man, not only where he says, 
Ille Deum vitam accipiet, etc.  
Chara Deum soboles—   
But more plainly, where he calls him, — Magnum Jovis incrementum:  
Where the Increase of Jove seems to show, that though he had an Hypostasis, or Personality, distinct from the Great God, yet is one God with him, Jove being spread out or increased, with another Person, but his Godhead undivided.  
With those Divine Mysteries which Virgil reports from the Sibyl, he seems to join some poetical Flourishes of his own, as that the Earth should pay this Infant an early Tribute of its Stores; that when he grows up the Oak should yield Honey; and that when he is arrived to Manhood, Nature should die the Flocks with the most pleasing Colours without the help of Art, and the like.  
But I know not but another part, which is interpreted of a fancied Platonical Revolution, may have a truly moral Signification.  
Pauca tamen suberunt veteris vestigia fraudis,  
Alter erit tum Tiphys, etc.  
Where this may seem not so much to foretell from Prophetical Inspiration, as by a moral Judgement; that though former Sins were purged away, yet that would not remove the capacity of sinning, but that the same, or like Crimes and Follies, should be in the World again, till the subject of the Prophecy should come to maturity.  Hinc ubi jam firmata virum te fecerit eras. 
Which might be rendered; Till the perfect Age of the Church. And this perhaps a Millenary would apply, as a Prediction of Christ's Reign, at his return to the Earth before the general Resurrection.  
But waving what may be doubtful, or wholly poetical; what has been here said, together with the account how carefully the Sibyl's Prophecies were kept, and examined by the Romans, and with the Justification of the Primitive Christians in their Appeals to them; may satisfy any Man, who impartially considers, that Virgil's fourth Eclogue is, in the main, an account of the Cumaean Sybil's Prediction, of such an one expected to be born about that time, as Christians maintain, and none could ever with any colour deny, the Author of their Faith to have been.  
That this account was wrote before the Birth of our Saviour, can be no question, unless we will think that some Christian, was not only Poet good enough to counterfeit Virgil's Vein, but had the art to slide it in so well, and so early, that none should be able to discover the Cheat, by showing any Copies wherein this was omitted. And besides, all this Artifice would have been to no purpose, unless at the same time he could have prevailed upon the Keepers of the Sybilline Writings in the Capitol, to let some Verses be foisted in to countenance the matter.  
For though this Account was given by Virgil before Augustus made his Collection; yet we should have heard of it before now, if there had been nothing in the Capitol to warrant Virgil's Quotations.  
And in truth, the lewd Interpretations which have been put upon this Poem, show, that 'twas thought more easy to cast a blind, by making Virgil writ with unallowable poetical Licence, and without any manner of coherence, than to gain Credit in the denial that this Poem was Virgil's. If they believed their own Interpretations; we may well say, 'twas because they thought of no Person to whom they might apply the Character, which no Man, after reading the Scriptures, and Grotius, can deny to belong to our Saviour, and to him only.   
FINIS.