ΑΟΓΟΣ ΤΗΣ ΠΙΣΤΕΩΣ OR An Endeavour to evince The Certainty of CHRISTIAN FAITH In General, And of the Resurrection of Christ in Particular. By Daniel Whitbie Chaplain to the Right Reverend Father in God SETH Lord Bishop of Sarum, And Fellow of Trin. Coll. OXON. Printed at the THEATER in OXFORD. And are to Sold by GEORGE WEST. Ann. Dom. MDCLXXI. Imprimatur. PET. MEWS Vice-Cancel. Oxon. April. 8. 1671. TO THE Right Reverend Father in God SETH Lord Bishop Of Sarum. My very Good Lord, MY last came to tell your Lordship I had a great Ambition to be related unto so much Worth and Goodness; this to declare unto the world how happy that Relation makes me; and what my Obligations are unto your Lordship, to whose Instructions and Example, Discourse and Council (next to the Divine Benediction,) I own those small Improvements, which I have hitherto attained: and from whose Favours and Protection, I derive the Comforts & the Satisfactions of my Life, and the Encouragements of all my Labours. But had I no such motives to induce, yet Equity & Prudence would oblige me to lay this Essay at your Lordship's feet, Whose Works sufficiently inform us, You are as powerfully convincing, and happily successful, in your divine Attempts against those Great Leviathans, and proud Goliahs, who have defied the Armies of the living God, as in those Matters which alone admit of perfect Demonstration. Your Lordship hath secured that Scripture to us, on which our Hopes and Happiness depend, and all our Arguments do bottom; and rendered Infidelity as base and scandalous, as it is hurtful to the Soul, by adding this unto the Sinfulness and Danger of it, that it must be now embraced and continued in, against the highest Reason & most clear Conviction to the contrary. And now my Lord, what can the man do that cometh after You? even that which hath been done already. He therefore best consults his Credit in this cause, who writes after your Lordship's Copy, as being not so vain to imagine that he can do better; he fights securely who marcheth under your Lordship's Banner against this Host of Philistines, and becomes Armour-bearer to such a Jonathan, without whose happy Conduct it would be difficult to keep an even Passage betwixt the Bozez and the Seneh, the two sharp Rocks of Atheism and Superstition. 1. Sam. 14.4. Besides, your Life and Conversation, as well as your Endeavours from the Press, and from the Pulpit, declare unto the World Your Lordship hath the warmest Zeal, and the most passionate Affection and Concern for Piety, and doth so vigorously consult, so tenderly regard, and so industriously promote its Interests, that all attempts of such a nature, though not so happy in Expressions, nor so exactly managed, as the Concern and Moment of this Cause requires, may yet presume upon your Lordship's Favour and Acceptance, even when they dread and deprecate, and find themselves unable to sustain the Sharpness of your Judgement; and may hope, though Your more piercing Eye discovers many Spots, ill Features, and undue Proportions in so rude a Draught, Your great Affection to the Subject may draw the Veil before them. However I have great Experience that my Lord is Gracious even to the meanest and the least deserving, and that his Goodness is like his other Virtues, advanced unto to the highest Measures, and therefore will extend itself unto Your LORDSHIP'S Most Obedient and HUMBLY DEVOTED Servant Daniel Whitbie. The Preface to the Reader. Courteous Reader, A Dissolute ungodly Life being as well the cause as the result of Atheism, we cannot wonder that it should improve so fast, or think it needless to prevent its Growth, in such an Age of Wickedness, as this in which we live; wherein men daily offer such Affronts to Heaven, that it concerns them there should be no God to punish them, and live so great a contradiction to Christianity, that it becomes their Interest to prove it false; and then their Interest perverts their Judgements, and they are easily persuaded to believe, what they are so concerned to wish, and they find so needful to procure an undisturbed progress in the ways of Sin, and to quiet all the Clamours of a Guilty Conscience. And since these Sons of Belial do so industriously promote the Devil's Kingdom, since they have wholly given up themselves to vile Affections, and freely do indulge to all the Pleasures of a sinful appetite, it is no wonder that their Eyes are blinded by the Prince of darkness, and that they are led captive by him at his will. It is but just that God should send among them strong Delusions, that they all may be damned who believe not the Truth, but have pleasure in unrighteousness. And indeed the Generality of Atheists are such raw, shallow, trifling things, and so unable to judge of serious Matters, that we cannot reasonably impute their Infidelity, to any thing they can object against Christianity, and therefore must ascribe it to those impetuous and headstrong Lusts, which bear the greatest Opposition to it. And yet had they but leisure to consider, did not their Lusts both busy and pervert, that little Reason they have left, they might perceive it was not want of Motives, or of sufficient Reason to believe, which did betray them to their Infidelity, but want of Wisdom to consider of the Motives tendered; and that to live the Atheist is to act in contradiction to the avowed Principles of Humane Nature, and the known Rules of Reason. For 1. Who knows not that in matters of the highest Moment, that way must be the best, which is the safest? Since than Christianity affords the highest Comforts in Calamities, and gives the noblest Pleasures, and the most powerful Inducements to be just and upright, kind and helpful to our brother: suppose it were a cunningly devised Fable, what could we suffer by the practice of it in a Christian Commonwealth? Whereas, should it prove true, our Infidelity must rob us of the highest Blessings, and everlastingly subject us to the worst of Miseries. 2. Such a Persuasion as will make men circumspect, and earnest to avoid a lesser danger, aught with more reason to prevail upon them to decline a greater; Such a persuasion as will sharpen men's Desires after, and quicken their Endeavours for the obtaining of a lesser Good, aught with more reason to engage them with an equal vigour in the pursuit of a greater, yea an infinite good. For since the apprehension of Good or Evil, is the sole motive to make us undertake or decline any Action, the greater that Good or Evil is, the stronger motive it must be. Now do not many Millions in the world forego their present Ease and Pleasure, encounter Difficulties, adventure upon Dangers, and undergo most toilsome Labours, in hopes and expectations of some finite temporal Advantage, of which they cannot have assurance? Do they not oft abstain from what they passionately love, only for fear of danger, which possibly might not ensue upon the Satisfaction of their Appetite? Do they not Sow and Plant and trade only in hopes of an increase? and should not then the hopes and probabilities of infinite eternal Happiness provided for the pious Christian, engage us to obey God's Precepts, and to resist all those Temptations which flesh and blood suggests against them? If thus to seek the false uncertain Mammon be the great Wisdom of the world, can it be Folly to pursue with equal diligence and vigour, but with better Hopes, the true & lasting Riches? If then it be but probable, that all the world throughout all Ages, did not embrace the Doctrine of a Providence, without some plausible Inducement so to do; If all the primitive Martyrs and Confessors did not suffer for the Name of Christ, and all succeeding Generations did not embrace or continue in the Profession of the Faith of Christ, without all reason, motive, or even probable inducement; If any of those probabilities we have amassed together in the close of this Discourse deserve to be esteemed such, or any of those Arguments which in this Treatise we have urged, be probable, then must the Folly of the Atheist be exceeding great, and clear beyond exception. 3. It must be Folly to renounce that Faith, which hath been Generally owned by men of strongest Parts, and most discerning Judgements, in very many Nations, and through many Generations, and which delivers matters of so great Moment and Concern, that our eternal Happiness or Misery depends upon them, till we have used the Greatest diligence to search into the Reasons, which induced them to believe it true. Let then the Atheist say, what he hath done to satisfy his judgement in this great Concern; whether he ever did peruse the writings and Apologies of Ancient Fathers, or the most eminent Divines, who have discoursed upon this Subject, to the Satisfaction of the knowing World? Whether he ever did consult with Persons of the best abilities, propound his scruples, and consider of the Answers given, before he ventured to scoff at, and renounce his Faith? If not, this is sufficient to convince him of the greatest Folly in the World. If any that pretends to have used all this diligence, and all these Endeavours, continue still to question and suspect the truth of Christian Faith, and of the Doctrine of a Providence, let me entreat him to consider, 1. Whether those motives which induce him to renounce a Providence, or Christian Faith, will not compel him to renounce those things of which he hath the evidence of Sense and Reason to convince him? if so, we have as great assurance of the falsehood of those motives as Sense and Reason can afford. If then you do reject a Providence because you are not able to conceive God's Omnipresence, or any other Attribute on which this Providence depends; if you renounce the Mysteries of Christian Faith because you cannot apprehend them; have you not equal reason to reject the Notions of Infinite unbounded space, of an Eternal Flux of Time, or an Indivisible Eternity, which yet your reason must acknowledge? Must you not question the Existence of the Souls of Men and Brutes, as being not sufficient to conceive, that Spirits, if confined to points, can perform any of those actions which we ascribe to them, or that they can diffuse themselves through Bodies, receive impressions from them, or make impressions on them: or that mere matter should perceive, reflect and reason, or have any sense of pain and pleasure? Lastly must not this Principle oblige you to Question the Existence of all material Compounds? For who is able to conceive that Indivisibles can be united? or that a Grain of Sand can be for ever divisible, and have as many parts as the whole World? If you do question or dispute the truth of any Miracle, Revelation, or Prediction, because you are not able to perceive the manner how it was or may be done, this will oblige you to deny the Ebb and Flowing of the Sea, till you are able to acquaint us with the true Causes of it, and to distrust that ever you were born, because you never can explain the manner of your own production. For as thou knowest not the way of the wind, nor how the bones do grow in the womb of her that is with Child, even so thou knowest not the works of God who maketh all things. Eccl. 11.5. If you are tempted to disown these Revelations, because you are not able to conceive God's Ends and Reasons in them, Why he who hath proclaimed Himself the God of Mercy should threaten an eternal punishment to finite transitory Sins; why he should leave the World so long in Darkness, and the like. Might not a Subject on the like account reject the precepts of his Sovereign because not able to perceive the Wisdom of them, or the necessity of all the Sanctions he annexeth to them? Is it not certain that if there be a God, he must be infinite in his perfections, and so incomprehensible, and then his Wisdom must exceedingly transcend the reach of finite Apprehensions? the Secrets of it must be double to that which doth appear to us, and there must be such depths both in his Judgements and his Acts of Mercy as we can never fathom. So that unless the Notion of an Infinite and alwise Being includes a contradiction in the Terms, we cannot doubt but that he may reveal what we can never apprehend. Besides we cannot understand the Beauty or Wisdom of Divine Transactions, but we must be acquainted with the Ends and Motives, the Tendence, and result of all he doth: for otherwise what seems absurd to us, may admirably comply with the Designs of Providence, what seems confused in the Beginning may conclude in Order and the Greatest Beauty. Since than we do not know the mind of God, since we are not acquainted with the Designs and Purpose, nor are we able to look forward to the Results of Providence, it is sure we cannot pass a Judgement on the Wisdom of them. If you are tempted to disown the Christian Faith, because you are not able to reconcile it to your shallow reason, and infirm Conceptions; This will oblige you to deny the Being, Propagation, the Swiftness, or Continuation of all Motion, it being certain we are not able to give an Answer to all the Arguments produced against the different degrees of Swiftness, or the Continuation, or the very Being of it, or to conceive how Motion can be propagated. It is acknowledged that an immediate, plain, indisputable Contradiction, cannot be matter of our Faith, or of a Revelation from the God of truth. But seeing it is also evident that all matters infinitely great, (as infinite Duration, Power, Space,) and infinitely little, (as the indivisible parts of Space & Time,) do as much baffle and confound our understandings as do the Attributes of God, and do abound with difficulties as stubborn and unwieldy as any Revelations of the Gospel do afford, it must be rashness to reject these Revelations as inconsistent with the Dictates and Apprehensions of that Reason which is obliged to own such Notions as do abound with equal, if not greater Difficulties. And certainly if Mathematics will afford its Demonstrations pro and con, if Matters obvious to sense do oft confound the Understanding; it is not to be hoped it should wade through the Abyss of infinite perfections, and not be overwhelmed and lost. 2. Consider whether you have not greater reason to believe these Doctrines then to disbelieve them. From what is here discoursed in the introduction, it is clear we have as many reasons to assert a Providence, as we have reasons to believe that any signal Demonstrations of God's power have been made by any acts of Judgement or of Mercy, in any Parts or Ages of the World, or that his Wisdom was engaged in any Revelations, Oracles, Predictions, Dreams or Visions supernatural, or in the Production of the World, and in the exquisite Contrivance of any Portion of it. We have as many reasons to believe a Providence as we have to assert that any good or evil Angels do exist; or ever did appear, or interest themselves in any actions of Mankind. And yet our reasons which evince the truth of Christian Faith, are far more numerous and cogent. Let then the Atheist view and ponder what we have here produced in confirmation of these Truths, and then consider whether his motives to renounce Christianity, and to reject a Providence, be more numerous and more convincing, then what this Treatise offers to establish them. If not, he must have greater Reason to assert, then to disown them; and so his Infidelity must be the worst of Follies. Lastly Consider whether he that rejects the Christian Faith must not be forced to believe what's more incredible than any Mystery contained in it. For he must believe, that Christ and his Disciples, and the Christians of the three first Ages did endeavour to confirm the world in the belief of what they knew to be a lie; and consequently that all the Primitive Professors, who did so court the Flames, and were so weary of this present life, were yet the vilest Atheists, as not believing there was any God to punish this their pernicious lie. Or secondly that they were all beside themselves, that they had lost the principles of preservation and Self Love, which Nature hath so deeply planted in the very Brutes, and that they made it their design to ruin and destroy their Souls and bodies, their Friends and their Relations, to abandon all the Pleasures of this Life, and to expose themselves to all the Miseries that can be incident to humane Nature, without any motive but the love of Misery. And yet he must believe that they who did so little understand the common Principles of humane Nature, were able to enrich the World with the best Notions of a Deity, and of a future State, and the best precepts of Morality that humane Nature ever was acquainted with. And that these Fools had wit enough to propagate their Doctrine, and to obtain belief throughout the World, maugre all opposition that all the powers of men and Devils could make against them. Or 2ly he must believe these Atheists chose to quit their Lives, and suffer all the miseries they underwent, only to beat down Atheism, and to establish that Religion which bears the Greatest Opposition to all the Natural results of Atheism. He must believe that what is written in the Books of Scripture, and the Apologies of all the Christians, and that all that they pretended and appealed to in every corner of the World, were but prodigious impudent untruths: and that the World was universally induced to Worship a condemned Malefactor as God Blessed for evermore, and to embrace the Doctrine of the Cross with all its Disadvantages, without a seeming Miracle. Or 2ly he must believe that they had no assistance in the Propagation of the Faith besides those arts of Magic, in which both Jew and Gentile were more expert than they, and which Apostates who were very numerous and frequent, learned and ingenious, were equally acquainted with; and yet that never any of them did attempt to imitate, or to disclose their Art: or that the world, when thus convinced of the Delusion, would notwithstanding universally embrace and choose to suffer for what they knew to be confirmed only by those Magical Collusions, which they saw daily practised by Jew and Heathen; and in which they were instructed by those very Christians who did so signally condemn those Arts as Devilish, and threaten everlasting Misery to all that used them. He must believe that all the Records of any signal Judgement, which ever did befall the Enemies and Blasphemers of the Christian Faith, or any portion of it, or of any Mercies, Preservations, Gifts or Assistances vouchsafed to them in any age or places of the Christian World are void of Truth in every particular. He must believe an hundred matters of like nature which this Treatise will suggest: And therefore Reader, I entreat you to peruse it with that care and diligence which matters of this moment do require, and then I hope it may be instrumental to convince you of, and confirm you in the Truth of Christian Faith, which is the hearty desire of Your Servant in the Defence of the Gospel of Jesus Christ, DANIEL WHITBIE. The Contents of the Chapters. CHAP. I. WHAT Endeavours have been made to stop the growth of Atheism and Irreligion, by asserting an Alwise presiding Power visible in the production of the World. What seemeth further necessary to be alleged against the Atheist. An Essay towards the eviction of a Providence. 1. From the existence of evil Spirits. 2. From many signal demonstrations of God's Power; 3. Of his Judgements upon rebellious Sinners; And 4. of his power and mercy in preservation of his servants, and his miraculous answers to their Prayers. 5. From Revelations and Predictions of things contingent in their various Circumstances. 6. From Apparitions of good and evil Angels. 7. From Dreams and Visions supernatural. 8. From things performed by pretenders to Miracles, Magicians, Witches, Oracles, Philosophers, which could not be effected naturally, etc. The confirmation of the Christian Faith by what hath been delivered; 1. by evincing that Providence hath been engaged for the establishment of some particular Religion in the World; 2. That that particular Religion is no other than the Christian Faith. pag. 1, 2. CHAP. II. That common Prudence would not suffer the Apostles to pretend such things in their Historical Relations of the Life of Christ, and in their Epistles to the Churches newly converted, as must infallibly disgrace their Testimony, and make them appear guilty of Delusion. 2. That the Miracles recorded in those Historical Narrations and Epistles, if true, are a convincing evidence, that some superior Power did assist the Workers of them. 3. That Christ and his Disciples had no assistance from good or evil Angels to impose upon the World. p. 55. CHAP. III. Sect. I. Proleg. 4. That Christ and his Apostles did not endeavour to impose upon the World. Not Christ. For 1. He could have no temptation to fulfil those Prophecies of the Messiah, which concerned his ignominious, poor, and miserable life, and his accursed death. 2. He could have no expectation of his own Resurrection, or of the sending of the Holy Ghost; or of the destruction of the Jewish Nation; or of the famishing of the Heathen Deities; or of the propagation of his Gospel throughout the World; or the performance of those mighty Deeds which were expected from the Messiah of the jews. 3. No hopes this should be done by Men so timorous, so dull, so ignorant, as were the twelve Apostles. 4. His Disciples, must be acquainted with the Impostures of their Lord, and so have greatest reason to disown him. 5. If so, John Baptist, who obtained so great a reputation from the jews, must have been guilty of the same endeavour to delude them. 2. Not Christ's Apostles, as is argued from their simplicity, Sincerity, Interest, The things they did, or were obliged to pretend. 3. Not their immediate Successors, for the same and many other reasons. The assurance which we have of what these Arguments suppose. Coral. That what they have delivered to the World, must be related bona fide, and with a full conviction of its Truth. p. 77, 78. CHAP. III. Sect. II. Proleg. 5. That Christ and his Disciples could not be deceived in their pretensions to the things they spoke of, and presumed they did, and yet prevail upon the World to own and to assert their Doctrine. p. 107. CHAP. IU. Proleg. 6. That we may safely take an estimate of Christian Doctrine from what we find recorded of it in the Books of Scripture, those Writings not being corrupted, nor yet containing any thing repugnant to the Christian Faith. Corol. concluding that those Scriptures which we daily read, must be the Works of those Apostles and Evangelists whose names they bear. p. 113. CHAP. V. The Truth of Christian Faith asserted from the Gifts and Operations of the Holy Ghost in general: and more particularly from the Gift of Prophecy, and from the Gift of Tongues. p. 131, CHAP. VI The veracity of the Christian Faith concluded from the deportment of the Christians under sufferings; the patience and undaunted Courage of the weaker sex; from the kindness of the Christians to their persecutors, and those Indignities they suffered from them; from God's miraculous assistance of them under sufferings, & great deliverances from them. For had they not been assured of the truth of Christian Doctrine, 'tis both impossible they should, and inconceivable they would have suffered after such a manner. An Objection from Instances of the like nature answered. p. 139. CHAP. VII. Sect. I. That from the fulfilling of things future and contingent, we may reasonably infer the Being of an overruling Providence, which interests itself in their completion. The truth of Christian Faith evinced, 1. From those Predictions which concern the Person, Birth, Life, Actions, and Passions of our Lord and Saviour. The confirmation of this Argument 2. From those Miracles which his Disciples wrought agreeable to our Saviour's promise, prediction, and commission: for they healed the diseased, and ejected Devils, according as our Lord foretold. p. 163. CHAP. VII. Sect. II. The Truth of Christian Faith evinced from those Predictions which concern the ruin of the Jewish Temple, Discipline, and Nation; the authors, time, and manner; the Greatness, and Duration, Concomitants, and Attendants of it, as the Scripture mentions them; and the wonderful completion of them all. A confirmation of this Argument from the attempt of the Apostate Julian to rebuild the Temple, and the miraculous frustration of it. p. 191. CHAP. VIII. Sect. I. Arg. 4. Evincing the truth of Christian Doctrine. 1. From the Miracles wrought by Christ suitably to his Design, and to the Prophecies of the Old Testament, and to the expectation of the jews. These Miracles were many, mighty, and they had most remarkable Effects upon the Hearers and Spectators of them. They were avouched with greatest confidence by his Apostles, who by those means converted thousands, and whose Records of those things became the rule of Faith unto the Christian Converts. The confirmation of this from the Miracles wrought by Christ's Apostles, who affirm, Christ gave commission to them whilst abiding with them, to work the greatest Miracles, which they accordingly performed. And that this Power was more abundantly conferred upon them after the Resurrection of their Lord, is argued from the promise of Christ; from the Confession of Jews and Heathens; from the Records of Scripture. Like wonders were performed by Christians in all places of the World, and the same Power continued in the Church for divers Centuries. The confirmation of the second Argument. The result of these Particulars. p. 215, 216. CHAP. VIII. Sect. II. Arg. 3. Proving the truth of Christian Doctrine, from the speedy Propagation of it through the World, by inconsiderable and unlearned Men, against those many prejudices which did attend it. The avowed Principles on which this Argument depends. A further Confirmation of it, by comparing its Effects with those of Heathen Wisdom or Philosophy. p. 241. CHAP. IX. An Answer to some Objections 1. Touching the Miracles of Simon Magus, Apollonius, and touching those Predictions, Miracles, and gifts of Healing, to which the Heathen Oracles and Deities pretended. And that 1. From the issue of them, for they were blasted and confounded. And 2ly, From the Designs they aimed at, which were all unworthy of a Deity. They were controlled by Providence. They were such whose deceit 'twas no Man's interest to detect. Obj. 2. Touching the general rejection of Christianity by the Jewish Nation. An account of their rejection of it. 1. From the temper and disposition of that People. From the danger to which it exposed them. From the Prejudices they conceived, 1. Against the Person of our Saviour. And 2ly, Against his Doctrine. p. 267. CHAP. X. Arg. 5. Concluding for the truth of Christian Doctrine from the excellency of its Precepts, in order 1. To the public Welfare of Mankind. 2ly, To the perfection of humane nature. 1. By the clearest Informations of Man's understanding in matters which concern the knowledge of God, and of Virtue and Vice. And 2ly, by tendering the most prevailing Motives to engage the Will and the Affections to obedience. And 3ly, The most strong engagements to seek the welfare of our Brothers Soul. Heathen Philosophy, and their received Theology, destructive of Religion, and fitted to promote the Interest of Satan's kingdom. This proved from their conceptions both of God, and of his Providence, and of his Attributes, and their uncertainty in matters of this nature, and from their want of Precepts to direct them in, or promise to encourage to the performance of their duty; and from their doubtings of a future State, and their denial of all future Punishments, and from the false Conceptions of the rise and fatality of Sin. That these Opinions are destructive to the service of a Deity, and the concernments of Religion. That they received Opinions which destroyed Morality. This proved from their Mistakes and Errors. 1. Touching the duties and concerns of Love and Charity to their Neighbour. And 2ly, Touching the Laws of Chastity, Justice, and of Truth. Heathen Philosophy proved ineffectual, not only to reform the World, but the Professors of it. The wickedness of their Lives. The accounts and reasons of it. The result of all in confirmation of the Christian Faith. p. 296. CHAP. XI. Of the Resurrection. Prolegomena, in order to the demonstration of the Resurrection of our Lord. 1. That the Apostles did presently attest the thing. 2. That this attestation could not be a bare-faced and notorious lie. Arg. 1. From the Testimony. Arg. 2. From these three Considerations. 1. That our Saviour's Body did not continue in the Sepulchre when they proclaimed him risen. 2. That his Disciples did not convey his Body thence. Nor 3. was that done by any other Persons who had no relation to Christ, and no affection for him. Arg. 3. From the Consideration of the Persons testifying. p. 387. The Conclusion. Showing, That if what hath been delivered should be only probable, yet the Christian Faith must in all reason be embraced, as being, 1. the safest way, and 2ly, the greatest Instrument of present Happiness. A recapitulation of the whole, with a Practical Reflection upon what hath been discoursed. p. 306. CHAP. I. The Contents. WHAT Endeavours have been made to stop the Growth of Atheism and Irreligion, by asserting an all wise presiding Power visible in the production of the World. What seemeth further necessary to be alleged against the Atheist. An essay towards the eviction of a Providence. (1) From the existence of evil spirits. (2) From many signal demonstrations of God's power; (3) of his Judgements upon Rebellious sinners; and (4) of his power and Mercy in preservation of his servants, and his miraculous Answers to their prayers. (5) From revelations and predictions of things contingent in their various circumstances. (6) From apparitions of good and evil Angels. (7) From dreams and visions supernatural. (8) From things performed by pretenders to miracles, Magicians, Witches, Oracles, philosophers, which could not be effected naturally, etc. The confirmation of the Christian faith by what hath been delivered; (1) by evincing that Providence hath been engaged for the establishment of some particular Religion in the world; (2) that that particular Religion is no other than the Christian faith. §. 1. WHAT Artifices have been used of late to baffle all Religion; to undermine the pillars and foundations of it: how bold and impudent the instruments of Satan are, how free to vent, & how industrious to infuse their poison into every soul; & how unhappily disposed the greater part of Mankind is, by reason of the vile Affections, and brutish Lusts, which reign in them, to suck in this hellish Vomit, 'tis needless to inform the Reader. He must have shut his Eyes who doth not see, and stopped his Ears who doth not hear, the sad, but just complaints, of the increase of Atheism and Irreligion in the Christian world. §. 2. TO stop the Growth of this pernicious Evil, some have endeavoured to assert the Being of a God, not from the Metaphysical foundations which the Schools have laid, but from the Phaenomena of Nature, which carry with them a greater Evidence of some presiding Wisdom & overruling Power: which being undeniably concluded from what they have discoursed on this Subject, it remains only to evince, that this presiding Wisdom in the Creation of the World had a peculiar eye unto the Welfare of Mankind, and doth at present watch over that noble part of his Creation, gives indications of his Will & Pleasure, as far as is conducing to our Welfare, and Motives to obey that Will: since he that cometh unto God must believe that he is, Heb. 11.6. and that he is a rewarder of those that diligently seek him. For if we suppose that from the beginning of the world there were established such Laws of Action, as do necessitate the operations and productions which show the Wisdom of their Great Contriver, (though we should also doubt whether he ever did, or doth at present interest himself in the concernments of Men, and the free motions of their Wills; and should conceive with modern Theists, we are too inconsiderable to be the matter of his care and Providence,) we should sufficiently comply with the intent and vigour of those Arguments. I shall not venture to supply what's lacking to those late attempts, by any large discourse on the mysterious Theme of Providence, which others have improved beyond what I am able to perform, but only hint such things which in conjunction seem to make it highly rational to own the thing: and which I do not find so fully, nor I think so convincingly, proposed in other Writers on this Subject. §. 3. AND 1. If there be any evil Spirits which malign the Welfare of Mankind, than there must be a Providence. For were there no superior Power that did curb and over awe them, and by so doing show his care of Man, they would according to their inclinations, either inflict upon Mankind at present the sorest and most dreadful Evils which could be incident to humane Nature (this being the design and drift of hatred to plague and to confound its object;) or if men's souls be subject unto future Miseries, more Great and lasting then any they can suffer in this present life, it would be the endeavour of these Spirits, to reduce the world to such compliance with their humours, and full submission to their wills, as would assuredly subject them to those future Miseries, or ruin those who should refuse obedience to them. Now the Existence of these evil Spirits may be concluded from their Operations. For if the Heathen Oracles did foretell what it was not in the power of man to see, (of which their Authors give us very many instances:) If any seeming miracles were ever wrought for the establishment of Heathenism, or any other way of Worship not allowed by God, (which even Christians do confess, vid. Chap. 9 sect. 1. and Scripture doth acknowledge:) If any persons ever were possessed by the devil; If they have ever spoken languages they understood not, told things of which he only could inform them; or have received assistance or temptations from him to destroy themselves: if ever he appeared to any of his Proselytes in the dark corners of the World; or the assemblies of those persons that are devoted to his service; we must then own his Being in the World, and his design to ruin us at present, or to enslave us to his worship, in order to our future Ruin. Now only to transcribe the Histories and Records of these things would be the work of many volumes, they being attested by many Myriads of all Ages, and of all Countries of the World, confessed by those who have engaged in the Worship of the Devil, confirmed by the Histories of both the Indies, supposed by the Laws of Moses, and by the Gospel Story, the ¹ Jewish, ² Christian, and the ³ Heathen Exorcists; these Spirits being subject, not only to the name of Jesus, but to the invocation of the God of Abraham, and of Jsaac, and of Jacob, though used by those who did not ⁴ own their faith, but notwithstanding did attest upon their own experience the virtue of those names, as well as ⁵ Jews and Christians. §. 4. 2ly IF there have ever been any displays or actings of God's power, if any Miracles vouchsafed in confirmation of the faith of Jew, or Christian, Turk, or Heathen; all which have more or less pretended to them; Acts 2.5. (the Jew with so much evidence as to gain Proselytes from every nation under heaven; the Christian with so great conviction, as to prevail upon the world against the powers of Interest, Custom, and Education, and all the opposition which the Wit and Power of the world could make, to entertain the Faith delivered by them,) If the red sea was divided, (which both the sacred and ⁶ profane writers do attest:) If our Saviour and his Apostles, & the first Christian converts, Vid. Raymund. Pug. fid. part. 2. c. 8. s. 6. did any of those miracles which. in their writings are recorded of them, & of which we give a large account in our Discourse upon that Subject: I say, if any of these things were done, we must acknowledge some superior Power did engage in the assistance of those persons, and was concerned to have the world believe what they delivered. By which assistance, if the superior Power did intent the Happiness and Welfare of Mankind, he makes provisions for it, and by so doing shows a Providence; but if he design man's Ruin and Destruction, he must then be an evil and seducing power, which sure could not be, were there no higher Power to challenge and reward our Service, and to revenge our Disobedience. §. 5. 3ly. IF any signal Judgements were inflicted by the immediate hand of God upon Rebellious sinners (of which the Annals of all ages and books made up of such collections yield us large accounts:) If any visible declarations of God's wrath, and of approaching Judgements, have been made unto the world by Signs & Prodigies, by Dreams and Apparitions, by Prophecies, or by a voice from Heaven, (of which not only Histories Ecclesiastical and heathen do inform us, but suspected ⁷ Atheists do confess and prove the same:) If there hath ever been a deluge over the world, (which, since the Caverns of the earth contain the waters of it, can never be effected by the course of nature;) or Sodom and Gomorrah were destroyed by fire from heaven, (both which the ⁸ Heathen records have at large delivered to us; preserving the traditions of the ⁹ Ark, the ¹⁰ Dove sent out of it, and of the ¹¹ Mountains where it rested, and frequently attesting that the fruits and apples of the land of ¹² Sodom being touched do vanish into smoke and ashes:) If Lot's wife looking back became a pillar of salt, and that so lasting that ¹³ Josephus and a In Gen. 19.26. Brochardus testify it was extant in their days, and the Jerusalem Targum doth conclude it shall be so unto the Resurrection; so notable, that ¹⁴ Heathens used to conjure by invocation of that God who turned Lot's wife into the Pillar: If the ¹⁵ destruction of Jerusalem was prefaced with prodigious tokens of approaching Vengeance, and God hath still appeared in plagues and Judgements against ¹⁶ those who have attempted to rebuild the temple there: If any waters of probation, have had the virtue to discover and chastise the sinner, whilst they cleared the innocent; as Heathen writers affirm of ¹⁷ Olachas, and other rivers, which were wont to put off their natures and become fire to the Guilty person; of the ¹⁸ Crateres Palicorum, & the ¹⁹ Sardinian fountains, which did strike the thief, or perjured person, blind, or dead; of the ²⁰ Indian brahmin's probatory waters, and many others of that kind; and as the Jews say with much better ground, of those of Jealousy, which being used according to the prescription of their law, to try the chastity of any woman of whom her husband should be Jealous, Numb. 5, 27.28. did cause the Guilty thigh to rot, and had no like effect upon the innocent; I say with better Ground, for had they failed upon trial, the Jews could not have owned that law for sacred which left them such a standing lie: Lastly If king ²¹ Agrippa suffered by the immediate hand of God, Act. 12, 23. because he gave not God the Glory of what the people did ascribe unto him, (as is attested by Josephus agreably to what St. Luke delivers;) we have from all these instances the clearest evidence of God's vindictive Justice on the transgressors of his law, and of our own concernments to obey it. §. 6. 4ly. IF any acts of mercy, or preservation by the power of God, have been vouchsafed to any of God's servants: If Daniel was preserved in the Lion's den, and Shadrach Meshach and Abednego from the devouring flames; which must be a relation of the greatest credit, if we consider that it speaks of matters done in so vast a company as were then met together, to adore the Image which was erected by the king of Babylon, and in the Greatest Court the world than knew, and in defiance of the decrees and statutes of so Great a monarch; and yet so done as to prevail upon him, to own and reverence the God of those poor Captives, and to establish a * Dan. 2 47.3.29. decree in honour of him, which must be left on record in the Annals of that Empire, (in which all * Ezra. 4.15.19. matters of any moment were digested,) to witness to the truth of what was seen and done: and that it also speaks of matters done by men, whose actions and Religion did blast the reputation of their Heathen Deities, did baffle and confound their Sorcerers, Magicians, Astrologers; and Men whose Religion did still ²² thrive under oppression, and bring in daily Proselyts; Again, if any answer hath been made unto the prayers of Christian, Jew, or Heathen, of which they all do boast so much, and give such frequent instances: If God according to his promise, did still command his blessing on the sixth years crop, Levit 25.21. and make it double unto that of other years, (and had it not been so, this promise must have been a vain presumptuous boast sufficient to discredit the whole law of Moses:) If fire of course came down from heaven in the days of Moses, and extraordinarily at the petition of Elijah, to consume the Jewish sacrifices, (as the ²³ Apostate Julian doth acknowledge:) If ²⁴ Heathen Records do pretend the same, (whose stories & examples of this kind seem too exact and frequent to be deemed cheats:) If God's miraculous assistance and answer to the ²⁵ prayers of Theodosius, did vanquish his two potent Heathen Adversaries Eugenius and Maximus, against all humane probability, as is attested by the ²⁶ Poet Claudian, the ²⁷ soldiers who engaged in those wars, and by the ²⁸ Christian writers of that age; and is said to have been foretold, with other matters of like nature, by an ²⁹ Ermite whose ³⁰ name was celebrated in the Christian Church for the prediction of things future ³¹: If that miraculous rain and thunder which Antoninus did obtain for the confusion of his enemies, and the refreshment of his army, when almost dead with thirst, was the result of Christian prayers, (as his ³² Epistle, and the Christian writings do aver:) All these are instances of Providence, and of that kindness which God bears unto his Servants. Some Heathens, I confess, ascribe this wonder to the powers of ³⁴ Magic, but (not to urge how insignificant they are in matters of this nature, and how incredible to those who do not own a Providence;) the Emperor, (as his own ³⁵ works inform us) was a professed enemy to all such devilish Arts. §. 7. 5ly. IF any Revelations, Jos. 7.9.14.20. Judg. 18.23.29.1. Sam. 23.11.12.2. Sam. 2.1.5.19.23. or Predictions of things contingent in their various circumstances have been delivered from the mouth of prophets, Oracles, or any other way of Divination used or recorded by any sect of men; If from the Urim and the Thummim the Jews received daily answers (and had it been a constant cheat, what could induce them upon all occasions to consult it, or to abide in that profession which bottomed upon such a lie, when other † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Orig. in Celsum l. 1. p. 28.29. Nations about them had, or were believed to have true Oracles; nay how impudent and shameless had it been to put the Question, 2. Kings 1.3. is it because there is no God in Israel that you inquire after Baal, if verily there had been none in Israel who could have satisfied their curiosity?) If there were any thing but Gross and shameless forgery in that Gift of Prophecy, of which the Acts of the Apostles and the Canonical Epistles speak, and the Effects whereof a Vid. in's. c. 5. sect. 2. Eusebius mentions as things experimented among Christians; or in the Prophecies and Prophets of which we read so often in the records of the Jews, (which prophets they most highly reverenced, though still denouncing Judgements against them, and representing them as a most stubborn & Apostatising Nation:) In a word if Heathen, Jew, or Christian, have been supernaturally assisted in these things, they must derive this power from that all ruling wisdom which order all things according to the pleasure of his Will. Now to omit all other instances, in which 'tis easy to abound, God by the prophet Esay said of Cyrus, whom he expressly named a Joseph. Ant. Jud. l. 11. c. 1. 210. years before his birth, he shall perform my pleasure, even saying to Jerusalem, Isaiah 44.28.29.45.1.2.3. thou shalt be built, and to the temple thy foundation shall be laid; and Again, Thus saith the Lord to Cyrus, whose right hand I have strengthened to subdue nations before him, and turn the backs of Kings, to open before him the two lewd Gates, and the Gates shall not be shut. I will go before thee, and will break in pieces the Gates of brass, and cut in sunder the bars of Iron, I will give thee the treasures of darkness, and hidden riches of secret places. Now that these things might be accomplished, this Cyrus' first subdued Croesus, than the Jonians, and then Nabonidas king of Babylon; thus did he turn the backs of kings, and subdue nations, and answer what Astyages' dream did signify, viz. that from his daughter sprang a vine whose branches spread themselves throughout all Asia. Who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Euseb. praep. Evang. l. 9 c. 49. That Babylon had Gates of brass, Abidenus witnesseth, and therefore by Cyrus' conquest of it the Gates of brass were broken. And that God gave unto him hidden treasures Pliny informs us in these words † Cyrus' devict â Asiâ pondo 34 Millia invenerat, praeter vasa aurea aurumque factum, & in eo folia, ac platanum vitemque. Quâ victoria argenti 500 Millia talentorum reportavit, & craterem Semiramidis cujus pondus 15. talenta colligebat. l. 33. c. 3. Cyrus having conquered Asia besides the Golden vessels, and other Gold which he found ready wrought, met with 34000. pounds of Gold, with certain leaves, a plane, and a vine tree of Gold, and carried thence five hundred thousand Talents of silver, and Semiramis her standing cup that weighed fifteen talents. And that the manner of his conquest was punctually such as was delivered by the prophet Jeremiah viz. Jer. 51.28.36. that God by the kings of the Medes, and Captains of that Nation, would dry up her sea, and make her springs dry, will appear from what Herodotus hath plainly told, † Tòv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. l. 1. p. 78. ed. Goth. viz. that by the cutting of a channel he brought back the River into the neighbouring fens, and by so doing made the old channel passable for his soldiers. That he gave power and commission to the Jewish Nation to rebuild the temple, and gave assistance to the work; that he professed the God of Israel had given to him all the kingdoms he enjoyed, and charged him to build his remple; we have recorded in the book of Ezra. C. 1. v. 2. Now to imagine that these prophecies were written after that the things were done, without the least imaginable show of reason, is in itself a thing precarious, and may by these presumptions be concluded false. (1) That the prophets do so punctually set down the times, the place, and the concernment of their Prophecy. The book of Esay gins thus, The visions of Isaiah, son of Amos, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah kings of Judah. The prophet Jeremiah speaks thus, The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin, to whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the 13. year of his reign; it came also in the days of Jehojakim the son of Josiah king of Judah unto the carrying away of Judah captive in the 5. month. (2) That they did threaten to the Jewish Nation, that they should go into captivity, and accordingly both they which lived in that Captivity, and returned from it, acknowledged that all things happened to them according to those prophecies, as is evident in the Books of Daniel, Nehemiah, Zachariah, Haggai, all which books must be but one continued chain of forgery, or else 'tis evident there were such Prophecies, and that those Prophecies were true. And 3. from the sufferings they met with from the Jews; † Certissima apud Hebraeos traditio est, quod à Manasse serra lignea dissect us sit Drus. observ. l. 10. c. 19 justin. Dial. cum Trip. p. 349. B. Tertull. adv. Gnost. c. 8. de nat. c. 14. Orig. in Mat. p. 225. Hom. 2. in Esaiam. Epist. ad jul. Afric. vid. de la Cerdam in Tert. tom. 1. p. 389. Esay was sawn asunder, the Prophet Jeremiah was cast into a noisome dungeon, yea so inhuman was their carriage to him, Vid. Grotium in Esaiam cap. 53. that some Great men interpret all those passages which were intended by Isaiah to set forth the Passion of our Lord, of what this Prophet suffered in his own Person. But 2ly. The Revelations made to Daniel do more effectually conclude a Providence, they being such as did immediately concern the King of Babylon, unfold his Dreams, declare unto him, that for the space of seven years he should be driven from his People to abide with Beasts, and feed on Grass like them; and yet that afterwards he should enjoy his Kingdom: which that it came to pass we are assured, not only from the book of Daniel; but the concurrent Suffrage of an Heathen a Abydenus apud Euseb. praep. Evang. l. 9 c. 41. Author. Chap. 5th, he tells King Belshazzar, that his Kingdom was to be taken from him, and given to the Medes and Persians, and so immediately it happened; his Kingdom being then transferred unto Darius Medus, and to Cyrus' King of Persia, of which event (saith ³⁵ Abydenus) Nabuchadonosor having prophesied, disappeared. Now here let it be noted, (1) that all this is pretended to be done in the most famous Court the World then knew, Ezra. 4.15, 19.5, 17.6, 1. which kept its Records of all matters of Concern and Moment, which occurred amongst them, and with whose Great and most remarkable Affairs the Nations round about must be acquainted; and therefore such a Forgery could not have passed without Discovery. 2ly. That Metamorphosis so full of Wonder, and which so much concerned the Empire, could not have been concealed if true, nor believed if it had been false. 3ly. Consider the Events and Circumstances which did attend those things; the Advancement of Daniel and his Friends by Nabuchadnezzar, the Decree made by him in Honour of his God; the Disgrace and Danger of the Magicians, who being then, and many Ages after, in Great Place about those Eastern Monarches, were not likely to have suffered this Story in Disgrace of their Profession to have passed without some public Animadversion, if it had not been true. Afterwards in Belshazzars time, when Daniel seems to have been retired from Court and Business, we read how on occasion of the Appearance to Belshazzar, and his Disorder thereupon, the Queen, who is supposed to have been the Widow of Nabuchadnezzar, brought Daniel and his Prophecies afresh into Remembrance; how thereupon he was called, and heard, and approved, and preferred; what Largesses were bestowed on him, and Proclamation made that he should be the third Ruler in the Kingdom: all which things whether true or false, would appear by the forementioned Records of the Empire. Besides these we have in the Book of Daniel sundry other Prophecies, which concern the Translation of the Empire of the Assyrians, to the Medes and Persians, and from them to the Macedonians, and what was to be done both by the Lagidae and Seleucidae, and particularly by Antiochus Illustris; all which were so evidently foretold by Daniel, as they did afterwards fall out, that ³⁶ Porphyry was forced to say, this Prophecy was written by another Daniel, who lived under Antiochus Epiphanes, and so after these things were done. But this he says without all Ground, and therefore might have said the like of any other Author; and so may any one that pleaseth of the works of Porphyry. That Daniel was in high repute even while the Babylonian Monarchy yet stood, appears by those say of Ezekiel, who was his Contemporary, where he ranks him with Noah and Job, Ezeck. 14.14. and where he says Ironically to the King of Tyre, whose City was to be destroyed by Nabuchadnezzar, ch. 28.2. behold thou art wiser than Daniel, there is no secr et that they can hid from thee. Besides 37 Josephus tells us, this Danicl built a Tower at Ecbatane of a most admirable structure, wherein the Kings of Mede and Parthia were interred; and that a Jewish Priest presided there unto his times; as also that Alexander saw the Book of Daniel, and was confirmed by it in his Conquests; all which adds to the Glory of that Great Prophet, and to the proof of that Supernatural Gift, which could proceed from no other Cause but a Divine Inspiration. §. 8. 6ly. THE Apparitions of good or evil Angels, Ghosts or Spirits, to seduce, or to instruct, comfort, or terrify the World, do give in Pregnant Evidence, that God doth manage the Transactions of it; and therefore firmly do evince his Providence. Which Spirits had they not anciently appeared to men, Moses could not have been so frequent in the mention of them; the World could not have been so forward to believe and worship them, and through all Ages to assert their Being, and pay their Homage to them, or think they did ³⁸ preside over each Nation, and attend on every ³⁹ individual Person as his Good or evil Genius. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vid. Stanley, Theol. Chald. sec. 3. ch. 6, 7, 8. or consultation of the Dead would not have been so common, or so famous through the Heathen World; nor their endeavours by Theurgic or Telestick Rites, to call forth and converse with good, or to repel the evil Daemons. Of this, the Anges which did move the Waters of Bethesda is a most signal Instance: for if those Waters had not wrought the Cures that were said to be done by them, what could induce the Impotent to wait the motion of them? or why should Christians ascribe those Cures to them, which had they not been true, the Jews of that Age would have eagerly denied, and might have easily confuted? but if those Cures were true, it is evident they were Miraculous: For if the Water did the Cure by any natural Virtue, why did it only help the first that stepped in? why at such special Seasons only? and whence could it derive so Catholic a Virtue against all Distempers? §. 9 7ly, IF any † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum, l. 1. p. 35. Dreams and Visions of the Night, which were in Ancient Times Gods frequent and familiar Way and Method to instruct his Prophets, and inform his People; and constantly affirmed by the Jewish Prophets, and pretended also very often by the Heathens; and Of which so many Tracts and Histories are written, such numerous Examples given by Jews and Christians also, that to conclude Them all mistakes, would be to shake the Faith of History. I say, if any Revelations of this Nature were vouchsafed by God, he hereby shows how much he doth concern himself to let us know his Will and Pleasure, and so assures us of the dispensations of his Providence. And of this nature was that Dream of Pharaoh, which foreshowed him the seven Years of Plenty and of Famine, according to Josephs' Interpretation. Gen. 41. Where note, 1. The vast Plenty for seven Years, such as was never known in Egypt, the most fertile of all Countries. 2. The rise of Joseph to be a chief Minister of State, on the Experiment of the Truth of his Interpretation. 3. The building of such vast Storehouses as could contain sufficient Corn for feeding of the Land of Egypt, and all the Neighbouring Nations, throughout the seven Years of Famine. And 4. The admission of Jacob and of all his Family into Egypt, and the planting of them in the Land of Goshen. 5. The altering of the Tenors of the Estates in Egypt; for hereupon every Man's Land (except the Priests) became the Kings, and paid the fifth part of its Income to him. Now since a matter of this moment must be recorded to Posterity, and preserved in their Traditions unto future Generations, (as we find this was;) and since the Memory and motive of their repair to Egypt, the Exaltation of an Alien, the Tribute of their Lands, and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Artap. apud Euseb. l. 9 c. 23. Exemption of their Priests, could not so quickly be forgotten: it remains, that both the Jews, Egyptians, and Strangers, which joined themselves to Moses, must be assured of its truth. §. 10. LASTLY, If any Heretics, if any ⁴¹ Gnosticks,42 Carpocratians,43 Marcionists, or Saturnilians, 44 Menandrians, 45 Montanists, 45 Eunomians, Arians, 47 Priscillianists, 48 Donatists: if any ⁴⁹ Finland, Lapland, or Tartarian Witches: if any of the Persian, or Chalde an Magis, vid. Stanley, Phil. Chald. or the ⁵⁹ Egyptian Sorcerers, (whose names, and their contest with Moses, are still preserved in Heathen Story) If a ⁵¹ Zoroaster, or Hostanes; if any wise Philosopher, a ⁵² Pythagoras, or a ⁵³ Socrates: if any Sect of Men, as brahmin's or Druids; or of Women, whether the Pythonissae, or the like: If lastly, vid. ch. 9 Apollonius, Apuleius, Simon Magus, any false ⁵⁴ Prophetess or Prophet, ever did what could not be effected without the help of some Superior Power; as we have cause to believe both by the reputation they obtained, the Records of those things both in profane and Sacred Story, and the Experience and Traditions of all Times and Places: this gives us full assurance of the concern of Satan to oppose some Truth, and some Religion in the World, and so of God's concernment to establish it: In a word, if but * Quin etiam hoc non dubitans dixerim, si unum aliquid ita sit praedictum praesensumque, ut cum evenerit ita cadat ut praedictum sit, neque in eo quicquam casu ant for tuito fact 'em esse appareat, esse certe divinationem, idque esse omnibus confitendum. Cic. Divin. l. 1. p. 106. one real and undoubted Instance of these things hath been afforded to the World, it doth conclude a Providence. And surely then these many Myriads of Examples of each kind, which Histories of every Age and Country will afford from Persons living in those Times of which they writ, must give in such Conviction as the greatest Sceptic shall not be able to control. And having made good the Doctrine of an All-ruling Providence, it will be easy to advance unto the Confirmation of the Christian Faith, by these Gradations. §. 11. 1. THAT this Providence hath been engaged for the Establishment of some particular Revelation and Religion in the World; and hath as signally opposed some others, which have pretended to those Names, and consequently doth not esteem them all indifferent. This is the natural Result almost of all these Instances we have produced in confirmation of a Providence, they being such as visibly declared God's Approbation of the Faith of Jew or Christian, in opposition to the Heathen Deities, and to their Modes of Worship. §. 12. AND secondly, That no particular Revelation, to which the adverse Parties have pretended, can stand in Competition with the Christian Faith, or give in equal Demonstrations of its Truth, and Derivation from a Deity, it being certain, that of these Instances produced to evince a Providence, none are so powerfully convincing as those that do assert the Christian Faith; the Experience of God's Mercies, Protections, and Assistances vouchsafed to the Professors of it, as also of his Judgements on their Adversaries, and the Engagement of his Power in Confirmation of this Doctrine, being more numerous and evident, and more unquestionably true. Add to this, That seeing Moses and the Prophets (by their evident Predictions of a Messiah that should come attended with those very Circumstances, and should perform and undergo all that Christ did and suffered? do confirm the truth of Christian Faith, it will follow that these Instances , which do ascertain the Veracity of those Prophets, and God's Concernment for the Laws delivered by them, must also give in full Conviction to the Truth of our Messiah, and his Doctrine. And secondly, It is evident that all these Forms of Worship, which stand in Competition with it, are either most apparently repugnant both to the Wisdom, Purity, and Goodness of a Deity, or such as carry with them no Conviction of their Truth and Goodness, nothing which speaks them worthy of the Concernment of the God of Heaven. For that those Modes of Worship which had obtained in the Heathen World, were vile and filthy, ridiculous and brutish, and most repugnant to those Conceptions of a Deity which Nature hath implanted in us, will be so evident from what we shall discover of them, that he who runs may read it. As for Mahometism, that having no internal Evidence which may convince us of its Truth, no Purity and Goodness in its Precepts, and no Subservience unto the Welfare of Mankind at present, or to his Happiness hereafter, beyond what Scripture doth afford us, but Promises and Precepts more Carnal and Judaical, and Stories more extravagant and idle, than the wildest Fables; vid. Cantucuz. Orat. in Mahum. sect. 23. and being such a Doctrine, as never did pretend to Miracles, (except some petty Trifles pretended to be done by Mahomet;) it cannot lay upon us any Obligations to believe its Truth, and therefore we may rest assured, Azora 3.14, 17, 30, 71. that God hath no Concernment that we should believe it. That the Religion of the Jews is antiquated, that it hath passed the Period to which it was appointed to continue, is most apparent, from the completion of those Prophecies which did relate unto the promised Messiah, (of which we shall discourse hereafter;) from the Destruction of the Temple, to which their Worship was confined, and from those heavy Judgements they have laboured under above 1600 years without any intermission. Their wander in the Wilderness were only for the space of forty years, their Captivity but seventy, (although their Whoredoms and Idolatries, and their Stiffnecked disobedience in those days, was far Greater than those sins which they at present charge upon themselves:) whereas since the rejection of our Jesus they have continued † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 324. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 338. Vagabonds for 1600 years and upwards. In their Captivity, and the dispersions of their former Ages, God gave them Favour in the eyes of those with whom they lived, and that so visible, that Heathens have complained, how they encroached upon all Nations, and even gave laws unto their Conquerors; in the midst of Judgement he remembered mercy to them, and made all those who carried them away captive to pity them. Since their rejection of the holy Jesus, their Names and Persons have been infamous to all Posterity, vid. ch. 7. their Sufferings Great beyond Expression, and dreadful beyond apprehension, Titus. and those who did inflict them have been forced to say, that divine Vengeance did compel them to it. Notwithstanding their Captivity in former times, still the distinction of their Tribes continued, and that of Levi was preserved for the restoreing of their Sacrifices; yea many of them lived to see the Restauration of their Temple, and God's assistance to dispatch the work, maugre the Wit and Malice of their strongest Enemies: but now their Temple hath been razed for 1680 years, and they have been deprived all this while of City, Sacrifice, Altars, and Offerings, Lamps, and Incense, Feasts, and Sabbaths, and all their Tribes are so confounded, they know no longer how to distinguish them, nor unto whom it appertaineth to be Priest or Levite. All their Attempts for Restauration of their Temple under Adrian, Constantine, and Julian, have proved not only ineffectual, (though having the Assistance of the wisest Emperor,) but visibly opposed from Heaven. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 325.326. vid. etiam. p. 331. As for all former Judgements, God by his Prophets did foretell the Measure and Duration of them, and when they should give place to Mercy; that their Egyptian Thraldom should expire after a Ex. 12.41. Gal. 3.17. 430 years, that after b Jer. 25.12.29.12. Dan. 9.12. 70 years accomplished they should return from Babylon, and that c Dan. 12.12. 3 years would work deliverance from the more Cruel Rage and Fury of Antiochus: of their Deliverance from the dispersion they now suffer, we have no word of Prophecy. To conclude, At other times God left them many tokens of his peculiar Presence with them; whilst they continued in wand'ring in the Wilderness, they had their Ark and Fiery Pillar, Eid D. Kimchi & 11. R. Solomen. in Hag. 1.8. and during their abode in Canaan their Urim and Thummim, God's Glorious Presence in a shining light, their Prophets, and their Fire from Heaven; under their captivity their Prophets, and till the coming of our Saviour, their Bath col, their Revelations and their Visions, of † Quin que defuisse templo secundo Arcam cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Cherubin, ignem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritum Sanctum, Urim & Thummim, ejusque rei indicio esse quod Hag. 1.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in scriptione omittitur, traditum est in Joma cap. 1. Coch. in Sanhed. p. 157. comment. in hac verba. Ex quo mortui sunt Prophetae posteriores Haggaeus, Zacharias, Malachias, ablatus est Spiritus Sanctus ab Israele, nihilominus tamen usi sunt filia vocis: vide Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. p. 340. which at present not the least appearance. All which assures us of God's Rejection of that Nation from being his Peculiar People, and of the Abrogation of that Worship. ANNOTATIONS On the first Chapter. 1. THe Jewish exorcists] Josephus de Solomone. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. c. 2. p. 257. vide Talm. Bab. Joma f. 57.1. Galat. de Arcanis fidei l. 8. c. 5. 2 The Christian Exorcists] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Dial. cum Tryph. p. 247. Mart. per exorcistas voce humana & potestate divina flagellatur, Ex. 76. & uritur, & torquetur diabolus. Cypr. vide eundem Cypr. Ep. 2. ad Donatum. Minutium p. 31. Lact. l. 4. c. 27. Petrum Siculum p. 57 Hieron. in Matth. l. 2. c. 12. 3 The Heathen Exorcists] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Mart. dial. cum Tryph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Philops. p. 570. & 574. ed. 8. sympos. lib. 7. qu. s. p. 706. D. vide Lucianum. 4 When used by those who did not own their Faith] Depone suspiciones à veritate cadentes, quibus suspicaris Aegyptiam ibi conferre linguam ubi Aegyptius est, vel usus Aegyptia lingua qui tunc invocatus; potius autem existimato quoniam primi omnium Aegyptij praesentiam participationemque deorum sortiti sunt, ideo deos invocantem potissimum approbare, quando Aegyptio ritu vocantur: neque vero dicendum est barbara haec obscura divinorum nomina esse quaedam praestigiatorum fascinatorumque machinamenta. jamblic. l. de divinis Nomin: c. 9 Barbara appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. Pag. 17. in Cells. Discede in nomine Dei jacob, in nomine Dei Sabaoth. Marcell. de Medicam. Emp. c. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. Pag. 184, 185. v. p. 262. in Cells. & rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. 5 As well as Jews] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mar. Dial. cum Tryph. pag. 311. Altissimi & Omnipotentis appellationi omnia subjecta sunt, & hujus invocatione etiam ante adventum Domini nostri salvabantur homines & à spiritibus nequissimis, l. 2. c. 5. & à Daemoniis universis. Iren. v. Grotium in Mat. c. 12. v. 27. 6 Profane writers do attest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodorus Siculus. l. 3. p. 122. Atque hinc in exorcismis Ethnicorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Origen. in Celsum. Pag. 184. vide Artabanum apud Euseb. Praep. l. 9 c. 4. 7 Suspected Atheists do confess and prove] Ut causam facile confitebor me ignorare, ita rem ipsam cum ex antiquis, tum novis exemplis agnoscere oportet & confiteri, omnes magnos motus quicunque aut urbi alicui, aut Regioni evenerut, vel à conjectoribus, vel à revelatione aliqua praedici ac praenunciari solere. Machiavelli disp. l. 1. c. 56. vid. justi Lipsii Monita pol. l. 1. c. 5. Mon. 5. 8 The Heathen Records have at large delivered] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. vide Abydenum, Molonem, Nicol. Damascenum apud Grotium, Antiq. Jud. l. 1. c. 4. p. 10. in Not. in lib. de Christ. Rel. veritate pag. 73. & Traditionis hujus vestigia inter Americanos mansisse docet Heideggerus Hist. sac. p. 582. 9 Of the Ark] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. p. 756, 757. de Dea Syr. vide Cyrillum Alex. cont. julianum l. 1. p. 8, 9 10 The Dove] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. De solertia animalium p. 968. 11 Of the Mountains where it rested] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Berosus apud josephum. l. 1. c. 4. p. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril. count. Jul. l. 1. p. 9 Alex. ex Abydeno. 12 Sodom and Gomorrah] vide Diodorum Siculum, Strabonem, Plin. apud Grotium in not. in Christ. Rel. ver. p. 100 Similia habent Iust. Mart. Apol. 2. pag. 88 Tertull. Apol. c. 40. sed prae omnibus Chrysostomus, cujus haec sunt verba, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gen. 13.10. Chrysostomus in primam Epistolam ad Thess. Hom. 8. Duo ibi oppida Sodoma nominatum alterum, alterum Gomorrum, apud quae pomum quod gignitur, habeat licet specimen maturitatis, mandi tamen non potest; nam fuliginem intrinsecus favillaceam ambitus tantum extimae cutis cohihet: quae vel levi pressa tactu fumum exhalat, ed. Sal. c. 36. & fatiscit in vagum pulverem. Solinus. Haud procul inde campiquos ferunt olim uberes magnisque urbibus habitatoes, fulminum jactu arsisse, nam cuncta sponte edita, aut manu sata, sive herba tenus aut flore, seu solitam in speciem adoleuêre, atra & inania velut in cinerem vanescunt. Hist. lib. 5 c. p. Tacit. 13 josephus and Brochardus] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiq. l. 1. p. 20. Brochard. p. 1. c. 7. S. 34. Uxor Loth foeminea mollicie ducta retrospexit, moxque in statuam salis versa est, durante, mirum dictu, at que in aeternum duratura hac statua ut vidimus. Bartholomaeus de Saligniaco Tom. 9 c. 6. 14 Heathens exorcised by invocation of that God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alexander Trallianus. lib. 11. 15 The destruction of jerusalem was prefaced with prodigies] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. josephus de Bello judaico. l. 7. c. 12. 16 Gods Judgements upon those who attempted to rebuild the Temple] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. in jul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. p. 81. 17 Olachas] Amnis Olachas in Bythinia Briazum alluit (hoc est & templo, & Deo nomen) cujus gurgite perjuri notantur pati velut flammam urentem. Plinius l. 31. c. 2. 18 Crateres Palicorum] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Mirab. p. 1089. E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diodor. Sic. l. 11. 19 The Sardinian Fountains] Coarguendis valent furibus, nam quisquis Sacramento raptum negat, lumina aquis attrectat, ubi periurium non est, cernit clarius; si perfidiam abnuit, detegitur facinus coecitate, & captus oculis admissum tenebris fatetur. Solinus cap. 10. vide. 20 The waters of the Indian brahmin's] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr. de styge. p. 282. 21 If Agrippa suffered] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josephus. l. 19 c. 7. 22 Whose Religion did still thrive] usque eo sceleratissimae Gentis consuetuào invaluit, ut per omnes jam terras recepta sit; victi victoribus leges dederunt. Seneca apud August. de C. D. l. 6. c. 11. Est id genus hominum apud Romanos etiam, at que tametsi saepe imminutum fuerit, ita tamen auctum est, ut etiam condendi leges licentiam sibi vindicârit. Dion. lib. 37. 23 The Apostate Julian doth acknowledge] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Cyril. Alex. lib. 10. pag. 343. 24 Heathen Records do pretend the same] In Graecorum & Romanorum libris nihil frequentius quam sacrum ignem è coelo decidisse, aut sponte sua fuisse accensum, sic Appianus in Syriacis de Rege Seleuco diccit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— Et Pausanias in Eliacis prioribus ubi de Lydiae urbibus Caesarea & Hypaepis; in templo utriusque urbis amplissimo Cellae cum aris, super his cinis alio longe colore à vulgari cinere. Huc ingressus Magus ubi foco lignis impositis tiarâ caput velavit, implorat cognomen Dei, quicunque ille sit, ex libro enim recitat carmen Barbaricum linguâ plane ignotâ Graecis; ubi peroravit, sponte sua è lignis nullo igne admoto purissima emicat flamma. Graecè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quoth in Lydia miraculum ipse se vidisse asserit. Similia habet ex Solino, Valerio, & Plinio etc. de oppido Egnatia in agro Salentino, cujus meminit & Horatius l. 1. sat. 5. & quod de eanarratur rejicit ut fahulosum, sed tam multis (inquit Bochartus) testibus fidem abrogare difficile est, cum haec Satanae potentiam non superant, qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & in elementa multa potest, ignemque immisit coelitus in Jobi Greges. Bochart. àe Animal. S. Sc. part. 1. l. 2. c. 35. col. 363. 25 Answer to the prayers of Theodosius] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. Hist. Eccl. l. 5. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozomen. Eccl. Hist. l. 7. c. 24. contra Eugenii robustissimum exercitum magis orando quam feriendo pugnavit. August. de C.D. l. 5. c. 26. orationem ipsam vide apud P. Diaconum in Theodos. S. 14. 26 The Poet Claudian] O nimium dilecte Deo cui fundit ab antris Aeolus armatas hyemes, cui militat aether, Et conjurati veniunt ad classica venti. in 3. Consul. Honor. p. 96. The Soldiers which engaged in those wars] Milites nobis, qui aderant, retulerunt extorta sibi esse de manibus quaecunque jaculabantur, cum à Theodosii partibus in adversarios vehemens ventus iret, & non solum quaecunque in eos jaciebantur concitatissime raperet, verum etiam ipsorum tela in eorum corpora retorqueret. Aug. de C. D. l. 5. c. 26. 28 The Christian writers of that age] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. l. 5. c. 24. v. Theodor. l. 5. c. 24. Ruff. l. 2. c. 33. Sozom. l. 7. c. 24. 29 Foretold by John the Hermit] Johannes ille eremi cultor praedixit Eutropio eunucho Theodosii & ipsum victoriam de Eugenio reportaturum, & in Italia moriturum, quod utrumque accidit. Hist. trip. l. 9 c, 45. vid. Cassianum l. 4. collat. c. 13. Niceph. l. 12. c. 39 30 Whose name was celebrated etc.] ad johannem in Aegypti eremo constitutum, quem Dei servum prophetandi spiritu praeditum fama crebrescente didicerat, misit: atque ab eo nuncium victoriae certissimum accepit. August. de C. D. l. 5. c. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Soz.. H. Eccl. l. 7. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodorit. Hist. Eccl. l. 5. c. 24. 31 That miraculous rain and Thunder] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion Cassius. 32 As his Epistle & their writings do aver] siliterae M. Aurelii requirantur quibus Germanicam illam sitim Christianorum forte militum precationibus impetrato imbre discussam contestatur. Tertull. Apol. c. 5. Marcus Aurelius in Germanica expeditione Christianorum militum orationibus ad Deum fact is imbres in siti illa impetravit. Id. ad scap. c. 4. vide Apollin. apud Euseb. l. 5. c. 5. 33 The Emperor's devotion] Fulmen de coelo precibus suis contra hostium machinamentum intorsit, suis pluvia impetrata cum siti laborarent. In vita M. Aurel. Capitolinus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themist. orat. ad Imperat. Theodosium. 34 To the power of Magic] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xiphilinus compend. Dionis. 35 As his own works inform us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Aur. Ant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Xiphilinus. Rescripsit in Insulam relegandos, qui aliquidfacerent quo leves hominum animi superstitione numinis terrerentur. Paulus in digest. l. 48. Tit. 19 de poenis l. 30. 36 Astyages' dream] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. clio p. 46. 37 Abydenus] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. abid. apud Euseb. praep. Evang. l. 9 c. 41. 38 Porphyry] Contra prophetam Danielem duodecimum librum scripsit, nolens eum ab ipso cujus inscriptus est nomine esse compositum, sed à quodam qui temporibus Antiochi qui appellatus est Epiphanes fuerit in judaea, & non tam Danielem ventura dixisse, quam illum narrasse praeterita. Hieron. praef. in Danielem. 39 josephus] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 10. c. 14. de Alex. M. sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 2. c. 8. p. 386. A. 40 They did preside over each Nation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. apud Cyril. Alex. l. p. 115. vide etiam p. 143, 148. Genius in cujus tutela quisque erat ab nativitate sua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebatur Genius, sed ille totius patriae nuncupatus est deus Magnus, Voss. de Idol. l. 2. c. 62. p. 322. sic inscriptione ea quae Puteolis reperta DEO MAGNO GENIO PUTEOLANORUM ET PATRIAE SUAE. 41 And attend on every individual person] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. De tranq. Majores nostri singulis & Genium & junonem dederunt. Sen. Ep. 3. Quum nascimur duos Genios sortimur, unus est qui hortatur ad bona, alter qui depravat ad mala, quibus assistentibus post mortem aut asserimur in meliorem vitam, aut condemnamur in deteriorem. Seru. in illud Virg. Aen. 6. Quisque suos patimur manes. vide de utrisque Geniis multa apud Lipsium Stoic. Philos. l. 1. c. 19, 20. Lact. l. 2. c. 14. p. 218. & Spencerum not. in Orig. l. 8. p. 91, 92. Apuleium de Deo Socratis. 42 Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would not have been so ancient] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divinatio ex mortuis omnium divinationum antiquissima & signum creditae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 durationis animarum post mortem; frequenter id inOriente factitatum docent. Aesch. & Herod. Com. in 1 Sam. 28.11. Grotius. Publica jam literatura est quae animas justâ aetate sopitas etiam proba morte disjunct as, & prompta humatione dispunct as evocaturum se ab inferorum incolatu pollicetur. Tert. Falsa est Democr. De anim. & Epicuri de animae dissolutione sententia, qui profecto non auderent de interitu animarum mago aliquo praesente disserere, quisciret certis carminibus ciere ab inferis animas & adesse, & praebere se humanis oculis videndas & loqui, & futura praedicere, & si auderent re ipsa & documentis praesentibus vincerentur. Lact. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 7. c. 13. pag. 690. Iust. Mart. apol. 2. P: 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tyr. diss. 26. p. 25. & postquam multa id genus exempla protulerat sic ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id. p. 252. 43 Gnostics] Simon Samarites universam magiam adhuc amplius inscrutans in stuporem cogebat multos hominum, quip cum esset sub Claudio Caesare, à quo etiam statua honoratus esse dicitur propter magiam. Iren. l. 1. c. 20. Iust. Mart. Apol. 2. p. 69. Tertul Apol. c. 13. Euseb. Hist: Eccl. l. 1. c. 12. Cyril. Hieros'. Catech. 6. 44 Carpocratians] arts enim Magicas operantur & ipsi. Iren. l. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. His. Ecc. l. 4. c. 7. 45 Marcionists] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren. adv. Haer. l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. Haer. 34. vid. Theodoret. l. 1. Haer. fab. c. Tertul. de prescript. 46 Menandrians] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Ap. 2. p. 69, 70. ad summum Magiae pervenit. Iren. l. 1. c. 21. vide Euseb. l. 3. c. 20. 47 Montanists] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. H. Ecc. l. 5. c. 3. vid. c. 14. 48 Eunomians, Arians] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Photii excerpta ex lib. 9 Philostorgii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. lib. 2. c. 8. vid. l. 3. c. 4. l. 4. c. 7. l. 5. c. 2. 49 Priscillianists] Priscillianum Zoroastris Magi studiosissimum & ex Mago Episcopum ait Hieron. Ep. ad Ctesiphontem contra Pelagium. vid. Sulpitium in vita Martini. 50 Donatists] de quibus vide Augustinum ep. 165. 51 Finland Lapland or Tartarian witches) possunt quamcunque volunt figuram assumere, item quae in alio gerantur orbe ab amicis vel inimicis lineae vestis pretio explorare, ventos quoque quos optent navigantibus vendere. Olaus Magnus de Lappis Finnis & Biarmis l. 1. c. 1. l. 3. c. 18. 52 Egyptian Magis whose names & their contest with Moses] Est & alia Magices factio à Mose & Jamne & Jotape Judaeis pendens. L. 30. c. 1. Plin. Si quamlibet modicum emolumentum probaveritis ego sim Charimondas, vel Damigeron, vel is Moses, vel Jamnes, vel Apollonius, vel ipse Dardanus, vel quicunque alius post Zoroastrem & Host anem inter Magos celebratus est. Apol. p. 54. Apuleius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Celsum p. 199. Orig. vide Euseb. praep. Evang. l. 9 c. 8. Hammondum & Drusium in 2. ep. ad Tim. c. 3. v. 8. 53 Zoroaster or Hostanes] atque nunc veniat quaeso per igneam Zonam Magus interiore ab orbe Zoroastres, Apollonius, Damigero, & Dardanus, Velus, Julianus, & Baebulus, & si quis est alius qui principatum & nomen fertur in talibus habuisse praestigiis. Arnobius. Et p. 25. quis nescit hos aut imminentia studia praenoscere quae necessario velint nolint suis ordinationibus veniunt, aut mortiferam immittere quibus libuerit tabem, aut sine clavibus reserare quae clausa sunt, aut ora silentio vincere? Magorum elogio & negotio primus Hostanes. Minut. P. 30. 54 Fythagoras] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porphyr. in vita Pythag. vid. P. 193. jamblicum c. 28. 55 Socrates] de cujus Genio ita Chalcidius, H. 3. Socrati dicitur à puero comes Daemon rerum agendarum praeceptor fuisse, non ut hortaretur eum ad aliquem act 'em, sed ut prohiberet quae fieri non expedirent. In Platonis Timaeum p. 112. vide Apuleium de Deo Socr. Plutarchum & Max. Tyrium dissert. de Genio Socratis. Xenoph. Mem. l. 4. f. 8. s. 1.7. 56 Prophetesses] erat mulier quae propheten se praeferret; & quasi spiritu sancto plena sic ageret, ita autem principalium daemoniorum impetu ferebatur, ut per longum tempus sollicitaret & deciperet fraternitatem mir abilia quaedam & portentosa perficiens. Firmilianus apud Cyprianum Epist. 75. sect. 9 CHAP. II. The Contents. THAT common Prudence would not suffer the Apostles to pretend such things in their historical Relations of the life of Christ, and in their Epistles to the Churches newly converted, as must infallibly disgrace their Testimony, and make them appear Guilty of Delusion. (2) That the Miracles recorded in those Historical Narrations and Epistles, if true, are a convincing Evidence, that some Superior Power did assist the Workers of them. (3) That Christ and his Disciples had no Assistance from Good or evil Angels to impose upon the World. NOW that we may with greater Evidence conclude the Certainty of Christian faith, we shall premise these things. Proleg. 1. That if it were not certainly known to the Churches newly converted to Christianity, that unquestionable Miracles had been wrought among them, common Prudence would not have suffered the Disciples of this Jesus in their Epistles to those Churches, or in their Historical Relations of the Life and Acts of Christ and his Apostles, written in Confirmation of the Faith delivered; or in the asserting their Apostleship against false Brethren: or lastly, in the reproof of their Miscarriages for whom those Writings were intended, to have appealed to them as to things notorious. Nor would it suffer them to ask their Converts whence they received those a Gal. 3.2, 5. Gists, whence they derived that Power of working b 1 Cor. 14.26. Miracles, and why they did abuse those Spiritual Gifts they never had. Nor to make large c 1 Cor. 12.9, 10. Catalogues of their miraculous Endowments, and many Rules to limit and restrain their Exercise; nor yet to d Acts 2.38, 39 promise the like Gifts to such as would embrace their Testimony; or give it out, that they were frequent and familiarly exercised in the Christian Churches, and communicated by the Imposition of the e Acts 8.17, 18. Apostles hands. Nor to assert, as they did with the greatest confidence, that God gave f Heb. 2.4. testimony to their Doctrine by signs and Wonders, and divers powerful Operations, and Gifts of the Holy Ghost: and that the g 2 Cor. 12.12. Marks of an Apostle had been visible among their Hearers, in all patience, signs and wonders, and mighty deeds. That Christ enabled them to i Mark 16.18 raise the dead, to cast out devils, and to heal the sick, to tread on serpents and on scorpions, and to drink deadly poisons with the greatest safety; to k Matt. 17.20. remove mountains, and to do greater l Job. 15.20. works of wonder, than he in Person had performed. Or, that according to his Promise, these Gifts were plentifully vouchsafed to his Church throughout the World. Nor to leave on record such Instances of fact as these, viz. that all who touched their Master's m Mark 6.56. garments, were entirely healed; that n Acts 19.12. handkerchiefs and aprons sent from some of his Apostles, would cast out devils, and remove diseases; and that their very o Acts 5.15. shadows healed all that were afflicted with any evil spirits, all the sick that were placed on beds and couches as they passed by; that whither soever they went forth, and preached, the power of this Jesus was still working with them, and confirming the word with signs p Mark 16.20. following. Nay farther, to appeal unto their Adversaries as Judges of the Truth of what they said, to bid their Eyes, and Ears, their q Acts 2.22. & 10.37. Senses, and Experience, judge of what they had delivered touching their Master's Miracles and their own: to pretend that such Miracles were often done before their Eyes, upon their Persons, Friends, Relations, upon whole Multitudes, and many Thousands at a time; and to affirm, r 2 Cor. 13.5. that they were such as must convince them, if they were not reprobates, that Jesus Christ was truly preached among them; s 1 Cor. 15.6. to avouch that above five hundred persons were eye-witnesses to his resurrection; and that the greater part of them were living many Years after the thing was done. To declare publicly, that the t Acts 2.39. like Gifts were promised unto the Primitive Professors of Christianity, and were really v Acts 8.17, 18. & 10.44, 46. conferred upon them according to that Promise; and give it out, that they had standing Officers invested with a Power, to x 1 Cor. 5.5 deliver up to Satan for the destruction of the flesh, y Jam. 5.14, 15. to heal the sick by prayer and unction, to give the Holy Spirit, to exorcise, and to cast forth devils, to z 1 Cor. 12.10. speak with tongues, and to interpret what was spoken, and to discern the Spirits by which they spoke; and saying all this, to appeal to the a Gal. 1.6. 1 Thess. 2.10. Searcher of all hearts that they did not lie; and with much confidence to assert, they did not follow b 2 Pet. 1.16. cunningly devised Fables; did not walk in c 2 Cor. 2.17. & 4.2. craftiness, did not adulterate the word, or do the work of God deceitfully, as others that opposed them did; but did by d 1 Thess. 2.3, 4, 5. manifestation of the truth commend themselves to every man's conscience. Lastly, to say, e Rom. 15.18, 19 they would not speak of any thing which Christ had not performed by them through mighty signs and wonders, through the power of the Spirit; but that they writ such things as every f 1 Cor. 14.37. spiritual person must acknowledge to be true; that they delivered only what g 1 Joh. 1.2. they had seen and heard, and handled of the word of life; things which were h Luc. 1.1. perfectly understood, and surely believed amongst them, and written of by many: that many of them were i 2 Pet. 1.16. eye-witnesses of his power and majesty; that others had what they writ from k Luc. 1.2. Mark 3.14. Act. 1.21. them who were eye-witnesses from the beginning; that one of them was l 2 Cor. 12.2. snatched up into the heavens, where he heard things unspeakable. I say, to leave upon record all these things, of which the greatest part, if they were false, might easily have been evicted in that Age when they were written; this had been not only a desperate Wickedness, but an extreme Folly: for the evicting of those Sayings would certainly have overthrown their Design, which was the propagating of the Christian Faith throughout all the World. But we see not only by their Writings, but by the Writings of the Heathens, that they sped in their Design; that Christian Religion was so propagated in that Age, whilst some of Christ's Disciples were yet living; and therefore we may reasonably conclude they were not, and could not be convinced of Falsehood; but that what they had said and written of these Matters was unquestionably true. Proleg. 2. The miraculous Operations of Christ and his Apostles, if done according to the Records left concerning them; must be a signal Evidence of some invisible superior Power engaged to assist them. For 1. They chief were employed in the ejection of the Devil, who is a Spirit, and therefore invisible, and therefore not to be ejected but by a Power which is Invisible. And secondly, They were done by means which could have no proportion to the greatness of the Work, no real Influence upon the Object, and so could be no Causes of the Effect produced. For instance, that these Words, Matt. 8.3. I will be thou clean should cleanse a Leper; Joh. 4.50. Matt. 8.13. that Go thy way, thy Son liveth, thy daughter is made whole, should give both Life and Health; or that the Faith of a Centurion should work a perfect Cure upon his Servant: Murk 9.38. & 5.8. that the mention of the Name of Jesus, or his Command to them, should eject whole Legions of evil Spirits; that Ananias and Saphira should Give up the ghost, and Elymas be struck blind, Acts 5.9. & 13.11. only because St. Paul, and Peter said it should be so; and that an Hymn of Paul and Sylas should make the Earth to tremble, the Prison doors to open, and all the Prisoners Shackles to fly off; that these Words Talitha cumi, or Lazarus come forth, should raise the dead: These things could not be done by means so weak and ineffectual, without some secret and invisible Assistance. 2. That Faith in Jesus should immediately enable Men to speak those Languages they were never taught; that Bread, by being broken, should be multiplied above an hundred fold; that the cursing of a Figtree should make it whither; that at the Crucifying of a supposed Malefactor, there should be such a concurrence of Prodigies; the Sun to gather darkness, and the Earth to tremble; the Rocks to rend, and Dead to rise: It is not to be imagined that these things should so happen, without the assistance of some Heavenly Power. Thirdly, Some of these Operations were for matter such as Jugglers never did, or could pretend to with any show of Truth, viz. Speaking with divers Tongues to others, and giving this Power unto thousands, only by Imposition of the Apostles hands. We read elsewhere of Persons who have spoken Words they understood not, yet no History speaks of any who had the boldness 〈◊〉 pretend they could confer the gift of speaking with all kind of Tongues, or of Interpreting those Tongues to others. Fourthly, they were some of them things and actions seen and done in places where no other power could act, but such as is invisible. And such were the production of that Star which led the wise men to the Star of Jacob; Luke 2.13.24.4. the frequent apparitions of Angels, singing their Anthems at his birth, and being present with him at his Temptation in the wilderness, at his Transfiguration in his agony, at his Resurrection and Ascension into heaven, Luke 1.11.28. and being sent to Zacharias, the Virgin Mother, Cornelius, Peter, and many others. Lastly, such were those voices from heaven, Mat. 3.17 saying at one time, this is my beloved in whom I am well pleased, at an other time, this is my beloved Son in whom I am well pleased, hear ye him; Mat. 17.5. at a 3d time, when Christ said, Father Glorify thy name, I have both Glorified it, Joh. 12.28 and will Glorify it again; and saying to St. Paul in the hearing of divers of the Jews, Saul, Saul, Act. 9.7. why persecutest thou me. 5ly The Greatness of the works, to wit, the raising of the dead, nay more the raising of himself from death, show evidently the Greatness of the power which was engaged to effect it. In a word, Christ still pretended that he was the a Joh. 5.16.17. Son of God; that what he did, was by the b Joh. 5.19.20.21. power of God, and by that virtue he c Joh. 8.18.10.25. received from heaven; that God bare witness to him by his mighty works, and did them to this very end, that all might honour d Joh. 8.18.10.25 the Son, even as they honoured the Father; and that they gave sufficient e Joh. 5.36.14.11. witness to his doctrine. And 'tis recorded by his disciples, that God declared him by those f Mat. 3. Pet. 2.1.17. voices before mentioned, in the hearing of g Joh. 1.33. many and by a special revelation to St. John the Baptist, to be his beloved Son; which is sufficient to evince, if he and his disciples had no intention to impose upon the world in those relations, that the invisible power by which he was assisted, was the hand of God. Proleg. 3. Christ and his disciples had no assistance, whether from Good or evil Angels, to delude the world. Good Angels are the Ministers of heaven, and strict observers of the pleasure of a good and holy God, and consequently, what they endeavour to promote, must be agreeable to the will of God; their actions and designs must be consistent with their natures and appellations, and therefore such as must design the good and welfare of those Persons whom they endeavoured to confirm in this belief; which since it visibly did tend unto their present ruin, must give assurance of that future Bliss, which it did promise as the reward of what they suffered, who embraced it; and so assure us that God was well pleased with, and stood engaged to reward their sufferings. Nor is it reasonable to imagine, that divine power should be so signally employed, to beguile and betray the world into so Gross Idolatry, as is the worship of a vile Impostor for the God of heaven; or that this power should be at such expense of Miracles, to lift an Impudent blasphemer into the usurpation of his own prerogative. Or lastly, that his Goodness should permit him, to be so highly instrumental, to engage whole Myriads of well meaning Persons in the profession of a lie, so visibly destructive to their present welfare; especially considering that the same ministry of Angels, or some more immediate engagement of divinity, might as effectually have reduced the world into obedience, to the unerring dictates, whither of reason, or of Revelation. To transfer this office to the prince of darkness, seems yet more palpably absurd; it being his design and interest, to fill the world with blood and rapine, to make men's bodies the Greatest sinks of vice and all impurity, and so incapable of bliss and mercy from the God of purity. For the effecting of which ends, he could use nothing better, than that Gross and palpable Idolatry, which then reigned in all parts of the Gentile world; nor could more debase the nature of mankind than it was done already by a Luis enim non sentiat cujusmodi spiritus talibus obscoenitatibus delect entur, nisi vel nesciens utrum omnino ulli immundi Spiritus Deorum nomine decipiant, vel talem agens vitam, in qua istos potius quam Deum verum, & optet propitios, & formidet iratos. August. de C. D. l. 2.2.4. those ¹ barbarous and inhuman rites, those ² ridiculous, ³ brutish, & filthy ceremonies; which it was therefore the Devil's business to confirm, by frequent answers of his Oracles, by miracles and predictions, by Auguries, their feasts, solemnities, and modes of worship. That he knew not how to change these for worse, it sufficiently appears by the care that his instruments took, to prevent all innovations in religion, and specially the bringing in of new Gods, lest the only true God should come in among the rest. It appears likewise by the ways he now takes in the dark corners of the earth, where he has power to do what he pleaseth; and nothing doth please him better, than to keep them under the same Gross and palpable Idolatry. But in case the Devil had been once minded to have changed his method; of all methods in the world he never would have pitched on this. For nothing can be more contrary to his design, than those things which are brought in by the Christian Religion, which cautions us so oft, and so severely, against those wiles and Methods, which had so long seduced and captivated the Heathen World unto his pleasure; tends wholly to promote true Love, and to knit men together in the bonds of Charity; to instill those laws of Purity and Virtue that contribute so much unto the Welfare of mankind; which press us with so much zeal to imitate divine Perfections, become the fairest transcripts of a Deity, and so the Greatest Sticklers against Satan and his Kingdom. Would the enemy of mankind endeavour to promote that doctrine which carries such repugnance to his nature? which sets the blackest brand on Pride, and Envy, Malice, Falsehood and Hypocrisy, and all that viperous brood of fleshly lusts, which are the proper characters of that evil one? If so, he very ill deserves the name of Satan, the Destroyer, the devouring Lion, or the evil one. Besides Christianity was raised upon the ruins of the Devil's kingdom, and the Church built on the confusions of his Babel; no sooner did the Joyful voice sound in the Heathens ears, but it ⁴ struck dumb his Oracles, silenced his Tripods and his Pipes: the very presence of a ⁵ Christian or a ⁶ Martyrs Bones, would put a stop unto his Service; at their command their Gods were ⁷ forced to confess they were but Devils, and could do ⁸ nothing where the name of Christ was Invocated, and so were forced to forsake those Seats they had so quietly possessed. Thus, as the Prophet had foretold, Zeph. 2.11 they famished those earthly Gods; the Foolishness of Preaching out-witted all their Policies; the Weakness of the Gospel overcame their Strength, it outed them of their Possessions, it forced the Conjurer to become the Convert, Acts 8.13, 19 & the Magicians to burn their Books; and made the very name of Daemon become the hatred of good Men. Orig. in Celsum, p. 234 It was this extorted that Ingenious Confession from the Mouth of Porphyry, That since the Blessings of a Saviour, all others were in vain expected from the Heathen Deities, whose Statues and whose Powers were become Insensate. It was that which forced the Heathen to inquire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what so benumbed their Deities? what chased them from their Dens and Altars? and this made the Christian so triumphantly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. p. 99 vide Euseb. Praep. Evang. l. 1. c. 1. August. de C. D. l. 4. c. 29. cry out, Ubi sunt dii vestri, ubi Prophetae, ubi oracula, ubi auguria, ubi Sacrificia? Again, If what they did was by the power of Magic, and Infernal Arts, whence should they learn, and by what means obtain to such dexterity, that all the Wit and Learning in the World could neither equal nor detect their Subtlety, nor do what was the daily work of Idiots and Mechanic Souls? If we inquire of the Jew or Gentile, they will derive this skill from the Egyptian Magis, with whom our Saviour did converse; which they imagine without the least pretence of Evidence, as having nothing else to say. But were it so, How came this Doctrine to convert even those Egyptian Sorcerers, and make them suffer so much for the Christian Faith? Euseb. Hist. Eccles. l. 8. c. 8. How is it none of them did contend with this new Moses in the power of working Miracles, as of old they did? (though they had more prevailing Motives so to do;) or manifest those slights to the deceived World with which they were so well acquainted? How is it, Secondly, That of those many which did desert the Christian Faith, none ever did confess their skill in Magic; Produce one Book, or one Instruction which they had received from Christ, or his Apostles, to work such wonderful Effects? Thirdly, Why did they constantly profess so great an enmity unto that Art of Magic which the Jews and Heathens exercised, that even their Artists, when converted, condemned their Books of Magic to the Flames. In fine, Matth. 9.4. & 12.25. Mark 2.6, 8. & 9, 33. Joh. 2.25. Christ was acquainted with the thoughts of Men, knew the Conceptions, and the discourses of their very Souls; rebuked the Pharisees and Scribes for what they did conceive within their hearts; which things assure us, that he was assisted by a greater Power than that of Good or Evil Angels; we having neither heard or known that this hath been attempted, or pretended by them; though to be able so to do, or to have it only believed that he is able, would be highly instrumental to the preserving the Devil's Power, and the establishment of his Kingdom. ANNOTATIONS On the 2d. Chapter. 1. THose Barbarous & inhuman rites] 1. eviration. Matri deum. Homines suis ipsi virilibus litant. Lact. l. 1. c. 21. vide August. de C. D. l. 7. c. 26. Tatian. or. count. Gentes. Prudentium Hymno in Romanum. Samiâ testâ Matris Deum sacerdotes virilitatem amputant. Plin. l. 35. c. 12. vide Herodian. l. 1. c. 20. Tibullum l. 1. El. 4. Voss. de Idol. l. 1. c. 20. l. 2. c. 35. 2ly. incision of the flesh. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. de Dea syria. p. 419. Ille viriles sihi partes amputat, ille lacertos secat; ubi iratos deos timent qui sic propitios mirentur. Senec. apud August. de C. D. l. 6. c. 10. vid. l. 7. c. 26. Hoc Matri Deorum factum esse vide apud Apulcium l. 8. Metam. Vossium de idol. l. 2. c. 53. p. 303. Bellonae. Lact. l. 1. c. 17. Tertul. Apol. c. 9 Minut. p. 34. Horat. l. 2. Sat. 3. Tibul. l. 1. El. 6. Lamprid. in vita Commodi. 3ly. the murder of their tender infants. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athanas. orat. adv. Gentes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de superst. p. 171. vide Platonem in Pol. p. 315. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. praep. evang. l. 5. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ita Dionys. Halicarn de Pelasgis quos oraculo motos hoc fecisse tradit l. 1. p. 18. vid. Tert. Apol. c. 9 & come. in locum. Minut. p. 34. Elmenh. in locum p. 80. & Ousel. p. 189. 190. 4ly. Human sacrifices. Which obtained amongst the Egyptians, Aegyptio Busiridi. Lact. l. 1. c. 21. amongst the Gauls to Mercury, Hesus, Taran, & Teutates. Caesar de Bello Gallico l. 6. amongst the Romans to Jupiter Latiaris, Graecus & Graeca, Gallus & Galla. Minut. p. 34. amongst the Britain's, Germans, Sclavonians Rhodians. Elmenh. in Minut. p. 80, 81, 82. Ousel. in eunàem p. 191, 192, 193, 194. through the whole world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. praep. Evang. l. 4. c. 17. quorum omnium exempla vide in sequentibus. Sacrificabant ad hunc modum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. ibid. Sacrificabant autem plusquam Hecatombas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sicul. l. 20. p. 756. Ad hanc autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac ratione potissimum movebantur, quod pro vita hominis nisi vita hominis reddatur, non posse deorum immortalium numen placari arbitrantur. Caesar de Bello Gall. l. 6. Utque essent reliquorum piacula. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. de. Phaen. Historia apud Euseb. praep. ev. l. 4. c. 17. vide Porp. de abst. l. 2. 2 Ridiculous.] such where 1. the threatening of their Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porph. ep. ad Anebonem. apud Theod. serm. 3. p. 48. 2ly. cursing of them. Apud Lindum, quod est oppidum Rhodi Herculis sacra sunt, quorum à caeteris longe diversus ritus est, siquidem non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed maledict is & execratione celebrantur, eaque pro violatis habent, siquando inter solennes ritus, vel imprudenti alicui exciderit bonum verbum. Lact. l. 1. p. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum. l. 7. p. 368. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. 3 Brutish & filthy ceremonies] Solent etenim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Tom. 5. or. 2. in Babylam p. 451. Talia autem erant sacra Eleusinia vide Meurs. c. 7. Floralia & Lupercalia. Lact. l. 1. c. 20. Aug. de C. D. l. 2. c. 8. Thesmophoria. Arnob. l. 5. p. 173. vide Elmenh. in locum. Bacchi & Priapi sacra. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. de Baccho. l. 4. p. 210. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. sect. 3. p. 51. Porro ab Assyriis & Persis pudenda venerabantur, ob Solis, Saturni, & Veneris aspectus qui seminales sunt. Selden. de diis syris. p. 227. ab Atheniensibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. l. 4. p. 211. ab Aegyptiis, atque aliis plerisque. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem l. 1. p. 11. vid. Theodor. serm. 10. p. 137. August. de C. D. l. 2. c. 14. 7. c. 21. Euseb. praep. Evang. l. 2. c. 1. Arnob. l. 5. p. 176. 4 Struck dumb his oracles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ib. p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. apud Cyrill. Alex. l. 6. p. 198. 199. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strabo l. 17. p. 813. & rursus de Phano Delphico, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 419. vide Theodoret. de curand. Graec. affect. serm. 10. p. 142. Arnob. l. 1. p. 27. August. Ep. 42. Cic. de divin. l. 2. p. 132. & l. 1. p. 88 5 The presence of a Christian] Come Diis suis immolant, si assistat aliquis signatam frontem gerens sacra nullo modo litant, nec responsa potest consultus reddere vates, & haec saepe causa praecipua justitiam persequendi malis Regibus fuit; cum enim quidam Ministrorum nostrorum sacrificantibus dominis assisterent, imposito frontibus signo Deos illorum fugaverunt, ne possent in visceribus hostiarum futura depingere, conquerentes profanos homines sacris interest. Lact. l. 4. c. 27. 6 Or a Martyr's bones] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unde quaestione facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de quorum veritate testem Deum invocat Constantinus apud Euseb. in vita Constant. l. 2. c. 50. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. or. 2. in Babylam. p. 461. Theodoret. serm. 10. p. 142. Ruff. l. 10. c. 35. Socrat. l. 3. c. 16. Theodor. l. 3. c. 9 Sozom. l. c. 18. 19 Philostorg. l. 7. c. 8. 12. 7 Their Gods were forced to confess they were but devils] quic quid daemonum colitis victi dolore quod sunt eloquuntur, nec utique in turpitudinem sui, nonnullis praesertim vestrûm assistentibus, mentiuntur; ipsis testibus esse eos daemonas de se verum confitentibus credit. Minute. p. 31. Credit illis cum verum de se loquuntur, qui mentientibus creditis: nemo ad suum dedecus mentitur, quin potius ad honorem; magis fides plena est in adversus semetipsos confitentes, quam pro semetipsis negantes. Haec denique testimonia Deorum vestrorum Christianos facere consueverunt, quia plurimum illis credendo in Deo Domino credimus; ipsi literarum nostrarum fidem accendunt, nollent enim vos tam fructuosos tam officiosos sibi amittere vel ne à vobis quandoque Christianis fugentur, si illis sub Christiano volente vobis veritatem probare mentiri liceret. Tertull. Apol. c. 23. vide Lact. l. 2. c. 15. l. 4. c. 27. Cypr. Ep. ad Demetr. 8 And could do nothing where the name of Christ was invocated] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Praeparat. Evang. l. 5. c. 1. CHAP. III. SECT. I. The Contents. THAT Christ and his Apostles did not endeavour to impose upon the World. Proleg. 4. Not Christ. For first, he could have no temptation to fulfil those Prophecies of the Messiah, which concerned his ignominious, poor, and miserable life, and his accursed death. Secondly, He could have no expectation of his own Resurrection, or of the sending of the Holy Ghost; or of the destruction of the Jewish Nation; or of the famishing of Heathen Deities; or of the propagation of his Gospel throughout the World; or the performance of those mighty Deeds which were expected from the Messiah of the Jews. Thirdly, No hopes this should be done by Men so timorous, so dull, so ignorant, as were the twelve Apostles. Fourthly, His Disciples must be acquainted with the Impostures of their Lord, and so have greatest reason to disown him. Fifthly, If so, John Baptist, who obtained so great a reputation from the jews, must have been guilty of the same endeavour to delude them. Secondly, not Christ's Apostles, as is argued from their simplicity, Sincerity, Interest, The things they did, or were obliged to pretend. Thirdly, Not their immediate Successors, for the same and many other reasons. The assurance which we have of what these Arguments suppose. Coral. That what they have delivered to the World, must be related bona fide, and with a full conviction of its Truth. BUt Fourthly, Sect. I. Proleg. 4. we premise, That Christ and his Apostles, with their immediate Successors, did not endeavour to impose upon mankind; nor did they Preach unto them cunningly devised Fables. And 1. 'Tis both incredible our Saviour would, and inconceivable he should endeavour to delude the World, and yet obtain so many and such stiff Assertors of his Doctrine. 'Tis 1. Incredible he would, as having no Temptation thereunto. For had he lived a soft and pleasing Life; had he been chief among the Rich and Honourable; had he not come into the World poor and lowly; Zach. 9.9. had he not been despised, and set at naught, Isa. 53.2. whilst he continued in it; had he not found Reproach and Infamy; ver. 12. had he not been numbered with transgressors in his death, and suffered from those Persons whom he came to save: I say, had he not done all this, he had not answered the Predictions of the Law and Prophets, which yet he was obliged to do, and declared in the end of his Life that he had done it. He said immediately before his Expiration on the Cross, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are finished and accomplished which were spoken of me; Joh. 19.30. and his Disciples, in their Preaching to the Jews, insisted upon this as the chief Evidence of his Messiahship, That he fulfilled all things that were spoken of him in the Law and in the Prophets. Acts 3.18. & 10.43. Luke 24.44. But he well knew before he entered upon this Office, what the Conditions were which those Predictions did require: that the Messiah was not only to perform those Mighty Things, which being misunderstood by the Jews, made them expect his coming in Worldly Pomp and Grandeur; but that he also was to come in poverty and abjectness, so contrary to their Expectations, that this would cause them to despise and to reject him, and in the end provoke them to put him to a cruel Death. It was necessary therefore, that as in one respect he should perform the greatest Wonders; so in the other, Isa. 53.3. he should be a Man of sorrows, rejected and despised of his Brethren, and one who made his grave with the wicked. ver. 9 Had he not died an ignominious and accursed Death, Joh. 3.14. Matt. 16.21. he must have suffered under the reproach of a false lying Prophet; and what could tempt him to seal so great and vile a Falsehood with the loss of Life and Credit? Had not this Death concluded in a most glorious Resurrection, Matt. 26.31. attended with the Gifts and Consolations, Joh. 7.39. Act. 1.5, 8. Mark 16.7. and mighty Workings of the Holy Ghost, He had been manifestly false to his Promise and Predictions, and the just matter of his Disciples scorn and hatred; as having made them leave their present Welfare, and their Worldly Comforts, to be exposed to Shame and Beggary; and having promised what they must immediately perceive to be a Lie; he could not hope that they should afterwards continue to assert his Cause: nor had he performed what the Prophets and the Psalmist foretold of the Messiah, Psal. 16.8, 9 whose soul must not be left in hell, nor his body see corruption; and in whose days the Spirit was to be poured upon all flesh. Joel 2.28. Had not the Jewish Temple been thrown down, Matt. 24. Mark 13.10. and so their Laws and Worship, which was confined to it, cancelled; had not the City, which was full of People, become an heap of Stones; had not his Doctrine spread itself throughout the Heathen World; Zeph. 2.15. had it not famished all their Deities, and made their Names to perish from the Earth, he had not done the Work of the Messiah. And this he could not hope should ere be done, without the aids of Heaven; nor that God should be engaged to assert, and not confound lying Blasphemies. He could not cast out Devils by Beelzebub, or heal Diseases by any Magical Collusions (which only was objected against his Miracles by the Jew and Gentile) but his Disciples on whom this Power was conferred, must be Instructed by him in those Arts; and having thus discovered himself to them as a most dangerous Impostor, and one that laid Designs to work the ruin of their Nation and Religion, and his own Apotheosis; and to engage the World in a new kind of Idolatry; and all this, under pretence of the greatest Innocence, Sincerity, and purity of Life, and kindness to men's Souls and Bodies: I say, being discovered to his Disciples to be such an one, what hopes could he conceive they should desert their former Faith, and quit it for so vile a Forgery, which must expose them and their Nation to the worst of Evils? Matt. 17.6. & 20.21. What Expectations could he have? what reason to conceive that Men so timorous, so worldly, Luke 9.46. & 24.37. so forward to contend who should be greatest, (as they themselves do of themselves confess,) should by Humility and Self-denial, Disgrace and Poverty, by Confidence and Perseverance, continue to assert what could not any way conduce unto their Interest; yea, what it was the Interest of humane Nature to detect and oppose? In fine, he could not thus deceive, but his Forerunner, who gave so large a Testimony unto his Mission, and who proclaimed him the Son, John 1.34.36. the Lamb of God, the true Messiah, and the Saviour of the World, must do so too; and were this so, How came the Jews to have so great a Kindness and Respect for the Confederate of an Impostor? to own him for a Prophet, Mar. 6.20. Matt. 24.5. Luk. 20.6. a just and upright Man? to receive his Baptism, and be so much affected with his Say, as Josephus witnesseth? How came they to retain the same Opinion of him after his Death? and to ascirbe the ruin which befell the Author of it, unto the Murder of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. josep. Antiq. l. 18. c. 7. John the Baptist? so great assurance have we, that our Lord and Saviour was not designed Impostor; which thing we have acknowledged & confirmed to us by b Ipse est Deus quem doctissimus Philosophorum, quamvis Christianorum acerrimus inimicus, etiam per eorum Oracula, quos Deos putat, Deum magnum Porphyrius confitetur. August. de C.D. l. 19 C. 22. Denique tanquam mirabile aliquid atque incredibile prolaturus, praeter opinionem, inquit, profecto videtur esse quod dicturi sumus: Christum enim Dii piissimum pronunciaverunt, & immortalem factum cum bona praedicatione ejus meminerunt. Et post haec, de Christo interrogantibus, si est Deus, ait Hecate, Viri pietate praestantissimi est illa anima. Aug. l. 19 c. 23. & lib. 22. c. 25. Ille est Deus quem nec commemor are me piget confitente Porphyrio, atque id Oraculis Deorum suorum probare cupiente, ipsa Numina perhorrescunt. Porphyry, the greatest Adversary of the Christian Faith, who owns our Saviour for a God, and tells us, That one of their oracles did yield an ample Testimony unto his Worth and Merit. But secondly, We have no reason to conceive, that his Disciples should continue to gull the World in this particular: For such was their simplicity, they could not; such their sincerity, they would not go about to do so. §. 2. Lucian. Peregr. p. 338. Mimet. p. 4. Celsus apud orig. p. 146, 147. Hieroc. apud Euseb. contra Hieroc. p. 5, 14. Tertul. Apol. c. 49. Arnob. l. 1. p. 34, 35. 1. SUCH was their * Nam cum videret futuros vos esse gestarum abs se rerum divinique operis abrogatores, ne qua subesset suspicio magicis se artibus muner a illa beneficiaque largitum, ex immensa illa populi multitudine quae suam Gratiam sectabatur admirans, piscatores, opifices, Rusticanos atque id genus delegit imperitorum, qui per varias Gentes missi cunct a illa miracula sine ullis fucis atque adminiculis perpetrarent. Arnib. l. 1. p. 30. simplicity they could not. Plots and Designs to overturn the World, and introduce a Doctrine which carried such a signal Opposition to the Faith and Tenets, the Wisdom and Philosophy, the Interests and Vices of the World, must call for better Heads and deeper Judgements: nor was it ever heard, that twelve simple Mechanics (for such the Apostles and primitive Professors of Christianity were still reputed by their Adversaries) should be so much concerned for any way of Worship, or durst adventure with the hazard of their Lives to Preach it to the World, (though after such a Grand delusion of mankind, by men so rude and infamous as the Apostles were esteemed, nothing could have seemed too foolish & absurd to be imposed upon the world † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. or. 2. in Bab. p. 446. ) Should any man have said, when Christ was nailed to the Cross, that many thousands of his bloody murderers, which then reviled him as a malefactor, should in few days become his converts, and venture all their present and Eternal interests upon the truth of his pretended Resurrection; should they have said, that through all the world he should be shortly worshipped, as that King, to whom all power both in heaven and earth was Given, and as that Jesus who alone could give Salvation; should they have told us that all this should be done in spite of all the powers of wit and policy, of eloquence, and of the sword, the Interests and lusts, the superstitions, and corrupt opinions, and the reputed wisdom of mankind, by a few mean unskilful men, the hatred and derision of the place they lived in. I say should so extravagant a thought have then been vented, it must have surely passed for an Idle brainsick dream, as little to be heeded, as that twelve cripples should beseige, storm, plunder, and destroy the strongest and best peopled city; or that a naked man should vanquish all the powers of the Roman Empire. Besides such is the excellency of the Christian faith, so much above the reach of humane wisdom to conceive, so seemingly repugnant to it when revealed, that it was most unfit to be the matter of a design to gull the world; so sublime and spiritual are its precepts, so far exceeding all that the learning and wisdom of the Greeks could snew, that 'tis impossible to believe, they should derive from witless and mechanic persons. §. 3. NAY such was their sincerity, that if they could, yet they would not thus abuse the world. Whosoever views their writings, so full of wisdom, and of purity, so admirably pathetical in their expressions, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum. p. 70. free in the confession of their own infirmities; Mat. 26.36. Mar. 14.71. Gal. 1.13. 1 Tm. 1.15. so full and pregnant in those doctrines, which speak the greatest self denial; so plain in the delivery of Christian duties; so void of all the arts of wit and policy, all the advantages of Eloquence and humane wisdom; and then considers that their lives were suitable to what their doctrines did deliver; that they became examples as well as Preachers, both of the Christian faith and patience; 2 Thes 3.9. and did appeal to the Churches newly converted by them, and attempted by others to disown them, how holily, and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thes. 2.10. Rom. 16.17. 1 Tim. 1.20. Titus 3.10. how unblamably they had lived. He that considereth their quickness to condemn and censure, to avoid and punish those who did not walk according to their rules of piety, as enemies unto the Gross of Christ; and yet how irksome and distasteful those things are to wicked men, how prone and strongly biased their affections are the other way: I say, he that shall well consider these particulars, will quickly see sufficient reason to believe them upright and sincere. §. 4. BESIDES no man is wicked to no end; which must be their case, if they had been deceivers. For what could they expect to get by lying? Was it to grow big with honour? They confessed (and every days experience made it good,) 1 Cor. 4.9. 2 Cor. 4.9. Luk. 6.20 their doctrine and their Persons, were the scorn and derision of their Adversaries. Was it to abound in wealth? Poverty was their beatitude; their Charity and faith were sure to keep them low enough; the Pearl of price was to be bought with the loss of all they had, if they had any thing to lose. Was it to swim in pleasure? The witness of the spirit and their own knowledge could inform them, that bonds and Prisons would abide them in every place; Acts 20.23. 2 Cor. 23.27 and their whole life was a continued Scene of troubles, perils, and afflictions. They could not seek Great things, but they must contradict that doctrine of self-denial, humility, and an heavenly mind, which they so oft inculcated; nor enjoy them without a contradiction to the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Celsus apud Orig. lib. 7 pag. 343. predictions of Jesus, which they had left on record. For He foretold them, that in the world they should have tribulation, and that their names should be cast out as evil doers; that persecutions, scourgins, death, and Universal hatred should be their portion among men. They knew by reason and experience, that if their hopes depended only on the enjoyments of this present life, they must of all men be most miserable: and 'tis repugnant to the principles of humane nature to be in love with misery; Self-preservation (as it includes the welfare both of soul and body) being the Great and fundemental rule of Action. We see how backward even the best of Christians are to quit the enjoyments of this present life, in expectation of a future bliss. what then could move those men, who if their Saviour was not risen, could not expect the blessings of another world, but rather vengeance from that God, whom they so wickedly belied, to broach that doctrine which laid an obligation on them to quit their pleasures, honours, and enjoyments, and suffer all the hardships of this present life. 3ly, What hopes could they conceive of their obtaining credit from the world? whence could they gather matter of so strong presumption? Not from that Jesus who was (if what they published of him was a lie) detained under the power of the Grave; Not from that God whom they so wickedly belied, engaging both his power, and veracity to attest a falsehood. 1 Cor. 1.17. cap. 2.4, 13. Not from the powerful charms of eloquence; they neither had, nor needed them in publishing the doctrine of the Cross; nor from the more prevailing powers of worldly riches: staves in their hands, and sandals on their feet, were all the treasures they carried with them. Not from Authority and power to overbalance and bear down their adversaries; this could not be expected from twelve poor illiterate men, contesting with the world, and all the powers of darkness. Not last, from any Good affection which the world bore them; or any proneness whether in Jew or Gentile to embrace their doctrine; it being every where Gainsaid, and by the Interests, affections, the eloquence and power of the world opposed. The chiefest of the Jews had even then preferred a Thief and Murderer before their Lord and Master; Mark. 5.13. c. 3.3. they regarded not his Miracles whilst living, with their tumultuous clamours they persecuted him to death, and were they likely to give credit to the bare word of those men for his Resurrection; Act. 17.32.26.8. which to the Gentile seemed a thing incredible, and to the Jew a fiction? The doctrine of the Cross was to the one a stumbling block, & to the other, folly. Had they designed to commend their doctrine to the world by any artifice, they would in the first place a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 8. p. 101 have stripped it of tenets so offensive and incredible; they ᵇ would not have made the cross the matter of their daily Sermons, 1 Cor. 2.2, Phil. 3.8. Gal. 6.14 and their greatest Glory; they would have Preached things pleasing to the Flesh, and not have spoke so much of losing Life, and all the Pleasures and Enjoyments of it for a Saviour; at least their Sufferings must have taught them Wisdom, when they and Preached the World about their Ears, and themselves into a Dungeon; Self-love must have prevailed upon them to begin their Recantation Sermons, and confess the Imposture, and not persist in the assertion of so great a Folly for which they had suffered so much already, and could expect no better, but much worse. §. 5. BUT Fourthly, This Lie, if such it were, must have been managed with the greatest absurdity, and by pretending to such things as must infallibly expose them to the reproach and hatred of those with whom they did converse. For first, They must pretend to call Men from the Worship of dumb Idols, 1 Thess. 1.9. and dead Men unto the Living God, and yet seduce them from the Worship of that God, unto the Adoration of the greatest Malefactor and Impostor. Secondly, They must pretend to the greatest kindness to the Souls and Bodies of Mankind, and yet be known to Prosecute what visibly procured present and eternal ruin of them both: they must pretend to buoy them up with hopes of future Blessings, and unconceivable Rewards of all their Faith and Patience, and of Consuming Fire to their Enemies at an approaching Day of Judgement; and yet be well assured, that either no such Day was coming; or if it were, it must reveal their folly, and load them with those Judgements they denounced against others. Thirdly, 1 Thess. 2. v. 3, 4, 5. They must pretend unto the greatest Truth, Sincerity, and Holiness of Life, and be confessedly the greatest Liars, and most vile Impostors. Fourthly, They must pretend to be Ambassadors from Heaven, and yet know they could have no assistance but from Hell; nor could Instruct their Converts in any other Arts, but those which visibly derived thence. Lastly, They could not be Deceivers, but others who embraced, and did successively promote and spread their Doctrine, must know that they were such, and be instructed in the same Arts of Magic by them, which how incredible a thing it is, may be sufficiently concluded from the foregoing Proofs. For, §. 6. FIRST, Their meanness and simplicity was still the great Objection of their Adversaries; their Virtue and Sincerity, their Purity of Life, their humble selfdenying Tempers, their Charity and Mercy, their Aversion to the Pomps and Vanities, the Pleasures and Concernments of the World, were still the same as in their Teachers; they had as little hopes of those Enjoyments which Honour, Pleasure or Advantage might present to tempt them to this Undertaking, they being called to suffer, and told that all that would live Godly must suffer Persecution. Nay, 1 Pet. 2.21. 1 Thess. 3.3. 2 Tim. 3.12. the Experience of others must Convince them that this would be their Portion too, whereas no Comfort was pretended to support them under these Fiery Trials, but such as did unquestionably suppose the Truth of their Religion; viz. the Comforts of the Holy Spirit, the Blessings of another World, and an assurance that all the Rage and Malice of their Enemies reached only to their Bodies, and the destruction of this present Life; and yet they suffered with the greatest Constancy and readiness of Mind, as even * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian Peregr. Heathens do attest Besides, they could not propagate the Cheat, without those false and Hypocritical Pretensions we have mentioned, nor yet prevail on any that were not willing to be their Confederates, and learn their Artifices for the imposing of this Faith on others: But those Artifice swear contrary to the Faith itself which they had Learned, and were to Teach. For still they represented it a very † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Ap. 1. p. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem Apol. 2. p. 57 wicked thing, not to speak Truth in every thing; and held it much beneath the Christian, to redeem his Life by Falsehood and Hypocrisy. And as their Multitude increased, so still they were the more likely to disclose it: their Dispersions, both through Design and Persecution, carried them throughout all the World; and being so divided in Place, it was hard for them not to contradict one another, it was impossible for them to conspire in so great a Juggle; their Enemies were every day more awakened to oppose them, more vigilant to search and pry into their Arts, and more concerned to quell the growing Faction; their Miracles more frequently repeated, and before greater Multitudes; and lastly, were continued through divers Ages: all which may assure us that they were no Deceivers. For to reflect a little upon what hath been discoursed, 'Tis first. A Miracle of Impudence and Folly, that any one should begin this Cheat with all these Disadvantages, and without hopes of Benefit; much more, that Illiterate, Unreflecting, and Mechanic Souls should do so. And secondly, 'Tis more miraculous, that after all their Sufferings they should continue to promote it, without the least regret of Conscience for so great a Villainy, and without the least Concernment for their Freedom from such Cruel Torments. Thirdly, Much more, That a Lie thus managed by such mean and contemptible Persons, of a most hateful Nation and Religion, should prevail upon one single Person, much more upon a City, a Nation, yea a World of Men, to ruin both Themselves and Families, their Souls and Bodies to promote it. Fourthly, That it should prevail so wonderfully without the help of humane Power, or any thing to tempt affection, nay in despite of all that Eloquence and Power, and Interest could do unto the contrary. 5ly. That they should prevail by known Hypocrisy and lies, and feigning a Commission from the God of heaven, and a Great kindness to those very men they thus helped forward to their ruin, and only taught to be as very Hypocrites and base Impostors as themselves. 6ly. That they should all conspire to transmit the falsehood by the same Method, but with Greater Efficacy, unto succeeding Generations. 7ly, Yet more incredible it is, that they who went out from them, 1 Joh. 2.19.1 Tim. 1.19. Act. 20.30. Cypr. Ep. 52. ad Antm. sec. 7.8.9.1 Cor. 5.5.1 Tim. 1. ●0. and renounced the Gospel, & so made Shipwreck both of Faith and Consciencee; those many Heretics that spoke perverse things to draw many Disciples after them, and to pervert the simple; those Libellatici and Thurificati, and Traditores, who were so hated and so infamous amongst them; those many that were delivered up to Satan, or underwent severest penance, should none of them be tempted to disclose the cheat, or by that art which from the Christians they had learned, to confront that Testimony which by these Miracles they gave unto their Doctrine; but that the heathen should be forced for want of such confessions and assistances, to urge some a See Aot. in e. 8. s. 2. silly women to confess them Guilty of those Villainies from which more sober a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tryph. apud Just. pag. 227. Jews and b Plin. Ep. l. 10. ad Trajanum Ep. 97. Heathens did acquit them. 'tis last most incredible their most malicious Enemies the inquisitive and learned Grecian, and the Zealous Jew, who sent their chiefest Rabbis into each corner of the World to publish and proclaim the Christians Atheists, and Guilty of most Gross impiety, durst not accuse them of fraud or falsehood in what their Story had delivered; c Justin. Dial. cum Tryph. p. 234. for it doth not appear by any records of the Jews, that this so necessary and so effectual a Method to disgrace the Christian faith, was once attempted by the most able Doctors of their law. In fine, ought it not to be matter of our admiration, that men so vigilant, malicious, and powerful, as the Heathen were, though they had frequent opportunities in the first three hundred years, and though they were so much concerned and so desirous to do it, should not be able to find out the fraud, which they declare the Christians exercised, in any one particular, or to out do and counterplot their Magic, or to bear up against its power; but should suffer them to trample over their supposed Gods, and force them to confess unto their very faces they were devils; to stop the mouths of their Magicians, Enchanters, and Soothsayers, their Oracles and famous Tripods, and so to challenge them as Arnobius doth: 2 Potestis aliquem monstrare ex omnibus Magis qui unquam fuere per secula consimile aliquid Christo millesima ex parte qui fecerit l. 1. p. 25. Where is the man that can pretendunto the 1000th part of what Christ did? but that the most able and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatur Orig. adv. Celsum p. 368. admired Philosophers should be seduced to believe and suffer as the Christians did, and the b Tum paenè omnes Christum Deum sub legis observatione colebant. Sulpit. Hist. Sac. l. 2. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 4. c. 5. Vid. Epiphanium, Euseb. Chron. ad An. 125. most zealous Jews rather bring in their Judaisme, and mix it with Christianiy, as did the Ebionites the Nazarites, then to question, or deny the truth of it. §. 8. SHOULD it be here objected, that the assurance which we have, that the Apostles did pretend such things on which our Arguments do bottom, depends upon the truth of Sc. Story, of which no evidence is Given. I Answer; That our Arguments depend partly upon such postulata as carry with them a convincing evidence, and partly, on the supposition of such actions done, of which we have the best assurance that matters of that nature can afford. Our postulata are these. 1. That Christ professed to be the King, or Messiah of the Jews, and consequently both to do, and suffer what was expected from, and prophesied of their Messiah; and had it not been so what expectations could he have of being so esteemed? or what could tempt the writers of his life and actions to be so frequent in the mention of things to which he never did pretend? what could induce the Primitive Professors to insist so much upon those Arguments? what motives could he have to suffer or pretend such things as were expected from Shilo? Secondly, That the Disciples of this Jesus were what Jew and Gentile still objected to them, and they themselves confessed, poor ignorant despised Persons. Thirdly, That these Disciples could not be taught to carry on their Master's design, if it were a Delusion, but they must know their Master to be a vile Impostor, and must despair of all that Happiness and that Assistance which he promised; and that the like must be asserted of all those who did endeavour to promote the Christian Faith, by Arts received from them. Fourthly, That things being thus supposed, they could not but know, that all which He and his Disciples did pretend, was gross Hypocrisy. Fifthly, That Persons having all the Reasons to renounce Christ, which both their present and eternal Interest, their love of Truth and of their Country's safety, Credit and Religion could suggest unto them, but not one Motive to avouch his Doctrine, would not continue so to do; much less could they prevail upon the World to imitate that Frenzy which was so greatly opposite to all the Principles of Ingenuity and Reason, Truth and Interest. But secondly, That we have just assurance that the Primitive Professors of Christianity did pretend these things, will be evinced from these Considerations. For, First, 'Tis evident from their Apologies and Writings in the first Ages of the Church, that throughout all the World the Christians did for divers Centuries appeal to the Predictions of our Lord and his Apostles, and to the Gifts and powerful Operations of the Holy Ghost, they daily exercised, and to the speedy Propagation of the Gospel through the then known World, as to the most convincing Evidences of the Truth of Christian Faith; which confident Appeal assures us, That those things were matters of unquestionable Truth. And 2ly, It is likewise evident, they held that riches were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beatior in hoc itinere vivendi qui paupertate se sublevat, non sub divitiarum onere suspirat. Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis, f. 219. Hieron. in Jonam. c. 3. unprofitable, a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beatior in hoc itinere vivendi qui paupertate se sublevat, non sub divitiarum onere suspirat. Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis, f. 219. Hieron. in Jonam. c. 3. burden & temptation, & a great c Virtutis via non capit magna onera portantes, hanc tenere non potest nisi qui fuerit expeditus & nudus. Nam isti locupletes multis & ingentibus Sarcinis onerati per viam mortis incedunt. Lact. l. 7. c. 1. & l. 5. c. 15. p. 505. impediment to their eternal weal, and that they thought it sufficient to have Meat, Drink, and Clothing, and their Duty not to cover more; and thereupon declined d Peregrinis mercibus delectabitur qni nec lucrum sciat appetere cui sufficit victus? Lact. l. 5. c. 17. p. 510. Tertul. de Idol. c. 7. Arnob. p. 71. Merchandise, and all those Callings which might tempt them to it; that e Quia animo animaque miscemur nihil de rei communicatione dubitamus, omnia apud nos indiscreta sunt praeter uxores. Tert. Ap. c. 39 Aug. de Civ. D. l. 5. c. 18. Tom. 10. Serm. 27. de verbis Domini. Arnob. p. 152. Charity made their Enjoyments common not only to their Christian Brother, but their f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. Apost. Epist. ad Arsacium. vid. Euseb. H. Eccl. l. 9 c. 8. Heathen Enemy; that they refused the g Nobis ab omni gloriae & dignitatis ardore frigentibus nulla est necessitas coetus. Tert. Ap. c. 38. Minut. p. 35. Honours and Preferments of the World, and were so far from an ambitious pursuit of Glory, that they religiously declined it; that they were wont to slight the h Vos vero suspensi interim atque solliciti honestis voluptatibus abstinetis, non spectacula visitis, non pompis interestis, Convivia publica sine vobis. Cecil. apud Minute. p. 12. Tert. Apol. c. 38. sect. 2. Pleasures of the World, and by their readiness to die, made it i Non igitur quaestus & commodi gratia religionem istam commenti sunt, quip qui & praeceptis & reipsa eam vitam secuti sunt, quae & voluptatibus caret, & omnia quae habentur in bonis spernit, & qui non tantum pro fide mortem subierint, sed etiam morituros se & scierint & praedixerint. Lact. l. 5. c. 3. appear how little they did relish all the Sweets and Satisfactions of this present Life; that they abstained from the most Lawful Pleasures, refused to k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Conc. Laod. c. 53. p. 23. v. Elmen. in Arnob. p. 90. Dance, and gratify the Flesh with Feast, but rather chose by solemn l De Icjuniis Christianorum solennibus v. Minut. p. 8. & p. 13. Tert. Ap. c. 4. sect. 2. & Comment. in utrosque Fast to subdue it. That this they did, and held themselves obliged to do in order to their future Bliss, and in compliance with the Christian Precepts; we have abundant Evidence from all the Writings and Apologies of Christian Fathers, and consequently we have the best assurance that they were not acted by any of those Principles in the Propagation of the Christian Faith. In a word, their m Eccepars' vestrum major & melior egetis, algetis, opere, fame, laboratis, & Deuspatitur, dissimulat, non vult, aut non potest opitulari suis. Cecil. apud Minut. Poverty, and their contempt of Worldly Pleasures and Grandeur; their daily n Vid. Annot. in cap. 8. num. 31. Persecutions and seeming Derelictions, were the great matters of the Heathens Scandal, it was this they daily did object unto them, and reproach them with. §. 9 Corol. NOW hence it follows, that what they have delivered to the World touching the appearance of Angels, and what they did and spoke; Secondly, That what they do relate of Christ's Predictions of his Death, the Persons from whom he suffered; viz. the Scribes and Pharisees; the Elders and chief Priests; the Disciple that betrayed Him to them; the manner of His Death, and the deportment of the Gentiles towards Him; the flight, fear and scandal of His own Disciples, though promising the contrary; the three Denials of St. Peter; the Predictions of His Death, and the continuation of the Life of His beloved Apostle; Thirdly, That what they tell us of his acquaintance with the Thoughts, Conceptions and Imaginations of his own Disciples, and of those Jews with whom he did converse; their secret murmurs and desires to ask him Questions; the reasonings and dispute of their Hearts; the secret Councils, vile Surmising, the treacherous Intentions, and the mental Blasphemies of the malicious Jew; or whatsoever of like nature they have left on Record, were delivered bona fide, and with a full Conviction of the Truth of what was thus asserted by them. CHAP. III. SECT. II. The Contents. THat Christ and his Disciples could not be deceived in their pretensions to the things they spoke of, Proleg. 5. and presumed they did, and yet prevail upon the World to own and to assert their Doctrine. THAT Christ and his Disciples could not be deceived in their pretensions to the things they spoke off, Proleg. 5. and presumed they did, and yet prevail upon the more knowing part of the World, to credit and assert their Doctrine under the greatest disadvantages. 1. Our Saviour could not be deceived, if his pretensions to be the Saviour of the World, and to accomplish what was foretold of the Messiah were not false: and if they were, this must infallibly destroy his Credit waith his Friends, (supposing what we have already proved, that they were not wilfully Deceivers) and give his Enemies too, just occasion to cry out on the Impostor. The Testimony of St John concerning him; the voice from Heaven; the Holy Ghosts descent in likeness of a Dove; God's Declaration to him by these Tokens, that he was the Lamb of God, must be Delusions too: What Zacharias, and his Virgin Mother did pretend to see and hear; what Simeon, Elizabeth, and Hannah Prophesied, must be the issue of distempered Brains; however, they were Men and Women of unblameable Lives, and Reputations. Both they who tasted of the Water, which he presumed was turned into Wine, and those Five thousand Persons which were fed with five Loaves, and with two little Fishes, must have their Eyes, and Appetites, and Palates all deceived; Christ having, as it is here supposed, no Design to put a Cheat upon them: All Christ's Predictions must be false, and all the Spirit of Prophecy, to which the Primitive Christian did so much pretend, must be the Illusion of the Fancy: Imagination must produce that Star which led the Wise Men to our Saviour, and form those Voices which both he and his Disciples, and the whole Multitude did seem to hear; It must produce those frequent Apparitions of Angels, and that Transfiguration which his Apostles seemed to see. It must rebuke the winds, and make the Sea obey him, and must enable him to walk upon it; It must form a conceit in him that he was the Son of God, and Saviour of the world; one sent into it from his Father's bosom to take upon him flesh, and suffer for the sins of men; and all these great and strong delusions, must consist with an exemplary life, and an excellent wisdom, so visible both in his Doctrine and discourses, as he that runs may read it; and lastly, with a Glorious resurrection, and the abundant Graces of is Spirit. Again, it must prevail upon himself and his Disciples, and the whole body of Believers (dispersed through the then known world) not only to believe that they did daily cast out Devils, cure diseases, raise the dead, that they did prophecy and speak with tongues, but also on the eyes and ears of his and their Spectators, and their Hearers, and make them flock with their diseased to the places where they were, and press to touch their Garments, and come within the compass of their shadow, or beg they would but speak the word that so their dead might live, and their diseased might be whole. Imagination must prevail on those who were before possessed, to believe, that afterwards they were not, and so upon the very devil to lie dormant in them, it must prevail on those that were sick of what disease soever, to conceive that they were well; and think their sores and issues did not run; upon the Lame to think they walked, upon the Deaf to think they heard, upon the dead to think themselves alive, and lastly, upon those with whom they did converse (that is on their professed enemies throughout the world, me learned and inquisitive, and most concerned to find out the truth) not only to believe the same, but own the Christian faith upon the strength of those delusions. In a word this fancy must give eyes unto the Blind, and feet unto the Lame, and ears unto the Deaf, and life unto the Dead, through divers centuries together, or it must have deluded the whole world with those pretensions for divers Generations, no man intending in the least to put a cheat upon them. Or lastly, it must prevail upon mankind to credit and to venture both their present and future, even their eternal welfare, to confirm what both their eyes and ears and other senses told them, was but the vain delusions of some brainsick Persons; and what is now recorded thus, that Many when they sew the miracles that Jesus did, believed; should be written thus, that many when they saw the Great Delusions Christ and his Disciples suffered, believed on him. Now to conceive so strong and spreading a delusion should seize upon so many millions throughout all climates of the world, and this alone in the first ages of the Church, never before or after; that it should be peculiar to the Christian, never should agree to the Apostate, or the Heathen, is a fancy so prodigious, that nothing can be more. If we can once imagine, that the eyes and ears, and apprehensions of so many millions, should throughout divers centuries, be so continually, and universally deceived, what reason have we to believe either our senses, or our understanding, or to expect that others should do so? Why do we not continually suspect the like in all we seem to see, or hear, or understand? and so set up for Sceptics and seekers in all things whatsoever. In a word it was never heard since the foundation of the world, that men of a deluded fancy did pretend to matters of so high a nature, and yet deliver precepts of so confessed an excellency, that no Philosophy could match, no Laws or Rules of Living, how ever framed by long experience, hard study, and the greatest strength of humane reason, could compare therewith. And hence it is, that never any of their malicious Adversaries, however they pretended things as frivolous and as absurd as this, did ever charge them with such Gross delusions, or once imagine, that they could prevail upon such feeble Grounds; and therefore it would be folly to proceed to Confutation of what no Atheist, Heathen, Turk, or Jew, did ere object against them. CHAP. IU. The Contents. THat we may safely take an estimate of Christian doctrine from what we find recorded of it in the books of Scripture, Proleg. 6th. those writings not being corrupted, nor yet containing any thing repugnant to the Christian Faith. Corol. concluding that those Scriptures, which we daily read, must be the works of those Apostles and Evangelists whose names they bear. But 6ly we premise, §. 1. that we may safely take an estimate of Christian doctrine, from what we find recorded of it in the books of Holy Writ. For it is incongruous to conceive, that Records which pretended to derive from the Apostles and Evangelists, (whilst both they, and many of their Converts lived, and did receive the Gospel from their mouths,) and which exhorted all with so much passion to retain, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Faith delivered to the Saints, and which denounced such dreadful curses and Anathemas upon those who preached another doctrine; and charged them to shun the man who did not own their platform, and not bid him God speed: I say it is incredible, that records of this nature should undermine that Faith, which those Apostles had so largely planted, and should present the Churches they converted, with such a standing contradiction to that doctrine they had so lately taught, and yet obtain and be received as the sacred Oracles and only Records of the Christian faith; still more incredible it is, that such a writing should be indicted by those very men, and yet they pass for the Ambassadors of the King of Heaven, and the prince of Peace. 2ly. It is most apparent, that the immediate succeeding Age could not be ignorant of what was thus delivered to the Church, (whilst the Autographa were extant, as Tertullian tells us in his time they were) when the Canonical books were evidently proposed as such, and (if we may believe the suffrage of Antiquity) collected and avouched by St John; yea whilst those very persons were alive to whom those writings were directed, and with whom they were entrusted, yea by whom they were transcribed, and ³ read in public and in private. 3ly, This corruption of the word of God, or substitution of any other doctrine for it, could not be done by any part or Sect of Christians, but they who had embraced the Faith, and used the same Copies of the word of God in other places of the Christian world, must have found out the cheat; and therefore this corruption, if at all effected, must be the work of the whole world of Christians. But can it be supposed that the immediate succeeding ages should universally conspire to substitute their own inventions for the word of God, and yet continue steadfast in, and suffer so much for that Faith, which denounced the severest judgements against them that should do such things? or that a world of men should with the hazard of their lives and fortunes, and all that was dear to them in this present world, avouch the Gospel, and at the same time make so great a change even in the frame and substance of its doctrine, & become guilty of so universal an Apostasy from what the Gospel had delivered, whilst it yet sounded in their ears, employed their tongues, and was the Matter of the world's Great Contest, and by so doing make it ineffectual? Can it be thought that they should venture upon that, which, were the Gospel true or false, must needs expose them to the Greatest evils, whilst they continued Abettors of it? But had this been done, can we in reason think that of those many thousands who in the Primitive Ages did renounce the Gospel, that of those many 3 wavering Spirits, those excommunicate Members, especially those 4 Heretics, who upon other motives did renounce the Greatest part of Scripture: I say, can it be thought, that none of those should publish and disclose the forgery, or answer the Allegations made from Scriptures, that they were all supposititious; but that such apparent forgeries should find a general reception from all that searched into their Truth, and be unquestionably received as genuine both by Jew, and Gentile, Christian, and Pagan, ever in those times in which, and in those places where they first were uttered, and by those Persons who so lately received another doctrine? 4ly, Suppose those Primitive Professors could have been Guilty of so vile a thing. Can we believe that God who sent his Son out of his bosom to declare this Doctrine, and by the assistance of the Holy Spirit to indite and Preach it, and by the witness of so many and great miracles confirm it to the world; should suffer any wicked Persons to corrupt and alter any of those terms on which the happiness and welfare of mankind depended? Much more to suppress and smother them, as that a counterfeit repugnant Story should obtain in lieu thereof; and so the benefit of all that Christ had done, and his Apostles delivered to the world, should be entirely lost? That Christ should do or suffer so great things in order to the welfare of mankind, and yet permit those Sons of Belial to frustrate all that he had done, and rob the world of all the virtue of his death and sufferings, can be conceived rational, by none but such as think it not absurd to say, that That God who sent his Son to die for our Salvation, and that Jesus, who became so great a sufferer in order to the same design, should jointly envy and malign the Good of Man. Nay since those very Scriptures which have been received for the word of God, and used by the Church as such from the first ages of it, pretend to be the terms of our Salvation, Joh. 7.16.26, 28. Joh. 3.16. Joh. 6.40. and precepts of that Saviour whose message was from heaven, and to be scriptures indicted by men commissionated from Christ, and such as did avouch themselves Apostles by the will and command of God, Gal. 1.1.1 Cor. 1.1. Eph. 1.1. Col. 1.2 Tim. 1.1. for the delivery of the faith of God's Elect, and for the knowledge of the truth, and the delivery of that which they received by the revelation of the holy Ghost, they must be what they are pretended to be, or Providence must have permitted, yea contributed unto that Error, which hath continued fifteen Ages: and which, if it be a Forgery, hath ruined so many Thousand of well-meaning Souls. Lastly, Those Records being once so ⁶ generally dispersed through places at the greatest distance, so universally acknowledged and consented to by Men of curious Parts, and different Persuasions, and repugnant Judgements, and great Aversions from each other, preserved in their Originals unto succeeding Ages, and ⁷ multiplied into divers Versions, esteemed the Christians Magna Charta, the Records of his Hopes and Fears; and thereupon being so ⁸ carefully sought after, so riveted in their minds (for many Fathers had them all ⁹ memoriter,) so frequent in their Writings; so constantly ¹⁰ rehearsed in their Assemblies, by Men whose work it was to Read and Preach, and to exhort to the performance of those Duties they enjoined: being so often cited in the Confessions, Comments, Apologies, and Epistles of the Christian Worthies; as also in the Objections of those Adversaries to whose view they still lay open: it must needs be true, that they were handed down to the succeeding Generations, pure and uncorrupt; and therefore they are such upon whose Credit we may venture to pass an Estimate of Christian Doctrine. §. 2. AND if it be objected, That we find by the Citations of the Ancients, that there was a difference betwixt their Copies of the Scripture, and these now extant among us; it is answered from ocular Demonstration, whosoever shall compare the ancient Copies, or any Texts that were cited by the Primitive Christians, with those Scriptures which we now own and use, shall find no considerable variation. We see that English Bible which we read and use in every Parish and Family, though it be often falsely Printed, yet receives no variation which is not soon and easily corrected: and why should we suspect the same of the Original Scriptures, and of those Versions which were transcribed and read throughout the Christian World. If then no Writing, whilst the Apostles lived, could pass for Christian Faith, and yet destroy and undermine it, and be received as their Epistles when it was nothing less: If their immediate Successors could not be ignorant of what the Apostles committed to them, to be read and Preached as the Records of their Faith and Doctrine, nor would they be induced to deliver that for such, which they believed not to be so, (they being Men whose Holy Lives, as well as Sufferings, made a full proof of their exact Integrity.) If neither they could universally conspire to effect this thing; nor can it be suspected that Providence should suffer them to do a thing so contrary to its great design of love unto Mankind: If lastly, it is morally impossible, that since the second Century those Writings should be either forged, or accidentally corrupted in matters of concern and moment, they must remain sufficient Records of the Christian Faith. Corol. Hence it follows, That those Writings must be the very Works of those Apostles and Evangelists, whose Names they bear; since no Man could pretend they were so, had they not really been such, but they must put a cheat upon the World, and substitute their own Inventions for the Word of God. Indeed, they have been handed down for such by a more general Tradition, and of a firmer Credit than any of those Books of Virgil, Cicero, or Martial, which we indisputably own as theirs. For it was a Tradition of the whole ¹² Christian World, which owned, and cited, and received them for such from the Apostles days; as is apparent from the Epistles of St Clement, Barnabas, Ignatius, Polycarp, the Works of Irenaeus and Justin Martyr, whilst others, which pretended to the same Original, were universally rejected by them. Besides, they did attest them so to be by many Sufferings (which they had no Temptation to endure, besides the truth of their Assertion;) and many Wonders to confirm their Testimony. It was a Tradition which concerned things of the highest moment, and which it was their greatest Interest to be well assured of, they being the sole ground and matter of their support at present under the sharpest Trials, and of their future hopes, and therefore Writings they were concerned to get, and hear, and read, and keep; Books written to whole Churches, Nations, yea the whole ¹³ World of Christians, who could not have received them easily, had the Apostles, by whom they were at first converted, given no Intimations of them: Books of the greatest opposition against the Superstition both of Jews and of Gentiles, and which denounced against them the greatest Plagues and Judgements; such as obliged them to search, as much as it was possible, into the Truth of what they said: And yet these Books were not denied to be the very Works of those Apostles and Evangelists, whose Names they bore: Books which no cheat could be concerned to forge, nor could obtain that belief which was not due to them, without the greatest Forgery: Books which could not be spread abroad as they were in the Apostles Names, whilst they were living, unless the Apostles had Indicted them, nor be esteemed as if they were the greatest Charter of the Christian Faith, and the Apostles be so forgetful of them, as not to let those Persons know it, for whose sake they were written: Books which pretended to a Commission from the Holy Jesus, to leave a rule of Life and Doctrine to Mankind, which was entrusted in the Hands of none but the Apostles and Evangelists; all others still pretending to deliver what they received from them. Lastly, They being written partly to confirm and to ascertain to us the story of Christ's Birth, Life, Passion, Resurrection, and partly to engage us to believe; partly to put an end to Contentions, and rectify those Errors which had crept into the Church in the Apostles days, and which did need a speedy Reformation; partly to justify themselves against false Brethren, and to assert the Truth of their Apostleship; and partly to preserve their Proselytes from such as did pervert the Faith; and partly to instruct them how to bear up in Fiery Trials, and to support the Soul under those Miseries the Christians suffered; and therefore on those Grounds which did require their quick dispatch on that Errand, and to those Churches unto which they did intent them, it is evident the Apostles must intent that early notice should be given of them, and so accordingly commit them to their newborn Proselytes and Babes in Christ: and so the Records of our Saviour his Life, Death, Resurrection, Miracles, must be divulged throughout judea, whilst the far greater part of Men were able to disprove them if they had been false. ANNOTATIONS On the 4th Chapter. 1. TErtullian tells us] Percurre Ecclesias Apostolicas, apud quas ipsae authenticae earum literae recitantur, sonantes vocem & repraesentantes uniuscujusque. 2 Collected and consigned by S. John] Veteres narrant Johannem Asiaticarum Ecclesiarum rogatu Germanum Scripturae Canoncm constituisse. Euseb. 3 Those many wavering Spirits] nutant enim plurimi & maximè qui literarum aliquid attigerunt. Lact. l. 5. c. 1. 4 Those Heretics who upon other motives did renounce the greater part of the New Test.] Cerinthus allowed only the Gospel of S. Mark; Valentinus only that of S. John; Iren. l. 3. c. 11. Martion only that of Luke. Tertul. count. Marcio. c. 4. Epiph. Haeres. 42. Iren. l. 3. c. 11. the Ebionites rejected all the Epistles of S. Paul, and embraced only the Gospel of the Nazarites. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Cells. p. 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 3. c. 27. vid. Valesium in locum. Ejusdem farinae erant Severiani & Tatiani, ex quibus conflati sunt Encratitae: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euscb. Hist. Eccl. l. 4. c. 27. Hieron. cattle. script. Eccl. in Tatiano. De Encratitis vid. Theod. haeret. fab. l. 1. 5 So universally acknowledged and consented to] Euseb. calls them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hist. Eccl. l. 3. c. 25. 6 So generally dispersed] for even the passage of S. Irenaeus, which tells us of some barbarous Nations, Qui fidem crediderunt sine literis, sine charta, sine atramento, scriptam habentes in cordibus suis salutem, doth show plainly that other places not deemed Barbarous, enjoyed them; as also doth the question following. Quid autem si neque Apostoli quidem scripturas reliquissent nobis? 7 Multiplied into divers versions] Cum enim fides Christiana ab ipsis Apostolorum temporibus recepta est (nec sine scripture is esse potest Ecclesia) probabile est à primis nascentis Ecclesiae incunabilis harum versionum originem accersendam esse. Walton. Proleg. in Bib. Polygl. Of the innumerable latin versions that were extant in S. Augustine's days, we have one styled by S. Jerom. in Esaiam c. 14, 49. Communis & vulgata; and by S. Gregory, Epist. ad Leandrum. Vetus; probabile est (inquit Waltonus) ipsam ab ipsis Ecclesiae primordiis in usu fuisse, cum Ecclesia Latina sine verfione Latina esse non potuit, eamque Ecclesia Romana in communi usu reciperet. Of the Syriack version he speaks thus, Ab Apostolicis viris factam concedo, quod praeter generalem Ecclesiarum Orientalium traditionem (cui multum in hoc loco tribuendum, cum nulla ratio clara in contrarium affertur) etiam ex insitis argumentis in ipsa version, quae magnam ejus antiquitatem testantur, suaderi possit; in antiqua enim editione non extant Epistola secunda Petri, & tertia Joannis, Judae, Apocalypsis;— Scriptoresque Syritestantur has parts in antiqua editione non versas fuisse, unde colligi videtur factam esse antequam Canon N. Test. communi Ecclesiarum consensu firmatus esset, cum de his Epistolis & Apocalypsi certum sit apud Antiquos dubitatum esse. Proleg. 13. ad Bibl. Polygl. p. 91. 8 So carefully sought after] As for the Books of the old Test. we see what great and early care they took to be assured of their number. Euseb. l. 1. c. 26. how constantly they perused them, and with what diligence they preserved them, as from Origen's Hexapla and Octapla may be collected; and how unanimously they agreed in the number of them. Vid. Dr Cosen's Canon of Scrip. c. 3, 4, 5. and would they then be less regardful of those Books which the Apostles had delivered them? 9 Many fathers had them memoriter] Eusebius l. 8. c. 11. p. 336. tells us of one Valens who was so perfect in them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as being able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and of one John who being blind, could when he pleased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. l. 8. c. 13. p. 344. 10 So constantly rehearsed] Of this we have a full account in justin Martyr Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Orig. Hom. 11. in Ex. Hom. 7. in Leu. Euseb. l. 6. c. 19 11 In the objections of their adversaries to whose perusal the Scripture was permitted] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Apol. 2. p. 82. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tryph. dial. Inspice Dei voces, literas nostras quas neque ipsi supprimimus & plerique casus ad extraneos transferunt. Tertull. Apol. c. 31. 12 The tradition of the Christian World received them for such] Non per alios dispositionem salutis nostrae cognovimus, quam per eos per quos Evangelium pervenit ad nos, quod quidem tunc praeconiaverunt, postea vero per Dei voluntatem in scriptures nobis tradiderunt fundementum & columnam fidei futuram. Iren. vide Orig. adv. Celsum p. 120.138. August. contra Faustum l. 2. 13 To whole worlds of Christians] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Pet. 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 13 Who questioned their divinity] So the Ebionites, qui Apostolum Paulum recusabant, Apostatam eum legis dicentes. Iren. l. 1. c. 26. Idem de Cerinthianis tradit Epiphanius Hear. 28. 14 Not denied to be what they pretended by the Jew or Gentile] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. Homil. 6. in 1. Cor. p. 277. CHAP. V. The Contents. THE Truth of Christian Faith asserted from the Gifts and Operations of the Holy Ghost in general: and more particularly from the Gift of Prophecy, and from the Gift of Tongues. §. 1. HAVING by what is thus premised prepared the way, we now advance to that most clear and cogent evidence of Christian Faith, which the Apostle styles the demonstration of the Spirit, and of Power; I Cor. 2.4. and we have ample confirmation of it, both from the Gifts, and Graces, the Predictions and Powerful Operations of the Holy Ghost, the Excellency of the Christian Doctrine, and its Subservience unto our present and eternal Welfare. §. 2. NOW that the Gifts and Power of the Holy Ghost were thus engaged to confirm and propagate this Faith, will be apparent, 1. From that assurance which the Baptist give both to the a Luke 3.16. Jews in general, and to the b Matt. 3.7, 11. Pharisees and Sadduces in particular, that the Messiah would suddenly baptise them with the holy Ghost: And secondly, from a like Promise which our Saviour made to his Disciples, that he would c joh. 15.26. send his holy Spirit down upon them, and would d Acts. 5.5. baptise them with the holy Ghost; and by that Spirit would e Joh. 16.13. show them things to come, and bring to their f Joh. 14.26. and 16.13. remembrance the things which he had spoken; and that he would instruct them, and teach them all things. For had no signal Evidence been given of the completion of these Promises upon the Primitive Professors of the Christian Faith, as they pretend there was, the Expectation of the Christian would have been entirely frustrated, and the whole Story of the Acts of the Apostles have been convinced of Falsehood; especially, Acts 4.31, 33. when it so roundly tells us, They were all filled with the holy Ghost. Thirdly, This is apparent also from their confident appeal unto the Testimony of the holy Ghost, as a convincing Demonstration of the Resurrection of our lord Acts 5.30, 31, 32. The God of our Fathers hath raised jesus to be a Prince and Saviour, and to give repentance unto Israel, and we are his witnesses of these things, and so is that holy Ghost, which he hath given to them that obey him. They spoke of this Testimony as a convincing motive to the Prophet, or Spiritual Person, to acknowledge, that what the Apostles writ, 1 Cor. 14.37. was the commandment of God; and that the Gospel which they Preached was the undoubted Truth, and that which was to be retained in opposition to the Law: Gal. 3.5. The ministration of the Spirit, and Power of working Miracles, being the result not of the Law but of the Gospel. And lastly, This is apparent from the manifestation of this Spirit in the Church of God, by gifts of wisdom, knowledge, 1 Cor. 12.8, 9, 10. prophecy, and the discerning of the mind of God, by miracles, by gifts of healing and of faith, by divers kind of tongues, and the interpretation of them; by the effusions of which Gifts on jew and Gentile, bond and free, 1 Cor. 12.13. they were all baptised into one body, and made to drink into one spirit. §. 3. BUT secondly, The Gift of Prophecy affords a second Demonstration of the assistance of the holy Ghost vouchsafed unto them; this being represented as a thing common and luxuriant in the Church of Corinth. For the Apostle tells them, that each man hath his revelation, and that they all might Prophesy; 1 Cor. 14.24, 26, 31. he instructs them how, and when to use, and when to limit and restrain this Gift, and chides them for abusing it to the confusion of the Church, and the disturbance of her Peace. Now, Joh. 7.39. since the tenure of the Promise made by Christ, of giving of his Spirit to Believers, and both the use and reason of the thing, did equally concern Believers, it may be rationally concluded, That this Gift of Prophecy was equally vouchsafed unto other Churches: Hence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren. l. 5. c. 6. & l. 2. c. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Irenaeus tells us, That Prophecies and Visions, Predictions of things future, and Revelations of things secret, were frequent in his days: and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. dial. cum Tryph. p. 308. Justin Martyr doth attest the same. And in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 5. c. 17. Eusebius we have mention of an ancient Author, who to confute the Montanist, all whose pretended Prophets were Extatick, and bereft of sense, brings in a Catalogue of the Renowned Prophets of the true Christian Church, who never suffered the like frenzies. And not contented so to do, he calls for a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. ibid.. Succession of those Prophets as a thing requisite in the true Christian Church; which, had the Gift then ceased, could not have been required from its Adversaries, without the Greatest prejudice unto the Church of Christ. §. 4. BUT 3ly, Of those Gifts which show the power of the Holy Ghost engaged to promote the Christian Faith, that of Tongues is most illustrious; For the Spirit, which fell upon the Christian Converts, opened their silent mouths, and made them speak the proper Dialect of every Nation under heaven. No sooner did an Apostle lay his hands upon a rude illiterate Person, Act. 5.8.8.17, 10.46.19.6. but he spoke with Tongues; A thing so requisite unto the speedy propagation of the Gospel, which in the space offourty years was to disperse itself throughout the World; so public and notorious to all the Heathen World, among great multitudes of whom it was daily exercised; they having free admittance unto the Christians public Service, 1 Cor. 14.22. & 26. and whose conversion was intended by it; yea so continually experimented by those Persons, who became daily Converts to the Christian Faith, as nothing could be more. Act. 2.38.39. All which appears (1.) From that promise which our Lord and his Disciples made, that they who believed, should, speak with Tongues; that they who did repent and were baptised, should receive this Gift; and that because the promise did belong to them, and to their Children, and to as many as the Lord should call. 2ly. From that Assurance which the Scripture gives us of the miraculous Completion of this promise to the Disciples at the day of Pentecost, in presence of somany Persons of every a Act. 2.5. Nation under heaven. Unto b Vers. 41.44. 3000 Converts at one time; to the c Ch. 8.17. Samaritans, to the d 11.5. Family, Friends, and kindred of Cornelius, to e 19.6. twelve Disciples by the hand of Paul; to the f Act. 4. Disciples in General, and to the Church of Corinth in particular; amongst whose Gifts are g 13.52. reckoned divers kinds of Tongues, h 1 Cor. 12.10. Cor. 1.14.26, v. 33. with the interpretation of them; and amongst whose standing Offices, which God had placed in their Church, diversities of Tongues are numbered; to whom it is objected, that when they came together every one had his tongue; and that, if they proceeded thus to spoke with Tongues, it would breed confusion, Vers. 26. and make those Heathens, who were permitted to assemble with them, conclude them mad; and if unto that Church in which the Apostle found so Great divisions, Errors, and Miscarriages, much more to those whose greater Love and Piety gave them a better title to the Gifts and Graces of the Spirits. So that 'tis justly questionable, whether the pregnant evidence of the thing, or the frivolousness of the exceptions, which are made against it, do more irrefragably confirm it. For (1.) We have sufficiently prevented those who have attributed this wonder to the Devil, by Proleg. the third. And as for others, who ascribe it to the strength of melancholy, or the diseases of the brain, their Fancy seems to have to much of both to merit our more Serious refutation; For to affert, that at the laying on of an Apostles hands, the Preaching of a Sermon, the rushing of a mighty wind etc. so strange a fit of Melancholy, and such unaccountable diseases should seize upon so many thousands, and should direct each motion of their Tongues; and to assert that this effect should be so proper and peculiar unto the Christian temper, as that no other persons should pretend unto it; that it should naturally cease when once the Christian Faith had spread itself throughout all nations, (for 'tis observable that after Irenaeus, not any Father hath made mention of its continuance in the Church,) and never give the world one fresh experience of its wont Efficacy, is sure an Argument of a more distempered Fancy, and a deeper Melancholy. CHAP. VI SECT. I. The Contents. THe veracity of the Christian faith concluded from the deportment of the Christians under sufferings; Proleg. 4. the Patience and undaunted Courage of the weaker sex; from the kindness of the Christians to their persecutors, and those indignities they suffered from them; from God's miraculous assistance of them under sufferings, and Great deliverances from them. For had they not been assured of the truth of Christian doctrine, 'tis both impossible they should, and inconceavable they would have suffered after such a manner. An Objection from instances of the like nature answered. §. 1. A Further evidence of the assistance of the holy Ghost, vouchsafed to the primitive Professors of Christianity, is their deportment under sufferings, their unwearied Patience, and unshaken Faith, their undaunted Courage under the Greatest pressures, and more amazing Kindness to their bloody Persecutors. Which will appear more visible, if we consider. (1) How ¹ great and exquisite the torments which they suffered were. For it was the business of their Persecutors, both to invent the keenest and most confounding Torments, and to ² take care the Christians might still live to suffer them; that if their sharpness could not, their continuance by degrees might weaken and subdue their Faith. And 2ly. If we consider the number of their adversaries. Quoties suo jure nes inimieum vulgus invadit lapidibus & incendio. Tertull. apol. c. 37. Euseb. Hist. Ecel l. 5. c. 1. l. 6. c. 41. For ³ Jew and Gentile, Prince and Peasant, the ⁴ Wisdom of the Wise, the Zeal and Fury of the Ignorant, yea the whole World conspired against them; and that with such an Indignation and impatient rage, as could not stay the Execution till sentence were passed upon them, or let their ⁵ Ashes rest when they had suffered. If 3ly. We consider the continuance of those Persecutions for 300 years and upwards. And 4ly. The Quality and Condition of the Persons suffering; they being of all Ages, ⁶ Places, and ⁷ Conditions; the soft and yielding Sex, whose weakness and infirmities could not have born much lesser sufferings, without some Heavenly power to assist them; the wisest ⁸ sages, who could not easily be fooled into their ruin, or perish without Good assurance it was their interest so to do: and on the other hand, the greatest Idiots, who are most subject to be frighted by the rod, and overawed by terrors into base compliance, as having not sufficient reason to defend their tenets, or to oppose against the sense of present misery; they being also Men of religious Education, lives unblamable, which bore the greatest ⁹ Kindness, did the best Offices, Occidunt eos quos & ipsi fatentur imitatores esse justorum Lact. l. 5. c. 9 and showed the strongest bowels of compassion to their Persecutors, and greatest freedom from revenge; yea men which gave the best examples, taught the best precepts which the world e'er knew; and all whose hopes, designs, & interest depended only on a Future Life. 5ly. If we consider the ¹⁰ number of those Christian Sufferers; so many, that Sulpitius tells us, l. 2. c. 46. the World was more exhausted by one Persecution then by the most bloody Wars. And 6ly. the effect of those so bloody Persecutions, viz, The ¹¹ increase of Proselytes, the more effectual Propagation of the Christian Faith; the shame and the ¹² Conviction of their Adversaries; Conviction so great, that on this very score they oft desisted from their intended executions. And to conclude, the manner of their Sufferings doth give us full assurance, that the assistance of the Holy Ghost, which Christ and his Apostles promised to true believers, was accordingly vouchsafed to those Martyrs. They having born the Greatest sufferings, not only with undaunted Courage, but with ¹³ Joy and Exultation; and being as desirous to suffer for the name of Jesus, as their Persecutors were to Torment them; and finding oftentimes ¹⁴ a perfect freedom from all Sense of Pain under the most afflicting pressures; Miraculous ¹⁵ Experience of Consolations under Sufferings; of ¹⁶ deliverance from them, and of an overruling, 17 controlling, and sometimes ¹⁸ vindictive power upon the instruments of their Sufferings. Now, (1) It seems impossible they could thus suffer without Divine assistance. For (1) what could create a freedom from the sense of Pain under the Greatest Torments, and most intolerable burdens unto flesh and blood? What could inject so great a Terror into the fiercest of wild beasts, as to muzzle their mouths, and stop their craving appetites? and what could cause insensate creatures, which by the Laws of Nature act to the utmost of their strength, to lose their wont Efficacies? What should create such Joys and Exultations, suggest such comforts and supports under the sharpest and most fiery Trials and continual pressures, the very thoughts of which afflictions have slain their hundreds, and made them out of dread of others Fury become their own Tormentors? What could embolden those who tremble at the Rod, and are so scared by the threats and frowns of angry Parents; Those who cry out, and Skreek, and Swoon at the approach of lesser Evils, yea dread those Terrors which their own Fancies did create; to despise the worst of Torments when they were placed before their eyes? to bear up with more than humane Courage against inhuman Cruelties; to endure them without a Sigh or Groan, and by their patience to baffle and Torment their Persecutors? That which doth cool the courage of the stoutest hearts, how should so many Feeble Souls encounter? And that at which the best of men do shrink and tremble, which they do pray and strive against, how could they who were held to be the filth and the offscouring of the world, despise and laugh at? §. 3. BUT 2ly. 'tis more improbable they would undergo those fiery Trials without a full assurance of the Greatest blessings and rewards hereafter. We see how few will quit their Pleasures and Enjoyments here (though conscience speaks so loud, and their duty is so oft inculcated) to purchase all the Glories of another world. Life is so sweet, that most men do desire to preserve it, though upon most dishonourable and unworthy terms. And would then such a world of men in so many Nations, and throughout so many Centuries of years, without all hopes of future blessings (but what deluded fancy could suggest) do what's so highly inconsistent with the first principle of humane Nature, the reason & experience of all past ages, and of all that were then to come? In a word if they were Good men, to be sure they would not ruin and destroy themselves; if bad men, it must be their concern to live, and to enjoy the pleasures of this present world; the future being either the matter of their dread, or at lest no matter of their hopes. Nor can it reasonably be conceived that Providence, which hath so Great and tender a regard to the sincere and honest heart, should let so many thousands of well meaning Souls, perish by the delusions of ungrounded hopes, and vain imaginations, and not dart in one ray of light to guide them to the truth. §. 4. Object. SHOULD any here object the 19 Spartan boys, who would not shrink at the severest whip; the ²¹ Roman Legions, who went with Joy unto those places whence they expected never to return; a ²⁰ Polemo, or a ²² Possidonius, an ²³ Anaxarchus, Regulus, or a Zeno; the Quakers, Anabaptists, or such like hardy sects: It may be sufficient Answer to remind them of the rareness of their sufferings, or the condition of the Persons suffering; in all which circumstances they are not to be compared with Christian Martyrs. At least not any of them will be found to have shown such Charity towards them that were the causes of their Sufferings, experimented such Joys and consolations under sufferings, such perfect freedom from all sense of pain, such signal instances of an all ruling and sometimes Vindictive Power upon the instruments thereof, as was vouchsafed to those Martyrs. Add to this, that Philosophers stood bound in honour, (the thing they mostly thirsted after) thus to do and suffer. Their Philosophy was but the doctrine of contempt of Death. It was their daily buisiness to commend it to their Scholars; and hence so many of them did either a Menippus. Laert. lib. 6. Ed. St. p. 162. Empedocles ib. p. 614. Ed. Steph. Hang, or b Metrocles. Laert. l. 6. p. 161. Ed. St. Zeno ib. p. 171. Choke, or c Pythagoras. Laert. l. 8. Ed. Steph. p. 592. Starve themselves, when life became a burden or a trouble to them; and when necessity was laid upon them, they suffered which the Greatest Valour. Whereas the meaner sort of Christians could have but little sense of Honour; their profession did forbid them to desire, or to receive it, and would be sure to expose them to the greatest infamy. Again, the Spartan boy was taught by custom and Instructions, Experience and Practice, to endure his Stripes; and frequent Meditation made the wise man valiant; the Christian void of all those helps became a constant and undaunted sufferer; and oftentimes the Christian and the Martyr did begin together. As for the Anabaptist and the Quaker, besides the lightness of their sufferings, they bottom upon expectation of an exceeding weight of Glory: whereas the Christian must suffer all those Miseries (as our adversary supposeth) only to propagate a known delusion. For we have fully proved by Prolegomenon the 5th. that he could not be so far deluded as to believe himself in his pretensions, if they had been false. And this ²⁴ consideration gives the Greatest strength unto this present Argument, it being never known that any Sect of men considerable, scarce any single person, continued for one year, much less through divers Centuries, to suffer the severest Torments to propagate a known delusion. ANNOTATIONS On the 6th. Chapter. 1 THe greatness of their torments] Tertull. de Anima, p. 482. in illos omne crudelitatis ingenium exhauriunt. Hoc inenarrabile est qoud fit adversus eos qui malefaccre nesciunt. Lactant. Cyprian. ad Demetrium, Bestiis, gladio, ignibus punis, nec saltem contentus es dolorum nostrorum compendio, as simplici & veloci brevitate paenarum, admoves laniandis corporibus longa tormenta, multiplicas lacerandis Visceribus numerosa supplicia, nec feritas, atque immanitas tua usitatis potest contenta esse tormentis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. dialog. cum Tryphone. p. 337. In the first persecution. Pereuntibus addita ludibria, ut ferarum tergis contecti laniatu canum interirent, aut crucibus affixi, aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. Tacitus, Annal. 15. p. 363. in the 2 d. persecution. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb E. H. l. 5. c. 1. Under the 7th. persecution. Lib. 6. c. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Euseb. H. E. l. 8. c. 8. In the 10th. persecution, Dioclesian & Maxim. being Emperors, they suffered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem ib. c. 9 Their Persecutors contending Lib. 8. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the same Author speaking of the same Persecution, after a short remission being more vehemently prosecuted, saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 9 c. 6. 2 And to take care the Christians might still live to suffer them] Pertinaci stultitia Jubent curam tortis diligenter adhiberi, ut ad alios cruciatus membra renoventur, & reparetur novus sanguis ad paenam. Lact. l. 5. c. 11. 3 Jew] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Ap. 2. p. 72. 4 The wisdom of the Wise] Crescens Philosophus, Antoninus Philosophus, Hierocles, Porphyrius, Plinius, Celsus, Julian, etc. 5 Or let their ashes rest] Bacchanalium feriis nec mortuis parcunt Christianis, sed ipsos de requie sepultureae, de Asylo quodam Mortis jam alios, jam nec totos avellunt, dissecant, distrahunt. Tertull. Apol. c. 37. In cineres saeviunt, ne quis extet sepulturae locus. Lact. l. 5. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. 6 All places] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. dial. cum Tryphone, p. 337. 7 All conditions] Pueri & mulierculae nostrae cruces & tormenta, feras & omnes suppliciorum terriculas inspiratâ patientiâ doloris illudunt. Minutius p. 42. Quid facies de tantis millibus hominum, tot viris & feminis, omnis sexus, omnis aetatis, omnis dignitatis, offerentibus se tibi? Tertull. ad Scap. c. 4. Ecce sexus infirmus, & fragilis aetas dilacerare se toto corpore urique perpetitur, non necessitate, quia licet vitare si vellent, sed voluntate, quia confidunt in Deo. Lact. l. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 5. c. 11. vid. Ambr. de virg. Basil. in Mart. Julittam. Bedae Martyrologium Niceph. Hist. Eccl. l. 4. c. 17. l. 5. c. 30. l. 6. cap. 21. 8 The Wisest sages] Tam magnis ingeniis praediti Oratores, Grammatici, Rhetores, Consulti juris, ac Medici, Philosophiae etiam secreta rimantes. Arnobius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. In Cells. P. 285. 9 The greatest kindness to their persecutors and greatest freedom from revenge] Ipsi (scil. Advocati contra Christianos) beneficia habent Christianorum, licet adclament quae volunt. Tertull. ad Scap. c. 4. who having spoken of the multitude of Martyrs, & their readiness to suffer, adds, Quid tamen de tam desperatis unquam denotastis, de tam animatis ad mortem usque pro injuria repensatis? Itid. Apol. c. 37. Justin Martyr speaking of the Jews whose custom was to curse the Christians in their synagogues, saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryph. p. 335. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 236. They prayed for all their persecuting Emperors, for Jews, Samaritans, and Heathens, for all the people that beheld them, for the judge that condemned them, for the Executioner. Euseb. Hist. Eccl. l. 8. c. 8. p. 332. When Plague and famine raged among the Heathens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hist. Eccl. l. 9 c. 8. 10 The unmber of their sufferers] under the 8th persecution. Leo mag. tells us, Innumera Martyrum millia coronata esse, Ser. 2. de festo Pentecost. In the 10th persecution. Adeo in Christianos toto orbe saevitum est, ut nomen eorum extinctum videretur. Hor. Hist. Eccl. Unde nummi à Diocletiano cum hac inscriptione cusi, nomine Christianorum deleto qui Rem-publicam evertebant: immo de subactis deletisque penitus Christianis columnae erigebantur. Baron. Ann. 304. num. 89. Infinite were the suffercrs saith Euseb. Hist. Eccl. l. 3.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; In Egypt. l. 8. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. c. 9 At Thebes they slew an hundred by the day. Erat illa acerbissima persecutio, quae per decem annos plebem Dei depopulata est. Sulpitius. l. 2. c. 46. trig. dierum spatio 17. millia trucidata sunt. Beda. 11 The increase of Proselytes, and propagation of the Christian faith] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Ep. ad Diognetum, p. 499. vid. p. 498. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Auth. Quaest. & Resp. ad Orthod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Stro. l. 6. p. 698. vid. Tertull. Apol. c. 50. Orig. in Celsum p. 183.349. Arnob. l. 2. p. 45. Aug. de Civ. Dci. l. 22. c. 6. 12 The Conviction of their adversaries] And that (first) by their constancy and joy under the greatest torments, Just. Mart. Apol. 1. p. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; secondly, enquiry into the Causes of their sufferings. Dum inter se invicem quaerunt quae sit hujus perseverantiae causa, multa quae ad Religionem pertinent divulgata dicuntur, quae quia bona sunt placeant necesse est. Lact. lib. 5. c. 22. quisque enim tantam tolerantiam spectans, ut aliquo scrupulo percussus, & inquirere accenditur quid sit in causa, & ubi cognoverit veritatem, ipse statim sequitur. Tertull. ad Scap. c. 5. s. 2. Idem Apol. c. 50. Illa ipsa obstinatio quam exprobratis magistra est: quis enim non contemplatione ejus concutitur ad requirendum quid intus in re sit? Quis non ubi requisivit, accedit? ubi accessit, pati non exoptat? 3ly Gods vengeance on their persecutors. Praeterea ultio consecuta (sicut semper accidit) ad credendum vehementer impellit. Lact. p. 533. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ita Constantinus apud Euseb. in vit. Const. l. 4. c. 12. vid. Tertull. ad Scap. 13 With Joy and Exultation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Mart. Dial. cum Tryph. p. 265. Cum omni saevitiâ vestra concertamus, etiam ultrò erumpentes, magisque damnati quam absoluti gaudemus. Tertull. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eusebius Historiae Ecclesiasticae libro octavo cap. nono. Great Courage in the midst of sufferings. Solebant etenim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 8. c. 9 Nostri autem (ut de viris taceam) pueri, & mulierculae Tortores suos taciti vincunt, & exprimere illis gemitum nec ignis potest. Lact. lib. 5. c. 13. vid. Orig. in Celsum l. 7. p. 357. & p. 359. Minut. p. 41. 14 An Apathy under the severest torments] Apostolus Johannes in oleum igneum demersus nihil passus est. Tertull. de prescript. c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ita Euseb. Hist. Eccl. l. 5. c. 1. de Blandian. vid. eundem l. 8. c. 10. p. 338.339. 15 Experience of Consolations under them] For they did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 8. c. 9 vide Historiam Theodori, Sozom. Hist. Eccl. l. 5. c. 20. Socr. l. 3. c. 19 Aug. de Civ. Dei, l. 18. c. 52. 16. Deliverance from their sufferings] Under the 10th persecution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 9 c. 8. 17 His controlling] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita Euseb. de feris quibus Christiani exponebantur. Hist. Eccl. l. 8. c. 7. 18 And vindictive power] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. lib. 8. p. 342. who instanceth in the death of the two persecuting Governors of Damascus and Caesarea Hist. Eccl. l. 9 c. 6. Possumus exitus quorundam Praesidum tibi proponere, qui in fine vitae suae recordati sunt deliquisse quod vexassent Christianos, Vigellium, Saturninum, Claudium Herminianum, Cecilium, Capellam. Tertull. ad Scap. c. 3.5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Julian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57 Nazinaz. de Maximino. Unde vindice & ultore Deo cogebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 8. c. 16.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. or. 2. in Babylam p. 462. de Juliano verba faciens. 19 The Spartan Boys] Spartae vero pueri ad aram sic verberibus accipiuntur, ut multus è visceribus sanguis exeat, nonnunquam etiam ut cum ibi essem, audiebam ad necem. Quorum non modo nemo exclamavit unquam, sed ne ingemuit quidem. Cie. Tusc. 2. p. 209. A. & p. 212. 20 The Roman Legions] Quas scribit in Originibus Cato Major in eum alacres profect as locum unde se nunquam redituras scirent. Lud. Vives. in August. de C. D. l. 1. c. 12. 21 A Polemo] De quo Laertius tradit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. p. 264. 22 Possidonius] Solebat narrare Pompejus eum graviter de hoc ipso (nihil esse bonum nisi quod honestum esset) cubantem disputasse, cumque quasi faces ei doloris admoverentur, saepe dixisse, nihil agis dolor quamvis sis molestus, nunquam te esse confitebor malum. Cic. Tusc. 2. p. 215. B. 216. A. 23 Zeno, Anaxarchus] obversentur species honestae animo, Zeno proponatur Eleates qui perpessus est omnia potius quam conscios delendae tyrannidis indicaret. De Anaxarcho Democritio cogitetur, qui cumtin manus Cyprii Nicocreontis Regis incidisset, nullum genus supplicii deprecatus est neque recusavit. Cic. Tusc. 2. p. 213. 24 This consideration doth give the greatest strength unto the present argument] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Chrys. in prima ad Cor. Ho. 4. p. 263, 264. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 65. CHAP. VII. SECT I. The Contents. THat from the fulfilling of things future and contingent, we may reasonably infer the Being of an overruling Providence, which interests itself in their completion. The truth of Christian Faith evinced, 1. From those predictions which concern the Person, Birth, Life, Actions, and Passions, of our Lord and Saviour. The confirmation of this Argument. 2ly. From those miracles which his disciples wrought agreably to our Saviour's promise, prediction, and commission: for they healed the diseased, and ejected Devils, according as our Lord foretold. §. 1. TO strengthen what we offer from the predictions of our Lord in confirmation of the Christian Faith, it will be needful to premise, That the punctual fulfilling of predictions of things future and contingent, especially when those predictions descend to many Circumstances, and those such as are peculiar and unusual, and such as respect the unconstrained motions of the will: I say, this fulfilling of predictions, gives just assurance to us, that an all Wise and overruling Providence doth interest itself in their completion. For 1. He only who at first made all things by his Power, and by his Wisdom guides them to their respective ends, He whose will & pleasure doth give laws to all the motions of the Soul, and limits to the powers of Inferior causes, he only can foresee the issues, and foretell those Circumstances, which do entirely depend upon such causes. Yea 2ly. that mind, which through its own inherent power, is able to determine any matters of this nature, must on the same grounds be acquainted with all future things, though never so contingent in their immediate causes; there being equal reason for them all. For since things Future have at present no existence, nor is there any reason, if contingent, whence it may be certainly concluded, they rather are to be, than not to be; no mind can possibly foresee their futurition, but that, whose understanding is so perfect, as to be able to extend itself to all things future, as they in due time shall exist; and whose commanding pleasure doth limit and determine, or Guide and Manage their indifferences, as seemeth most conducing to his Glory. Whence God provokes the Heathen Deities, Esa. 41.23. to show the things that are to come hereafter, that so it may be known that they are Gods, Cic. de div. li. p. 82. and Heathens did conclude it certain, si divinatio, ergo Deus if there were divination, there must be a Deity. §. 2. NOW that predictions of this nature have been made in confirmation of the Christian Faith, will be abundantly evinced from those, which more immediately concern the person of our Saviour; he being signally marked out unto us, by such peculiar Circumstances of his Birth, Life, and Passion, such singularities of his actions, such proper Characters of his Person, so certainly foretold in the Law and Prophets, (and therefore firmly credited by the Jew) as must infallibly conclude them ridiculous and mad, that should falsely pretend to them. An Elias was to usher in his advent, and to a Mal. 3.1.2.3. make ready a people prepared for the Lord, by turning of the disobedient unto the wisdom of the just: accordingly John Baptist in the b Luk. 1.17. Power & Spirit of Eliah went before Jesus, attesting that he was the true c Joh. 1.29.34.33.31. Messiah, the Lamb, the Son of God, and that he was informed from Heaven of him, & thence commissionated to prepare his way. And so effectually this Elias prevailed on the whole Nation of the Jews, that they esteemed him a d Mark. 11.32. Prophet, a e Joh. v. 35. Burning and a Shining light, in which they willingly rejoiced; a Just and Holy man, whose Doctrine they liked very well: Joseph Antiq. Judaic. l. 8. c. 7. whose Counsel they would gladly follow, & whose baptism they received with greatest readiness. The Messiah was to be the offspring of a f Esa. 7.14. Virgin's womb, and have no Father but the God of Heaven; an opinion too incredible to find acceptance without greatest Evidence, or to be unnecessarily pretended without Greatest Folly, or to obtain and win upon the world, when managed by the worst of fools. He was to come into the world ² before the g Gen. 49.10. Sceptre did departed from Judah, before the ³ ruin of k Mal. 3.1. Jerusalem, before the l Dan. 9.26.27. ceasing of the daily Sacrifice. He was to come into the world whilst n Mich. 5.2. Bethlehem remained amongst the Governors of Judah, and whilst the second o Hug. 2.5.7.9. Temple stood. He was to suffer Death at the Conclusion of the p Dan. 9.24. weeks of ⁴ Daniel; which in the Judgement of the Jews, ⁵ who then impatiently q Luc. 2.25.38. expected their Messiah, was that very time in which our Saviour did appear. And well might they expect his present coming, when both John Baptist taught, that his appearance was at hand, and some of them were assured by special revelation, that their r Luc. 2.26. eyes should see their Saviour; when both that ⁶ Ancient Prophecy, which had obtained Credit throughout the Eastern world, Talmud. Cod. Sanhedr. c. 11.5.33. and their own Prophets, Paraphrasts, and Doctors, did agree in the assertion of it: It being in itself so evident out of their writings, that at this day the Jews confess, Christ either came about that time, and lies concealed ever since, or else his coming was deferred beyond the time prefixed, by reason of the abounding sins of their Nation. In ⁷ Bethlehem he was to be born, a thing which happened by so strange and unaccountable a taxing, (such as none was ever known before, and there was no occasion for it then, there being peace throughout the Roman Empire,) that nothing but a secret and overruling Providence could have procured it. All which particularly afford a most convincing demonstration to the Jew, that his Messiah was in vain expected, or is already come. For where is now the second Temple, and the City Bethlehem? What place amongst the Governors of Judah doth it now retain? where's Judah's Sceptre, and where the Lawgiver between his feet? Is not Jerusalem destroyed? Are not their sacrifices and oblations ceased? And if the weeks of Daniel do not end, where Christians do contend they did, what certain period can they have? or what instruction can they give us, when the Messiah, whom they speak of, will appear? Besides he was to be a s Deut. 18.15.18. Joh. 4.25. Prophet and foretell things to come: in his times was t Esa. 9.6.7. Janum terra marique pace parta ter clausit. Suet. de Augusto cap. 22. peace to flourish, as at his birth it did throughout the then known world; Janus his Temple being shut, which in the time of War stood always open. A constant throng of ⁸ Miracles was to attend his life and doctrine; he was to bear away our griefs, and ⁹ heal our sicknesses, to cure the v Esa. 35.56. Lame, the Deaf, the Blind, and Dumb, and make his bodily cures become the preface to his spiritual; & yet his gracious Embassage, his infinite amazing love, must find no other welcome but x Esa. 53.12. reproach and infamy; he was to come into the world poor and lowly, and riding on an y Zech. 9.9. Ass; to be a 53. Esa. 2. Esa. 50.2. Ch. 53.12. despised, set at nought, buffeted, and spit upon, and to be numbered with transgressors: he was to be ¹⁰ rejected by, 11 & suffer from those very persons for whose sake he suffered. He was to be a d Esa. 53.3. man of sorrows, and to increase those sorrows nothing but e Psal. 69.21. Gall and vinegar was to be tendered to him: his Life was to conclude in an f Dan. 9.26. untimely Death; a death attended with such circumstances as added to the wonders of his life; his g Psal. 22.17.25.12.1. Hands, and Feet, and ¹² sides were to be pierced, yet maugre all the Tyrannies of Custom, and Jewish Malice of his adversaries not a h Ex. 12.46. Psal. 22.18. Bone of him was to be broken, not a Rent was to be made upon his Garment; His i Psal. 16.10. Soul must not be left in Hell, nor must his Body see corruption; his ¹³ resurrection was to be as signal as his death, for he was then to see the k Esa. 53.11. travel of his soul, and to draw all men after him. He was to be exalted into the highest Heavens, and sit at the ¹⁴ right hand of God; l Ps. 110.1. Mat. 22.43. Government was to be upon his shoulders, and to continue there for ever. The fresh appearance of the Star of Jacob, was to expel the shadows of the ¹⁵ law, Christ at his resurrection was to throw down the m Mat. 23. Mark. 13. Temple of the Jews, and to inflict upon them for their unbelief the Greatest and most dreadful vengeance, which ever yet befell the nation: he was to ruin and pull down the Kingdom of the Prince of darkness, to spread the ¹⁶ Gospel through the n Esa. 11.10. Jer. 16.19. Gentile world; & by the plentiful effusions, and powerful operations of the ¹⁷ spirit on his own Disciples, to justify his mission, and convince Gainsayers, that his Doctrine was the Mind and Will of God; and lastly to transform into the Christian purity, a world of men, enslaved to heathen superstitions, and overwhelmed in sin. §. 3. LO here a crowd of Circumstances, so certainly foretold of the Messiah, as that the Jew found nothing to except against them: so signally fulfilled in our Jesus, that nothing can be farther needful to confirm their truth. And 3dly. incompatible to any other person. For that I may not here repeat what I have already said, that no man would have chosen to undergo those hard terms, which were declared in the Scripture of the Old Testament, to belong to the Messiah; it being contrary to humane Nature to desire to lead a poor and miserable life, and then die a painful Ignominious death, unless it were in prospect of some great advantages that might accrue unto him; such as the resurrection, and those other glorious things that were foretold of the Messiah. But now could any other person hope for such a glorious resurrection, and to enable a few illiterate despised persons, by mighty signs and wonders by admirable Gifts and Graces of the Holy spirit, to subdue the world to the belief of things incredible? viz. To own and worship for the God of Heaven and Earth, one who was lately hanged on a tree, and one that by his own Nation was rejected as the worst of Malefactors. §. 4. AND now to take off that objection which is so often made by ¹⁸ Celsus, and other Adversaries of the Christian Faith, that all those places of the old Testament, which are supposed to respect our Jesus, are in themselves ambiguos, and may by pregnant fancies be applied and fitted unto any subject. Let it be considered. 1. that the prophecies which are here selected, are in themselves most clear, and such as cannot well admit of any other sense. And 2ly. That the sense here given of them is confirmed, where it is needful, in the Annotations. And 3ly. That they are such as Christ and his Apostles urged with greatest confidence in their discourses with the Jews, and their Epistles to them, and by these they prevailed upon some thousands of them, notwithstanding their great and many prejudices, to own this Faith, as being publicly and mightily convinced from the scripture, Act. 18. 28. that Jesus was the Christ; which sure would not have been attempted, nor could possibly have been effected, had not those scriptures been applied by them, according to the clear importance of the words, or the received interpretations of the Jewish Doctors. And hence when Justin Martyr in his dispute with Trypho urged those places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Dialog. p. 316. he (though a Jew) confessed that they were all intended of the Messiah of the Jews; the truth of which confession we shall abundantly make good in the ensuing Annotations on this Chapter. But to proceed unto some further instances; the prophecies of Christ touching the mighty signs and wonders, which should attend the first Professors of the Christian Faith, and touching the destruction of Jerusalem, have been so signally fulfilled that ¹⁹ Phlegon reflecting upon those and such like instances, confessed Christ was endowed with the Gift of prophecy, and the event did answer his predictions. And, (1.) It was prophesied, and that without exception or restriction to any sort of persons, that they who did believe his doctrine, should be endowed with power to cast out devils, and to heal diseases, and to speak with tongues. Of the completion of which prophesy as to the Gift of tongues we have already spoken. Mark 16. 17. 18. As for the Gift of healing, this was so common in the Apostles days, that the Epistle of St. James directs the Sick and the Diseased to the Rulers of the Church, with promise that they shall be healed. It was a thing so constantly pretended in their Story, Act. 5.12. 4. 30. 8. 7. 28. 9 and made so oft the matter of their Prayers, as well as of our Saviour's promise, that Christianity, had this pretention been a lie, would have assuredly been blasted by it. Besides this Gift continued frequent and notorious in after Ages; its instances were famous and innumerable, throughout the Christian World. a Net e in caecis possunt donare visum, neque surdis auditum neque omnes daemones effugare, neque debiles, claudos, aut paralyticos curare, vel alia quadam parte corporis vexatos; quemadmodum saepe evenit fieri secundum corporalem infirmitatem, vel earum que foris accidunt infirmitatum bonas valetudines restaurare. Iren. l. 2. c. 56. etc. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To restore to health by imposition of hands, to cure the Weak, and Lame, and Paralytic, and those that labour under any other malady, is a thing frequent in the Church, faith Ireneus. And b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig in Celsum. l. 1. p. 34. & rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. l. 2. p. 80. Origen gives us his own experience of it in these words. We oft have seen the people by the Christians freed from ecstasies and madness, and from a 1000 other dreadful symptoms and calamities, from which nor Men nor Devils could recover them; and they at present heal by invocation of Christ's name. Whence 3ly. We may note that generally those diseases were incurable by all the powers of humane Arts, and all assistances of Heathen Deities, or any other name than that of Jesus. Thus c Et quoniam beneficia salutis datae aliorum numinum comparatis & Christi quot millia vultis a nobis debilium ostendi? Quot tabificis afectos morbis nullam omnino retulisse medicinam, cum per omnia supplices irent templa, cum Deorum ante ara prostrati limina ipsa converrerent osculis? cum Aesculapium ipsum datcrem, ut praedicant, sanitatis, quoad illis superfuit vita, & precibus fatigarent, & invitarent miserrimis votis? Quid ergo prodest oftendere unum aut alterum fortasse curatos, cum tot millibus subvenerit nemo? Arnob. l. 1. p. 29. Arnobius; And since you have the confidence to bring the petty cures of the Heathen Deities into contest with Christ, how many thousands shall we instance in who have in vain repaired to their Temples? And what doth it avail to tell us of the Good success of two or three, when the complaints of thousands speak their want of power to assist the needy? As for the ²⁰ ejection of Devils both out of Men, and Beasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Celsum l. 7. p. 334. and places where they did reside; that this was done etiam à rusticis Christianis, as Arnob. or by the rudest and most simple Christians, as Origen, we have the frequent attestations of all the Records of Christianity through divers Centuries, and their Apologies unto the Heathen world; all which abound in frequent mention of this thing. Moreover they did often urge, solicit, and ²¹ provoke their adversaries in their Apologies, and Disputations with them, to try the truth of their assertion; and make their ²² Senses Judge of what they did pretend to. They did ²³ appeal to their own Consciences and knowledge of it, and tell them that many 24 Hundreds were still living of their own superstition, as well as Christian Proselytes, who by their personal experience could attest it. They offered upon ²⁵ pain of Death, and loss of all that could be dera unto them, not only to eject those very demons they invoked, but make them confess, that ²⁶ they were cheats, and own themselves to be but Devils. They publicly declared, that by their presence only they could stop ²⁸ mouths of Oracles, and put to flight their Gods, or render them unable to assist the Priest. See notes in Chap. 2. Num. 1. 2. 3. that when the ²⁷ Heathens could not by all their charms, and exorcisms, and invocations of their Deities, the Christian by the name of Jesus could eject them, that false and Hypocritical Professors had this power, and that the, name of Jesus ²⁹ though pronounced by Jews or Heathens, would perform the same. A thing so notable, that eune their ³¹ Enchanters used it for that end, and ³⁰ many Proselytes were won unto the Christian Faith by due consideration of it. In fine the Apostles, and the Church had power to command the Devil to torment Irregular professors, and to inflict diseases on them; and ³² this was often the punishment of their Apostasy, impenitency, and such like irregularities, for which the censures of the Church did pass upon them. All this we have delivered upon certain knowledge, and confirmed to us with the highest attestations, by men of greatest Wisdom, Piety, and Sincerity, in every Nation where the Gospel had obtained. Now can we think the Devil, without any constraint from a superior power, should not only quit the tyranny which they had so long exercised on Humane bodies, and o'er the Consciences of men, who gave Idolatrous Worship to them, but should also confess what they were, to those who sought the ruin of their Kingdom, and made use of their confessions to that purpose? Or could a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 133. Nomen Philosophorum daemonia non fugat. Tertull. Apol. c. 46. the name of Jesus without that power to which he pretended, have been so great a Terror and a Torment to them? Did ever any of the Heathen Jugglers with all their Arts of Magic extort such plain confessions from them? Did they thus force them to desert, not only their possessed bodies, but their Temples too, and to exert their power unto the ruin of themselves, and and the amendment of those Souls they had ensnared? Or would the Christians thus appeal unto the senses and experience of their most subtle Adversaries, would they provoke their Trial, and boast of their continual Triumph over Satan's kingdom throughout all the world, and could they by those means prevail upon the world, and daily gain new Proselytes; had not the evidence of truth confirmed their say? ANNOTATIONS On the 7. Chapter. 1. THE coming of Elias to prepare his way] This the Jews put among the previous signs of their Messiah. R. Abraham ex Seder Olam in lib. Juchas. p. 12. Maimon. in Hil. Mel. c. 12 s. 2. Kimchi ad c. 4. Mal. Before the coming of the Son of David Elias shall come to declare his advent, faith the Gloss in Hieros. Pesach. fol. 30.2. vide Lightf. in Matt. 17. 11. 2 He was to come into the World before the sceptre did departed from judah] which Prophecy the Targums do apply to the Messiah, & Shilo is by Onkelos interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by jonathan & the jerusalem Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Cabalists do also so interpret it, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to their computation, makes the same number with the letters of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 358. And Rabbi johanan, ask the name of the Messiah, they of the School of R. Shila answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto what is written, until Shilo come. Coch. in duos tit. Talmud. p. 359. Now that the sceptre did departed from judah before the desolation of jerusalem, their greatest Rabbins do assure us. Our Rabbins have delivered that 40 years before the Temple was destroyed, judgement of life and death was taken from them, and of pecuniary causes in the days of Rabbi Simeon. l. Sanhedr. Hier. & dine Mammonoth. And when the Romans had expelled the Sanhedrim out of their Palace at jerusalem, they put on sackcloth and cried out, Woe to us for the sceptre is removed from judah etc. and yet our Shilo is not come. Talm. Hieros. Tract. Sanhedr. And Epiphanius tells us that the translation of the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Herodianorum) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that the Sceptre is now departed, is confessed by Kimchi on these words. The Children of Israel shall abide many days without a King and without a Prince. Hos. 3.4. for these (saith he) are the days of the captivity which we at present suffer, having no King nor Prince in Israel, but being subject to Heathen Potentates. 3 Before the Ruin of the Temple] The Lord whom ye seek shall suddenly come to his Temple, Mal. 3.1. This ●ord saith Kimchi is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whence R. Iose, who saw the destruction of the Temple, said, the times of the Messiah are now come. That the Prophecy of Malachi concerns the Messiah, is farther evident from those expressions which style the person mentioned, Lord, the Angel of the covenant, and the desire of the jews, and speak of an Elias to prepare his way. That his coming was not be defered 2000 years, is clear from these expressions, behold he cometh suddenly. 4 At the completion of the weeks of Daniel] That the weeks of Daniel comprehended only 490 years the jews confess. Whereas it is written that 70 weeks are determined for the cutting off of the Messiah, we are by him to understand 490 years Auctor. Beth. Israel. R. Saadias' Gaon. Aben Ezra. apud Raymund. Pug. fid. p. 237. R. Moses and R. Selomo apud Morn. de Christ. Relig. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiq. jud. l. 10. c. 12. So that in his opinion the 70 weeks were then concluded, and that of which he prophesied was come to pass. There are who so interpret the 70 weeks of Daniel as to conceive, that at the end of them the Messiah should appear to make them Lords of all things; and this did animate the jews in their Rebellion against the Romans, they still expecting under the greatest miseries, that their Messiah would appear to save them. Manasse Ben Israel de termino vitae. p. 175. 5 Who then impatiently expected their Messiah] Hence so many false Christ's and false Prophets. 1. Herod. Herodianis Christum Herodem esse dixerunt. Tertull. adv. Haeres. c. 45. 2. Dositheus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum l. 1. p. 44. 3. Barchocheba. Ille Messiam seipsum pronuntiabat. Auctor Schalschelet Hakkabalah, vide Drusium de tribus sect is l. 3. c. 4.6. 4. Vespasian, who by the flattery of josephus was induced to destroy the line of David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccl. l. 3. c. 12. joseph. de Bello jud. l. 7. c. 12. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. de Bell. jud. l. 2. c. 23. with many others. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Antiq. jud. l. 20. c. 6. and this made them so forward to rebellagainst the Romans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. de bello Jud. l. 7. p. 967. 6 That ancient Prophecy] Percrebuerat Oriente toto vetus & constans opinio esse in fatis, ut eo tempore Judaea profecti rerum potirentur; id Iudaei ad se trahentes rebellarunt. Sueton. in Vespas. c. 4. Tacit. Hist. l. 5. 7 Of Bethlehem] From Thee shall spring Messiah the Son of David. R. Salomo jarchi in Mich. 5.2. Chald. Paraph. 8 A continual throng of Miracles] Midrash Coheleth in Eccles. 1.11. R. Hadarshan in Ps. 74. Raymund. Pug. fid. p. 610. vide Comment. in c. 8.5.1. num. 1. 9 Heal our diseases] Our Masters tell us that the name of the Messiah should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, leprosus de domo Rabbi. It being said, surely He took upon him our infirmities, and healed our sicknesses. Gem. Sanhedr. cap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sec. 36. That the Messiah was to open the eyes of the blind we are told Midrash in Ps. 146. 10 Reproached & rejected] Esa. 53.2.3. on which place R. Moses Alsheid saith thus. Behold our Doctors of happy memory conclude with one mouth, that this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messiah as they received from their Ancestors. The Son of David shall be a stone of stumbling, and a rock of offence to the two families of Israel. R. Jehud a. vide Coch. in duos tit. Talm. p. 210. Gloss. Talm. tract. Sanhedr. c. 11. Mornaeum de Christian. Relig. c. 30. 11 He must suffer] That the Messiah of the jews should suffer death, was so expressly delivered by the Prophets, that they who dreamed of a Messiah, who should sway the sceptre and subdue nations under them, were forced to invent a double Saviour; Messiah Ben joseph to be slain, and Messiah Ben David, whose reign was to be glorious upon earth. Targum. in Cant. 24.5. & 7.3. Talmud in Massecheth Succa c. 5. Sol. jarchi in Esa. 24.28. Kimchi in Zach. 12.10. 12 His Sides were to be pierced] R. Sol. on the place speaks thus, Our Rabbins have expounded this of Messiah Ben joseph, who was to be slain. vid. lib. Succa dist. Hachalil Chamisha. 13 His resurrection] Of which Ps. 16.9. is expounded in Midrash Tehillim, and for which the example of jonah is alleged Menasse B. Israel de Resur. l. 1. c. 5. 14 At the right hand of God] That the Ancient Rabbins did understand this Psal. of the Messiah, will appear from R. jonathans' Targum, from Midrash Tehillim in Psal. 2.7. & 18.36. R. Moses Hadarshan in Gen. c. 18.1. 15 The shadows of the Law] The law which thou at present learnest, shall be vanity compared to that law which is to be delivered in the days of the Messiah. R. Hizkiah apud Raym. p. 608. Our Doctors of happy memory conceive, that Israel shall afterwards receive another law, as formerly they did immediately from the mouth of God. Auctor Sepher. Ikkarim l. 3. c. 19 Our Rabbins said of Sacrifices, they should all cease excepting those of prayer and praises, Midrash in Num. 13. vide R. Hadarshan in Gen. 41.49. jonathan sup. Esaiam 12.3. Raymund. Pug. fid. p. 608. 16 The Conversion of the Gentiles] The Gentiles shall be saved after the war with Gog and Magog. R. David Kimchi in Esa. 49.6. which they expect before the coming of their Messiah. The whole World shall be one Church, according to that of Zeph. 3.9. that they may all call upon the name of the Lord with one consent. Bereschith Rabath on these words, on that day will I build the Tabernacle of David etc. 17 The Gift of the holy Spirit] Then shall the Spirit of Prophecy reside among the people, so that our sons and our daughters shall Prophecy, according unto that of joel 2.28. R. Saadia Gaon in Sepher Haemunoth c. 8. Sal. jarchi in Es. 44.2. 18 Celsus] Who calls the Prophesys of the old Test. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Orig. l. 7. p. 333. & p. 338. he speaks thus of them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 19 Phlegon] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 69. 20 The ejection of Devils out of men and beasts and places] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 376. the Attestations of the Christians through divers Centuries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. dial. cum Tryph. p. 302. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 20. subjecta est nobis tota vis daemonum, Tertull. Apol. c. 23. sec. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. contra Hieroc. c. 1. p. 514. vide Iren. l. 2. p. 215.218. Justin Mart. p. 45.247.302.311. Origen. in Celsum p. 7.20.34.53.62.124.127.334.337.376. Minut. Fel. p. 31. Tertull. Apol. c. 23.25. ad Scap. c. 2.4. Cypr. ad Demetr. Firmic. p. 19 & p. 40. Theodoret. de curand. Gr. off. ser. 3. p. 55. 21 They provoked their adversaries to try the truth of what they said] Veni & cognosce vera esse quae dicimus. Cypr. Epist. ad Demetr. sec. 12. Tertull. Apol. c. 23. edatur hic aliquis etc. 22 To make their senses judge] Velure ipsis quos colis crede, aut si volueris & tibi credere, de teipso loquetur, audiente te, qui nunc tuum pectus obsedit. Videbis sub manu nostra stare vinctos, & tremere captivos, quos tu suspicis & veneraris ut Dominos. Certè vel sic confundi in erroribus tuis poteris, quando conspexeris & audieris Deos tuos quid sint interrogatione nostra statim prodere, &, praesentibus licet vobis, praestigias illas & fallacias suas non posse celare. Cyprian. Epist. ad Demetr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. dial. cum Tryph. p. 311. vide Ap. 2. p. 45. Dictis non stetis si oculi vestri & aures permiserint vobis. Tertull. Apol. c. 23. 23 They appealed to their own knowledge of it] Daemonas de hominibus expellimus sicut plurimis notum est. Tertull. l. 2. ad Scap. Haec omnia sciunt plerique pars vestrum. Minut. p. 31. 24 To hundreds of living witnesses] Haec omnia tibi de officio suggeri possunt, & ab eisdem advocatis, qui & ipsi beneficia habent Christianorum, licet adclament quae velint; nam & cujusdam Notarius, cum à Daemone praecipitaretur, liberatus est, & quorundam propinquus & puerulus, & quanti honesti viri (de vulgaribus enim non dicam) aut à Daemoniis, aut à valetudinibus remediati sunt. Tert. ad Scap. c. 4. 25 They offered upon pain of death] Nisi se Daemonas confessi fuerint, Christiano mentiri non audentes, ibidem illius Christiani procacissimi sanguinem fundite. Tertull. Apol. c. 23. 26 And make those very Daemons confess that they were cheats and devils] Ipsis testibus esse eos Daemonas, de se verum confitentibus, credit. Minut. p. 31. vid. Lact. l. 2. c. 15. 27 That when the Heathens could not by their charms & exorcisms, the Christian by the name of Jesus could eject them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. p. 45. Dial. cum Tryph. p. 311. Ecce aliquis instinctu Daemonis percitus effertur, insanit, ducamus hunc in Jovis O. M. Templum, vel quia sanare homines Jupiter nescit, in Aesculapii vel Apollinis fanum, jubeat utriuslibet Sacerdos Dei sui nomine, ut nocens ille spiritus excedat ex homine; nullo id pacto fieri potest, at vero iidem Daemones adjurati per nomen Dei veri protinus fugiunt. Lact. l. 4. c. 27. p. 441. 28 That they could stop the mouth of Priests and Oracles] Simo constituatur in medio is quem constat incursum Daemonis perpeti, & Delphici Apollinis vates; eodem modo Dei nomen horrebunt, & tam celeriter excedet de vate suo Apollo, quam ex homine spiritus ille Daemoniacus, & adjurato fugatoque Deo suo Vates in perpetuum conticescet. Lact. 4. c. 27. vide supra Prol. 3d. 29 The name of Jesus pronounced by Jews and Heathens would perform the same] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. ad Celsum. l. 1. p. 7. D. N. nomini subjecta sunt omnia, & propter hoc Judaei usque nunc hac ipsa advocatione Daemonas fugant. Iren. l. 2. c. 5. Vide quae Judaei virtute nominis hujus praestabant Raymund. pug. fid. p. 289. 290. Voisin. in eundem. 30 Many Proselytes were won unto the Christian Faith by the consideration of it] Nec haec quidem levis causa est, quod immundi Daemonum spiritus accepta licentia, multorum se corporibus immergunt, quibus postea ejectis omnes qui resanati fuerint adhaereant religioni cujus potentiam senserunt. Lact. l. 5. c. 22. 533. Haec denique testimonia Deorum vestrorum Christianos facere consueverunt. Tert. Ap. c. 23. sec. 6. 31 Enchanters used it for that end] Illi ipsi qui seducunt per ligaturas, per incantationes, per machinamenta inimici, miscent percantationibus suis nomen Christi. August. tr. 7. in Joh. 32 And this was often the punishment of their Apostasy, or those irregularities which brought the Censures of the Church upon them] In Judaeos' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive Apostatas (inquit Grotius) utpote exsortes divini foederis Diaboli, divina concessione, dominium exercebant; sic & in judaeos incircumcisos Angelo cuidam jus fuisse concessum tradunt Hebraei ad Exod. 4. & ex Hebraeis Origenes. Sic & Christiani deficientes à fidei regula mancipia Diaboli fiebant. Cyprian. Quam multi quotidie poenitentiam non agentes nec delicti sui conscientiam confitentes immundis spiritibus adimplentur? Tert. de spect. c. 26. vid. Cor. 4.21.5.5. & 2. Cor. 13.10. 1. Tim. 1.20. CHAP. VII. SECT. II. The Contents. THe Truth of Christian Faith evinced from those Predictions, which concern the ruin of the jewish Temple, discipline, and Nation; the Authors, time, and manner; the Greatness, and Duration, Concomitants, and Attendants of it, as the Scripture mentions them; and the wonderful completion of them all. A confirmation of this Argument from the attempt of the Apostate Julian to rebuild the Temple, and the miraculous frustration of it. §. 1. OF the destruction of the Temple, and downfall of the Jewish Oeconomy; the Predictions of our Lord are extant Matth. 24. Mark 13. Luke 21. where we have punctually foretold, 1. Matt. 24.9, 14. Mark 13.10, 13. Mark 13.6. Matt. 14.5.11. Mark 13.22, 14. Matt. 24.12. The forerunners of the ruin, viz. The preaching of the Gospel throughout all the world: And 2ly, the multitude of false Prophets and false Christ's, which should endeavour by many lying Wonders to deceive both Jew and Christian. 3ly, The Apostasy of many from the Christian Faith, whose love, when Persecutions did grow hot, would cool and vanish. 2ly, The Concomitants, or the immediate Attendants of it, Luke 21.25, 26. Matt. 24.29. Matt. 14.30. Matt. 24.29. Matt. 16.1. Mark 8.11. viz. Great earthquakes in divers places, famines, pestilences, and dreadful apparitions, or occurrences, signs in the sun and moon, and stars; the sea, and the earth roaring; men's hearts failing them for fear; signs in the heavens of the Son of man, or his appearance in the clouds with power, and great glory: which sign from Heaven, both Pharisees and Sadduces expected, and desired of our Lord, as being what their Doctors had concluded from the Words of Daniel, chap. 7.13. I saw in the night visions, and behold one like the Son of man came with the clouds of heaven: thus R. Alexander tells us, that R. Joshuah B. Levi did compare these places, The Son of man cometh with the clouds of heaven, Dan. 7.13. and he cometh poor and riding upon an ass, Zach. 9.9. and he resolves the seeming Contradiction thus: Gem. Sanhed. cies. 33. If the jews deserved that the Messiah should come Gloriously, he should come in the clouds of Heaven, if not, he should come poor and riding upon an Ass. 3ly. The Authors of it, viz. The Roman army, Marc. 13 14. Matt. 24.28. (called the abomination of desolation) which should besiege Jerusalem. Matt. 24.15. Luc. 21.20. Matt. 24.15. For what is thus delivered Matt. 24.15. when you shall see the abomination of desolation etc. then let them that are in Judea, flee unto the Mountains, is Luc. 21.20. when you shall see Jerusalem compassed with Armies, then let them that are in Judea etc. 2ly. 'tis the abomination of desolation spoken of by the Prophet Daniel, who speaks of the destruction of the Temple, when the Messiah should be slain chap. 9 26. and after 62. Weeks shall Messiah be cut off, but not for himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiq. l. 10. c. 12. and the people of the Prince that shall come, shall destroy the City and the Sanctuary; which we know after the death of the Messiah the Romans, and they only, did. And hence Josephus tells us, that Daniel prophesied of it. 4ly. The time when; and that, both Negatively, not till the Gospel should be spread over the then known world, and positively, before the Generation that then lived should be extinct. Marc. 13.30. Luc. 21.32. This Generation shall not pass away till all these things be fulfilled. 5ly. The Greatness of the ruin, 1. Of the Temple, Mat. 24.2 Luc. 19.44. Matt. 24.21. of which there was not to be left one stone upon another which should not be cast down. And 2ly. Of the People, to whom God threatneth such afflictions as never happened heretofore, nor the like should ever happen hereafter. 6ly. The continuance of the desolation of Jerusalem, and of the Judgements threatened to the Jewish Nation. Marc. 3.19. Luc. 21.24. They shall be led away captive into all Nations, and Jerusalem shall be trodden down, until the time of the Gentiles be fulfilled. 7ly. God's providence towards the true and persevering Christians of that time, Matt. 24.13. Marc. 13.13. Luc. 21.28. to give Salvation to them, and redemption from the cruel persecuting Jews, and so preserve them, that not one hair of their heads should perish. In fine the very manner of the siege is most particularly described Luc. 19.43. Thine enemies shall cast a trench about thee and compass thee round, and keep thee in on every side. Now the completion of all these so many, and so remarkable, and so improbable particulars, has been so full and pregnant, that nothing could be more. For, to resume these heads. 1. Saint Paul in his Epistle to the Romans, written about the 2d Year of Nero, vid. Lightfoot Harm. N. T. P. 121.136. Cham 1. 8, 1. Col. 6. 22. tells them their Faith was celebrated throughout all the world. In his Epistle to the Colossians, about the 6th of Nero, he assures them that the Christian Faith was preached to every creature under Heaven, and proclaimed to the whole world. The truth of which assertions will be sufficiently made Good from Proleg. the 6th. 2ly. Of the multitude of false Christ's, we have already spoken. Of false Prophets we are informed by ² Eusebius, who from Josephus tells us of one Theudas, who by his Magical collusions prevailed upon a multitude of Jews to follow him to the river Jordan, which that pretended Prophet promised to divide before them: and of an ³ Egyptian in the days of Nero, who being also a Magician & pretended Prophet, deceived 30000, who partly were dispersed, and partly slain by Felix Governor of Judea. ⁴ Josephus speaking of the conflagration of the Temple, and of the multitude that perished in it (6000.) ascribes their ruin to a lying Prophet, who drew them thither with promises of signs and wonders, that should there be wrought for their deliverance; and then adds, that there were many such deceivers who still endeavoured to delude the people with promises of help from heaven. Nay the Apostle tells us, Tit. 1.10, 11, 14. that they especially were the vain babblers and deceivers, and the perverters of the truth; that by their Fables, and their zeal for their Traditions, and empty Ceremonies, they did pervert Men from the Faith, and hinder the progress of the Gospel. Thirdly, Their false and lying Wonders made them deserve the Title of Magicians. And indeed the Miracles recorded by their Rabbins, Lightf. Horae Hebr. in Mat. p. 266, 267. the Stories which their * Talmud gives us of their Skill this way; their frequent ⁵ Exorcisms by Invocation of the God of Jacob; their Annulets and * Ligatures', and confident ⁶ Assertions, Lightf. ibid. Voisin observ. in Raymund. p. 557, 558. That God gave power to his Law, his Name, and Attributes, when thus applied by them, to heal diseases and work signs and wonders. Lastly, Those many ⁷ Instances josephus gives us of Men pretending to such Works; all these sufficiently evince how much they were addicted unto false and lying Wonders. Fourthly, the Apostasy of many from the Christian Faith, especially of the Jews, is manifest from the Epistles of St Paul, complaining that they apostatised unto the Law of Moses, Gal. 3.4. 2 Tlm. 1.15. and that all Asia had shaken off the Gospel; and from the descriptions which St Peter and St jude give of them, That they denied the Lord that bought them. They went out from us, 1 Joh. 2.19. saith St john. Fifthly, The sign of the Son of man coming in the Heavens, being some visible appearance in the Heavens of his coming to destroy jerusalem, and to revenge his death, and all the Persecutions of his Prophets and Apostles on them: that ⁸ Comet which appeared like a flaming sword, and for the space of a whole year did point down upon the city, may refer unto it. But that which best comports with the Expression of our Saviour, who tells us, his appearance should be in the clouds with power and great glory, Matt. 24.29, 30. or with an Host and Splendour; and also agrees with the Opinion of the Jews, That this his coming with the clouds of Heaven, was coming with the host of heaven as ⁹ R. Saadias' hath it) is that ¹⁰ appearance in the clouds of Chariots, and of Armed Men encompassing the City, and attended with the noise of War. And whereas it is said, immediately after the tribulation of those days, the Sun shall be darkened, Matt. 24.29. and the Moon shall not give her light, and the Stars shall fall from Heaven, and the powers of heaven shall be shaken, let it be noted, That these Words intent not to declare unto us, what should happen after the desolation of jerusalem; as will appear, 1. From the Words ensuing, Matt. 24.33. When you shall see these things come to pass, know that it is nigh, even at the door. Secondly, From the encouragement that follows to the Christian: Mark 13.29. When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. If this Redemption do not import the Christians freedom from this present vengeance, and from those fiery Persecutions which were raised against them, chief by the malice of the Jews, it will be hard to know what it can signify, since all the Judgements which befell the Heathen World, did not redeem the Christians from their Persecutions, but were the causes of them, they being still ascribed by them unto the ¹¹ anger of their gods against the Christians. And thirdly, Because the Prophet joel, who foretells the very same events, Joel 2.31. That God would show wonders in the heavens, and on the earth; that the sun should be turned into darkness, and the moon into blood, assures us, this was to happen before the great and terrible day of the Lord; that is, before the plenary Execution of God's vengeance on the Jews, 1 Thess. 2.16. when wrath should come upon them to the uttermost. Now hence it follows, That these Expressions must concern the Jewish Nation, and signify (by a ¹² Prophetic Scheme, and suitably unto the manner of the ¹³ Eastern Nations) those great and dreadful Judgements God had resolved to bring upon the Jewish Nation, which would Eclipse their Sun and Moon, convert their glorious and shining Days, into the days of darkness, and create as great a Terror to them, as if these Prodigious Things had happened in the course of Nature. The ¹⁴ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fearful Occurrences or Apparitions mentioned by St Luke, Luke 21.11. may haply respect the flying open of the Temple doors; the Light that shone about the Temple and the Altar before the multitude; the Conflagration, the Voices of an unseen multitude crying out, Let us departed and quit this place, Joseph. de bell. Jud. l. 7. c. 12. and especially of one Jesus denouncing Woe continually unto the City, Temple, and the People of jerusalem; and many other Signs which did declare their desolation, and by the wiser Jews were thought to signify it. Lastly, how dreadfully the ¹⁵ Famine raged among them; how great and numerous the Earthquakes were which happened about those Times, josephus, 16 Grotius, and other Authors will inform us. Sixthly, That the Authors of this Desolation were the Roman Armies, led on by Vespasian and his Son Titus; that the destruction of the City and the Temple, happened within the space of 42 Years after our Lords Predictions, and so within the compass of that Generation, it will be needless to evince by Testimony, these being things attested by the general consent of Writers. Seventhly, That the ruin of the Temple completely answered our Lord's Prediction, is evident from what ¹⁷ Josephus hath recorded; viz. That Titus did command his Soldiers to dig up the City, and the Temple; which was so fully done, that they who saw it, judged it never would be built again; yea, the Jews Talmud speaks the same, and a Maim. Taanith. c. 5. Apud Josephum, l. 7. c. 7. vocatur Terentius Rufus. Maimon. gives the very Month and Day when Turnus Rufus, the Captain of the Army left by Titus, did with a Ploughshare tear up the Foundations of the Temple, in order to the completion of the Prophecy, jer. 26.18. Zion shall be ploughed as a field. After all this, when Julian the Apostate sent the Jews to build again the Temple, St 18 Cyril Bishop of jerusalem did confidently tell them, this Prophecy of Christ should be most signally fulfilled by them, which came accordingly to pass; for b Sozom. Hist. Eccles. l. 5. c. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. they in preparation to their intended Temple, digged up, purged out, and took away the Relics of the old Foundation: the work being thus begun, an Earthquake comes, and casteth up the remnants of it, and the adjacent Buildings. Eighthly, As for the greatness of the Judgement, 19 Josephus gives us an account thereof, just parallel to that of Matthew, assuring us, 'Twas such as never City suffered, nor ever City more deserved. Ninthly, The ²⁰ manner of the Siege was such as Scripture had foretold; for as josephus tells us, The Roman Army built a Wall 39 Furlongs in compass, and having 13 Castles on it which did enclose the City. And here I cannot but observe with him, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. joseph. Bel. Jud. l. 6. c. 13. That they were instigated to the work by a Superior Power; and as if the same Power had assisted them, 'twas built with an incredible celerity. Tenthly, God's Providence towards the Christians, and that Salvation he vouchsafed to them, when the Confusion was spread upon their Enemies: Dr. Hammond in Matt. 24. Not. G. for when Gratus who besieged jerusalem, had on a sudden (not other cause appearing that could move him to it) raised the Siege, the Christians presently did quit jerusalem, 21 being admonished so to do by Revelation from Heaven, as Eusebius tells us. Lastly, For the continuance of this Desolation, not to dispute whether it shall be perpetual, as many of the ²² Fathers taught and held; or whether the Jews shall be converted and brought back unto jerusalem, and have a Glorious Appearance there; whether the times of the Gentiles will ever be fulfilled, and God provoked by their Sins, will cast them off, and reassume the Jews into his favour, as ²³ H. Grotius thinks the Words may signify; or whether these Words import the final desolation of the Temple, State, and People of jerusalem (as Dr. Lightfoot thinks,) vid. Harmony of the New Test. p. 195. I say not to insist on this Dispute, 'tis sure the Jews have oft in ²⁴ vain endeavoured to rebuild it. Their last attempt was under julian, who to convince these Prophecies of Falsehood, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. l. 5. c. 21. Theodor. l. 3. c. 17. gave them a Commission to rebuild the Temple; but the immediate hand of Providence soon forced them to desist from that unhappy Enterprise. The Story is very signal & remarkable for many Circumstances. As, 1. The Persons that relate it, who are many and very considerable Authors, Gregory Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. Ambros. Ep. 29. ad Theodos. Chrysost. orat. 3. adv. jud. Ruff. l. 1. c. 38, 39 Men that flourished in that very Age, and writ when the attempt was fresh; and as Theodoret assures us, was frequent in the mouth of every one: to omit Socrates, Theodoret, and Sozomen, who writ the Story within the space of fifty Years after the thing was done. a Ambitiosum quoddam Templū apud Hierosolymam sumptibus immodicis instaurare cogitabat, negotiumque maturandum Alypio dederat Antiochensi; cum itaque rei idem fortiter instaret Alypius, juvaretque Provinciae Rector, metuendi Globi flammarum propè fundamenta crebris insultibus erumpentes, locum exustis aliquoties operantibus inaccessum fecere, hocque modo Elemento obstinatius repellente cessavit Inceptum. Am. Marcel. l. 23. ab initio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. p. 83. Ammianus Marcellinus, a Heathen, who flourished in those very Times, gives us the story thus, That julian endeavoured to rebuild the Temple of Jerusalem, and gave it in charge to one Alypius of Antioch, assisted by the Rector of the Province, and a vast Treasure from the Emperor to hasten and promote the Work; which undertaking to perform, he was soon forced to desist from this his Enterprise by Balls of Fire, which issuing from out of the Foundations, did terrify and burn those Persons that were engaged in the Work. To this Nazianzen, Chrysost. Socrates, Sozom. and Theodoret, add, That an earthquake did tear up even the relics of the Foundation. Secondly, The Evidence of the thing is most unquestionable: Nazianzen tells us, It was believed by the very ²⁵ Atheist; Theodoret, That it was common in the mouths of all Men; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. H. Eccl. l. 2. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrates, That it was done in the presence of exceeding many, and that the Fame thereof brought many far and near unto the Place. Sozomen assures us, That it was a thing believed of all; and adds, That if to any it should seem incredible, it would be attested by many yet living, both of them who were present, and of them who received it from the Mouths of them who were present at it. Thirdly, The ²⁶ Effect of it, in the Confession of the Jews, that Christ was to be worshipped and adored. And secondly, In their Conversion to the Christian Faith: For a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozomen and Nazianzen tells us, That many upon this occasion were added to the Church, and were Baptised, and did endeavour by their Hymns and Supplications to this Jesus, to appease his anger for their attempts against him. Now to conclude, If this Relation be a Truth, 'tis an abundant confirmation of the Christian Faith: If false, How came it to obtain so great and uncontrolled Credit? How came it to be left on record by the Adversaries of Christianity, and to force such clear Confessions from their mouths, and to be a means of converting many of them to the Christian Faith? How great must be the Impudence of those Historians, who durst so confidently relate a lie so gross and palpable; and having done so, appeal unto so many Living Witnesses for attestation of what the World must know to be a lie? and how prejudicial must these Pretences have been to the Christian Faith? These things considered, I may conclude with that of our ²⁷ Eusebius, He that doth weigh these things, must soon be forced to confess, and to admire the Truth and the Divinity of Christ's Predictions: or in the Words of Nazianzen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What can the Wise men of the World object against such clear Predictions, and such convincing Demonstrations of the Power of Christ? ANNOTATIONS On the 7th Chapter. SECT. II. THeir Doctors had concluded] Ideo moderni Judaei dicunt Messiam non venisse, quia nondum viderunt eum venire in nubibus Coeli. Raymund, Pug. fid. p. 276. 2 Euseb.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccl. Hist. l. 2. c. 11. 3 Of an Egyptian] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 2. c. 21. 4 Josephus ascribes their ruin to a lying Prophet] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. de Bello Judaico. l. 7. c. 11. 5 Their frequent Exorcisms by the invocation of the God of Jacob] Matt. 12.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Dial. cum Tryph. p. 311. vide Tertull. contra Marcionem. Theophilum, l. 2. ad Autolyc. Orig. in Celsum. p. 185. vide Annot. in c. 1. num. 4. 6 Their assertions that God gave power to his law name and attributes to heal diseases] The Author of Sepher Ikkarim tells us, That the Attributes of God are Instruments to which he hath annexed a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, That signs and wonders should be done by them. Why is it that they who skill this art work miracles? The reason is because the law is of divine Original. Auctor Neve Shalom l. 5. c. 5. 7 These Instances Josephus gives] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Bello Jud. l. 7. c. 12. 8 That comet which appeared like a flaming sword] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. de Bello Jud. l. 7. c. 12. 9 R. Saadias'] Quod autem scribit Cum nubibus coeli, illi sunt Angeli de exercitu coeli, haec erit maxima dignatio, quam conferet Deus Christo. In Dan. 7. 10 The Appearance in the clouds of chariots and of armed men] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. ibid. 11 To the Anger of their Gods against the Christians] vide infra. Not. in c. 8. s. N. 19 12 A Prophetic Scheme] See the like Esaiah 13.10. c. 24. v. 18.19.20.23. c. 34. v. 4. Jer. 4.23. Ezek. 32.7.8. Joel 2.10. Rev. 6.12.8.12. 13 And suitably to the manner of the Eastern Nations] Apud Arabes, de eo cui singulare aliquod infortunium accidit, dicitur, quod coelum ipsius in terram conversum sit, vel super terram ejus ceciderit. Maimon. More Nevochim p. 265. & again, Neque quemquam puto ita ignorantem, caecum, literaeque Parabolarum & narrationum Historicarum vel Oratoriarum addictum esse, ut existimet stellas, coelum, lucem Solis & Lunae, mutata esse, vel terram de centro suo motam, quando destructum fuit regnum Babel: verum repraesentat nobis tota haec narratio, statum & conditionem hominis victi, cui lux omnis atra, dulce amarum, immo cui terra nimis angusta, & coelum ruinam minitari videtur: ib. part. 2. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Artemidorus Oneirocrit. l. 2. c. 36. 14 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the flying open etc.] Of which things we have the testimony of Josephus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De Bello Judaico l. 7. c. 12. etc. 11. Evenerant prodigia, visae per coelum concurrere acies, rutilantia arma, & subito nubium igne collucere Templum, expassae repente delubri fores, & audita major humanâ vox, excedere Deos, simul ingens motus excedentium. Tacitus Hist. l. 5. p. 621. 15 Of the famine] see Josephus de Bello judaic. l. 7. c. 7.8. 16 Of the Earthquakes in divers places] Grot. in Matt. 24. vers. 7. 17 From what Josephus hath recorded] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Paulo post, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de Bello Jud. l. 7. c. 18. lin. 1. Gr. 18 S. Cyril Bishop of jerusalem] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrat. Hist. Eccles. l. 2. c. 20. Ruff. l. 10. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socr. ibidem. 19 Of the greatness of the judgement josephus gives account] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 20 The manner of the Siege.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joseph Bell. jud. l. 6. c. 13. 21 They did quit jerusalem being admonished from Heaven] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eccles. Hist. l. 3. c. 5. & Epiphanius de Ponderibus & Mensuris c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 22 Whether this desolation shall be perpetual as many of the Fathers held] Origen. Annot. in Sh. 16. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Cells. l. 4. p. 174. Chrysost. crat. 3. adv. judaeos. Dionysius Alexandrinae Ecclesiae Pontifex elegantem scribit librum irridens mille annorum fabulam, instaurationem Templi etc. Hieron. Proaemio ad l. 18. Com. in Esaiam. 23 As Hugo Grotius thinks.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Intelligere licebit ●●mpora divinae patientiae praestituta emendationi eorum qui ex Gentibus Christi nomen professi, à disciplina Christi plurimum recesserunt; ut nimirum intelligamus Deum irritatum à Gentibus, modo quodam novo atque extraordinario usurum in convertendis adse Iudaeis, sicut ab Iudaeis irritatus, modo simili Gentes ad obsequium suum pertraxit. In locum. 24 Saith Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orat. 3. adv. judaeos. 25 That it was believed by the very Atheist] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. p. 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. l. 5. c. 21. 26 The effect of it the invocation of Christ.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. p. 85 Sozom. Hist. Eccl. l. 5. c. 21. Socr. Hist. Eccl. 21. c. 29. 27 Conclude with that of our Eusebius.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Eccles. Hist. l. 3. c. 7. CHAP. VIII. SECT. I. The Contents. Evincing the truth of Christian Doctrine. Arg. 4 1. From the Miracles wrought by Christ suitably to his Design, and to the Prophecies of the Old Testament, and to the expectation of the jews. These Miracles were many, mighty, and they had most remarkable Effects upon the Hearers and Spectators of them. They were avouched with greatest confidence by his Apostles, who by those means converted thousands, and whose Records of these things became the rule of Faith unto the Christian Converts. The confirmation of this from the Miracles wrought by Christ's Apostles, who affirm, Christ gave commission to them whilst abiding with them, to work the greatest Miracles, which they accordingly performed. And that this Power was more abundantly conferred upon them after the Resurrection of their Lord, is argued from the Promise of Christ; from the Confession of jews and Heathens; from the records of Scripture. Like wonders were performed by Christians in all places of the World, and the same Power continued in the Church for divers Centuries. The confirmation of this second Argument. The result of these Particulars. FOURTHLY, Arg. 4 Those Miracles which Christ and his Apostles wrought in confirmation of the Christian Faith, are a most signal Demonstration of its truth and certainty: as will appear, if we consider, 1. The Design on which our Saviour came into the World: For it was requisite, that he who came to baffle and pull down the Devil's Kingdom, should show his Power over those evil Spirits which upheld it. Needful it was, that he who taught the World to slight and to detest those Heathen Deities, which had so long obtained in the World, and had confirmed it in their service by seeming Miracles, vid. Not. in cap. 9 num. 5, 6, 7, 8. Predictions, gifts of Healing, and the like, should by more powerful works convince the World he was more worthy of their Adoration. And it was also requisite, that he who gave it out that he came down from God to manifest the will of heaven to the world, should by unquestionable signs of God's assistance, prove the truth of his Commission from him. And lastly, It was requisite, that he who came to null that Law of Moses which was established, or by the Jews conceived to be established by many Miracles, should give a greater proof of his Commission from the God of Heaven, than were the Miracles of Moses. Secondly, This will be farther evident, if we consider that the Jews expected great and many Miracles from their Messiah. They tell us, Midrash Coheleth, in Eccles. 1.11. that the Miracles of Moses should not be remembered, by reason of those greater Miracles which their Messiah should perform: That the signs of the Messiah should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance, vid. Raymund, Pugfid. p. 610. whereas the signs of the departure out of Egypt, compared with them, should be only accidents. And this their Expectation was grounded upon these Predictions of their Prophets, that their Messiah should make the blind to see, the deaf to hear, Isaiah 35.6. the dumb to speak, the lame to walk. Thirdly, The Jews and Heathens did in effect confess, that suitably to these Predictions of the Prophets, and to the expectation of the Jews, they did work Miracles. For to ascribe them to ¹ Shem Hamporash, or to the Arts of ² Magic, as Jews and Heathens did, is to confess that they were done by Christ; since nothing but the evidence of Fact could tempt his most malicious Enemies to use such slight Evasions, and to confess, as did the Pharisees and the Chief Priests, that Christ did Miracles so many, and so powerful, that if he had been let alone, Joh. 11.48. all men would have believed on him. The wiser Heathens, as ³ Celsus, ⁴ Porphyry, ⁵ Hierocles, and ⁶ Julian, confessed the thing. ⁷ Pilate, who lived upon the place where his Disciples tell us that all his Miracles were done, and who passed Sentence on him, gave such a large account to Tiberius, both of the Wonders of his Life, and Death, and Resurrection, as made the Emperor ⁸ propose him to the Senate, as one fit to be admitted among the Roman Gods. And this account the Christians frequently appealed to, and sent the Romans to their own Archives to be convinced of its truth. Others conclude, that he did his Wonders by that Art of Magic which he had learned from the ⁹ Egyptians, vid. Annot. in cap. 9.1. and think it is sufficient to oppose against him an ¹⁰ Apollonius, or an Apuleius, as Men of equal Fame for working Wonders: which, had the truth of what the Christian Records do affirm concerning them been questionable, they could have had no reason, and no temptation to have done, it being sufficient for their purpose to have questioned, or disproved what was delivered by those Records. But fourthly, His Apostles do affirm his Miracles were very many, and done in many places: They tell us, that he compassed all a Matt. 4.24. & 18.16. & 9.35. Galilee, and all the cities and villages of judea, preaching the Gospel of the Kingdom, and healing all diseases, and all sicknesses among the people. He b Mat. 12.15. & 15.30. & 19.2. healed many that were sick of divers maladies. All the diseased throughout Syria. Great multitudes, yea all that could be c Luke 4.40. brought unto him. He d Mark 1.34. cast out many devils, and e Matt. 8.16. healed all that were possessed of the devil: And then they add, that there were many other f John 20.30. signs which jesus did, which were not written by them. From which compendious Repetition of them, we may well infer his Miracles were more than they were able to recount particularly, or more than they thought needful so to do. Fifthly, The same Apostles tell us, they were mighty deeds, for he rebuked the winds, and ᵍ quelled the ragings of the sea, and h Matt. 8.26. & 14.25. walked upon it. He i Mark 6.42. satisfied 5000 with two loaves and with five little fishes; he gave sight unto the blind, and life unto the dead; he cast out devils, and knew the secrets of the heart: He wrought his Miracles by inconsiderable means, Matt. 8.3, 16. Mark 8.7, 13. Joh. 4.50. for he cast out the evil spirits, and healed diseases with a word; or by such means as were as insufficient by any natural Virtue to produce the Cure. He raised the dead only by touching of the Bier on which they lay, Luke 7.14, 15, 16. & 18.54. John 11.43, 45. or taking of them by the hand: His word made Lazarus come forth, though bound with Grave-cloathes, and his Word made the Figtree whither. Lastly, The Wonders of his Death were as remarkable, as were the Actions of his Life; For then the Heavens were overspread with darkness, Matt. 27.49, 52. the Temple vail was rend, the Earth trembled, the Rocks rend, the Graves opened, many dead Bodies did arise, and show themselves to many living in the holy City: which when the People saw, some of them being forced by remorse of Conscience, Luke 23.47. smote upon their breasts, and said of Christ, Truly this was the Son of God, this was a just and upright man: and so notorious were these things, that Heathens have recorded them. But sixthly, His Apostles tell us, That he performed these things in public; and in the presence of the Pharisees, Luke 5.17. & 6.17. & 18.19. Matt. 14.35, 36. and Doctors of the Law of every Town of Galilee, Judea and Jerusalem, and from the Sea-coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases. That he did nothing privately, but in the Synagogues & Temples, John 18.20, 21. where his Accusers were still present. And seventhly, they affirm, That these his Miracles had most remarkable Effects upon the Hearers and Spectators, even the most perverse and spiteful of them: Both Pharisees and Lawyers throughout Judea, Jerusalem, Luke 5.17, 26. and Galilee, when their eyes saw the Power of God so efficacious to heal the sick, were struck with fear and ecstasy, and forced to cry out, We have seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, strange and unheard of Miracles, Mark 2.12. Luke 19.37. John 3.2. such as we never saw before, and such as only God could do; whence they so freely owned God's power in them, and gave him the glory. The Multitude cry out with much astonishment, He hath done all things well, Mark 7.37. he maketh both the deaf to hear, and dumb to speak. When they beheld his Power over evil Spirits, they were amazed, saying, Luke 4.36, 37. What a word is this? for with authority he commandeth the unclean spirits, and they come forth. Upon all these accounts, Mark 1.28. John 2.23. his fame was spread throughout the Regions round about; and many who had seen his Miracles believed on him, concluding from the wonders he performed that God had visited his people, Luc. 7.16. Mat. 21.11. Joh. 3.1. that a Great Prophet was risen up among them, and that this Prophet was one sent from God, and one assisted by his power, that he was the Son of David the true Messiah, Joh. 4.29.6.14. the Shilo that was for to come. And generally they expressed their confidence and full conviction of his power to work the greatest Miracles. The Leper saith unto him if thou wilt thou canst make me clean. Mat. 8.2. v. 8. The Centurion, speak but the word only, and my Servant shall be healed. The Ruler of the Synogogue, come and lay thy hands one my Daughter, Mat. 9.18, 21. and she shall live. The Diseased woman, if I may but touch his Garment I shall be whole. The people of Gennesereth, as soon as he was entered into their coasts, run through the Regions round about, Mat. 14.35, 36. Mark. 6.56. and carry out in Beds those that were sick to all places where he was. And whithersoever he entered into Villages, or Cities, or Countries, they laid the sick in the Streets, and besought that they might touch if it were but the border of his Garment, and upon all occasions the multitude are flocking after him. 8ly His Apostles did avouch with greatest confidence, that what they thus ascribed to their Master, were things notorious to the Jew, and what their consciences bore witness to, & by these say they converted those that heard them. Thus in that Sermon of Saint Peter's which added to the Church 3000 souls Jesus of Nazareth is said to be a man demonstrated to be the Christ by signs and wonders, Act. 2.22. and powerful operations done in the midst of those to whom he spoke, for which he presently appeals unto their consciences in these words This you also know. In another Sermon preached to Cornelius and his Friends he speaks thus You know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the thing done throughout all judea viz. how jesus of Nazareth, Act. 10.36, 37. whom God anointed with the Holy Ghost and with power, went about doing good, and healing all that were oppressed with the Devil, for God was with him. Now all these things, had they not been beyond the possibility of just exception, are such as could not be delivered in those ages, and by those persons, by whom pretended to be done, and presently obtain upon the Faith of thousands at a bare relation, and engage so many of that very Nation, besides a world of Gentile Converts, to seal the truth of things so hard to be believed, and harder to be done with their hearts dearest blood; and rather suffer all that malice could invent, than disbelieve them. Impossible it is, that men pretending that the miraculous operations of Jesus were so many that should they all be written the world would scarce be able to contain the Records. Job. 21.15. That he went about among them doing Good, and healing all that were possessed of the Devil, and all that were afflicted with any manner of Disease. That he did this often in the presence of the greatest multitudes as well of Pharisees and Doctors of the Law as of the ruder sort; and commonly upon their persons. That by these actions he astonished and amazed his adversaries, and forced them, notwithstanding all that prejudice they had against him, to own him for a Prophet and one sent from God, and made them throng and strive to touch him, and upon all occasions bring the diseased for cure to him; and that even Gentiles did confess the thing. I say impossible it is, that men declaring that these things were acted and experimented, in the places where those persons lived who embraced this Doctrine, and for whom those Gospels were indicted which contained, these things, should by such Gross untruths prevail upon these persons, to embrace that story, which told these Barefaced lies, for a divine unerring History, fit to be sealed with their Blood. In a word let it be considered (whether any person can imagine this to be the likely'st way to gain a reputation in the World? Or whether any reasonable man can think it fit to suffer death, in attestation of such things, which all his neighbours must know to be untruths, or whether he were like to gain belief by doing so. And 2ly whether a story of like nature, pretended by 12 Quakers to be done in England by one James Nailer, or the like, were likely to prevail upon one single person, not to say the Nation, or the whole world of Christians, to desert that Faith they own at present, and embrace another which condemns and vilifies it, and casts reproach upon the Nation. Moreover these Disciples tell us, that Christ, whilst he continued upon Earth, gave them commission, to heal all manner of diseases, Mat. 10.1.8. and to cast out Devils, & to raise the Dead, and triumph over all the power of the enemy assuring them, that neither serpent nor any other thing should hurt them. Luc. 10.19. Luc. 9.6. Luc. 10.17, 18. Marc. 6.13. And they accordingly did preach the Gospel, healing every where, casting out many Devils, and making Satan fall as quick as lightning from the Heavens, rejoicing that evil spirits were made subject to them, anointing many with oil and healing them. And that this Power was more abundantly conferred upon Them, and upon their Converts, when their Lord had left this world, hath been sufficiently showed in the foregoing chapter, and may more fully be evinced by these considerations. 1. That they have left on record in the Books they published and committed to their new converts as the Rule of Faith, and which were owned by many thousands as Divine, Christ's Promise, that his power should miraculously assist his Church, that his Spirit should be conferred upon as many as the Lord should call; and this by virtue of a promise which he stood obliged to fulfil, by pouring his Spirit on all flesh, to make their Sons and Daughters prophesy, their young men to see visions, and their old men to dream Dreams; They gave it out that Christ assured them, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Tom. 5. Orat. 2. in Bab. p. 442. they should out do those many miracles which He himself had wrought; joh. 14.12. which was a promise of so strange a nature, that never any person did pretend the like, nor could it be fulfilled, according unto what these Records have delivered, without the greatest demonstration of Christ's power, or fail of being so, without the ruin of that faith which he had planted, & the rejection of those Histories, which spoke of its exact completion. But let it be considered, 2ly That Jews and Heathens, their most malicious and subtle enemies, confess the thing. Act. 4.16. That indeed a notable miracle hath been done by them, is manifest to all them that dwell at Jerusalem, and we cannot deny it, say the High Priest and Rulers of the Jews. The Heathens tell us, that they were the greatest ¹¹ Jugglers, and had ¹² received from our Saviour Books which did instruct them in these arts, and made them able to derive the cheat unto their followers. Nay they ¹³ acknowledge that at their very Sepulchers were many wonders done. 3ly Agreably to these predictions and confessions, we are told in the forementioned Records, that God confirmed the word of his Grace, Act. 14.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 19.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.13. Act. 4.23. Act. 9.40.20.10. by doing signs and wonders by the Apostles hands: and that these Miracles were not mean ordinary things, but mighty, that with great power gave the Apostles witness to the Resurrection, and that great grace was upon them all. The dead were raised by them; Tabytha by Peter, and Eutychus by Paul: and Irenaeus tells us, that in his time by the prayers and fastings of the Church, the dead were frequently restored to life. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. l. 2. c. 56. etc. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heretics (saith he) for all their boast of miracles, they cannot raise the dead, as Christ and his Apostles did, and as many of the Brotherhood when the necessities of the Church required it, have by their prayers and fastings often done. Their miracles were wrought at distance, and by unlikely and inconsiderable means; by Handkercheifs and Napkins, which obtained this virtue of doing mighty cures, only by being sent from an Apostles hand. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. St Peter's shadow healed all that were afflicted with evil Spirits, throughout all jerusalem, and all the Cities round about it. Their very Sepulchers were instrumental to the working of so many and such apparent Miracles, that as their Enemies were forced to confess them, so Christians did often ¹⁴ plead them with the greatest confidence: they were such as conquered and amazed the Conjurer, Acts 19.18, 19 such as prevailed with the Magicians to burn their Books, and make confession of their Practices, and own that Doctrine, (though with the hazard of their Lives) which pronounced them guilty of contracting with the Prince of darkness. 3ly, These Wonders were performed by Christians, throughout all places of the World, in which the Gospel did obtain and flourish: St Paul assures us, that from Jerusalem, Rom. 15.19. and round about unto Illyricum, the Gospel had been preached by him with mighty signs and wonders, and by the power of the Holy Ghost; and both the reason and the necessity of the thing assure us, that what was done by him, must be done also by the rest of the Apostles, and especially by those, who were preferred above him by the Church of Corinth and Galatia. The Records of the Churches, and the Apologies of Christians, writ from each corner of the World; the Conversion of so many by the Apostles Preaching, in every quarter of it; Joel 2.28. the Promise of the Holy Spirit to be poured out upon all flesh, Acts 2.29. and given to as many as the Lord should call: all these, and many other Circumstances, confirm us in the Truth of this Particular. Fourthly, This Power of working Miracles, was still retained in the World for divers Centuries. For the Apologies and Records of the Christians in their respective Ages, still avouch and plead them against the Heretic, the Jew, the Heathen, for confirmation of their Faith. Irenaeus writing against the Gnostics, Carpocratians, and Valentinians, asserts, That if they truly did what they pretended only, yet was it not to be compared with the Miracles of Christ and his Disciples. And then he adds, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iren. l. 2. cap. 57 It is impossible to reckon up all the miraculous Gifts which the Church throughout the World receives, and exerciseth to the benefit of the Heathens. Origen in commendation of the Christian Faith above the Jews Pretensions, tells them, That b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum. l. 2. p. 62. since the coming of a Saviour, they were left destitute of all the signs of God's especial Presence with them; they had no Prophets, nor any Wonders done amongst them: whereas the Christians were plentifully endowed with these Gifts of Miracles and Prophecy. c Quanti honesti viri (de vulgaribus enim non dicimus) aut à Daemoniis, aut valetudi nibus remediati sunt? quando non Geniculationibus & Jejunationibus nostris etiam siccitates sunt depulsae. Tertul. ad Scap. c. 4. How many Men of reputation, (for we speak not of the vulgar sort) have been freed from Devils by us? when is it that our Prayers and Fast do not cause their dearths to cease? So Tertullian. Of this miraculous Power, the second and third Ages give us instances innumerable: Of its continuance in the fourth Century, Eusebius and ¹⁵ Cyril, Theodoret and ¹⁶ Augustine, are sufficient Witnesses. If therefore these were matters, which the Jews and Heathens, who persecuted Christ and his Disciples, do confess; if Christians of all places, through divers Ages of the World, pretended and appealed to them, using no other method to convince the World: If their Apologies and Disputations with their Adversaries, which were so mightily prevailing, did bottom on the truth of these Particulars; and if those Writings which contained them, were universally acknowledged as Divine, and absolutely true, then must the Miracles recorded in them be Divine, and such as they are held to be by Christians. Besides, the Apostle Paul assures the Church of Rome, Rom. 15.15, 18, 19 he would not speak of any thing which Christ had not performed by him: and yet he adds, 2 Cor. 11.6. & 12.12. That he could glory of the grace given to him, to make the Gentiles obedient by word and deed, through mighty signs and wonders by the power of the Spirit of God: And to the Church of Corinth he writes thus, That he had given them full proof of his Apostleship; that he had fully been made manifest among them in all things; that he did not come behind the very chief of the Apostles. Which is sufficient to evince, that not St Paul alone, but others of the Apostles, were eminent for working Wonders. Now to imagine, that what St Paul in these Epistles thus asserted, was a lie, is to conclude him not only a vile wicked Person, but an unreflecting Idiot, who in those Letters he indicted, to arm his Converts against false Disciples, (who sought to blast his Mission and Apostleship,) should go about to establish and confirm it to them, by what they could not choose but know to be a lie. This is, as if a Mountebank in commendation of his Balsams, should pretend that he had wrought great Cures upon many Persons present, and before his Eyes, who all were ready to attest, that they were ignorant of any benefit received by him. But now his Education at Gamaliels Feet, his Apologies for himself, and his Epistles to his Christian Converts; his Disputations with the Jews, and mighty Power to convince the Gentiles, are Arguments sufficient that he was no Idiot, nor could be guilty of so great a folly. Now to conclude: These Miracles thus done, are a most pregnant confirmation of our Saviors Mission, and of the Truth of Christian Doctrine. For be it so, that Providence could assist such vile Impostors, (as Christ and his Apostles are esteemed by Infidels) to back and to confirm their Cheat, with Miracles so great, so many, and of such long continuance, the like to which were never done, nor any thing that can deserve to be recorded with them, and give in no immediate internal Evidence of the Imposture, we must stand bound both by the Laws of God and Nature, to believe and do as they require, as having no sufficient reason to conclude their Message false, but the most powerful Motives to believe it true. ANNOTATIONS On the 8th Chapter. SECT. I. 1 SHem Hamphorash] The Jews confess that Christ by virtue of this name did raise the dead, and walk upon the Sea, and cure the Lame, and cleanse the Lepers. vide Raymund. Pug. fid. 290. 2 The Jews expected miracles from their Messiah] The Messiah shall be exalted more than Abraham, more than Moses, more than the ministering Angels. Beresch. Rabath sup. Gen. 28.10. See Annot. in Chap. 7. Sect. 1. num. 8. 2 To the arts of Magic] Solent Judaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum. Which also Celsus did. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. adv. Celsum p. 7. vide p. 30. vide Lactant. l. 4. c. 13. Euseb. demonstr. Evang. l. 3. c. 3.8. August. de verbis Petri serm. 9 5 Hierocles] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Euseb. contra Hieroclem p. 512. 6 Julian] who tells us Christ did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Cyrill. Alexandr. l. 6. 7 Pilate gave such a large account] That there were such acts of Pilate appears, 1. From those false Acts the Heathens made containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. Eccles. l. 9 c. 5.7. 2ly From the appeal of Heretics to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. de Quartadecimanis. That these acts were such as did confirm the Christian Faith is evident from those Passages of the Fathers which appeal unto them for this end: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2. p. 84. Ea omnia (sc. quae de Christi miraculis, morte, resurrectione, ascensu in coelum enuntiant Evangelia) Pilatus, & ipse pro suâ conscientiâ Christianus, Caesari tunc Tiberio nuntiavit. Tertull. Apol. c. 21. 8 Tiberius proposed him to the Senate] Tiberius cujus tempore nomen Christianum in saeculum introivit, annuntiata sibi ex Syriâ Palaestinâ, quae veritatem illius divinitatis revelaverant, retulit ad Senatum cum praerogativa suffragii sui; Senatus quia non ipse probaverat respuit; Caesar in sententia mansit, comminatus periculum accusatoribus Christianorum. Tertull. Apol. c. 5. 9 Others say he did his wonders by those arts which he had learned from the Egyptians] Magus fuit, clandestinis artibus omnia illa perfecit, Aegyptiorum ex adytis Angelorum potentium nomina, & remotas furatus est disciplinas. Ethnicus apud Arnob. p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. adv. Celsum p. 30. 9 The Jew and Gentile though frequent and expert Magicians] Of the Jews their Talmud tells us that the great Sanhedrim was skilled in Magic, tract. Sanhed. c. Dine Mammonoth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. contra Judaeos sermone 5. p. 360. 361. Et rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Cochum in duos tit. Talm. p. 18. Joseph. Antiq. Jud. l. 20. c. 6. Annot. in c. 1. n. 1. The Heathens] Circa Deos ac Religiones negligentior, quip addictus Mathematicae, persuasionisque plenus cuncta fato agi. Sueton. de Tiberio. c. 69. Quin & facto per Magos sacro evocare Manes, & exorare tentavit Nero. Idem c. 34. vide Plin. l. 30. c. 11. 10 So notorious that Heathens have recorded them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phlegon. l. 13. Olymp. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. African. vide Euseb. Chronicon. ad An. 2040. Tertull. Apol. c. 21. Orig. tract. 35. in Mat. & p. 80. adv. Cells. 11 The Heathens tell us that Christ's Disciples out did all others in the art of Juggling] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habemus apud Julianum. vide Cyril. Alex. l. 3. p. 100 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. adv. Celsum p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hieroc. de Apostolis apud Euseb. contra Hier. p. 514. 12 And that they had received from our Saviour books and instructions in that art] Celsus affirms he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apud Orig. p. 302. who thus replies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. de Apostolis apud Cyrill. Alex. l. 10. 13 They acknowledge that at their Sepulchers were wonders wrought] Respond quomodo in vilissimo pulvere, & favillâ nescio quâ, tanta sit signorum virtutumque praesentia, nisi forte in morem Gentilium Impiorumque, Porphyrii & Eunomii has praestigias daemonum esse dicas. Hieron. adv. Vigilant. 14 And Christians confidently appealed unto them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in julianum p. 36. 15 Cyrill.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Alex. contra jul. l. 6. p. 202. 16 August.] Etiam nunc fiunt miracula ejus nomine. Et rursus. Fiunt ergo etiam nunc multa miracula, eodem Deo faciente per quos vult, qui & illa quae legimus fecit. August. de Civitate Dei l. 22. c. 8. vide Theodor de cur. Gr. affecta. Euseb. contra Hieroc. c. 1. p. 514. CHAP. VIII. SECT. II. The Contents. PRoving the Truth of Christian Doctrine from the speedy Propagation of it through the World, Arg. 3 by inconsiderable and unlearned men, against those many prejudices, which did attend it. and many enemies which did oppose it, The avowed Principles on which this Argument depends. A further Confirmation of it, by comparing its effects with those of Heathen Wisdom or Philosophy. §. 1. THIRDLY, The Powerful Assistance of the Holy Spirit, was manifested in the effectual and speedy Propagation of the Christian Faith. For it is not to be conceived how such a Doctrine, as this was, should be so wonderfully propagated, without the special Help of God. A Doctrine so ¹ new and therefore so Reproached and Vilified, so necessary, as it was pretended, for the promoting of God's Glory, and for the Good of Man, that no Salvation was to be expected from any other Name but that of Jesus; Act. 4.12. and yet reserved for the ² last of times, and the declining Ages of the World; A Doctrine so inconsistent with, and so ³ destructive of all other ways of Worship; and whose Professors, as many of them as came out of Heathenism, were obliged to look upon the Heathen World, upon their former selves, and the whole Race of their Progenitors, 1 Thes. 1.9. Eph. 2.12. 1 Cor. 10 20. as the most vile Idolaters; and such as hitherto had lived without God and without Hope; yea were obliged to detest as Devils those whom they had hitherto adored as Gods; A doctrine so ⁴ incredible in its Author, in his Birth from a ⁵ Virgin, and the Obscureness of his Parentage; in the ⁶ Meanness of his outward Condition, and in his Reception and Usage by the Governing part of the world, in all those circumstances which are most considered by the Generality of Mankind. For he was contemned, opposed, reviled, whipped and ⁷ condemned as the Worst of Malefactors by the Chief Priests, and Scribes, and Rulers of the People; by the Rabbis, who were held to be the wisest, and the Pharisees who went for the Holy Men of his Nation; he seemed to be, and confessed he was one ⁸ deserted by that God whom he presumed to call his Father, and whose Message he pretended to deliver. He that had taken upon him to be the Sav our of the World, could not save himself from the Greatest Miseries that can be suffered in this Life; nor at last from a Painful and Accursed death. This it was which so disparaged his Doctrine both to Jews and Gentiles, that to one it is said to have been a stumbling block, 1 Co. 1.23. and the other looked upon it as foolishness; A Doctrine so incredible in that Article, which is alleged to make amends for the Scandal of the former, and, which is indeed the Basis of the Christians Hope; viz. The ⁹ Resurrection of Christ from the dead, as a pledge and earnest of a future Resurrection for all them that believe in him: A Doctrine so infamous for those horrid things that are charged upon the Sectators of it both by Jews and Gentiles; who made them Guilty of ¹⁰ Atheism, 11 Rebellion, Sacrilege, 12 Incest, Murder, Anthropophagy, the ¹³ Worship of the Clouds, and of an ¹⁴ Ass' head, and of the ¹⁵ Secrets of the Priests; which foul defamations that they might Spread the more effectually, and with the better show of Truth, they forced some Slaves and ¹⁶ Silly Women by torments to confess them; and form ¹⁷ Supposititious acts of Pilate, filled with the vilest Blasphemies, and Impious Revile of Christianity, and caused them to be learned by Children, the more assuredly to print an hatred of it on their Spirits, and cause them upon those Accounts to ¹⁸ quit the Christians company. A Doctrine so pernicious, Infructuosi in negotiis dicimur. Tertul. ap. c. 42. as to make every Christian an unprofitable member of the Commonwealth; and their Religion so hateful, as to be deemed the ¹⁹ Rise of all those Miseries, which afterwards perplexed the Roman Empire; Whose sudden ²⁰ Ruin it pretended to foretell, 21 the pleasure of whose Senate it controlled, and whose ²² Gods so vigilant, to preserve and extend its bounds farther than the Sea washes, or the Sun shines, Vltra solis vias & ipsius Ocedni limits. apud Minute. (as Octavius saith of them) it traduced as Devils or dead men; and by such vile affronts made them, as their Worshippers imagined, to ²³ withdraw their kindness, and forget their wont Love to that Empire; A Doctrine so repugnant to every Sect of Philosophers, in those opinions for which they most eagerly contended; to the Epicurean's conceit of an idle & unconcerned Deity, to the Academics Scepticism, the ²⁴ Platonists Demons, 25 and community of Wives; to the ²⁶ Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Peripatetics conceits of a God shut up in Heaven, and of a World that has been from Eternity; to the Stoics opinions of a Corporeal God subject to the Laws of Fate, and of every man's Power over his own Life to destroy it when he pleaseth. Again, it is a Doctrine professedly opposite to the ²⁷ Decrees of Emperors against Witchcraft, 28 Conjurations, 34 Unlawful Conventicles, night meetings, and against the ²⁹ Introduction of new ways of Worship; and what they styled Rebellion, Sacrilege, irreligion. A Doctrine which calls for Self-denial, Love of enemies, a life of Highest Purity, and separation from the Pleasures, and the Enjoyments of the World; and for a willingness to bear the Cross, and suffer all the Miseries of Life, and cruel Death if there be occasion, and this only in hopes of future blessings from a crucified Jesus. A Doctrine which did thwart the Principles of Education, the Passions, Humours, and Affections, the Inclinations, Customs, Prescriptions, and Superstitions of the World; and that Habitual Corruption which had so long o'erspread it, and therefore rendered the Practice of it as difficult as the Belief. A Doctrine which for these causes was so violently contradicted both by the ³⁰ Zeal, and malice of the Jew, 1 Cor. 1.19. 3, 19 Rom. 1, 12. and the Philosophy of the Gentile, which it condemned as Folly, and its Authors as the worst of fools; and by the Sword of Emperors, still glutted with the blood of Christians; and by the Rhetoricians Topics of persuasion, and all the Machinations both of men and Devils: I say it is not to be conceived, that such a Doctrine should by the means of Simple and Illiterate men, subject to many thousand miseries, 31 and destitute not only of that Eloquence which was so taking in those days, but of all visible protection, and apparent kindness from that Jesus for whom they di pretend to suffer; and void of all that might commend them to the World, or which might fit them either to instruct their Proselytes, or to confound their Adversaries: I say, that such a Doctrine should, by the means of Persons so unqualified, spring forth and shoot like lightning from the East unto the West, cancel the Ceremonies of the Jew, confound the Scepticism, and baffle all the Wisdom of the Creeks, that it should instruct the Rudeness of Barbarians in the sublimest Mysteries, and change their Savage Customs unto the Christian Charity and Humility; that it should suddenly usurp the name of ³² 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Prevailing Doctrine, as Porphyry and others call it; that it should shackle even the Prince of Darkness, and make his Kingdom fall more quick than lightning from the skies; that it should subdue by sufferings, and make the Sceptre stoop and bow to the Cross; that it should ³³ Conquer the most part of the civilised World, in lesser time than others take to travel over it; A world of so riveted by Laws, and Customs, and so enslaved by mulcts and penalties, to its Ancient, and therefore Venerable Superstitions; so enthralled to the Vassalage of Satan, and overgrown in wickedness, and so impatient of disturbance; I say, that such a Doctrine should convert such a World, by such unlikely means, having no heavenly Power engaged to assist it, but rather to confound it, if our adversaries say true; and having no other thing to be alleged by its Assertors, but the assistance or the holy Ghost, and the performance of their Saviour's promise, that he would be with them, and Give a mouth and wisdom to them which all their Adversaries should not be able to Gainsay; this of all matters of this nature must be most incredible, and is no less than a very Prodigy of Prodigies. §. 2. THIS Argument depends on these Principles, which are confirmed to us by Reason and Experience. 1. That the stronger the prejudice is, the stronger must that power be which overcomes it. 2ly, That a new Doctrine, which stands obnoxious to Great and many prejudices both of the Judgement and affections, and which contains many things, that seem to render it incredible to the one, and many more which render it unpleasant to the other; and also suffers disadvantage both from the infamy, and rudeness of its propagators, is most unlikely to prevail upon the World, in opposition to all other Doctrines. 3ly, That men are not easily induced to reject those Principles, which they received from their Education, but still are backward to admit new Faith, and to confess their Errors, and condemn themselves, and pass hard Sentences upon the state of their beloved Friends, and their Relations, and their Ancestors. 4ly, That men are naturally wedded to their Lusts, and bear a passionate affection to the pleasures and enjoyments of the World; and therefore that which suddenly prevails upon them, to Renounce them all, must be of Greater Power, and of more prevailing Efficacy, than the Temptations of the World. 5ly, That as any distemper is more dangerous and more rooted and inveterate, so the nature of it is the more Malignant, and so much the ●●onger and more efficacious must that Power be which effects its cure. 6ly, That it is not easy to prevail upon the World to quit a present and important Interest, only in hopes of future Good, to or expose themselves to the worst of sufferings in confirmation and pursuance of those Hopes, without the most concluding Grounds of hope, much less in contradiction to them. 7ly, That men of the lowest Birth and Education, and such as were Great Sufferers both in their Reputation and their Persons, and thereforeseem to be deserted by that God they owned, were men unlikely to prevail upon the Wise, and the inquisitive Philosophers, who examine things by Reason; upon Princes, and Statesmen that consider their Interest; upon the Magician and Sorcerer, the Merchant and the Tradesman, who measure things by their advantage and profit; upon the Giddy and inconstant multitude, which is led by the sense and custom and opinion of Persons; upon the soft and tender Sex, the passionate and heady Youth the infirm and feeble Age; upon Persons of all sorts and conditions whatsoever, to quit their Religion, and their habitual Lusts, their Worldly Interests, and their alluring Pleasures, and their espoused Tenets; much more their Livers and Dearer Relatives, and to expose themselves unto those evils, which are most contrary to the desires of humane nature, and to the designs of mere natural men. Lastly, That when the Greatest Potentates and Princes edged with the keenest malice, and assisted by the Arts of Wit and Policy, Learning and Eloquence, and driving on professed designs to ruin, and extirpate such inconsiderable men, whose faith enjoined them to endure all afflictions without the least disturbance of the Civil Government, or opposition to their Cruel and tyrannous Governors: I say when Persons of so Great ability and wisdom, by all their subtlety and power, and all their other arts engaged against them, only increased the number of those men, whose utter extirpationthey intendedand pursued; 'tis rational to conclude, as they affirmed, that a more powerful hand was on their side, and that God had choosen the foolish things of the World to confound the Wise, and weak things to confound the mighty. §. 3ly, IN confirmation of this Argument, it may deserve to be considered, that albeit the wisdom of the Heath Philosohers had nothing in it that seemed to thwart the reason, or the affections and inclinations of mankind; albeit their divinity did not reproach what their Forefathers owned; but was consistent with all those modes of worship which had obtained in every country; albeit it met with nothing to oppose and persecute the first Abettors and the Promoters of it; but was encouraged by Kings and Princes, and had all the advantages of art and Rhetoric to set it off; and the engagements of the smooothest pens, and subtlest heads to recommend it to the World; yet could it not present the world with any thing so well accommodated unto our natural apprehensions, or any thing so worthy of a Deity, & so entirely fitted to the Good and welfare of mankind, as are the Christians Faith and Precepts; nor yet obtain and spread itself in many hundred years, through any places of those Barbarous Nations, in which the Gospel flourished in the Apostles days; but in its flourishing condition was confined to Greece and Italy; where it did either vanish of its own accord, or else concluded in Scepticism, or was eclipsed by the appearance of the Gospel light: and whilst it did continue, 'tis apparent from the compliants, confessions, and from the declarations of their Greatest Sages, as well as Christian Writers, how ineffectual it was to work a reformation on the world, how few of those who were the Greatest masters of it, live according unto what they writ, how rare a thing it was to find a Polemo or Phaedon, Vid. Orig. in Cells. l. 3. pag. 152 or any other person, whose reformation it had wrought. Since then the Christian Doctrine, though stripped of all those fair advantages, which might commend it to the world, and clogged with all the prejudices forementioned, did in the space of forty years make such a large diffusion of itself through many places, where scarce the name of a Philosopher was known; and since it wrought so admirable a change and reformation in the customs, lives, and manners, laws, and conceptions of so many millions; it may be rationally thought to be derived from that superior Power to which all other ways of Worship do in vain pretend. Add to this, that none of the Philosophers or of their chief admirers, would suffer for the truth of their assertion, or seal it with their blood, none did pretend their doctrine derived from heaven, or that they had received the Gift of miracles or tongues, in order to the propagation, and to the confirmation of it, unto succeeding Cenerations, by any of those acts they could deliver to them; whence evident it is they wanted all those motives and Arguments of credibility, which Christianity affords us. See this Argument excellently managed by St Chrysost. in 1 ad Cor. Hom. 4.5, 6, 7. in Act. Apost. Hom. 36. Serm. 2. in Babyl. pag. 444. 445. Serm. 2. Contra Jud. pag. 322. 323. etc. Serm. quod Christus est Deus pag. 622. 623. etc. by Theodoret. de Cur. Gr. affec. Serm. 5. pag. 80.81. Serm. 9 pag. 124. 125, 126. by Origen in Celsum l. 1. p. 20 21, 22. l. 3. p. 152. l. 8. p. 408. by Euseb. in his Evang. praepar. & demonstr. passim. ANNOTATIONS On the 8th. Chapter. SECT. II. 1. SO new] Christianity was by Suetonius called Superstitionis novae Genus. Suet. in Nerone. Arnob. l. 2. p. 92. Tert. l. 1. ad Nat. c. 10. and this was thought sufficient to establish heathenism, and to confound Christianity. Hoc unum satis est Majores nostros ita tradidisse. Cic. de N. D. l. 2. Servanda est tot seculis fides, & sequendi sunt nobis parents, qui secuti sunt feliciter suos. Symmach. in Relat. ad Imp. vid. Licinii Orat. ad milites apud Euseb. de vita Constant. l. 2. c. 5. Cic. de N. D. l. 3. ab initio. To question what Antiquity had taught them, was to reproach the Gods & sit in judgement on them. Quanto venerabilius & melius Antistitem veritatis Majorum excipere disciplinam, nec de numinibus ferre sententiam, sed prioribus credere. Caecil. apud Minut. p. 6. It was to contradict their Oracles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Rhetor. ad Alex. And the consent of all mankind. Omnes enim religione moventur, & Deos patrios sibi retinendos arbitrantur. Cic. or. quint. in Verrem. And to disturb the peace and quiet of the World. Patrum Avorumque aetate negocium Magistratibus datum, ut sacra externa fieri vetarent, omnem disciplinam sacrificandi praeterquam more Romano abolerent: judicabant enim prudentissimi viri omnis divini humanique juris nihil aeque dissolvendae religionis esse, quam ubi non patrio sed externo ritu sacrificaretur. Posthum. apud Livium l. 39.16. Separatim Deos non habendos neque novos, was the Roman Law. Cic. de leg. l. 2. The Grecians had the like, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And both of them establisped the severest penalties against offenders in this Kind: for as S. Cyril goes on, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Alex. count. julian. l. 6. p. 189. Hence Socrates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, died for it. Laert. in vit. Socr. p. 114. Ed. Stanl and the Roman law ran thus, Qui novas & incognitas religiones inducunt, ex quibus animi hominum moveantur, honestiores deportentur, humiliores capite puniantur, Paulus 5. sentent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. praep. Evang. l. 4. c. 1. 2 The last times] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Diognet. apud justinum p. 492. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Celsus apud Orig. p. 165. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. apud Cyrill. alex. l. 3. p. 106. & l. 4. p. 138. japonenses eadem objecerunt. Siquidem est Deus ut dicitis, idemque adeo bonus est, cur ad hoc usque ●empus celavit bonitatem suam, eamque tam sero japoniis declaravit? Varen. descript. Regn. japon. c. 8. p. 143. 3 Destruction of all other modes of worship] The Heathen worship. 1. Cor. 10.21. Act. 14.15. 1. Cor. 8.4. 10.22.5.13.6.9. Gal. 5.20.21. 1. Thess. 1.9. Atque hinc Christianos Atheos', sacrilegos, homines desperatae atque illicitae factionis pronuntiabant. Cecil. apud Minute. Odio dignus est (Christus scilicet) quod ex orbe religiones expulit, quod ad Deorum cultum prohibuit accedi. Ethnicus apud Arnob. l. 2. p. 43. vid. justinum Apol. 1. p. 47. 2. p. 56. B. Tertull. Apol. c. 10. Athenag. leg. pro Christianis p. 13. B. Euseb. H. Eccl. l. 4. c. 15. Arnob. l. 1. c. 16. Elmenh. in locum. 2ly The Jewish Pedagogy. For it pretended the abrogation of the jewish Law, as rude, imperfect, and fitted only to their infant state. Heb. 7.12.8.13. Gal. 4.1.9. Unable to purify the conscience, Heb. 9.10.1.2. and remove the power & guilt of sin, and justify the sinner. Rom. 8.3. Gal. 2.21.5.5. Heb. 10.11. Now this exceedingly incensed the jews, who were all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 21.20.22.3.15.1.5. Ro. 10.2. 4 Incredible in its Author] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Celsus apud Orig. l. 4. p. 162. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trypho. Dial. cum Just. p. 292. D. vid. Lact. l. 4. c. 22. 5 Virgin Birth] to assert this saith Trypho is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Lact. l. 4. c. 12. 6 The meannes of his life] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Celsus apud Orig. l. 1. p. 47. vid. p. 51. Cur ad docendos homines non ut Deus venit? cur se tam humilem imbecillemque constituit, ut ab hominibus & contemni & paena affici posset? cur vim ab imbecillibut passus est cur non Majestatem suam sub ipsa saltem morte patefecit? Lact. l. 4. c. 22. 7 His condemnation] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Trypho. dial. cum Justino, p. 249 B. vid. p. 317. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2. p. 61. vide Celsum apud Orig. l. 7. p. 340. Julianum apud Cyrill. Alex. l. 6. p. 194. Arnob. l. 1. p. 20. Lact. l. 4. c. 16. Theodoret. ser. 8. p. 112. 8 Descerted by God] Celsus ridiculum dicit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Orig. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 404. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Chrysost. in Cor. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haec cum infirmis quibusdam Christianis incredibilia videbantur, fidei naufragium fecerunt, & depravati sunt ab itinere recto. Lact. l. 4. c. 30. vide locum. 9 The doctrine of the resurrection] Erat hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum. Arnob. l. 2. p. 51. Act. 17.32. Idque 1ᵒ quia sine exemplo: tot jam secula transierunt, quis unquam unus ab inferis resurrexit, ut exemplo ejus fieri posse credamus? Lact. l. 7. c. 22. Min. Fel. p. 11. Just. Mart. Ap. 2. 2ᵒ Quia impossibile. Act. 26.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cells. apud Orig. p. 240. 10 Atheism,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Apol. 2. p. 56. Athenag. Legat. pro Christianis, p. 13. Euseb. H. Eccl. l. 4. c. 15. 11 Rebellion] Sacrilegii & Majestatis rei convenimur. Tertull. Apol. c. 10. etc. 31. 12 Incest, Murder, Anthropophagy, Athenag. p. 4. Minut. p. 8.9. Tertull. Apol. c. 2. Patres ferè omnes. 13 The worship of the Clouds] Hoc crimine infamabantur Christiani, quia inter orandum ad caelum oculos tollebant. Tert. Apol. c. 24. 14 An Ass' head] Audio eos turpissimae pecudis caput Asini consecratum ineptâ nescio quâ superstitione venerari. Hinc dicti Asinarii. Minute. p. 9 Tert. Ap. c. 16. Adu. nat. l. 1. c. 11. 15 Antistis Genitalia] Minut. p. 9 16 Some silly women by torments to confess] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Ecc. Hist. l. 5. c. 1. l. 9 c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. Ap. 1. p. 133. Ed. R. Steph. 1551. 17 Supposititious acts of Pontius Pilate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euse. Eccl. Hist. l. 9 c. 5. 18 Quit their company] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum l. 6. p. 294. 19 The rise of all the miseries they suffered] Omnis publicae cladis, omnis popularis incommodi. Tert. Ap. c. 40. Christianorum (inquiunt) causa mala omnia Dii ferunt. Arnob. l. 1. p. 1.3, 8. Cypr. Ep. ad Demetr. Orig. in Matt. c. 24. tr. 28. Aug. de C. D. l. 2. c. 2.3. 20 Whose ruin it pretended to foretell] Esse enim Romanum imprium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Omnes Ecclesiastici scriptores tradiderunt. Hieron. in Dan. c. 7. donec de medio fiat. Quis, nisi Romanus status? Tertull. de resurr. carnis c. 24. Romanum nomen quo nunc regitur orbis (horret animus dicere, sed dicam quia futurum est;) tolletur de terra, ac rursus oriens dominabitur, atque occidens serviet. Lact. l. 7. c. 15. etc. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Tert. Ap. c. 32. Ambros. in 2. Ep. ad Thess. c. 2. Chrysost. in locum Cyrill. Hieros'. Cat. 15. De la Cerda in Tertull. p. 170. 21 The pleasure of whose Senate it controlled] Vetus erat decretum ne qui Deus ab Imperatore consecraretur nisi à Senatu probatus. Tertull. Apol. c. 5. Chrysost. Hom. 66. ad Pop. Prudent. ad Symm. l. 1. and it was an ancient Law, Separatim nemo habessit deos, neque novos, sed ne advenas nisi publicè adscitos privatim colunto. Cic. de leg. l. 2. 22 Whose God's so vigilant] Pro eo imperio augendo custodiendoque pertinax Deorum indulgentia semper excubuit. Valer. Max. l. 1. vide Minut. p. 27. Tertull. Apol. c. 25. 23 Made them withdraw themselves] Querebantur enim ipsos etiam caelites derelictis solennibus, quibus quondam solebant invisere res nostras, terrarum ab regionibus exterminatos esse. Arnob. l. 1. p. 1. 24 Platonists Daemons] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. Tim. p. 69. vide Apuleium de Deo Socr. Orig. in Celsum, p. 200, 203. 25 And his community of Wives] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de Rep. l. 5. & eodem lib. p. 459. hanc habemus legem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 26 The Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. l. 8. p. 576. vide Agell. l. 4. c. 11. Cic. qu. Tusc. l. 1. 27 The Decrees of Emperors] Quinetiam sceleratissimi homicidae contra pios jura impia condiderunt, nam & constitutiones sacrilegae, & disputationes jurisperitorum leguntur injustae, Lact. l. 5. c. 11. Against night meetings,] Cautum 12 tabulis ne nocturni caetus in urbe agitarentur. Cic. 2. de legibus. vide Minut. p. 8. 28 Conjurations] Magicae artis conscios placuit bestiis objici, aut cruci suffigi, ipsi Magi vivi exuruntur. Paulus l. 5. sentent. ad L. Cornel. de Sicariis: Scio multos ad bestias damnâsse sacrilegos, nonnullos etiam vivos exussisse. Ulpian. l. 6. D. ad l. Jul. pecul. Christiani autem magi & sacrilegi existimabantur. 34 Unlawful Conventicles] D. Severus rescripsit, eos qui illicitum collegium coiisse dicuntur apud Praefectum urbis accusandos. Ulpian. de off. Praetoris Urb. l. 1. Affirmabant hanc esse summam vel culpae suae vel erroris quod essent soliti stato die ante lucem convenire— quod ipsum facere desiisse post edictum meum, quo secundum mandata tua Hetaerias esse vetueram. Plin. Ep. ad Trajanum l. 10. Ep. 97. 29 The introduction of new ways of worship] vide supra num. 1. 30 Zeal and malice of the jew] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Ap. 2. p. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryph. p. 363. vide p. 234.266.321.323.335. 31 Destitute of all visible protection from that jesus etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. apud Cyrill. alex. l. 6. p. 213. Cur Deus ille Magnus quem rerum potentem, quem Dominum omnium confiteris, haec fieri patitur, nec cultores suos aut vindicat aut tuetur? Lact. l. 5. c. 21. p. 529. vid. Clem. Alex. Strom. l. 4. p. 505. Euseb. Eccl. Hist. l. 5. c. 2. demonstr. Evan. l. 8. c. 8. Minut. Fel. p. 12. Arnob. l. 2. p. 97. August. de C. Dei, l. 1. c. 29. 32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Porphyr. l. de orac. Philos. vide Valesium in Euseb. p. 62, 63. 33 Conquer the World in lesser time than others travel over it] Quoth enim fides Christiana, juxta Domini nostri praedictiones, ante Templi Hierosolymitani demolitionem per omnes orbis tunc noti partes diffusa erat & disseminata, ex D. Pauli Epistolis hoc ipsum expressim & saepius asserentibus constare potest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Rom. Ep. ad Cor. p. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. dial. cum Tryph. p. 345. Neque enim civitates tantum, sed vicos etiam atque agros superstitionis istius contagio pervagata est. Plin. Ep. l. 10. ad Trajanum Ep. 97 vide Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 4. c. 1. Isidor. Pelus. l. 1. Ep. 270. Arnob. l. 1. p. 33. CHAP. IX. The Contents. An Answer to some Objections 1. Touching the Miracles of Simon Magus, Apollonius, and touching those predictions, Miracles & Gifts of healing, to which the Heathen Oracles, and Deities pretended. And that 1. From the issue of them for they were blasted and confounded. And 2ly. From the designs they aimed at, which were all unworthy of a Deity. They were controlled by Providence. They were such whose deceit 'twas no man's interest to detect. Obj. 2d. Touching the General rejection of Christianity by the Jewish Nation. An account of their rejection of it. 1. From the temper and disposition of that people. From the danger to which it exposed them. From the prejudices they conceived 1. Against the person of our Saviour. And 2ly. Against his Doctrine. §. 1. SHOULD it be here objected that Heretics, and Heathens, ² Simon Magus, and ¹ Apollonius Tyanaeus, have been so signal and Renowned for working Miracles, and for ³ predictions of things future, that the ⁴ wisest sages have been deceived by them, and have ⁵ esteemed them Gods; and their Abettors have compared them with Christ, and his Apostles, as men of equal fame and power. And 2ly. That ⁶ Heathens do pretend the same ⁷ predictions, ⁸ Miracles, and ⁹ Gifts, and do appeal unto experience; as that which did abundantly confirm this thing; and that their Magicians had the like ¹⁰ power of Ejecting Devils, and doing things which did, as far as we are able to conceive, transcend the power of nature; and that all this is frequently confessed by ¹¹ Christians, and as to Miracles foretold by Christ and his Apostles: I say should any plead these things against the Arguments we have used, and should hence infer with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clesus apud Origl. l. 6. p. 303. & rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ibid. pag. 89. Clesus, that 'tis incongruous to conclude the truth of our profession from what may be consistent with the worst of cheats. §. 2. IN refutation of these things, it is obvious to say, (1) That the world was in those times of darkness very ¹² credulous, and apt to be imposed upon, as it is apparent from those Fables which their Religion did espouse. Vid. August. de C. D. l. 7. c. 35. de doctr. Christ. l. 2. c. 23. (2) That God in Judgement might permit their seeming divinations, and pretended wonders (in poenam impiorum) that they whom the convincing evidence of Christian Piety could not win to the reception of the truth, might be deluded by a lie. (3) That the predictions to which they pretended, were either so ¹³ false, that they knew not when to believe them, or so ¹⁹ obscure, as to comply with any issue. That they were false, & the result not of divine assistance but of chance, was confessed both by those ¹⁷ wiser Heathens who resorted to them, and by those ¹⁴ 18 Priests who served at the Altar, and attended on those Oracles. Their obscurity was the complaint, not only of the Poets, but the Historians and the ¹⁶ Philosophers, who did assert upon their own ¹⁵ experience of them, that they had Generally either many senses, or none that could be understood. And when they were intelligible, they did commonly ²⁰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not speak the inspirations of a Deity, but the desires or interests of their Priests; who would be bribed or forced to answer any thing. But besides all this, the Christian Fathers tell us, that those predictons were either Grounded on the ²¹ Revelations of God to his Prophets, or were the ²² conjectures of the Devil bottomed on experience, or natural ²³ observations; or were present informations of those spirits conveyed and told to their favourites of things that were acted on another Stage. As to the ²⁴ Miracles pretended it may be Answered. First, that they were partly false, and such as did ²⁵ serve the ends of nature, or the interests of man. (2.) That they were few and mean, 26 unworthy to be brought into comparison with those of Christ and his Apostles, and such as happily might not ²⁷ exceed the power of those evil Spirits, whose interest it was to set them up in opposition unto Christ and his Apostles, and to whom they were ²⁸ ascribed by the greatest enemies of the Christian Faith. (3.) The ²⁹ diseases which they cured, were only those which their familiars did inflict and heal by ceasing to inflict them, or those which might be wrought by Fancy, or humane skill, or by natural observations, and diabolical assistances and applications, without the miraculous power of God; All these, and many other Answers of this nature I shall wave, insisting only upon such as fundamentally destroy the force of these, and of such like objections. § 3. 1. THAT all the great things ascribed to those persons have been ³⁰ suddenly blasted, and they like Comets have appeared for a while to amaze the world, and presently have set in darkness; nor ³¹ being able, nor so much as pretending to transmit this power which they vaunted of, to any other person, as our Saviour did in confirmation of his doctrine, or to leave behind them those who by like actions should attest the truth of what they did deliver; or ³² suffer for the cause they owned. Which is a pregnant evidence that they derived from the Prince of darkness, and only feigned a commission from the King of Heaven. For can it be supposed that God, who wants not power or wisdom to carry on his purpose and decrees, maugre all opposition that the world can make, should not assist his messengers in the tradition of that faith, which he commanded them to preach to the world; or doing so should fail of his intended purpose, though working all things according to the pleasure of his will? And yet this was the fate of Apollonius, and Simon Magus, and other like Impostors; whilst the Religion we profess was like the rising sun, which shineth more and more unto the perfect day; and the Apostles of our Lord out did their Master, and a continued throug of miracles did through divers centuries attend that Faith which they delivered to the world, as hath already been evinced. § 4. 2ly. THAT the Adversaries of the true Christian Faith either ³³ wa●e all pretences to the power of working miracles, or else pretend them ³⁴ wrought to none or evil purposes, as being done to establish the barbarous obscene and foolish rites of Heathen superstitions; (which was the Grand design of Apollonius,) or else to introduce the lust, intemperance, and all the other villainies of ³⁵ Simon Magus; or somewhat equally repugnant to the concerns of real piety; and consequently, it is sure that Heaven would never set its seal unto them, or be so much concerned to propagate an Hell above Ground. Whereas the propagation of the Christian Faith, was a thing worthy of the most pure and Holy God, as being the most lively transcript of his own perfections; and a most effectual method to work the Soul into the Greatest likeness to a Deity, and opposition to that Sin which he doth infinitely detest. For to walk worthy of this holy calling, is tolead a life of most Angelic purity, abstracted from all worldly mindedness, and anxious concerns for temporal things; to abound in meekness, and humility, long suffering, patience, and mercy, love, and charity; and to endeavour with the Greatest care, to keep the unity of the spirit in the bond of peace. §. 5. 3ly. I add, that as for Heretics and Heathens, providence controlled their attempts, and gave in evidence sufficient to evince their vanity. It ³⁶ struck dumb the statue of Apollonius, and the oracles of the Gentiles; it confounded ³⁷ Simon Magius, and in compliance with the Apostles prayers, put a conclusion to his miracles and life. §. 6. 4ly. That it was no concernment of mankind, to sift these things before the coming of our Saviour; they opposed not their interests, their superstitions, lusts, or reputations; they did not go about to overturn all other ways of worship, and to establish new Laws of Government, and to subject the knowing wood to the humours and conceptions of rude Mechanic Souls. But 1. The world found it necessary in order to the ends of Policy, that a Religion should be kept on foot, and ³⁸ knew nothing better to strike an awe upon the consciences of men, than the religion then established; and therefore had Just reason to conceal, but no inducement to disclose its falsehood. 2ly. Who e'er should venture to oppose what was so Generally owned, must have done it without encouragement. For they might well expect the Greatest opposition and affronts from men, nor could they promise to themselves assistance from an higher power in propagating any other doctrine. §. 7. 5ly. 'twas the concernment of the swicked one, thus to confirm their superstitious and Idolatrous worship, and their absurd and brutish ceremonies, and give in his assistance towards the propagation of those heresies which did evert the Faith of Christ. This was to propagate and to uphold his kingdom, and put a fatal stop to the prevailing influence of Christian Faith. It was also the concernment of all Heathen Priests; they got their Honours and revenues by it, & therefore all those seeming miracles, and those pretended divinations this objection mentions, may be presumed to derive from him, who is the Great deceaver of the world; and to whose power, arts, and subtlety, the Fathers do so oft ascribe them, or from the skill and Magic of those Priests, who served at his Altars. §. 8. Obj. 2. If the Miracles of Christ were so Great, and many, and if He so visibly performed all that the scriptures had foretold and spoken of the true Messiah: If his doctrine were so holy, his life so full of Goodness, and obliging Charity, is it not matter of astonishment, that of that Nation, which was then big with expectations of a Saviour, and did so readily embrace false Christ's, which saw the miracles he did, were the objects of his pity, and living monuments of his power, so few embraced his doctrine, so many did reject and blast him as a deceaver, and a Malefactor? §. 9 Ans. WE shall have little reason to admire this issue of our Saviour's coming, if we consider, (1) the temper and the disposition of those men with whom he had to do; whose promises being mostly carnal, their minds were wholly bend on Riches, Victory, Grandeur, Act. 7.51. Dominion, and such things which bore the Greatest opposition to Christ's spiritual Kingdom. They also were persons of the most stubborn and rebellious natures, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum l. 2. p. 106. Nihilmirum videri potest Christum ab his non esse receptum, cum jam inde ab initio toties in Dominum rebelles deprehendantur. Sulpitius Hist. l. 1. c. 48. p. 135. proud and ' covetous, and very prone to infidelity, and of most wicked and unhallowed lives; and therefore very much indisposed to receive this pure, humble, selfdenying doctrine of Jusus. Josephus tells us, that never any Generation of men was more corrupt, or could more deserve that ruin which befell them, than the Jaws. And as a just result of their impiety, their disobedience and deafness to the prescripts of their holy Prophets, they were men given up by Gods just Judgements to unbelief and blindness. Hence holy Scripture tells us, that the destruction which befell them was that to which they were designed; they being Vessels fitted for it; 1. Pet. 2.8. 1. Ro. 22. Joh. 12.40. that both their hearts were hardened, and their eyes blinded, lest they should be converted and be healed. §. 10. AND 2ly. We shall have little reason to admire this issue of our Saviour's Preaching to the Jews, if we consider the danger to which it exposed them. To own him for the true Messiah, Joh. 9.22. was to incur the censure of the Jewish Sanhedrin, Joh. 12.42. and to be rejected from the Synagogue, a thing exceeding dreadful to the people, and to the Rulers of the Jews. Besides Christ gained the favour of the Multitude, and was a likely man to blast the reputation of the Scribes and Pharisees, and as they thought, to raise a tumult, Joh. 11.48. and so engage the Roman Empire to take away their Place and Nation. So that their interest and Reputation, were both engaged to disown him. §. 11. BUT 3ly. This will be yet more clear, if we reflect upon those many prejudices which they conceived against his Person and his doctrine. And 1. against his person they had these prejudices. 1. That they were very well acquainted with his birth and parentage, Joh. 7.27. but when Christ cometh, no man can know (saith their tradition) whence he is. Mat. 13.55. 2ly. that his descent was mean and base (his Parents being not sufficient to redeem him with a Lamb, LUc. 2.24. but only with a pair of turtles.) And 3ly. he came out of Galilee, Joh. 7.41.52. from whence no Prophet could arise. 4ly. He came not riding on the Clouds of Heaven as the Prophet Daniel did foretell of the Messiah; nor 5ly. Dan. 7.13. Did Elias come to usher in his advent, according to the prediction of Malachi. Chap. 4. 5. 6ly. Joh. 12.34. That Christ was to abide for ever, whereas our Lord was lifted up, and died an ignominious death. Tryph. Dial. cum Justin. Mart. p. 249. 365. Coch. in Tit. Talm. p. 364. 365. 7ly. That the Messiah Ben David was expected in a triumphant manner, to subdue Nations under them, and make the Jews to Lord it over all their enemies: whereas our Jesus renounced all title to an earthly kingdom. §. 12. BUT 2ly. His doctrine and his conversation was greater matter of offence unto them. For 1. He did what seemed inconsistent with their holy and perfect man, for he conversed with publicans and sinners, & suffered a sinful woman to embrace his feet. 2ly. He did what they esteemed a violation of the Sabbath, and hence they took occasion to conclude, this man is not of God, Joh. 9.16. because he keepeth not the sabbath day. 3ly. He represented the Scribes and Pharisees and renowned Rabbis, as the most gross deluding Hypocrites, Matt. 23.19. men blind and foolish, and busy about mint and Cumin, V 23 whilst they neglected the most substantial matters of the Law; as Children of Satan, V 15 and Factors for the Devil, V 13 such as refused to enter into Heaven, or suffer others so to do; whereas the Jews esteemed them men of greatest piety and knowledge, and did proverbially say, if Heaven were reserved for but two men, the one must be a Scribe, and the other a Pharisee. He representted their whole Nation as men that neither did observe, nor yet believe the Law of Moses; Joh. 5.49.7.19. Joh. 5.38.42. Joh. 8.44. that had no real love to God, nor any knowledge of him, such as pretended to be the seed of Abraham, but were indeed the Devils Children, as people whom no reason could reclaim; they having shut their eyes, made Gross their hearts, Matt. 13.15.16. and stopped their ears, lest they should be concerted, and be healed. He represented their traditions (for which they had so Great a Zeal) as foolish and absurd, Matt. 15.6. and such as did evacuate the law of God. He taught the abolition of that law which they esteemed Eternal; the ruin of their darling temple, and the destruction of their Nation, Matt. 24.21. by a doom more sad than that of Sodom and Gomorrah, and with such a tribulation as never was before, and never should hereafter be. And now 'tis obvious to consider how hardly we can brook the man, who blasts those things and persons, for which we have the Greatest kindness and concern, and from which we expect our chiefest happiness: since to be patiented in this case, were to renounce our judgements, and to proclaim ourselves superstitious fools. Besides it is a thing most difficult to sentence and condemn ourselves as the most vile and hypocritical, especially when zealous, as we do imagine, for the cause of God. And lastly it is visible, that we are very slow to credit what we are most unwilling should be true, and what doth contradict those tenets which we received for the Greatest truths. ANNOTATIONS On the 9th Chapter. 1. APollonius Tyanaeus] Nihil amplius dominum, quam alii homines facere potuerunt, fecisse vel gessisse mentiuntur: Apollonium siquidem suum nobis, & Apuleium, aliosque magicae artis homines in medium proferunt, quorum majora contendunt extitisse miracula. Marcell. Epist. 4. ad August. Apollonium vel paria vel etiam majora fecisse contendit Ethnicus apud Lact. l. 5. c. 3. p. 464. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hierocles de cod. apud Euseb. contra Hier. p. 512. 2 Simon Magus] Dicebant autem se ex eadem circulatione cum Jesus habere animas, & similes ei esse, aliquando autem & meliores. Iren. de Gnosticis. l. 2. c. 59 vide Clem. Recogn. l. 2. f. 32. 3 Predictions of things] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tradit Philost. in ejus vita l. 1. 4 The wisest sages have be deceived by them] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tradit Orig. in Celsum, p. 302. vid. Euseb. contra Hierocl. p. 530, 531. 5 Esteemed them Gods] Simonem Magum statue & inscriptione sancti Dei inauguratis. Tertull. Apol. c. 15.5.4. Justin. Mart. Ap. 2. p. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. idem p. 349. de Apollonio. 6 The Heathens did pretend the same] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Celsus apud Orig. l. 4. p. 407. vide eund. p. 417. Minutium p. 7. Arnob. l. 4. p. 133. 7 Heathens do pretend te same predictions] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Celsus apud Orig. p. 417. Pleni & mixti Deo vates futura praecerpunt, daunt cautelam periculis, morbis medelam. Cecil. apud Minut. p. 7. Isid. Orig. l. 8. c. 9 Cic. de Nat. Deor. l. 2. p. 59 8 Miracles] De Miraculis Apollonii vide Philostratum, qui magna industria studebat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Alex. contra jul. p. 76. de Simone Mago. Vide Iren. l. 1. c. 22. Euseb. l. 2. c. 13. Hammondum & Grotium in 2. Thess. 2.9. Cyrill. Hieros'. Catech. l. 6. p. 53, 54. tradentes, eum magicis praestigiis in tantum valuisse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ΣΙΜΩΝΙ ΔΕΩ ΣΑΓΚΤΩ. 9 Gifts of healing] Frustra tantum arrogas Christo, cum saepe alios sciamus & scierimus Deos & laborantibus plurimis dedisse medicinas, & multorum hominum morbos, valetudinesque curâsse. Ethnicus apud Arnobium l. 1. p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ita Porphyr. de Pythagorâ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. julian. apud Cyrill. Alex. l. 7. p. 235. vide Celsum apud Orig. l. 8. p. 416. v. Philostr. de Apollon. vita l. 4. 10 The power of ejecting devils] Horum mystici Sacerdotes libidinosè quidem vivunt, Magias autem perficiunt, & quemadmodum potest unusquisque ipsorum, exorcismis & incantationibus utuntur. Iren. de Gnosticis l. 1. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scilicet Philostratus de Apollonio. Euseb. contra Hieroc. p. 521. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 530. 11 All which is frequently confessed by Christians] Signis & miraculis & oraculis fidem divinitatis operantur. Tertull. Apol. c. 21. s. 8. c. 23. s. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justin. Dial. cum Tryph. p. 225. vide Lact. l. 2. c. 16. iAugust. de C. D. l. 21. c. 6. 12 The Word was very credulous] Majoribus nostris tam facilis in mendaciis fides fuit, ut temerè crediderint etiam alia monstruosa miracula; Scyllam multiplicem, Chimaeram multiformem, & Hydram felicibus vulneribus renascentem, & quicquid famae licet fingere, illis erat libenter audire, Octau. apud Minut. p 21. Antiquitas recipit fabulas etiam fict as inconditè. August. de C. D. l. 22. c. 6. 13 Their predictions were mostly false] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porph. apud Theodor. serm. 10. p. 137. Nonnunquam ea quae praedicta sunt minùs eveniunt, Cic. de div. l. 1. p. 85. & l. 2. p. 119. B. Quid ego aruspicum responsa commemorem? possum equidem innumerabilia, quae aut nullos habuerunt exitus, aut contrarios. vide Theodoret. serm. 10. p. 138. Euseb. praep. Evang. l. 5. c. 27. Arnob. adv. Gentes. l. 4. p. 133, 134. Cic. de Nat. D. l. 2. ab initio. 15 Which both their Priests confessed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogenianus apud Euseb. Praep. Evang. l. 4. c. 3. 16 Their experience proved] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. 16. p. 137. Quae nobis in Graeciam Romà responsa Aruspicum missa sunt, quae dicta Pompeio, non lubet commemorare, nec verò necesse est, tibi praesertim qui interfuisti, vides tamen omnia ferè contra ac dicta sunt evenisse. Cic. de div l. 2. p. 119. 17 As their own Philosophers do assure us etc.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicit Porphyr. serm. 10. p. 137. de Elect. Philosophia apud Theodoretum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diogen. ib. p. 138. 18 So esteemed by the wiser Heathen] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Praep. Evang. l. 4. c. 2. Similia habent, Orig. in Celsum, p. 333. Plutarch. de plac. Philos. l. 5. c. 1. Diog. Laert. l. 10. p. 299. Edit. N. Cic. de Nat. Deorum, l. 1. l. 2. de div. l. 1. 19 And by those Priests who served at the Altar] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Praep. Eu. l. 4. c. 2. 20 Or so obscure] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Porph. de Philosophia ex oraculius hausta apud Euseb. Praep. Evang. l. 4. c. 8. Multa obscura, multa ambigua, Cic. div. l. 1. p. 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. de Apolline dial. Deorum p. 32. vide Thucyd. 3.15. Herod. 3.54. Plutarch. in Flamen. c. 34. Aelian. l. 3.45. Justin. l. 12. c. 2. 21 That they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Demosthenes quidem qui abhinc annos propè 300 fuit, jam tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythiam dicebat, id est quasi cum Philippo faeere, hoc autem eo spectabat, ut eam à Philippo corruptam diceret, quo licet existimare in aliis quoque Oraculis Delphicis aliquid non sinceri fuisse. Cic. de div. l. 2. p. 402. Diog. Laertius testatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. p. 361. vide Minutium p. 29. 22 Either Grounded on the Prophetic revelations] Dispositiones Dei & tunc Prophetis concionantibus exceperunt, et lectionibus resonantibus carpunt; Ita & hinc sumentes quasdam temporum sorts, aemulantur divinitatem, dum furantur divinationem. Tertull. Apol. c. 23. vide Lact. l. 2. c. 16. p. 224. 22 Or the conjectures of the Devil built upon experience or natural observation] Aut enim alitum volatu, aut extis, aut oraculis homines praemonentur, praedicente aliquo propitio Daemone, qui sit eorum quae deinceps sequuntur praescius. Chalcidius in Timaeum. Tertull. Apol. c. 22. 23 Or by their swiftness conveyed & told to their favourites] Memento ubique sunt, totus orbis illis locus unus est, quid, ubi geratur, tam facilè sciunt, quam enuntiant, velocitas divinitas creditur, quia substantia ignoratur. Tertull. Ap. c. 22. 24 Their pretended miracles were mostly false and delusory] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Thess. 2.9. quod de Simone Mago & Apollonio eventus docuit: porro ejusmodi sunt quae de Ulmo Apollonium voce muliebri alloquente, de lunatico abs eo precibus ad Mindum fluvium fusis sanato etc. tradit Philostr. l. 6. & 8. 25 Such as did not serve the ends of nature and interests of man] Qualia erant apud Brachmanas tripodes lapidei sponte sua nutantes, & ab aereis pincernis calices in gyrum acti, fulmina & venti in doliis asservata etc. Euseb. contra Hierocl. p. 526. Philostr. l. 3. 26 Unworthy to be compared with those of Christ] Potestis aliquem nobis monstrare ex omnibus illis Magis qui unquam fuêre, consimile aliquid Christo millesima ex parte qui fecerit? Arnob. l. 1. p. 25. 27 Such as might not exceed the power of evil spirits] Quicquid miraculi ludunt, per Daemones faciunt. Minut. vide Tertull. Apol. c. 22. 28 To whom they were ascribed by the enemies of Christian Faith] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porph. de Elect. Philosophia apud theodoret. serm. 3. p. 47. & rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Idem l. 2. de abstinentia. 29 That the diseases which they cured were only such as their familiars did inflict] Benefici planè & circa curas valetudinum, laedunt enim primò, dehinc remedia praecipiunt, ad miraculum nova, sive contraria, post quae desinunt laedere, & curâsse creduntur. Tertull. Apol. c. 22. vide Minut. p. 30. Tatianum adv. Gentes. 30 What others persons have pretended to hath suddenly been blasted] De Simone Mago. Epiph. sic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Haer. 22. de Menandro Simonis discipulo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 44. vid. p. 282. de Apollonio Lact. sic. Cur igitur O delirum caput, nemo Apollonium pro Deo colit, nisi fortè tu solus? p. 465. & Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 3. in Judaeos', Tom. 6. p. 322. 31 Not being able to transmit this power toother persons] Neque quicquam est ab illo gestum— quod non omne donaverit faciendum parvulis illis & rusticis, & eorum subjecerit potestati. Quid dicitis, o Mentes incredulae,— alicuine mortalium Jupiter ille Capitolinus hujusmodi potestatem dedit? Curionem, aut Pontificem Maximum, quinimo Dialem, quod ejus est, Flaminem isto jure donavit? non dicam ut mortuos excitaret, non ut caecis restitueret lucem, etc. sed ut Pustulam, reduviam, papulam, aut vocis imperio, aut manus contrectatione comprimeret. Arnob. de Christo l. 1. p. 30. Transcribere posse in hominem jus tuum, & quod facere solus possis, fragilissimae rei donare, & participare faciendum, supra omnia sitae potestatis est. Idem p. 31. 32 Or suffer for the cause they owned.] Eusebius inter Gnosticorum placita haec enumerat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hist. Eccl. l. 4. c. 7. Tertull. adv. Gnostic. c. 12. 33 They either wave all these pretences to the power of miracles] Mahomates asserit se non cum miraculis, sed cum armis missum esse. Azora 3.14.17.30.71. 34 Pretend them wrought to the establishment of Heathen superstitions] Ita Apollonius introducit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. contra Hierocl. p. 528. Et. p. 531. Domitianum sic affatur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 35 The villainies of Simon Magus] Qui ejus sectae sunt omni libidini & intemperantiae se dederunt. Iren. l. 1. c. 20. Theodoret. Haeret. fab. l. 1. 36 It struck dumb the statue of Apollonius] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Author quaest. & resp. ad Orthod. p. 405. qu. 24. 37 Confounded Simon Magus] quem Petri precibus praecipiti ruina prostratum esse tradunt. Arnob. l. 2. p. 50. Sulpit. Severus l. 2. c. 41. Clemens Const. Apost. l. 6. c. 9 Hegesippus l. 3. c. 2. Epiph. l. 1. contra Haer. p. 31. Cyrill. Hieros'. l. 6. Ambr. Hexam. l. 4. c. 8. August. de Petro & Paulo serm. 3. Tom. 10. f. 268. Philastrius, Palladius, & Maximus Turonensis apud Grot. 2. ad Thess. c. 2. 38 The World knew nothing better] Cicero cum multa dixisset quae ad eversionem religionum valerent, ait tamen non esse illa vulgo disputanda, ne susceptas publicè religiones disputatio talis extingueret. Lact. l. 2. c. 3. Errabat multi●●● rebus Antiquitas. Retinetur au●●● & ad opinionem vulgi, & ad magnas utilitates Reip. Mos, Religio, disciplina, jus Augurum. Cic. de Diu. l. 2. p. 123. Imperiti & insipientes falsas Religiones pro veris habent, quia neque veram sciunt, nec falsam intelligunt; prudentiores vero quia veram nesciunt, aut in iis quas falsas esse intelligunt perseverant, ut aliquid tenere videantur, aut omnino nihil colunt, ne incidant in errorem. Lactant. ubi supra. CHAP. X. The Contents. COncluding for the truth of Christian Doctrine from the excellency of its Precepts, Arg. 5 in order, (1.) to the public Welfare of mankind. 2ly, To the perfection of humane nature. First, by the clearest informations of man's understanding in matters which concern the knowledge of God, & of Virtue and Vice. And secondly, by tendering the most prevailing motives to engage the will and the affections to obedience. And thirdly, the most strong engagements to seek the welfare of our Brother's Soul. Heathen Philosophy and their received Theology destructive of Religion, and fitted to promote the Interest of Satan's kingdom. This proved from their conceptions both of God, and of his Providence, and of his Attributes, and their uncertainty in Matters of this nature, and from their want of precepts to direct them in, or promise to encourage to the performance of their duty; & from their doubtings of a future State, and their denial of all future punishments, and from their false conceptions of the rise and fatality of Sin. That these opinions are destructive to the service of a Deity, and the concernments of Religion. That they received opinions which destroyed morality. This proved from their mistakes and errors. (1.) Touching the duties and concerns of love & charity to their neighbour And secondly touching the laws of Chastity, Justice, and of truth. Heathen Philosophy proved ineffectual, not only to reform the world, but the Professors of it. The wickedness of their lives. The accounts and reasons of it. Theresult of all in confirmation of the Christian Faith. §. 1. BUT that which is the Crown of all, and indeed potissima demonstratio, a most convincing evidence of the Assistance of the holy Spirit towards the propagation of the Gospel, is the excellency of the Christian precepts, and the subservience they bear, not only to our future, but to our present welfare. §. 2. IT were endless to insist upon the incredible Power of Christianity, when cordially embraced, to sheathe the Sword, & beat it into ploughshares, to still contentions, and bind the hand to its good behaviour, to prevent all ways of being cruel to our neighbour's life, or prejudicial to his estate and Fortunes, or injurious to his name or honour, by taking up or venting a reproach against him, or by discovering those Errors and infirmities which Charity doth bind us to conceal. It were infinite to recount those liberal provisions it hath made for Love and Charity, pity and compassion, and whatsoever may endear my Brother to me, and draw forth all my powers to assist him. It gives the truly generous and public Spirit; it commands every man to seek his Brother's weal, and show him all that kindness, which he could expect or beg, when under like necessity. It bids us burn, when others are afflicted, and weep with those that weep; That is, it bids us be as forward to relieve them under all their pressures and afflictions, as if their afflictions were our own. Now what can further be required to our present happiness, than the security of what a present we enjoy from any hand of violence, and the assurance of our Brother's help towards the enjoyment of the thing we want: Nor is it less conducive to the public good. Christianity gives such a relish of sublimer Bliss, as disintangleth the more noble Soul from all the trivial concerns of earth. It tells us that the friendship of this world is enmity to God, that he who bears affection to these earthly things, is but pretender to the love of heaven. It inspires into us that contentment which allays the hell & torment of an inordinate & still gaping appetite. It transforms the man into humility and meekness, and so prevents the tumult & disturbance of the haughty Spirit. It enforceth peace upon us by the strongest motives, and threatneth an eternal flame to the Incendiary. It moulds the Soul into a simple honest, and sincere deportment, and interdicts those flattering Addresses, which belie the thoughts and Conscience of the Speaker; and more than this it cannot do in order to our public welfare, since that can never suffer, but from unjust and treacherous, factious and turbulent, proud worldly or rapacious Spirits. §. 3. CHRISTIANITY is a Religion highly perfective of humane nature, and such as best comports with the concernments of our Souls, and most advanceth its most noble faculties. It gives the best discoveries of the Divine existence, and of Providence, and of that obedience and homage which we own unto a Deity, and of those attributes which are the only grounds, and most prevailing motives to it; viz. The Truth and Freedom, the Justice, Power, Goodness, the Wisdom, Unity, and Omnipresence of a Deity; all which must be entirely owned as the foundations of real Piety. It presents us with such admirable discoveries of Wisdom, Justice, Goodness, Mercy, and Compassion, in the contrivance and procurement of Pardon and Salvation to us by the death of Christ, as Judaisme could never boast. It holds forth the clearest light to guide our dark and purblind Reason into the paths of virtue, and to secure us from the splitting rocks of Vice. It gives the best and largest Comment upon those duties of the moral Law, which are so imperfectly and so obscurely hinted by the light of nature, and so much questioned and disputed by the Gentile World, as we shall see hereafter. It discovers to us those impediments which would retard and clog us in the performance of our duty, that so we may avoid them. It makes the evil thought as guilty as the evil action, and calls as much for purity of heart, and freedom from every vile affection, as from those actions that do issue from them. It settleth the floating soul on the firm Basis of divine veracity; and for the Heathens faint surmises, and the Jews darker shadows of good things to come, it gives the Christians lively hopes, and full assurances of Faith. It tenders the holy Spirit as an earnest of our future bliss, and assures us if we do the will of heaven, we shall know what is so. In fine, the knowledge of a future endless bliss and misery, is the result of Gospel revelation, which upon all these grounds doth best provide for the information of our understanding, in what it is concerned to know in order to our future happiness; to wit, the being of a God, and our engagement to adore and serve him: what will procure his Favour, and will provoke his Indignation, and what concerns we have sincerely to avoid the one, and to pursue the other. §. 4. NEXT it presents the Will, with the most sovereign motives and engagements unto duty, and binds that on us with most powerful cords of Love, and the amazing mercies of our God and Saviour; The obligations of repeated vows, and Covenants, especially of those of Baptism, and the Sacred Eucharist; the convictions of our conscience, the laws and Sanctions of that Majesty, who strikes an awe upon it, and the example of our Saviour's which doth at once prescribe to our obedience, and provoke us to it. It pains forth sin to us in its own dress, attended with the dangers of present, and a dreadful expectation of eternal miseries; and those enhanced by all the aggravations which love and mercy, conscience and duty, the light of reason and religion, the experience of ourselves and others can afford it. It presents Goodness to us in its fairest and most tempting aspects, assures us that the ways of God are Good & honourable, safe and easy, and full of comfort and present satisfaction to the Soul. It courts the affections with the most admirable delights that heaven can tender, it surrounds us with the pleasures of a virtuous life, the joys of charity, the comforts of an upright conscience, the smiles of heaven, and its concernment for the good man's welfare here and happiness hereafter; such happiness as far exceeds what we are able to conceive. It blows off all our prejudices, buoys up the sinking Spirit with fresh supplies of grace and spiritual assistance, and all the comforts of a never failing promise, that God will never leave us nor forsake us, Heb. 13.5. but will make the heaviest of afflictions be instrumental to work together for our good. Rom. 8.32. It quells all fears & Jealousies of the desponding Spirit, by giving full assurance of our pardon on the most reasonable and easy terms, and representing our heavenly Father, not only willing to receive, but so gracious as to invite the Prodigal. It rendereth our discouragements the best of motives, assuring us that our afflictions will augment our joys, and that our thorns will blossom into crowns of glory. And what can weigh against such powerful motives, when life the first of mercies, and the foundation of all others, and death the last and most dreadful evil, are such low trifles, as are not worthy to be compared to them: §. 5. AGAIN, it lays the highest obligations on us to endeavour the welfare of our Brothers Soul. Heb. 5.2. 2 Tim. 2.25. Luk. 17.3. Heb. 10.24. It calls upon us to a instruct the ignorant, and them that oppose themselves to the truth; to warn the unruly Person, to rebuke him, and not suffer Sin upon him; It requires us to support the weak, and to administer comfort to the feeble minds, to stir up and provoke each other to the greatest heights of love, and piety and goodness. In prosecution of these ends it shows how much our Lord hath done and suffered by emptying himself of all his glory, and taking on him the infirmities of humane nature, by entering on that life of miseries which did at last conclude in an accursed ignominious death, by interceding daily for mercy to us; and by conveying of his Gifts and favours to all the members of his body: lastly by guiding all the Acts and ways of Providence, to the best compliance with the good & welfare of his servants. It shows how much the God of Heaven hath been concerned for them, in employing his Wisdom from eternal ages in thoughts of mercy to them, in sending his Beloved from his own bosom, to redeem them by his bloody sufferings; his Spirit first to convince them of Sin and misery, the more assuredly to fright them into the arms of mercy, and then to sanctify, and by so doing to fit them for those mansions of eternal bliss he hath prepared for them; and lastly, sending his Ambassadors by their most passionate entreaties to bessech them to be reconciled to him. §. 6. SUCH is the nature of the Christian Faith, so good and pious are its Precepts, & so well suited to the interests and apprehensions of mankind; whereas the wisdom of the hearthen world, the faith they owned, & the religious customs they espoused, were such as overthrew religion in the foundations of it, & such as made it to be consistent with the most vile impurities, & only serviceable in the promotion of the devil's Kingdom, or such as did exceedingly deface the beauties of it, and obstruct its influence. Morality was either wholly slighted, and Vice or Virtue deemed to be only what humane laws commanded and forbid, or their conceptions of it were so gross, and so exceeding various, that not one duty of the moral Law was left unquestioned by them. The 1 common issue of their search after the knowledge of those things was only Scepticism, and the most knowing men were they who did renounce all knowledge of them. §. 7. TO touch upon those things which do exceedingly obscure the influence, or ruin the foundations of true Piety; some of those heathens plainly denied the 2 being of a God, and many of them 3 doubted and demured upon it; especially when a 4 cross act of providence did tempt them to it. As for his overruling providence, we find it exploded by the school of 5 Epicurus. By 6 Aristotle and his party it was confined to heaven, (whence it is well inferred by † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Euseb. praep. l. 15. c. 5. Atticus that his opinion is in effect the same, as to the interest of Vice and Virtue, with that of Epicurus.) This great concern was by the 7 Platonist and 8 Pythagorean (that I add not the 9 whole heathen world) committed to inferior demons, this being their professed Tenet, August. de C. D. l. 9 c. 16. quod nullus Deus miscetur homini, by which denial of God's immediate power engaged to create, preserve, and govern us, they 10 robbed us of our chiefest motives to adore and imitate him, who thought us thus unworthy of his care. Some 11 doubted of the thing, others allowed a general, but 12 denied a special providence, and hence took liberty to sin at pleasure. The 13 Stoics mostly did restrain the actings of this providence, unto the great concerns of earth, and held it unconcerned for lesser matters. Scarce any of the heathens could afford a satisfying answer to that grand objection which was made against it from those adversities which happened to the best, and those prosperities which did attend the vilest persons. §. 8. 2ly, THEY were as much mistaken in their conceptions of his attributes, and the nature of a Deity; renouncing the only true God, they knew not where to stint the number of their Deities; some held them 14 thirty thousand, others conceived them to be numberless, and yet they stood obliged to worship all the rabble of them, that none might be offended because slighted by them; for as Tertullian tells them, Cum alii alios colitis, Apol. c. 13. utique quos non colitis offenditis; praelatio alterius, sine contumelia alterius esse non potest, quia nec electio sine reprobatione; and therefore when calamities befell them, they paid their homage to an ¹⁵ unknown Deity, and made addresses in these doubtful forms. Quisquis es sive Deus sive dea, Plaut. Rud. Act. 1. Sc. 4. Plutar, qu. Rom. 61. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to that unknown God or Goddess, who as they presumed might be incensed by the neglect of service. And albeit the wiser sort of heathens acknowledged one Supreme, and all-ruling Deity, yet did they worship Demons; not only such as they accounted good, but ¹⁶ evil and pernicious, lest they should destroy them. They paid their homage to the ¹⁷ Sun and Moon, and to the whole host of heaven, to ¹⁸ men with whom their Forefathers had conversed, and to whose ¹⁹ departed souls their superstition did give an Apotheosis upon designs of policy. To ²⁰ Emperors and all that had been knowing men; especially if they had suffered for their Country. They advanced the ²¹ meanest creatures into Deities; earth, fire, water, aer, the herbs and cattle of the field, the fishes of the sea, their leeks and onions, and paid their homage to those Idols which were nothing in the world; and which is yet more vile, they worshipped those parts which nature binds us to conceal, and modesty permits me not to mention. Add to this, that they who knew what these Gods were, yet chose in ²⁴ practice to comply with all those rites, which custom offered to such execrable and ignoble Deities. Thus did they give the knowledge due to the only true God, to what they knew to be a lie. §. 9 3ly, THE ²⁵ Stoic and the School of Epicurus held that God is a corporeal Being, which must exceedingly degrade him in the conceptions of mankind. They ²⁶ universally fancied him to be of humane shape, and so they changed the image of the incorruptible God into the likeness of a corruptible man, & hence they deemed an ²⁷ Image requisite unto the worship of a Deity, and would reproach the Christians, and pronounce them Atheists for defect of it. They took the boldness to ²⁸ limit and confine God's power, and dispute his omnipresence, they held him ²⁹ unable to do any thing without the help of matter, and unsufficient to ³⁰ correct those evil dispositions to which it inclined us. They owned an evil and pernicious God of equal power with, and independent on the God of heaven; who, as they thought, was insufficient to restrain the actions of this ³¹ evil principle. Thus did they make vice lose its name by being necessary, and leave us all in misery, because inevitably subject to the power of this pernicious being. The Stoics bond up God in the Chains of unalterable fate; the ³² Peripatetic made him not to act at all, or else to do it from the ²³ necessity of his nature; both which are equally repugnant to his worship, and to the nature both of vice and virtue; They doubted of his omnipresence, and by so doing made it doubtful whether our supplications could be heard, and he become a present help in trouble. 34 The Platonist would not permit him to be free in the expressions of his Goodness, and so they robbed us of those motives, which the consideration of that freedom doth afford; some thought he could ³⁵ conceive no anger, and therefore could not punish sin; others conceived him so severe and froward that he could never be atoned; the first spoke comfort and encouragement unto the vilest sinner, and made all God's threats to be but bruta fulmina; the other did as much discourage all inclinations to be good. 36 Prayer was rejected as a useless thing, not only by the school of Epicurus, which renounced providence, and by the Stoics fate; but also by the ³⁷ Pythagorean who held we should not pray because we knew not what to ask, & by the ³⁸ Stoics who deemed it needless to entreat that happiness from God which they were able to confer upon themselves; they also agreed in this, that it was every man's duty to serve God More patrio, after the manner of the place he lived in, what ever were his private thoughts; and so obliged men to be obscene, and lustful, unnatural towards their Children, inhuman to their brethren, and the like, where customs of this nature did obtain in their solemnities. Thus did they bind the world to those rites, which whilst they did observe, they must be hateful and reproachful to a Deity, and infinitely distant from that Piety which chief doth consist in being like him; For what is more a Cum enim probrum jacitur in Principem patriae bonum atque utilem, nun tanto est indignius, quanto à veritate remotius & à vita illius alienius; quae igitur supplicia sufficiunt, cum deo fit ista tam notoria tam insignis injuria? August. de C. D. l. 2. c. 9 reproachful to an holy God, then to conceive we are as pleasing to him by the most vile obscenities, as by the purest actions? And what is more repugnant to this good and merciful Creator, then to imagine he seeks the ruin of his creatures? §. 10. 4ly, THEY who obtained the best repute for wisdom, and had gone farthest of all the heathens in pursuit of knowledge, after all their search, were forced to confess their ignorance and blindness touching the nature of a God, and the concernments of another world. Socrates confessed he knew not any thing concerning them. Democritus and Anaxagoras, Anaximander and Empedocles, Pherecydes, Protagoras and Melissus, and almost all the Ancients did acknowledge this. They concluded all matters of this nature to be ⁴⁹ uncertain, and beyond the reach of humane knowledge; and therefore either quietly ²¹ submitted to the popular error, and out of fear of punishment, complied with the absurdest rites of any Country, as ⁴² thinking all religion to be a politic contrivance; or if they durst and thought it worth their while to be inquisitive, they ran out into vain and idle speculations concerning God; They conceived opinions of him so strangely ⁵³ various and uncertain, as could leave but small impressions on the soul, and must needs render all her pious motions faint and heartless. Such were the fluctuations of the wisest men in matters of this nature, that others knew not what to say or think concerning them. Nullum negotium est patefacere omnia in rebus humanis dubia, incerta, suspensa, magisque omnia veresimilia quam vera. Min. p. 4. This saith ᵃ Cecilius might be made good, that all things of this nature are uncertain, doubtful, and at the best but likely to be true. The various apprehensions of wicked men (saith b Tum demum mihi procax Academia videbitur, si aut consenserintalii, aut erit inventus aliquis qui quid verum sit invenerit. de N. D. 1. Cicero) will justify the doubtings and demurs of Sceptics, and it will be then sufficient to account them malapert, when others have found out the truth. That nothing was concluding which their wisemen spoke, was the complaint of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Theaet. Plato; and d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Theodoret. de cur. Gr. affect. Porphyry cries out, what opinion is there in all Philosophy not doubtful? what apprehensions of the Gods which is not mere conjecture? §. 11. 5ly, THE Heathen Sages were as much deficient in the grounds and motives to obedience, they having no experience of that love and mercy which the scripture tendereth, and which alone can be the spring of that ingenuous service which results from Gratitude; Nay they had no example to provoke, no promise to encourage to the performance of their duty, nor prescript to direct them in it, and therefore had no means to know what worship would be pleasing to a Deity. They had a sense of † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Max. Tyr. diss. 22. p. 218. weakness and infirmity & of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and disability of the soul to virtuous actions, and of its head strong bent & inclination to evil, but no assurance of assistance in the ways of Virtue, or of its future recompense; nor could they possibly obtain the knowledge of it without a revelation, those blessings being free, and not the fruits of our desert, but God's abundant Goodness. They knew not what would reconcile them to God, when by their sins they had offended him; nor being reconciled, what would continue and secure them in his favour. This was the rise of that inhumanerite of sacrificing Infants, and men of riper years. They that did this, conceited that nothing besides death could make atonement for their sin against God; yet they were loath to die for it themselves, and therefore they made others die; hoping God would accept them in their stead. The ⁴⁴ doctrine of the souls immortal state, & of a future recompense was laughed at and contemned, not only by the school of Epicurus, but the most learned men of the other sects. Their records tell us, that Pherecydes Syrus was the first that taught it. It was the prevailing judgement of the ⁴⁵ Stoic, that departed souls continued for a while, but still were subject to corruption. And yet their Great Friend ⁴⁶ Lipsius doth confess, that this was matter of contest among them. 47 Antoninus, Seneca, and others of them do very much distrust, or ⁴⁸ else deny it; as Aristotle also did; and that eternal state of which we read so often in the Platonist, Credebam opinionibus magnorum virerum rem gratssimam promittentium magis quam probantium. Scn. Ep. 102. seems rather to have been their Guests than any matter of their Faith. They ventured to say of it what they could not prove; and that they were not confident of what they said, it appears by the stile and manner of their writing; every thing comes from them so coldly, and so timorously, so qualified with ifs, and Ands, and peradventures, when they writ upon this subject. Plato himfelse when he had pursued this theme with all his Rhetoric how lamely comes he off at last? † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in phaed. of this (saith he) I am not very confident. Nor is it to be wondered, that he was so uncertain of the concernments of another life, who renounced all certainty in this. The Pythagorean doctrine of the Metempsychosis condemned the soul to a continual round of troubles; it imprisoned it in Brutes, & made its prison (for so the body was by them esteemed) as immortal as itself. Among those many Gods to whom they could address themselves for Corn and Wine, the Gentiles had none from whom they craved or expected the ⁵⁰ blessings of eternal life. And for the ⁵¹ punishments of another life, those were but matter of contempt and scorn to the wisest Heathens, who looked upon the ⁵² Christian doctrine in this matter, as an absurd and melancholy fancy, a thing so vain and so extravagant, that scarce their children and old wives could credit it. They generally held, that either ⁵³ death bereft men of all sense and being, or changed this present for a better life. To the more virtuous and noble soul the ⁵⁴ Stoic would allow a future happiness as lasting as the world; but for the simple and debauched Person, who had lived the Brute, they made him die so too; or else abide some very little season. The ⁵⁵ Pythagorean and the Platonist who make the Sinner come so oft upon the stage, give him no small encouragement to sin, and do at worst but threaten he shall live that brute to which his sins have best disposed him. Among those few who held the soul immortal, 56 some hence concluded her impassibility, and so her freedom from all future punishments, than which not Greater motive to impiety could be propounded. The ⁵⁷ Stoic held the Soul to be a part of God, whence a Pythagoras qui censuit animumesse per naturam rerum omnium intentum & commeantem ex quo nostri animi carperentur, non vidit distractione humanorum animorum discerpi & dilacerari deum, & cum miseri animi essent, quod plerisque contingeret, tum Dei partem esse miseram, quod fieri non potest. Cic. l. 1. de Nat. D. p. 7. B. Tully well infers, that should it suffer, God must do so to. §. 12. AGAIN, they did ascribe the ⁵⁸ origine of evil either to an incorrigible fate, or to an evil Demon, or to that ⁵⁹ matter which composed us, whose inclinations, they presumed, it was not in the power of the God of Heaven to correct; or to the ⁶⁰ influence and overruling power of the Stars; and by so doing they made all evil actions necessary, and therefore such as could deserve no punishment. This also was the natural result of the ⁶¹ Platonic year, and ⁶² of the circuit of the Stoics; it being foolish to conceive that after any period, all actions should become the same again, without some cause that should infallibly produce the same effects continually. And yet those doctrines were mostly the received opinions of the Heathen world. This circulation was the professed doctrine, not only of the Platonist and Stoic, and of Pythagoras and Heraclitus, but of all those who held the 62 world to be eternal. That all our actions were the result of an 63 inexorable fate, was the opinion of Democritus and Heraclitus, Empcdocles, and Aristotle, Parmenides and Lucippus, Chrysippus, Celsus, Pythagoras, and Epicurus. * Fatum homines quando audiunt usitatâ loquendi consuetudine nihil aliud intolligunt nisi vim positionis syderum August. de C. D. l. 5. C. 1. ibi esse fata Plato, Stoici, & caeteri propè Philosophi existimarunt, Chaldaeos ac Aegiptios secuti, qui bus omnis Mathematicorum manus suffragata est. Lud. Vives in locum. The Platonist and Stoic, Chaldean and Egyptian, Pythagoras, and all the lovers of Astrology, subjected all our actions to the power of the Stars, our vices were ascribed to the incorrigible bent of matter by Plato, Zeno, and Pythagoras, to an evil Genius by the General suffrage of the ancient Heathens. The Stoics 65 held all sins were equal, and that all virtues were so too, and by so doing they lessoned our concernment to prevent the one, or to pursue the other. And now how perfectly destructive these opinions are to the service of a Deity, and to all the parts, and the concernments of religion is exceeding evident. §. 13. FOR first, since hope and fear are the two radical and leading passions of the soul; seeing the expectations of reward, or future Good, and dread of future evil, are the two sovereign motives to the renouncing of a lust, or the embracing of a virtuous life; who ever comes to God in way of duty, must believe that he is, and that he is a rewarder of all those that diligently seek him. And sure that homage may be spared which brings me in only my labour for my pains, and the complaint of David that he did cleanse his hands in vain must be allowed of, if with like freedom from vindictive justice, and as much temporal advantage of himself, he might have imbrued them in his Brother's blood. And therefore to deny the being of a God who can reward or punish; to question providence, and to say it is unconcerned in the affairs of men; to make God a being who hath neither † Epicurus vero exanimis hominum radicitus extraxit religionem, cum diis immortalibus opem & Gratiam sustulit; cum enim optimam & praestantissimam naturam Dei esse dicat, negat idem esse in Deo Gratiam, tollit id quod maxime proprium est optimae praestantissimaeque naturae: quid enim melius aut quid praestantius bonitate & beneficentia quâ cum carere deum vult neminem deo, nec Deum, nec hominem, carum, neminem ab eo amari, neminem diligi vult. Cic. de N. D. l. 1. p. 25. love nor hatred, affection or concern for what we do; to set up fate and evil Demons, stars and matter to control and overrule him; and to make the expressions of his power and Goodness necessary, & therefore such as lay no obligations on us to returns of love, is to renounce Religion, and the worship of a Deity; because these apprehensions take off all the motives to it. §. 14. NAY seeing God is an all powerful Being, and therefore able to dispense rewards and punishments according to our works; what ever can induce me to believe he will not do it, must also force me to conclude that he is wholly careless in those matters; that he doth not love that virtue, which he will not crown, defend, and cherish: nor hate that vice, which he will not restrain and punish; it being the most natural result of hatred to show a Great displeasure, and where our power is equal to our will, to leave some tokens of dislike and opposition to what we hate, by our endeavours to suppress and crush it. As on the other hand it is the genuine effect of love to wish and to endeavour, where our power meets with nothing to control it, the preservation and welfare of the object loved. And therefore it is folly to conceive that Gratitude should lead me to the pursuance of that virtue which will not be Grateful, or the forbearance of that vice, which cannot possibly displease the Person to whom I stand obliged to express my gratitude. §. 15. 2ly, SINCE evident it is, that all things here do come alike to all, and there is one event unto the just and unjust. Since it is not the experience only, but the complaint and scandal of the world, that wicked persons flourish in it like a green bay tree; that they are fat and well liking, and often have a late and quiet passage to their Graves. In a word since here we find no dispensations of rewards or punishments, according to the Good or bad demeanours of mankind; it follows, that those doctrines which deny the future being of the soul, and make its bliss or misery conclude with its existence in the body, must render Piety not only useless, but oft destructive to the interest both of the soul and body, and so repugnant to our reason. §. 16. 3ly, SINCE all rewards dispensed by the hand of providence must be the consequents of actions, ordered according to God's will and precepts, and tending to his honour; and seing all the punishments inflicted by Him, must be the products of such actions as bear an opposition to his will, and so are proper acts of disobedience; (it being inconsistent with the wisdom, as well as with the justice of a God, to give rewards to what doth infinitely displease him, and reflects on him with dishonour;) to leave the soul uncertain of his will, must clip the wings of the most fledged devotion. For when beholding the variety of men's inventions to appease a Deity, and pay their homage to him, their soul could only pitch on one, and that as disputable as the rest; it must be either tempted to put the matter to a venture, and renounce Gods ' service, or else be scared into superstition, or an immoderate dread of God. For what can free the soul from endless terrors, when it can arrive at no security, that what it doth, is acceptable to that God, from whom it must expect a future and eternal recompense, according to its actions in this life. §. 17. 4ly, SING the will is guided by the convictions of the judgement, where this doth doubt and fluctuate, its influence upon the will, especially when tempted to oppose its dictates by the strongest passions and inclinations of the soul, and by all the pleasures of our senses, must be inconsiderable. For whether we are moved by hopes or fears, the terrors of an evil threatened, or the expectations of a future good; the more our doubtings are of what we hope or fear, the less our judgements are convinced or satisfied, and so much the less able they are to prevail, or stand their ground against the strength of our affections and the importunity of our passions. §. 18. 5ly, SINCE what it is not in my power to avoid, it cannot be my duty to avoid, and what doth follow from the laws of fate, and those extrinsic causes whose operations are immutable, is also unavoidable, it follows, that those doctrines which make our sinful actions to proceed from such a cause, must make it cease to be my duty to avoid them. §. 19 THE Heathen had as gross conceptions in matters of morality, as of Religion towards God, they embraced opinions which thwarted all the duties of the second table, and acted suitably to those opinions. Christianity indeed calls for the largest Bowels of a Col. 3.12, 13. compassion to our Brother, and an entire b Gal. 6.10. forgiveness of his offences against us. It enjoins us c Rom. 13.9. to do Good to all, and bear the same affection to others, which we do to ourselves, it pronounces d Mat. 5.22. 1 Joh. 3.15. damnation upon those who indulge any causeless passion, that may Provoke them to do mischief to him; it tells us no murderer can have eternal life, and so prevents the shedding of our Brother's blood, and all the mischiefs of revenge and passion; so well doth it consult the peace and welfare of mankind. Whereas among the Heathen-, it was held the sign of a low 65 dastard spirit to pass by an injury; and their 66 Good man, when provoked, might do the greatest mischiefs. Lycurgus' his laws were wholly † Lycurgi leges agrestes & sanguinariae erant ut Plato & Aristotiles notarunt, finis enim earum uon erat alius quam ut optimos bellatores facerent Spartanoes L. vives in August. de C. D. l. 2. C. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. de Repl. l. 7. c. 14. sanguinary, and only did intent to make the Spartans' the more able murderers; Their 6i gladiation was but an art to kill, their sacrifices and service to their Gods were stained with the blood of Infants, and men of riper years. 6g Mercy was by the Stoic made a vice, self 69 murder was held sometimes a duty by Epicurus and the Stoic, and made the 70 common practice of Philosophers. To cut and launch, to be cruel to, and to unman themselves was to be pleasing to their bloody Deities. §. 20. 2ly, The Christians rule commands the greatest Chastity, Mat. 5.28. Heb. 13.4. 1 Th. 1.4.4, 7. the lustful eye is by that law adultery and fornication; damnation is the punishment of both. The Christian is to possess his vessel in the greatest purity, and not indulge to an immodest unbeseeming Gesture. His bond of matrimony is such as never can be cancelled, and he that takes a second to his bed (though married to her) whilst the first survives, commits adultery; of which this only reason can be given, that the first remains his Wife, and Christ permits not to assume a second to her, and that our matrimonial contract gives the power of our body wholly to her, and therefore renders us unjust if we presume to give it to an other Person: But now the 71 Heathen rites were many of them full of the most vile obscenities, their temples were the worst of stews; Amongst the 72 Cyprians & Babylonians their women were obliged to repair unto them to commit adultery, and by so doing were made sacred to the Gods: the 73 Lydian Cyprian, Armenian, and Phaenician Virgins did commit whoredom in their Temples, till by so doing they had earned a dowry; their service was the prostitution of their souls to lust, and fit only to be tendered to a Phallus, a Priapus, or such like beastly Deities. 74 plurality of wives was common both to Jew and Gentile, 75 no wonder the Philosophers were free to lend them when they could spare so many; the Stoic and the Platonist allowed community of wives, the 76 Cynics, Diogenes, and Theodorus fulfilled their lusts publicly in the market place; It is said that many Indians did the like; 78 Incest was commonly allowed, it had the approbation of Philosophers, and was 79 practised by divers nations. To enjoy a Mother or a Sister, was a common thing, only with the softer Persian and Egyptian, but with the wise Greek and the Athenian, from whom the custom was derived to the Persian. To use a common Strumpet was no disgrace to any man; it was frequent with the 81 Philosophers, and others had their liberty to do it when their lust provoked them; 82 Stews were allowed and paid their custom and their tribute, both the 83 Philosophers at Athens, and Senators of Rome were wholly given up to the love of Boys; and to the sin of Sodom, for which God reigned fire and brimstone down upon four Cities; and made the land of Canaan spew forth its inhabitants, and yet their 84 Oracles allowed the same; the 85 Stoics held it lawful to use the most obscene and filthy words, & to do 86 actions as immodest, and fit only to be used in 87 Plato's common wealth, where women were commanded to uncover what nature bond them to conceal. Lastly, such was the 88 vileness of their secret Mysteries that they disowned and renounced them, when they were charged with them by the Christian, but all in vain, for they were either practised or approved by them as Arnobius doth largely show. §. 21. 3ly, CHRISTIANITY forbids not only violence and rapine, opression and extorsion, but it restrains us from all the arts of fraud and overreaching practices; it commands us not to take advantage of our Brother's wants, or ignorance, or weakness; as knowing that God is the avenger of all such. Thes. 4.6. Whereas amongst the 89 Spartans' and Egyptians, Sicilians, and Barbarians, theft was a thing permitted and commended, to rob their neighbour was not their shame, but matter of their glory, all was their own that they could get by fight, Cic. apud Lact. Epit. c. 1. and to restore what by violence they had taken, must have reduced the the Greatest Monarches unto the condition of poor Cottagers. §. 22. 4ly, THE Christian doctrine makes it a part of the new creature, Col. 3.9. Eph. 4.24, 25. Apoe. 22.15. and of that image to which Christianity renews us to speak the truth and put away the lying lip; It speaks damnation to the man that makes or loves a lie. Whereas the Heathens Rule was this, ubi expedit mendacium dicere dicatur. 90 Philosophers, Layers, Physicians, Rheroricians maintained it sometimes lawful, viz. when it was useful to preserve themselves, or to deceive their enemy. §. 23. LASTLY, Christianity did work a 91 through reformation upon all its Proselyts & made the worst of Christian's better than the Exactest Heathens. And in this argument the Christian chief triumphed, that whilst ⁹² Philosophy did prove so ineffectual to reduce the world to sobriety, Christianity did mightily prevail on the Professors of it, and exalt them to the Greatest purity, a thing so certain, that even ⁹³ Heathens did confess it, and the Apostate Julian did urge their pattern and example to provoke the Heathens to love and piety; & which is most to be admired, this reformation was effected (notwithstanding all lets and prejudices which we have largely mentioned) on many thousands at a time, & that by speaking of such words as seemed to carry nothing of power and demonstration in them; which is an argument more efficacious, than their miraculous Gifts of healing, to prove the assistance of a Deity. Whereas the lives of Heathens after all arts and subtleties, insinuations, Rhetoric and demonstrations, which their Philosophy could boast of, were suitable unto their lose opinions, and Guilty of most vile enormities. Philosophy did but amuse their understandings, and employ their heads, it left the manners of the wisest Sages as corrupt as ever; nor was it much to be expected that it should it be otherwise if we consider. §. 24. FIRST, that the wisdom of the Greeks was either ⁹⁵ purposely concealed from the vulgar, or incommunicable to them, the 65 Pythagorean held the ruder Person who was not versed in Mathematics unable to receive his precepts; they could not work on the unruly passions of our Youth; that ⁹⁷ age was deemed unfit for philosophical instructions, or for moral virtues; whereas the Christian doctrine wrought its effectual reformation upon those of all ages, sexes and conditions, as being not the empty rudiments of humane wisdom, but the demonstration of the Spirit, and that which was enforced upon the Soul not by the slender powers of Rhetoric, but by that power of God which nothing can resist. §. 25. 2ly, THAT they had no discoveries of what was ⁹⁸ just and unjust, but were entirely left to the dim light of nature which if not helped by education and instruction, will not be able to resist the force and interest of passion, affection and example, and all the importunities of an unbridled appetite; their Gods gave them no rules of piety, no revelation of their concernment to be good; and hence saith Maximus † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Tyr. diss. 1. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. diss. 25. p. 243. Tyrius, could I consult an Oracle which would return a plain and undeceiving Answer, I would inquire about those Great concerns of piety and justice, in which the Gods have been so silent and obscure §. 26. 3ly THAT they continûally did thwart ⁹⁹ each other, and what was equity and goodness to the one, was to the other highly culpable, what seemed the worst of follies unto some, was to the others innocent; what any 100 rightly did conceive they were not able to defend against their adversaries, as having no foundations whereupon to buid. Besides those sects 110 and tenets, Authors and opiniosn which overthrew the pillars of true piety, Justice, and equity, and introduced the greatest looseness and corruption, were as freely taught, and had as full permission to be discoursed of, and embraced by any, s those of Plato and the Stoics: The Epicure & Sceptic, the Cynic, & Peripatetic had no restraints upon them, but as great freedom to corrupt the people as others to instruct them: nay 'tis observable that those vile opinions flourished 102 most, and that the Abettors of them did 103 accord the best among themselves, and had as great a stipend 104 from the Roman Emperors as those of any other Sect. §. 27. 4ly THAT they were destitute of motives and inducements from a superior interest which should enforce upon them those acts of equity & justice. We see amongst Christians self interest so strong, & worldly love so powerful in those who most pretend to live above it, and to be crucified unto it, as that too oft it tempts them to act in opposition to all the Rules of charity and justice, and if the light of Christian doctrine and all the motives of eternal bliss and misery are unsuccesful, no wonder that the light of nature should be so, hence also it was that they 105 took up with carnal pleasures; and held them the 106 chiefest good, and many of them would pretend they knew no other, and many made the pleasure of the mind to veil to them. §. 28. 5ly THE Philosophers were so taken up with contemplations as to neglect Morality, Hence we are told that Socrates 107 first introduced it into families, and towns, and countries, and made it matter of the Schools enquiry, the issue of their disquisitions was too often this, that there was 108 nothing just or unjust in itself 108 but as the Laws of Nations by their peculiar constitutions made it so: Or that the truth in matters of this nature could be hardly found, and therefore it was wisdom to embrace what they already found established. §. 29. 6ly THE examples and worship 109 of their deities did give encouragement to the lewdest actions, for to be come the vilest miscreants was to be likest to those Heathen Deitys. Hence Porphyry 110 complains of this as the matter of his Greatest trouble, De Rep. l. 2. p. 249. and Plato took such care that what they had received from their Ancestors should not be taught the younger fry, lest they should say with him in the Comedian, Terent. when when Guilty of Adultery and incest, and such scarlet sins. Quod fecit is qui templa caeli summa sonitu concutit, Ego homuncio hoc non facerem? §. 30. AND now to give you the result of these particulars, If it were so great a matter of admiration to Amelius that one of these Barbarians should have the same opinion and conception of the production of the world with Heraclitus; if one sentence of our Saviour was thought so memorable by a Heathen 112 Emperor as to be writ in divers places of his Imperial Court, is it not matter of the greatest wonder, that those Barbarians should in all other tenets which concern our Faith and manners so much out strip the wisest of Philosophers and best of Moralists, and with the Greatest perspicuity and most prevailing evidence deliver to the world what they in vain had studied to discover, or persuade them to, and what they could not but acknowledged to be worthy both of their approbation and imitation? ANNOTATIONS On the 10th. Chapter. 1 THE common issue of their search was only scepticism.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Socrates apud Plat. in Phaed. cum Zenone Archesilas sibi omne certamen instituit non pertinacia aut studio vincendi, ut mihi quidem videtur, sed earum rerum obscuritate quae ad confessionem ignorationis adduxerant Socratem, velut jam ante Socratem Democritum, Anaxagoram, Empedoclem, omnes poenè veteres. Cicero Acad. quaest. lib. 1. p. 57 de Socrate vide Diog. Laert. l. 2. p. 41. ed. n. Aristot. Sophist. Elench. l. 2. c. 34. de Democrito Laert. l. 9 p. 957. de Protagora l. 9 p. 662. de Anaxarcho l. 9 p. 667. de Pyrrhone ibid. de Heraclito Stobaeum, ser. 19 de Xenophane Empedocle & Platone. l. 9 p. 255. ed. n. de seipso Cicero. Non sumus two quibus nihil verum esse videatur, sed two qui omnibus veris falsa quaedam adjuncta esse dicamus tanta similitudine ut in iis nulla insit certa judicandi & & assentiendi nota, de nat. Deorum l. 1. p. 4. vid. Acad. qu. l. 2. p. 9 A. B. p. 7. A. l. 1. p. 51. vide sextum Empir. adv. Mathematicos p. 146.153. Gatakerum in Anton. p. 199.200. Laert. l. 9 p. 677.678. 2 Some of those Heathens plainly denied the being of a God.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Plac. Philosoph. l. 1. c. 7. Diog. Laert. l. 2. p. 152. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philostrat. de Magis Persicis. 3 Many of them doubted and demurred upon it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Protag. apud Laertium p. 250. vide Arnobium l. 2. p. 82. 4 When a cross act of Providence did tempt them to it.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plutarch. de Plac. Philos. l. 1. c. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpl. in Epictetum c. 38. p. 223. vide Ciceronem de Natura Deorum, l. 3. p. 76. Caecilium apud Minutium p. 5. Ouzelium Notis in eundem p. 29. 5 Epicurus his axiom being this] Quod aeternum beatumque est id nec habere ipsum negotii quicquam, nec exhibere alteri. Cic. de N. Deorum l. 1. p. 11. de divin. l. 2. p. 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Plac. Philos. l. 1 c. 7. p. 881. 6 By Aristotle and his party 'twas confined to Heaven.] Aristoteles Dei providentiam usque ad Lunae regionem progredi censet, infra verò neque providentiae scitis regi, nec Angelorum ope consultisque sustentari, nec vero Daemonum perspicientiam putat intervenire, proptereaque tollit omnem providentiam, negatque praenosci futura, Chalcid in Tim. Plat. ed. Leyd. p. 345. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Theodoret. de cur. Gr. Affec. p. 77. Plutarch. de Plac. Philos. l. 2. c. 3. vide Laert. l. 5. p. 321. 7 'twas by the Platonist committed unto Demons] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato in Timaeo. vide Alcinoum de doctrina Platonica. c. 15. etc. 16. August. de C. D. l. 9 c. 1. etc. 16. Max. Tyr. diss. 27. p. 259. 8 And by the Pythagorean] qui statuit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diog. Laert. l. 8. p. 587. 9 The whole Heathen World] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Julian. apud Cyrill. Alex. l. 4. p. 115. vide etiam p. 143. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Orac. def. p. 418. & p. 414. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide p. 416. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numen. apud Euseb. Praep. l. 11. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Celsus apud Orig. p. 247. 10 They robbed us of our chiefest motives to adore and imitate him] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. Alex. contra Jul. l. 2. p. 61. vid. p. 68 117. & rursus p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 11 Some doubted of the thing] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. p. 208. Audimus quosdam philosophandi studio deditos, partim ullam negare vim esse divinam, partim an sit quotidie quaerere. Arnob. l. 1. p. 18. 12 Denied a special Providence] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. in Epict. l. 1. c. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. p. 36. & de Xenophane Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apud Euseb. Praep. Evang. l. 1. c. 8. Atque hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. p. 218. 13 The Stoics did restrain the actings of this Providence unto the great concerns of earth] Balbus ex Stoicorum sententia, Cic. de N. D. l. 2. sub finem. Magna Dii curant, parva negligunt, & l. 3. p. 77. At enim minora Dii negligunt, neque agellos singulorum, nec viticulas persequuntur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip. apud Grot. vide Plutarch. de leg. Poet. c. 7. & de irac. coercenda. 14 Some held them 30000, others conceived them to be numberless.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tyr. dissert. 1. p. 15. Nominum non magnus numerus, ne in Pontificiis quidem nostris, Deorum autem innumerabilis. Cic. de N. D. p. 18. & 79. & p. 12. ex hoc illud efficitur, si mortalium tanta multitudo sit, esse immortalium non minorem. Et si quae interimant, innumerabilia sunt, etiam ea quae conservent, infinita esse debere. Sit ista quam praedicatis plebs numinum, sint Deorum innumerae Gentilitates, unde vobis compertum est, hine dii sint in caelo quos colitis? fingamus enim vos colere deos mille, potest forsitan fieri ut deorum millia centum sint, potest ut hoc amplius. Arnob. l. 3. p. 102. 15 To an unknown Deity] Hence their Sacrifices, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. in Epimenide p. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Vossium de Idol. l. 1. c. 1. p. 7. 16 But evil and pernicious] Pernitiosis etiam rebus non modo nomen Deorum tribuitur, sed etiam sacra constituuntur. Cic. de N. D. p. 72. Labeo malos deos propitiari caedibus & tristibus supplicationibus asserit, bonos autem obsequiis laetis & Jocundis. August. de C. D. l. 2. c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Praep. Evang. l. 5. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Porphyr. de Orac. Philos. apud Euseb. Praep. Evang. l. 5. c. 8. 17 The Sun and Moon and the whole host of Heaven] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vult Pythagoras Laert. l. 8. p. 582. Stoici. Singulas stellas number as Deos. Cotta ad Balbum. Cic. de N. D. l. 3. p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de plac. Philos. l. 1. c. 7. vide Anton, l. 8. s. 19 Plato in Timaeo dicit, & in legibus, & mundum Deum esse, & coelum, & astra, & terram, & animos, & eos quos majorum institutis accepimus. Cic. de N. D. l. 1. p. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Epin. p. 702. p. 699. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanchoniathon apud Cyr. Alex. in Jul. l. 6. p. 205. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Cratylo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. adv. Colot. p. 1123. vide Porph. Ep. ad Anebonem apud Euseb. Praep. Evang. l. 3. c. 4. Cic. de N. D. l. 2. p. 36. & 42. Celsum apud Orig. l. 5. p. 234. 18 Men with whom their forefather's had conversed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sanchon. apud Cyrill. Alex. in Jul. l. 6. p. 205. In Craecia multos habent ex hominibus deos, cuncta Craecia Aesculapium, Herculem, Tyndaridas. Cic. de N. D. p. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eth. l. 7. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. l. 6. Hos deos medioxumos vocabant, eorumque festa, necia. Vives in Aug. de C. D. l. 2. c. 14. Vide Herod. Clio p. 56. Diod. Sic. l. 2. p. 9 Lact. l. 1. c. 15. etc. 10. p. 43. Comment. Aug. de C. D. l. 18. c. 3.4.8. Minut. p. 21.22. 19 To whose departed Souls] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato apud Euseb. Praep. Eu. l. 12. c. 3. Horum cum remanerent animi, atque aeternitate fruerentur, Dii ritè sunt habiti, cum & optimi essent, & aeterni. Cic de N. D. l. 2. p. 38. vide Max, Tyr. diss. 27. p. 266. 267. 20 Upon designs of Policy] In plerisque civitatibus intelligi potest augendae virtutis gratia, quo libentius Reip. causa periculum adiret optimus quisque, virorum fortium memoriam honore Deorum immortalium consecratam. Cic. de N. D. l. 3. p. 69. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Plato de Reip. 21 To Emperors] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodor. de cur. Gr. affect. p. 43. Justin. Ap. p. 67. 22 They advanced the meanest creatures into Deitys, Earth, Fire, Water, Air] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. in Clio de Persis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. de Magis in Proem. 23 The fishes of the Sea, their Leeks and Onions] Quidam illorum coluerunt ovent, quidam Hircum, alii Vitulum & Porcum, nonnulli Corvum & Accipitrem, & Vulturem, & Aquilam, alii vero Crocodilum, quidam Cattum, & Canem, & Lupum, & Simiam, & Draconem, & Aspidem, alii Cepas & Allia, & Spinas. Auct. Historiae Barlaami ubi de Aegyptiorum superstitionibus. Vide copiosè de his omnibus. Ousel Comm. in Minut. p. 32. 24 Chose in practice to comply with all those rites which custom offered to such execrable & ignoble Deities] Omnem istam ignobilem Deorum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cultum eum, magis ad morem, quam ad rem pertinere: haec omnia sapiens observabit tanquam legibus jussa, non tanquam Diis grata. Seneca apud August. de C. D. l. 6. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato in Tim. vide August. de C. D. l. 10. c. 3. quae cum recitaverat Theodor. haec addit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de cur. Gr. affect. serm. 3. p. 43. & Velleius apud Ciceronem de eodem, in Timaeo dicit & in legibus, mundum esse Deum & coelum & astra & terram & animos, & eos quos majorum institutis accepimus, quae & per se sunt falsa perspicuè, & inter se vehementer repugnantia. l. 1. de N. D. p. 8. Orig. etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Celsum l. 5. p. 277. Vide eadem de Cicerone reliquisque Philosophis apud Lact. l. 2. de Orig. erroris c. 3. 25 The Stoic and the school of Epicurus held that God is a corporeal being] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum l. 4. p. 169. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. de cur. Gr. off. serm. 2. p. 37. 26 They universally fancied him to be of humane shape] Velleius apud Cic. à natura habemus omnes omnium Gentium speciem nullam aliam nisi humanam Deorum, quae enim alia forma occurrit unquam aut vigilanti cuiquam aut dormienti? l. de N. D. p. 11. 27 They deemed an image requisite unto the worship of a Deity] In hac consuêstis parte crimen nobis maximum impietatis affingere, quod non Deorum alicujus simulacrum constituamus aut formam. Arnob. l. 6. ab initio. Verentur ne omnie eorum religio inanis sit & vana; si nihil in praesenti videant quòd adorent, nec ullam religionem putant ubicunque illa non fulserint. Lact. l. 2. c. 6. Minut. p. 10. 28 To limit and confine God's power, & dispute his omnipresence] Molestum illum volunt, inquietum, impudenter etiam curiosum, siquidem adstat factis omnibus, locis omnibus intererat, cum nec singulis inservire possit per universa districtus, nec universis sufficere in singulis occupatus. Cecil. apud Min. p. 10. de Christ. Dec. Templa his construimus, & imagines, ut eos possumus coram & cominus intueri, affari de proximo, sub axe enim undo & sub aetherio tegmine invocati si fuerint, nihil audiunt, & nisi de proximo admoveantur iis preces, tanquam nihil dicatur, obstructi atque immobiles stabunt. Ethnicus apud Arnob. l. 6. p. 192. cui sic regerit Arnob. Tollitur ergo omnis spes opis, erit in duhio audiamini à diis necne, si quando res sacras caeremoniarum conficitis debitis. Et rursus; Si omnes uno in tempore rebus divinis factis, quod sua quosque necessitas cogitare compellit, poscunt de numine, referendi beneficii quaenam omnibus spes erit, si non undique ad se missam vocem Deus exaudiet? p. 192.193. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tire, dissert. 27. p. 259. 29 Held him unable to do any thing without the help of matter] Nullo modo arbitrabatur quicquam effici posse ab ea natura quae expers esset corporis, nec vero quod efficeret, aut quod efficerctur, posse esse non corpus. Cic. de Zenone Acad. qu. 1. p. 54. Neque enim materiam ipsam cohaercre potuisse, si nulla vi contineretur, neque vim sine aliqua materia. ib. p. 53. A. Quod vero sine corpore ullo Deum vult esse, id quale esse possit intelligi non potest, careat enim sensu necesse est, careat prudentiâ, careat voluptate. Cic. de Plat. l. 1. de N. D. p. 8. vide Lact. l. 7. c. 3. 30 And insufficient to correct those evil dispositions to which it inclined us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Max. Tyr. diss. 25. p. 248. Amagno artifice prauè formentur multa, non quia cessat ars, sed quia id in quo exercetur saepe inobsequens est arti. Sen. in Praefat. quaest. Nat. l. 1. Non potest Artifex mutare materiam. haec passa. est. quaedam separari à quibusdam non possunt. idem de Provide. c. 5. vide Gatak. in Anton. p. 54.66. 31 Of this evil Principle] Diog. Laert. de Magis ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de Iside & Osiride p. 369.370. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; chrysost. in Act. Apost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. vide ib. plura. 32 The Peripatetic made him not to act at all] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. pol. l. 7. c. 3. & Eth. l. 10. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 33 Or else to do it from the necessity of his nature] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Met. l. ult. c. 7. 34 The Platonist would not permit him to be free in the expressions of his goodness] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 3. p. 229. 35 Some thought he could conceive no anger] Omnino irasci posse negatis Deum. Cic. de N. D. l. 3. p. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. p. 1102. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 10. p. 755. vide D. Laert. l. 10. p. 285.300. ed. n. Plut. adv. Colotem Cic. de N. D. l. 1. p. 11. Nemes. de Nat. Hominis c. 44. Sen. l. 4. de Ben. c. 4. And hence Lactantius infers that he destroyed the worship of a Deity, Si enim Deus nihil unquam boni tribuit, si colentis obsequio nullam gratiam refert, quid tam vanum tam stultum quam templa aedificare, sacrificia facere, dona confer, rem familiarem minuere, ut nihil assequamur? l. de ira Dei. c. 8. & rursus. Quod si negotium Deus nec habet nec exhibet, cur non ergo delinquamus? etc. ibid. vide Sen. de ira l. 2. c. 27. de Ben. l. 4. c. 19 Arnob. l. 1. p. 10.12. Celsum apud Orig. p. 229.280. 36 Prayer was rejected as an useless thing, not only by the School of Epicurus] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum p. 68 vide M. Tyr. diss. 30. p. 294.295. 37 By the Pythagorean.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. D. Laert. de Pythag. p. 216. 38 The Stoics who deemed it needless] Quid votis opus est, fac teipsum felicem. Sen. Ep. 31. & rursus, Quam stultum est optare cum possis à teipso impetrare, non sunt ad coelum elevandae manus. Ep. 41. Judicium hoc omnium mortalium est fortunam à Deo petendam. à seipso sumendam esse sapientiam. Cic. de N. D. l. 3. p. 77. B. vineta, segets, oliveta,— omnem denique commoditatem prosperitatemque vitae â diis habemus, virtutem autem nemo unquam acceptam Deo retulit, propter virtutem enim jure laudamur, & in virtute rectè gloriamur, quod non contingeret, si id donum à Deo non à nobis haberemus. ibid. vide eadem apud Max. Try. diss. 22. p. 216.217. unde plutarchus optimè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de Stoic. repug. c. 27. 39 To serve God more patrio] Hinc illa Mecaenatis ad August. apud Dion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 52. ritus familiae patrumque servanto, divos & eos qui coelestes semper habiti colunto. leg. Rom. apud Cic. de leg. l. 2. vide in c. 8. not. 1. 40 To be uncertain] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pherycydes apud D. Laert. l. 1. p. 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. in Euthyp. p. 49. Dicendum est mihi ad ea quae sunt à t dicta, sed ita nihil ut affirmem, quaeram omnia, dubitans plerumque & mihi ipsi diffidens: si enim aliquid certi haberem quod dicerem, ego ipse divinarem, qui esse divinationem nego. Cic. de div. l. 2. ab initio: & rursus, Quearitur primum sintne Dii nec ne, difficile est negare, credo, si in concione quaeratur, sed in hujusmodi sermone & consessu facillimum, itaque Ego ipse Pontifex qui ceremonias religionesque publicas sanctissimè tuendas arbitror, Hoc quod primum est esse deos, persuaderi mihi non opinione solum, sed etiam ad veritatem planè vellem, multa enim occurrunt quae conturbent, ut interdum nulli esse videantur. Cotta apud Cic. de N. D. l. 1. p. 13. Vos cum perturbare Philosophiam benè jam constitutam velitis, Empedoclem, Anaxagoram, Democritum, Parmenidem, Xenophanem, Platonem etiam & Socratem profertis. Lucullus apud Cic. Ac. qu. l. 2. p. 9 41 Submitted to the popular error] Existimo tardiores ad hanc sententiam multos esse factos, quip cum poenam ne dubitatio quidem effugere potuisset. Cic. de N. D. l. 1. p. 14. & Plutarch. de Epicuro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. non posse vivi suaviter etc. p. 1102. B. 42 As thinking all Religion to be a Politic contrivance] Quid hi qui dixerunt totam de Diis immortalibus opinionem fictam esse ab hominibus sapientibus Reip. causâ, ut quos ratio non posset, eos ad officium religio duceret. Cic. de Natura Deorum l. 1. p. 25. vide p. 16. 43. So strangely various and uncertain] Cic. de N. D. l. 1. ab initio. Qui Deos esse dixerunt tanta sunt in varietate ac dissensione constituti, ut eorum molestum sit dinumer are sentantias. Et p. 5. Profecto eos ipsos qui se aliquid certi habere videantur, addubitare cogit doctissimorum hominum de re maxima tanta dissensio. Et. l. 3. sub finem. Haec ferè dicere habui de natura Deorum, non ut eam tollerem, sed ut intelligeretis quam esset obscura, & quam difficiles explicatus haberet. p. 79. vid. Arnob. l. 1. p. 18. Minut. p. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ep. ad Anebonem Aegyptium. Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. idem ibidem. 44 The doctrine of the Souls immortal state] Caterve veniunt contradicentium, non solum Epicureorum, quos equidem non despicio, sed nescio quomodo doctissimus quisque contemnit. Cic. Tusc. l. 1. p. 189. B. 45 The Stoic that departed Souls continued for a while] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. in Zenone l. 7. Diu mansuros aiunt esse animos, semper negant. Cic. Tusc. 1. vide Lips. Phys. Stoic. l. 3. c. 11. Gatak. in Anton. p. 139. 46 Lipsius doth confess that this was matter of contest among them] Rarus ipse est Epictetus, in immortalitate, aut & longaevitate animorum adstruenda: quid adstruenda? vix tangenda: nimirum inter Stoicos ipsos controversa ea res, nec consensu recepta. Phys. Stoic. l. 3. diss. 11. Panaetius apud Ciceronem, interire animas arbitratur, Tusc. 1. p. 190. Arnob. l. 2. p. 82. vide Gat. in Anton. p. 141.142.143. 47 Antoninus Seneca and others much distrust] Antonin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 7. s. 32. vide l. 3. s. 3. l. 7. s. 50. l. 8. s. 25.58. Seneca. Fortasse, si modo sapientum vera fama est, recepitque nos locus alius, quem putamus periisse, praemissus est. Sen. Ep. 63. vide eundem. Ep. 54.78.82.102. ad Mar. c. 19 Socrates apud Platonem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Phaedone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. Socr. Cic. Ea quae vis ut potero explicabo, nec tamen quasi Pythius Apollo certa ut sint, & fixa quae dixero, sed ut homunculus unus è multis probabilia conjecturâ consequens, ultra enim quo progrediar quam ut verisimilia videam non habeo. Tusc. 1. p. 175. A. vide p. 176.177.189.195. & l. 2. p. 202. 48 Or else deny it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Anton. l. 5. s. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian. in Epict. l. 3. c. 13. 49 Aristotle] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Atticus de Aristot. apud Euseb. praep. Evang. l. 15. c. 5. Aristotelem qui animarum immortalitatem è medio omnem sustulit, silentio praetereo. Aenaeas Gazaeus in theophra. Voss. de Idol. l. 3. p. 463. 50 The blessings of eternal life] Varro ipse ostendens in omnibus quid sit cujusque munus, & propter quid cuique debeat supplicari, in hac universa diligentia nullos demonstravit vel nominavit Deos, à quibus vita aeterna poscenda sit, propter quam unam propriè nos Christiani sumus. August. de C. D. l. 6. c. 9 51 The punishments of another life, these were but matter of contempt & scorn to the wisest Heathens] Naturae cognitionem admirantur, ejusque Inventori & Principi gratias agunt exultantes, liberatos enim se per cum dicunt gravissimis Dominis terrore sempiterno, & diurno & nocturno metu: quo terrore? quo metu? quae est Anus tam delira quae timeat ista quae vos, si Physica non didicissetis, timeretis? Cic. Tusc. l. 1. p. 173. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. de superst. p. 166. & l. non posse suaviter etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. Mor. p. 1104, & p. 1105. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Juv. Sat. 2. v. 149. Arnob. l. 2. p. 52. Lact. l. 7. c. 26. Platonem apud Euseb. l. 12. c. 6. 52 They looked upon this Doctrine as an aburd and melancholy fancy] Audetis ridere nos cum gehennas dicimus, & inextinguibiles ignes. Arnob. l. 2. p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mar. Apol. 2. p. 47. 53 They concluded that either death bereft men of all sense and being, or changed the present for a better life] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. l. 3. de Mor. c. 11. Gradietur ad mortem, in qua aut summum bonum, aut nullum malum esse cognovimus. Cicero Tusc. 1. p. 198. v. p. 200. eundem de finibus 2. p. 102. & Caesar apud Sallust. in Catil. Mortem aerumnarum requiem, non cruciatum esse (dicit) eam cuncta mortalium mala dissolvere, ultra neque curae, neque gaudio locum esse. Vide Marc. Anton. l. 6. s. 28. Epict. l. 3. c. 13. Senec. Ep. 24.65.72. Socratem in Apol. Gatak. in Anton. l. 3. p. 90. 54 The Stoic] Sapientibus placet non cum corpore extingui animas magnas. Sen. Ep. 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Numenius de Stoicis apud Euseb. Praep. Evang. l. 15. c. 17. vide Lips. Phys. Stoic. l. 3. diss. 11. Gat. in Anton. p. 139.140. 55 The Pythagorean and the Platonist] Inter Platonis sententias hanc refert Laert. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 3. Ed. St. p. 227. vide Minutium p. 38. Nemesium, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. ipsum Platonem de Rep. l. 10. p. 620. in Tim. tom. 3. f. 104. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Author est Diod. Siculus l. 1. & Herodot. Euterpe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicitur apud Olympiod. in Platonis Alcib. judaeos, Gallos', Germanos eadem docuisse, vide apud Ousel in Minut. p. 202. 56 Some hence concluded her impassibility] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust. Mart. Dial. cum Tryph. p. 218. Rem enodabilem suscipit, ut cum animas dicat immortales, puniri eas dicat tamen, & doloris afficiat sensu. Arnob. de Platone. l. 2. p. 52. Et rursus. Quis hominum non videt, quod sit immortal, quod simplex, nullum posse dolorem admittere? Haec ille, Theologia Ethnica instructus magis quam Christiana. 57 The Stoic held the Soul to be a part of God] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epict. dissert. l. 1. c. 1. Dei pars. Seneca, Ep. 92. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marc. Anton. l. 5. s. 27. of the Pythagorean see Cic. de N. D. l. 1. D. Laert. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch. quaest. Platon. l. 1. 58 The Origin of evil either to an incorrigible fate] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Theat. p. 176. & Celsus apud Orig. p. 205. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. Whence Origen. concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 208. 59 Or to that matter which composed us] Pythagoras' ait, Existente providentia mala quoque necessario substitisse, propterea quod sylva sit, & cadem sit malitiâ praedita. Chalc. in Tim. Plato de Diis minoribus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Tim. p. 69. Hinc de Platone August. Is ad creatoris injuriam, carnis accusavit naturam, de C. D. l. 14. c. 5. & Theodoret. inter ejus opiniones hanc ponit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addit vero, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De cur. Gr. off. ser. 3. p. 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. ser. 6. p. 87. vide Orig. in Celsum p. 207. 60 Or to the influence and overruling power of the Stars] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr. de elect. Philos. apud Theodor. ser. 10. p. 138. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porph. apud Euseb. Praep. Eu. l. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mercur. ad Ammonem. Stob. Ecc. Phys. l. 1. p. 13. Et rursus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. Eandem sententiam tribuit Platoni & Pythagorae, Theodoret. de cur. Gr. off. ser. 5. p. 74. vide Lud. viv. in Aug. de C. D. l. 5. c. 1. 61 Of the Platonic year] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. in Celsum l. 5. p. 245. Vide Spencerum in locum. Cic. de fin. bon. l. 2. p. 102. 62 Of the circuit of the Stoics] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. 16. p. 244. & 246. Vide Spencerum in locum p. 63. de Chrysippo vide Lact. l. 7. c. 23. de Heracl. tradit Laert. eum asseruisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 9 p. 632. vide M. Anton. l. 3. s. 3. l. 5. s. 13. l. 10. s. 7. l. 11. s. 1. & Gatakeri annotata in eundem. Philonem de Mundo. Lipsium Phy. St. l. 2. c. 22.23. 63 Who held the World to be eternal] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. Ec. Phys. l. 1. p. 44. 64 That all our actions were the result of an inexorable fate was the opinion of Democritus, and Heraclitus, Empedocles, and Aristotle, Parmenides, and Leucippus, Chrysippus, Epicurus, and Pythag.] Duae sententiae erant veterum Philosophorum, una eorum qui censerent omnia ita fato fieri, ut id fatum vim necessitatis afferret, in qua sententia Democritus, Heraclitus, Empedocles, Aristoteles fuit. Cic. de fato. De Democrito vide Laert. l. 9 p. 658. Sext. Emp. adv. Math. p. 329. de Heraclito Laert. p. 631. Plutarch. de pl. Philos. l. 2. c. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. de cur. Gr. off. ser. 9 p. 87. de Pythagora vide Laert. l. 8. q. 584. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stob. Eclog. Phys. l. 1. c. 8. de Epicuro vide Laert. l. 10. p. 299. Empir. ad v. Math. p. 312. 65 The Stoics held all sins were equal, and that all virtues were so too] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. de Stoicis l. 7. p. 499. 510. Sen. Ep. 59.82. Plutarch. de Stoicorum repugn. p. 1038. 66 Amongst the Heathens it was held the sign of a low dastard spirit to pass by an injury] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. ad Nicom. l. 4. c. 11. Anger was defined by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Cic. ad Antonium ita secum statuit. Sic ulciscar facinora singula quemadmodum à quibusque sum provocatus. 67 Their good man when provoked might do the greatest mischief] Virro bonus nocet nemini nisi lacessitus injuria. Cic. apud Lact. qui sic reponi. Non minus mali est referre injuriam quam infer: nam unde certamina, pugnae, contentionesque nascuntur, nisi quod improbitati opposita impatientia magnas saepe concitat tempestates. l. 6. p. 610. 68 Their Gladiation was but an art to kill] Disciplina est ut perimere quis possit, & gloria quod perimit. Cypr. Ep. 1. ad Donatum. In Gladiatoriis homicidii disciplina est. Minut. Fel. p. 42. vide Tertull. de Spec. c. 19 69 Mercy was by the Stoics made a vice] Erat enim dogma Stoicum & quasi rata sententia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laert. in vita Zen. p. 512. Sapientem gratia nunquam moveri, nunquam cujusquam dclicto ignoscere, neminem misericordem Esse nisi stultum aut levem, viri non esse exorari, neque placari. Cic. pro Muraena. Clementiam mansuetudinemque omnes boni praestabunt, misericordiam vitabunt, est enim vitium pusilli animi ad speciem alienorum malorum succidentis. Sen. de Clem. l. 2. c. 5. vide Gatak. in Anton. l. 1. s. 15. p. 28. l. 2. p. 69. 70 Self-murder held sometimes a duty by Epicurus and the Stoics] Torquatus Epicureus apud Ciceronem. Robustus animus ad dolores ita paratus est, ut meminerit maximos morte finiri, par vos multa habere intervalla quietis, mediocrium non esse nos dominos: ut si toler abiles, sint feramus, sin minus, aequo animoè vite cum ea non placeat, tanquamè Theatro exemus, de fin. Bon. l. 1. p. 71. & p. 73. B. Sapiens non dubitat, si ita melius sit, de vita migrare, vide Sen. Ep. 26. de Stoicis Laert, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Zen. l. 7. p. 195. Sapiens vivit quamdiu debet, non quantum potest, si multa occurrum molesta, & tranquillitatem turbantia, emittit se, nec hoc tantum in necessitate ultima facit, sed cum primum illi caeperit suspecta esse fortuna. Sen. Ep. 70. vide Marc. Anton. l. 3. s. 1.5. s. 29.8. s. 47. & Gatak. p. 83.213. Stob. Collect. To. 1 tit. 4. s. 8. 71 And made the common practice of Philosophers] De Aristotele vide Laert. p. 304. de Metrocle l. 6. p. 161. de Menippo p. 162. de Empedocle p. 614. de Pythagora l. 8. p. 592. Plerique istorum temporum Philosophi, ut in Laertio legimus, si affecta jam atate diuturniore aliquo morbo premerentur, ne qui contemptum mortis aliis commendaverant, ipsi vitam in tali vita nimis diligere viderentur, mortem solebant occupare. Mer. Casaub. in Laert. p. 2. c. 1. 72 The Heathen rites were many of them full of the most vile obscenities] Nam quo non prostat foemina templo. Juv. Sat. 9 v. 24. Caeterum si adjiciam quae non minus conscientae omnium re cognoscunt, in templis adulteria componi, inter aras lenocinia tractari, in ipsis plerumque aedituorum & sacer dotum tabernaculis, sub iisdem vittis, & apicibus, & urpuris, thure flagrante libidinem expungi. Tert. Apol. c. 15. vide de la Cerda in locum. 73 Amongst the Cyprians and Babylonians their women were obliged to repair unto them to commit adultery] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. l. p. 83.84. Vide Cyr. Alex. contra Jul. l. 7. p. 238. 74 The Lydian, Cyprian, Armenian and Phaenician Virgins did commit whoredom in their Temples] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. l. 1. p. 40. de Cypriis vide Justinum l. 18. c. 5. de Armeniis Strabonem l. 11. De Phaenicibus Eusebium Praep. Eu. l. 4. c. 8. Aug. de C. D. l. 4. c. 10. 75 Plurality of Wives was common both to jew] Rabbini vestri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryph. p. 364. vide p. 371. B. 76 And Gentile] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Diod. Sic. l. 1. Euripides mulieres fere omnes exosus est, sive quod duas simul uxores habuerat, cum id decreto ab Atheniensibus facto jus esset, quarum matrimonii pertaedebat. Agellius l. 15. c. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sext. Empyr. Hyp. l. 3. c. 24. vide Athen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 13. 77 The Stoic and the Platonist allowed community of Wives] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 7. p. 517. Vide p. 457. & l. 6. p. 411. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato de Rep. l. 5. & eodem lih. p. 459. hac legem habemus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 9 p. 684. Sext. Empir. Pyr. Hyp. l. 3.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. deip. l. 3. p. 555. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bards. apud Euseb. Praep. Eu. l. 6. c. 10. 78 The Cynics, Diogenes, and Theodorus fulfilled their lust publicly in the market place.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sex. Empir. Pyr. Hyp. l. 2. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. de Theodoriis p. 153 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 6. p. 154. de Cynicis Lact. l. 3. c. 15. p. 284. 79 Incest was commonly allowed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sext. Empir. Pyr. Hyp. l. 3. c. 24. Plutarch. de Stoicis Repugn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vide Laert. l. 7. p. 209. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 452. 80 And practised by divers Nations] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar in Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. Ed. Mont. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tradit Diod. Sic. l. 1. p. 12. Aegyptiis & Athenis cum sororibus legitima connubia. Minut. p. 35. de Persis res notissima esT. De Aegyptiis vide Sext. Empir. l. 3. Hyp. c. 24.25. Euseb. Praep. ev. l. 6. c. 12. De Athenis Philonem in Dec. praec. 6.7. Senecam de morte Claudii. Aemilium Probum Cimone. Cyrill. Alex. contra Jul. l. 6. p. 167. Wov. & Emen. in Minutium. 81 To use a common strumpet was no disgrace] Plautus. Nemo hic prohibet nec vetat Quin quod palam est venale, si argentum est, emas Dum te abstineas nupta, vidua, virgine, Juventue, pueris, liberis, ama quod lubet. Si quis est qui meretriciis amoribus interdictum putet juventuti, est ille quidem valeè severus, negare non possum, sed abhorret non modo ab hujus seculi licentia, verum etiam à majorum consuetudine atque concessis, quando enim hoc non factum est? quando reprehensum? quando non permissum? Tull. orat. pro Caelio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mart. ap. 2. p. 70. vide Tert. ap. p. 112.115. Lact. l. 1. c. 10. Origin Celsum p. 177. Aug. de Civ. D. l. 2. c. 20. 82 'Twas frequent with Philosophers.] Vide Laertium de Demetrio p. 132. Aristippo p. 137. Plato. p. 204. Erillo p. 540. vide Athenaeum Deipnos l. 13. c. 2. 83 Stews were allowed and paid their custom] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin. Mart. Ap. 2. p. 70. 84 Philosophers at Athens and Senator at Rome were wholly given up to the love of Boys] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholar in Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 64. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tat. orat. adv. Gentes, vide Orig. in Celsum l. 7. p. 365. Chrys. Tom. 5. p. 452. vide Laert. p. 352. Juven. Sat. 6. v. 34. Bards. apud Euseb. Praep. Eu. l. 6. c. 10. 85 Their oracles allowed the same.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. ser. 10. p. 141. 86 The Stoics held it lawful to use the most obscene & filthy words] Placet Stoicis suo quamque rem nomine appellare, sic enim disserunt nihil esse obscaenum, nihil turpe dictu. Cic. Ep. ad Paetum l. 9 Ep. 22. & de off. l. 10. Quint. inst. orat. l. 9 c. 3. 87 And do actions as immodest] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Sext. Empir. Pyr. Hyp. l. 3. c. 24.25. 88 In Plato's common wealth] Ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse voluit. De Rep. l. 5. p. 457. Chrys. Vide Plutarch. in Licurgo, Laert. l. 7. p. 457. in Act. Ap. Ho. 4. p. 634. 89 Such was the vileness of their secret mysteries that they renounced them] Non sunt Reip. nostrae haec sacra dicitis. Quisnam istud dicit, Romanus, Gallus, Hispanus, Afer, Germanus, aut Siculus? & quid adjuvat causam si vestra haec non sunt, cum qui ea conficiunt vestrarum sunt partium? aut quid refert utrumne ea probetis necne; cum quae vestra sint propria, aut simili faeditate, aut turpitudinis genere reperiantur esse majore. Arnob. l. 5. p. 173. Et rursus, Si vobis viderentur ineptiarum fabulae neque in use retineretis quotidiano, neque ut rerum simulacra gestarum sacrorum conservaretis in ritibus. p. 154. Nunquid barbatum jovem, Imberbem Mercurium Poetae habent, Pontifices non habent? Nunquid Priapo Mimi, non etiam Sacerdotes enormia pudenda fecerunt? an aliter stat adorandus in locis sacris, quam procedit ridendus in Theatris? August. de C. D. l. 6 c. 7. 90 Amongst the Spartans' and Egyptians, Cecilians, and Barbarians, theft was a thing permitted and commended] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sext. Emp. Pyr. Hyp. l. 3. c. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. l. 9 p. 684. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bardesan. apud Euseb. Praep. Eu. l. 6. c. 10. vide Grotium de Ver. Christianae Rel. annot. in lib. 2. p. 109. 91 Philosophers, Lawyers, Physicians, maintained it sometimes lawful.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander apud Stob. ser. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plato apud eundem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herodot. l. 3. p. 191. Stoicorum quoque asperrimi confitentur facturum aliquando virum bonum ut mendacium dicat. Vide Stob. Tom. 1. l. 2. Tit. 4. s. 8. Lucian. Philoph. Celsum apud Orig. p. 171. Lact. l. 6. p. 608. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. proclus. 92 Christianity did work a speedy and effectual reformation, upon all its Proselytes.] 1. A speedy: Dei praecepta quia & simplicia & vera sunt quantum valeaut in animis hominum quotidiana experimenta demonstrant, da mihi virum qui sit iracundus, maledicus, effrenatus, pancissimis Dei verbis tam placidum quam ovem reddam. Da cupidum, avarum, tenacem, jam tibi eum liber alem dabo, & pecuniam suam plenis manibus largientem. Da timidum doloris ac mortis, jam cruces & ignes contemnet. Da libidinosum, adulterum, ganeonem, jam sobrium, castum, continentem videbis. Da crudelem, & & sanguinis appetentem, jam in veram clementiam furor ille mutabitur. Da injustum, insipientem, peccatorem, continuo & aequus, & prudens & innocens erit. Uno enim lavacro malitia omnis abolebitur, tanta divinae sapientiae vis est, ut in hominis pectus infusa, matrem delictorum stultitiam uno semel impetu expellat. Lact. l. 3. c. 26. p. 329. 2. An effectual reformation. When Lact. had reckoned up those vile enormities of which the Heathen world stood guilty, he puts this question to them. Nostro autem populo quid horum potest objici, cujus omnis religio est sine scelere vivere? l. 5. c. 9 p. 484. 485. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Orig. in Celsum p. 128. vide Tert. Ap. c. 3. Orig. in Celsum p. 50. It's many thousands: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. in Celsum l. 1. p. 21. 93 Whilst Philosophy did prove so ineffectual] Ineffectual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Orig. adv. Celsum l. 1. p. 50. Their lives: Veterum quidem sapientiae professorum multos & honesta praecepisse, & ut praeceperunt, vixisse, facilè concesserim, nostris vero temporibus sub hoc nomine maxima in plerisque vitia latuerunt, non enim virtute ac studiis, ut haberentur Philosophi, laborabant, sed vultum & tristitiam & dissentientem à caeteris habitum pessimis moribus praetendebant. Fab. inst. orat. l. 1. in Proem. Haec eadem num censes apud eos ipsos valere, nisi admodum paucos, à quibus inventa, disputata, conscripta sunt? quotus enim quisque Philosophorum invenitur qui sit ita moratus, ita animo ac vita constitutus, ac ratio postulat, qui disciplinam suam non ostentationem scientiae, sed legem vitae putet? videre licet alios tanta levitate & jactatione iis, ut fuerit non didicisse melius, alios pecuniae cupidos, gloriae nonnullos, multos libidinum servos, ut cum eorum vita mirabiliter pugnet oratio. Cic. Tusc. 2. p. 203. B. vide Senecam de B. vita c. 20. item Ep. 20. Ep. 108. Epict. l. 2. c. 7. l. 3. c. 7. Agel. l. 13. c. 8. l. 17. c. 19 Quintil. decls. 268.283. Plin. l. 1. Ep. 22. l. 3. Ep. 11. Lact. l. 5. c. 2. Orig. contra Celsum l. 4. p. 178. Minutium p. 43. 94 Heathens did confess it] see Sacramento obstringunt non in scelus aliquod, sed ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depositum appellati abnegarent. Plin. Ep. ad Trajanum l. 10. Ep. 97. 95 The Apostate Julin urged their example.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Epist. ad Arsacium Pontif. Gal. Et rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. Hist. Eccl. l. 5. c. 16. vide eadem apud Naz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 69. 96 The Wisdom of the Greeks was either purposely concealed] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Tyr. diss. p. 286. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Laert. in vita Pythag. p. 577. maxim ea quae ad Deos pertinentquos fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait Proclus in Plat. Casaub. in locum. 97 The Pythagorean held him unable to receive their precepts who was not versed in Mathematics] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Laert. l. 4. p. 259. vide Just. Mart. p. 219. Lact. l. 3. c. 25. p. 326. 98 That age was deemed unfit for Philosophical instructions] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Mor. l. 1. c. 1. 99 They had no discoveries of what was just and unjust.] Pertinebat ad consultores deos bonae vitae praecepta non occultare populis cultoribus suis, sed clara praedicatione praebere, per vates etiam convenire, atque arguere peccantes, palam minari poenas malè agentibus, praemia rectè viventibus polliceri, quid unquam tale deorum illorum templis prompta & eminenti voce concrepuit? Aug. de C. D. l. 2. c. 4. 100 That they continually did thwart each other, and what was equity and goodness to the one was to the other highly culpable.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. M. Tyr. diss. 1. p. 4. Sapientibus vos viris creditis nempe illis qui nihil sciscunt, nec pronuntiant unum, qui pro suis sententiis bella cum adversantibus conferunt, qui pervicacia semper digladiantur hostili, qui dum alter alterius labefactant, destruunt, convellunt que decreta, cuncta incerta fecerunt, nec posse aliquid sciri ex ipsa dissensione monstrarunt. Lact. l. 2. p. 48. vide p. 83. Pereunt igitur universi, & sicut Spartiatae illi Poctarum sic se invicem jugulant, ut nemo ex omnibus restet; quod eo fit, quia gladium habent, scutum non habent. Lact. l. 3. c. 4. p. 243. 244. 101 What any rightly did conceive, they were not able to defend, as having no foundations whereupon to build it] Totam igitur veritatem, & omne divinae religionis arcanum Philosophi attigerunt, sed aliis refellentibus defendere id quod invenerant nequiverunt, quia singulis ratio non quadravit. Lact. l. 7. c. 7. 102 These Sects and Tenets] Palam in conspicua & novissima porticu, in Gymnasiis & Hortulis, in locis publicis ac privatis, pro sua quisque opinione certabat. August. de C. D. l. 18. c. 41. Et rursus, Has & alias diffensiones innumerabiles Philosophorum quis unquam populus? quis Senatus? quae potestas? vel dignitas publica impiae civitatis dijudicandas, & alias probandas, & recipiendas, alias improbandas repudiandasque curavit? ac non passim sine ullo judicio, confusé que habuit in gremio suo tot controversias hominum non de agris & domibus, sed de his rebus quibus aut misere vivitur aut beatè, dissidentium? August. ibidem. 103 A stipend from the Roman Emperors] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. Hunuch. p. 160. & p. 161. 104 Flourished most.] Quaeritur saepe cur tam multi sunt Epicurei. Cic. de fin. Bon. l. 1. Multi postea defensores & nescio quomodo two qui auctoritatem minimam habent maximam vim populus cum illis facit. Idem l. 2. p. 87.88. & p. 89. Dicitur Philosophus nobilis à quo non solum Graecia & Italia, sed etiam omnis Barbaria; commota est. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laert. l. 10. p. 712. vide p. 721. 105 The Abettors of them did accord the best.] Epicurus una in domo, & ea quidem angusta, quam magnos, quantaque amoris conspiratione conjunctos tenuit amicorum greges? quod fit etiamnum ab Epicureis. Cic. de fin. l. 1. Numen. apud Euseb. Praep. Eu. l. 14. c. 5. 106 Hence they took up with carnal pleasures] Nec equidem habeo quod intelligam bonum illud, detrahens eas voluptates quae sapore percipiuntur, detrahens eas etiam quae auditu & cantibus, detrahens eas etiam quae ex formis percipiuntur oculis, suaves mentiones, five quae aliae voluptates gignuntur in toto homine quolibet è sensu;— quae sequuntur in eadem sententia sunt, totusque liber qui est de summo bono refertus & sententiis & verbis talibus est. Cic. Tusc. 3ᵒ de Epicuro. Et rursus. Nam singo? num mentior? cupio refelli: istam voluptatem Epicurus ignorat quippe qui testificatur ne intelligere quidem se posse ubi sit, aut quid sit ullum bonum praeter illud quod cibo aut potione & aurium delectatione, & obscena voluptate capiatur. An haec ab eo non dicuntur? de fin. bon. l. 2. de N. D. l. 1. Non id semel dicit sed saepius, annuere te video, nota enim tibi sunt, proferrem libros si negares. His gemina habes apud Athen. deipnos. l. 12. c. 12. Laert. l. 10. p. 710. Plutarch. Moral. p. 1098. 107 Held them the chiefest good.] Plerique voluptatem summum bonum dicunt. Cic. de div. l. 2. & de fin. bon. l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch. adv. Colotem p. 1125. vide Laert. l. 2. p. 54. Ed. St. Cic. de N. D. 108 Socrates first introduced it into families:] Ab antiqua Philosophia usque ad Socratem numeri motusque tractabantur, & unde omnia orirentur, quove recederent, studioseque ab his syderum magnitudines, intervalla, cursus inquirebantur, & cunct a caelestia: Socrates autem primus Philosophiam devocavit è coelo, & in urbibus collocavit, & coegit de vita & moribus rebusque bonis & malis quaerere. Cic. Tusc. qu. l. 5. & l. 3. 109 That there was nothing just or unjust in itself, but as the Laws of Nations made it so] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. Eth. l. 1. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pyrrho apud Laert. p. 262. Hujus sententiae erant Archelaus. Laert. l. 2. p. 37. Cyrenaici ib. Theodorii p. 57 Aristippus p. 55. Pyrrho p. 252. Epicur us p. 302. vide Sext. Empir. adv. Math. p. 450. 110 The examples and worship of their Deities did give encouragement unto the lewdest actions] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato de Rep. l. 2. vide August. de C. D. l. 1. c. 7. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 77. 111 Porphyry] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ep. ad Anebonem apud Theod. ser. 3. p. 48. 112 Amelius] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. apud Theodoret. de cur. Gr. off. serm. 2. p. 33. 113 A Heathen Emperor as to be writ] Clamabat saepius quod à quibusdam sive Judaeis, sive Christianis, audierat & tenebat, idque per praeconem quum aliquem emendaret dici jubebat, quod tibi fieri non vis alteri ne feceris; quam sententiam usque adeo dilexit, ut & in Palatio & in publicis operibus praescribi juberet. Aelius Lamp. de Alex. Severo Hist. August. Leyd. ed. p. 577. CHAP. XI. OF THE RESURRECTION of our Saviour Christ. THE CONTENTS. PROLEGOMENA in order to the demonstration of the Resurrection of our Lord. 1. That the Apostles did presently attest the thing. 2. This attestation could not be a bare-faced and notorious lie. Arg. 1. from the testimony. Arg. 2. from these 3 considerations. 1. that our Saviour's body did not continue in the sepulchre when they proclaimed him risen. 2. That his Disciples did not convey his body thence. Nor 3. was that done by any other persons who had no relation to Christ, and no affection for him. Arg. 3. from the consideration of the persons testifying. AND thus we have dispatched our demonstrations of the Christian Faith. We now proceed unto that Article of it from which we may infer the rest, viz. The Resurrection of our blessed Saviour. Which that we may conclude with Greater evidence, we premise, §. 1. THAT the Apostles did presently attest the thing. The predictions of our Lord and Saviour, owned by the malice of the Jew, and all their vain endeavours to prevent what he foretold touching his Resurrection; the expectation of his friends, and that abundant satisfaction which they found in this particular; the early records of the Christians Story, and Symbols of his faith, which every where inculcate it, all these give in a full assurance of this truth. Nay had the knowledge of his resurrection been deferred beyond that period which he himself had fixed, how impossible had it been to have cajold the world into so firm and steadfast a belief of the particular circumstances? to have held up the drooping Spirits, & baffled hopes of his disciples? or to have kept the insulting Jew from giving visible demonstrations of the vanity of their pretensions, or from crying out of the imposture. Can his Disciples be assured of his resurrection, by frequent apparitions of him, and not endeavour to acquaint the world with what so much concerned the truth of his predictions, and their hopes, & which was of so great importance to mankind, and could not be neglected by the Disciples of our Lord, & they be faithful unto the commission which they pretended? Or could they be so quick & nimble to convey his body from the sepulchre, and yet their tongues be backward to proclaim him risen? Would interest or reason suffer them to pull the greatest prejudice on their cause, to blast their Growing hopes, and frustrate their bold adventure by an undue concealment of what their Master's promise and predictions had made so necessary to be divulged? But §. 2. 2ly I premise that common prudence would not suffer the Disciples of this JESUS, to pretend such things in confirmation of their testimony, which must infallibly render it the scorn and hatred of the world. Wherefore they could not possibly pretend such things were newly acted on a public stage, and in the face of their professed adversaries, which owed their being only to their fancies, and of which their story gave the first account unto the world. For men to certify to all Jerusalem, that lately there was such a man as JESUS known throughout all Judea to be mighty both in words and deeds, Luc. 24.19. Matt. 20.18, 19 Mark 10.33., 34. Mar. 8.31 Matt. 27.63. v. 66. one who did publicly foretell unto the Scribes & Pharises the place and manner of his death, the time, and glorious issues of his resurrection, and to aver that this prediction was notorious to his mortal enemies, and the contrivers of his sufferings, and made them industrious to secure his body, & watch the motions of his friends, and carefully provide against what ever the most subtle malice could invent to gull their senses, and put a cheat upon them, 3ly To pretend the earth did quake and tremble, and the watch grow pale, and that dead bodies did arise and show themselves to many (which a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, Messiah resuscitabit dormientes in pulvere. Midrash Tillin. f. 42. 1. Justi quos suscitabit Deus è mortuis in diebus Messiae. Gloss. in Bab, 102. Sanhed. f. 92. Non tantum ex libris Mosaïcis, verum etiam Propheticis constat resurrectionem mortuorum conjunctam fore adventui Messiae. Manasse Ben Israël de Resur. l. 3. c. 2. Vide Cochum in duos Tit. Talmud. p. 317. resurrection was a thing expected by the Jews upon the advent of their Shilo,) I say to testify all this unto those persons who could as readily confute, as they relate it, yea whose interest it was to confute it, was the most certain way to ruin and confound their testimony, had it been found a lie, and consequently assures us that it must be true. These things premised, our Arguments will naturally result from a due estimate of these particulars. The testimony, and the persons testifying. §. 3. FOR 1. it was a relation in itself incredible, whose fundamental article contained the ignominious and accursed death of the beloved Son of God, and the miraculous resurrection of a man condemned for blasphemy. A thing which they might easily foresee could gain no reputation to them, but of fools and madmen, especially considering it found so little credit in that City where it was pretended to be done. It was 2ly a testimony which did acquit this Jesus from all the calumnies and false aspersions of the Jew, pronounced their greatest Rabbis an evil brood of vipers, hypocrites, Matt. 3.7. Matth. 16.3. ch. 23. Matt. 23.17.33. Matt. 12.39. Matt. 23.33. Act. 4.11.12. Matt. 28.18. Matt. 24. Maro. 13. Luc 19 fools and blind, serpents and vipers, a wicked and adulterous generation, a devilish damned crew; nay their whole Nation Guilty of the most horrid crime that could be charged upon man, even the murder of the Lord of life, and which assured them there was no salvation to be hoped, but from that very person whom they had taken, and by wicked hands had crucified and slain; and that all power both in heaven and earth was given to him; which told them also that he would shortly come and execute the most dreadful vengeance on their Nation which ever yet befell mankind; that he would cancel their Laws, bury their temple in its own ruins, and cut them off from being any more a people. 3ly It was a testimony delivered at such a season when all the Jews seemed to be crowded into one Metropolis, and their dispersions recollected; for 'twas the † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (2700000) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joseph. de Bell. Jud. l. 7. c. 17. Passeover, and so that time when all stood bound to worship at Jerusalem, Deut. 16.5.6. and when the Messiah was become the universal matter of their expectation; and therefore such a testimony as must be throughly sifted both by the Jew (who were it true must be the greatest sinner, and after a few days the greatest sufferer) and by the Gentile, (for whom it did pretend the greatest kindness,) and undoubtedly would have been suppressed, had not the evidence of truth upheld it since. 4ly. This testimony avouched a thing no sooner done than certified to the world; and the same Theatre which saw it acted, heard it as soon proclaimed to the face of the professed adversaries of Christ. Earthquakes, and apparitions of dead men, the consternations of the watch, and their confessions thereupon; the testimony of five hundred men eye witnesses of his ascension, (and many of them living when St Paul indicted his Epistle to the Church of Corinth) were all produced in evidence of the fact; and therefore means of information could not be wanting in this case to those that sought them. For can we think those Jews who persecuted Paul whilst preaching in the Synagogues of Asia, and afterwards impeached him at Jerusalem, would not inquire into the truth of this his confident report among them; or that St Paul should be so wholly void of reason, as to divulge a lie so palpable, in such a place where there were Jews abundant to evince its falsehood, and in an Epistle to be read in all the Churches of the World. And yet this testimony so incredible in itself, so contradicted by the Jew, so punctual, and yet so various in its circumstances, so fresh in its delivery, which underwent so critical and severe a scrutiny; I say this testimony found a reception more incredible than itself. For the bare relation of it converted thousands, which nothing but the insuperable force of truth, and the more piercing influence of Heaven could so miraculously have effected. §. 4. OUR second demonstration of the Resurrection of our Saviour, will arise from three conclusions. First that our Saviour's body was removed from the Grave. For its continuance there must surely have discovered the falsehood of this bold assertion, and made all other ways of confirmation of it, not only needless, but absurd, whilst by an ocular demonstration any one might have perceived the truth, and discovered the impudent folly of all those, who durst affirm that it was risen from the dead. 2ly. The disciples of our Saviour cannot be justly charged with its conveyance from the Sepulchre, for (besides the no advantage, nay the assurance of the worst of miseries which could attend the promulgation of this doctrine;) they dreamed of a Messiah who should sway the Sceptre, and subdue the Nations under them; and when they found it otherwise, their hopes lay buried in his Grave, and expired together with him. After such manifold experience of their Master's power to assist them by an Almighty hand; after their solemn protestations made to own him in the sharpest trials, they shamefully deserted him, and at first assault betook themselves to their heels; their Prolocutor renounced him, and seconded his denial with an oath; they barred their doors, and hid their heads, dreading every thing they heard or saw. And can it be imagined that persons so extremely timorous should hazard their lives to rescue his dead body from the Grave, who after all obligement both of faith and duty, did so little to preserve him from it, against a watch so vigilant, and zealously concerned to prevent the mischiefs of a second, and therefore more pernicious error? After commands so strict & peremptory to secure the Sepulchre, in vain must they attempt to rifle it; which if any say they did whilst the watchmen slept, how came they privy to it, what credit can their word deserve? if whilst they waked, what could induce those watchmen to make lies their refuge and wilfully permit the cheat? Besides it is a timorous trade to play the thief, much more to rob the Grave of its Inhabitants, and they might well expect that vengeance should arrest them in a fact designed to delude the world, and to entitle God unto the worst of villainies, and hence not only their respect unto their Master, but their own safety must have taught them to dispatch their business, and not to spend their time in the uncasing of his body, and rolling up the Napkins that were about his head, and to do things of such needless curiosities. But 3ly more incredible it is, that persons unconcerned for this Jesus should run so great an hazard, or be concerned to remove his body thence; or that the Apostles should bottom all their hopes on such a tottering foundation, & trust to the fidelity of those men, who in this very business, in which their silence could alone befriend them, were the worst of cheats. 'tis last most incredible that persons of this temper should still go on to stifle and conceal the matter, and not be tempted by the pleasure of the thing, the service they might do to their Religion, the hopes of a considerable reward, or by the hatred of a cheat so Gross and palpable, to manifest the shame and infamy of those that forged it. Besides how could his own Disciples hope by mighty signs and wonders, by Gifts and Graces of the Holy Spirit, great & numerous, to give in evidence unto his Resurrection (which they confidently pretended) had he been still reserved under the power of death, and only by their own or others art reoved from his Sepulchre? How is it that they never thought within themselves, he could not save himself, and whence shall we expect Salvation? He could not by his Miracles of power and Goodness prevail upon one Nation to believe his Doctrine, and can we, though destitute of all that power which resided in him, think to reduce the world into obedience, or to impart the Holy Ghost to others, when we ourselves have the Spirit of delusion only? Nay might not the example of Theudas, Judas, and many others (both of their own and other Nations) all whose endeavours (although their hopes and their abilities were greater and their undertaking less) proved unsuccesful, and ended in the ruin of those bold adventurers, be sufficient to deter them from such bold attempts? Lo here a testimony which gives the Greatest evidence to itself, and yet asserted by such men, who neither would deceive, nor were deceived in this particular, and consequenty whose attestation could be no deceit. Which that it may appear with greater evidence, Consider first, That they pretended to many and infallible convictions of the Truth, to frequent apparitions of this Jesus, attended with some signal circumstance to evidence their truth unto them, and gay it out that they conversed with him forty days, saw many Miracles done by him, received instructions from his mouth, to feed his Sheep, to teach all Nations and Baptise them. Yea that they were endowed with power from him to confirm the testimony by mighty signs and wonders, and for the truth of this they frequently appealed unto their adversaries, and the experience of those who did embrace their Doctrines; in all which confident appeals and attestations, requiring little more than eyes and ears to certify the truth unto them, 'tis equally incredible they should deceive or be deceived. Did they give credit to this Jesus, they must conclude him risen according to his own prediction, and therefore could not be deceivers in asserting it? Did they conclude him an Impostor, what motives could they have to publish him the Saviour of the World, who after he had called them to leave all and follow him, and made such ample Promises unto them of Judging the twelve Tribes of Israel, left them so sadly in the lurch, exposed unto shame and infamy? Did they give credit to the Sacred Oracles, and reverence the Law of Moses, why did they not dread those Judgements which God proclaimed against the false and lying Prophet? if they did not believe it, why were they so concerned for the Truth of the predictions of the Law concerning the Messiah, as to assert them with the loss both of the freedom and safety of their lives? Should we ascribe the cheat unto the powers of imagination, (since they pretended to be eye witnesses of the Resurrection, and to deliver nothing but what they saw and heard) is it not strange to think that Fancy should create a person to them frequently appearing, preaching, and instructing, giving out commissions, administering of holy Ordinances, and the like; that it should draw them out unto the mount of Olives after an airy Phantasm, and then present it, carried up into Heaven? In short, they were certain his body was not privately conveyed away by their endeavours, and that this only was pretended to disgrace their testimony, and what could farther be required to assure both them and us, that they were not deceived? To Conclude, If this relation were untrue either they were beside their senses when they did believe, or besides their wits when they affirmed it, and did endeavour to confirm what they did not believe with loss of life and fortunes; and if so, what shall we say to the world of Christians, that maugre all temptations to the contrary did steadfastly believe these men, who had so little reason to believe themselves? It is prodigious to think, that a poor ignorant young man, of meanest birth and breeding, of a most hateful Nation, and hated by that Nation to the death, because pretending that he was a Prophet sent from God, and after this his death, only avouched to be so by twelve Fishermen, pretending with loud boasts of miracles, false as God is true, to testify his Resurrection, though a greater falsehood, and promising to all that would believe it nothing, besides this power of working Miracles, but death and miseries at present, which their experience proved to be true: I say, it is prodigious to think, that He and his Disciples should with no other charms work such a lasting Faith in all the wisest part of men, that neither time nor vice, though most concerned to do so, should ever be able to deface it. And yet what's so prodigiously incredible, must be certain truth, or else the Resurrection must be so. THE CONCLUSION. SHOWING that if what hath been delivered should be only probable, yet the Christian Faith must in all reason be embraced, as being, 1. the safest way, and 2ly the greatest instrument of present Happiness. A recapitulation of the whole, with a practical reflection upon what hath been discoursed. IF what hath been delivered do not seem to any to carry a convincing evidence, let it but pass for probable, and that which proves the Christian Faith more likely to be true than false, and this will be sufficient plea for the profession of it. For were it supposed only such, it must in reason be embraced as being the securest way, and the best instrument of present happiness. And (1) CHRISTIANITY is the best help to present happiness, because it gives the highest motives to contentment in our present state, the strongest comforts and supports against those evils we can fear or suffer, the best preservatives and remedies against the terrors of an evil conscience, the most effectual remedies against those passions and corrupt affections, which impair our health, and which disturb our peace and quiet. It gives the fairest hopes and promises, and so the greatest motives unto love and kindness, as is exceeding evident from Scripture, and from what we have discoursed in the 10th Chap. of this Book. (2.) That Christianity is also the securest way hath been already proved; and is invincibly concluded from what Arnobius saith of it, See the Preface. in illo periculi nihil est, si quod dicitur imminere cassum fiat & vacuum, in hoc damnum est maximum, id est salutis amissio, si cum tempus advenerit aperiatur non fuisse mendacium. Besides, all other ways of Worship, which stand in competition with it, are so absurd, or surely antiquated, as not to bear the least degree of Evidence, compared to the Evidence of Christian Faith: and therefore we may rest assured, that if there be a Providence, it cannot be offended with us for preferring this before them: But God may justly be incensed against us, for not embracing of the Christian Faith, though the Inducements so to do were only probable, because we prosecute the most important Actions and Affairs of humane life upon the like Inducements. We go to sea only in hopes of a good Voyage, and a safe return, and have recourse to the Physician only in hopes of a recovery, and therefore cannot be excused, if we neglect to do what we have like or greater reason to believe is both the will of God, and that which doth conduce to our eternal happiness: especially considering that Christianity doth promise greater measures of Conviction, and degrees of Evidence to such as do obey its Precepts; assuring us that he who doth the Will of Christ, shall know the Doctrine whether it be of God or not. §. 2. IF then it be but probable, that Christ and his Disciples were endowed with any Power of working Miracles in confirmation of the Christian Faith, that any of them healed diseases, cast out devils, raised the Dead, and whilst they constantly pretended to these things for many generations, and in all places of the World, and did avouch them with their dearest blood, were not the worst of fools and knaves, or most deluded persons. Or if it be but probable that such Men could never leave unto the world the best and the sublimest Revelations, such as outdid the Laws of wisest Nations and all the Precepts of Philosophy, such as best serve the present and eternal Interests of Man, such as are most consistent with the common Principles of Reason, and yet too hard for reason to invent. If it be probable that they could never by the bare Assertion of the Resurrection of a condemned malefactor (confirmed only by a lie) prevail upon the world to own him for their God, to desert all other ways of Worship, and to run the greatest risks at present, only in expectation of some future Blessing, which he had promised in another life. If it be probable that such a world of men would never suffer fiery trials, and sundry kinds of death, become the scorn, and the offscouring of the world, only to propagate that lie which scarce afforded a temptation so to do. If it be probable that any real Judgements were inflicted upon the Enemies of the Christian Faith, or upon such as did prevaricate in the profession of it, or that the Church, and chief the Apostles, had power to inflict such Judgements, and did not terrify their converts with vain words. If it be probable that any Revelations have been ever made in favour of the Christian Cause, 1. Cor. 14. 29, 30, 31, 32. and that S. Paul in his Epistles to the Church of Corinth, doth not give directions about things of nought, and confidently tell them that ever one had a Revelation, when no man did enjoy it. If it be probable that any Dreams or Visions have been vouchsafed to them, or any tokens of divine Assistance under sufferings, of wonderful deliverance from them, of confusion to their Adversaries. If it be probable that the predictions of the Messiah of the Jews were perfectly accomplished in our JESUS; and that things particularly foretold by him (viz. his Death and Resurrection, the large and speedy Propagation of the Christian Faith, the Miracles of his Disciples, the destruction of the Jewish nation) however most incredible, were most assuredly fulfilled, or that that gift of Prophecy, to which so many thousand souls pretended throughout divers centuryes, was really vouchsafed to any one of them. If it be probable that any of them spoke with Tongues, and the Apostle did not charge the Church of Corinth with the too frequent exercise of a gift with which they never were acquainted. If it be probable that the whole Sect of Christians for three hundred years were neither wicked Impostors, nor yet deluded Persons. If it be probable that they had no assistance from good or evil Angels to delude the World, and yet did things which could not be effected without the aid of some supernatural Powers. If it be probable that both their Gospels and Epistles were indicted in that Age they lived in, and sent to those Persons to whom they are inscribed, and if it be improbable that whilst so many were alive that could attest the truth or falsehood of their story, it should, though a prodigious and bare-faced lie, obtain to be the Rule of Faith. I say if all these things are probable, then must Christianity be highly probable; and if it ought to be embraced upon the Probability of any one, the Probability of all these Circumstances must give an ample confirmation to it, and make it needless to insist farther on this Argument. §. 3. AND now that this discourse may have that Influence upon the Reader which matters of this moment ought to have, let me entreat him to consider, how much his interest and Wisdom doth oblige him to improve the certainty of Christian Faith into a Christian conversation; that so his knowledge may not aggravate his future doom, and render all his wilful Disobedience against the Christian precepts inexcusable. The speculative Atheist may have some colour of a plea, that his miscarriages were the Result of ignorance, not of contempt and wilful disobedience, whereas the man who owns the certainty of Christian Faith, but lives a contradiction to his knowledge, and by his practice gives the lie to his profession, he, I say, can have no shadow of Excuse. He must confess his full acquaintance with his Master's pleasure, and that his Reason did commend those precepts to him, which Christianity enjoined, as things most excellent, and certain, and infinitely to be preferred before those vile affections which stood in competition with them, and those enjoyments he preferred before them. His conscience must accuse him daily of most strange ingratitude, in acting his rebellions against the Majesty of heaven, and his dearest Lord: it must convince him of his stupidity and folly, not only in neglecting of so great salvation, but in running headlong to his own destruction, and being at such cost and pains to purchase to himself damnation. He must acknowledge at the dreadful day, his life was spent in a contempt and full defiance of the holy Jesus; and that he still maintained that contempt in opposition to, and in despite of the convictions of his conscience, the striving of the Holy Spirit, and all the motives of his present and eternal interest: and then how miserable must is condition be? how dreadful, but how just his doom? The sorest judgements that ever happened to the Gentile world, those derelictions which betrayed them to the most brutish and unnatural lusts, were the result of sin committed against conscience, and truth detained in unrighteousness: Rom. 1. and if to sin against the dim and gloomy light of Nature became so fatal to the Gentile, how dismal will the doom of Christians be, who sin against the clear Meridian shine of Gospel Revelation? For if Christianity be true, the disobedient and unbelieving person will be convinced by sad experience of the assured falsehood of his infidelity, his flattering hopes, and false imaginations, and be deprived for ever of God's blissful presence, and those comfortable relations which he bears unto his creatures, and all those glories, pleasures, and perfections which the Saints hereafter shall enjoy. His soul shall be exposed to that incensed justice, 2 Thess. 1.8. which shall come in flaming fire to take vengeance on it, and to that God, who will then stir up all his wrath, 9 Rom. 22, 23. and make the Greatness of his power known upon such vessels fitted for destruction: and he shall find no rest by day or night, Rev. 14. xi. as being still tormented by that worm which never dyeth, and suffering the vengeance of that fire whose smoke ascends for ever: this being the avowed doctrine of the first a Cent. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clemens Rom. Frag. Epist. 2. Ed. Patricii Junii. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Barnabas Ed. Vossii p. 251. Cent. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iren. lib. 1. c. 2. Et l. 3. c. 4. de norma fidei & veteri Apostolorum traditione loquens haec habet, venturus est (scilicet Christus) judex eorum qui judicantur, & mittens in ignem aeternum transfiguratores veritatis, & contemptores Patris sui, & adventus ejus. Poena damnatorum apud Justinum Mari. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 41. & 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 71. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 57 Cent. 3. Post inexpiabile malum saeviens ignis aeterna scelerum ultione torquebit. Cypr. l. de laude Martyrii. Servantur cum corporibus suis animae infinitis cruciatibus ad dolorem. idem lib. contra Demetr. Tormentis nec modus ullus, aut terminus. Minutius p. 39 Si. quis occisionem carnis atque animae in gehennam ad interitum & finem utriusque substantiae arripiet non ad supplicium, quasi consumendarum, non quasi puniendarum; recordetur ignem gehennae aeternum praedicari in poenam aeternam, & inde aeternitatem occisionis agnoscat; tunc & aeternas substantias credet quarum aeterna sit occisio in poenam. Absurdissimum alioquin si idcirco resuscitata caro occidatur in gehennam uti finiatur, quod & non resuscitata pateretur. Tertull. de resurr. Carnis. Illud tamen scire oportet, quoniam sancti Apostoli fidem Christi praedicantes de quibusdam quaecunque necessaria crediderunt omnibus credentibus, etiam his qui pigriores erga inquisitionem divinae scientiae videbantur, manifestissimè tradiderunt. Origenes in Proaemio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Omnis turba impiorum pro suis facinoribus in conspectu Angelorum & justorum perpetuo igni cremabitur in aeternum, haec est doctrina sanctorum Prophetarum quam Christiani sequimur. Lact. l. 7. c. 26. Vide Theophilum ad Autolycum l. 2. pag. 79. Ages of the Church, and that which did expose them to the worst of sufferings, and the b The derision of their heathen adversaries] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin Mart. Apolog. 1. p. 47. Hoc errore decepti beatam sibi, ut bonis, & perpetem vitam pollicentur, caeteris ut injustis poenam sempiternam. Caecilius apud Minutium p. 11. Haec est nostra sapientia quam isti qui vel fragilia colunt, vel inanem Philosophiam tuentur, tanquam stultitiam vanitatemque derident, quia non defendere hanc publicè, atque adserere nos solemus. Lactant. l. 7. c. 26. Vide Origen. in Celsum p. 408. 409. vide not. 52. in c. 10. p. 357. derision of their adversaries. Besides, if Christianity be true, than all the blessings it hath promised to the pious and obedient Person must be accomplished in their season, by the advancement of our weak, vile, mortal bodies into a state of incorruption, power, Philip. 3.21. and glory, and into the likeness of Christ's Glorious body; and by the exaltation of the soul to a capacity of seeing God as we are seen of God, 1. Joh. 2.2. and being like to him whose happiness is infinite; for when he doth appear we shall be like him, by the participation of a superlative, exceeding, and eternal weight of Glory, and the enjoyment of those blessings, which neither eye hath seen, 1. Cor. 2.9. nor ear hath heard of, nor hath thought conceived. As therefore c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in Gorgiâ p. 312. Ed. Ficin. Plato doth conclude his disputation on this subject with this resolution viz. Being convinced of a future state of bliss and misery, I bid adieu to the caresses of the world, and to the vain applauses of the vulgar, and have no other care but how I may appear before my Judge with a soul pure and spotless; how I may live the best of men and die secure of happiness: So let the Christian Reader be persuaded to improve the confirmations and convictions of the truth of his Religion into a fixed Resolution, and sincere endeavour of obedience to the Christian precepts, that so he may avoid those dreadful torments, and everlasting miseries it threatens to the disobedient, and may enjoy that more exceeding weight of Glory, which is prepared for the upright Christian. FINIS. ADDENDA. AD pag. 23. l. 16. after as we find this was, add. Prodigiorum sagacissimus erat, & somniorum primus intelligentiam condidit; nihilque Divini Juris humanique ei incognitum videbatur, adeo ut etiam sterilitatem agrorum ante multos annos providerit: periisset que omnis Aegyptus fame nisi monitu ejus Rex Edicto servari per multos annos fruges jussisset: tantaque experimenta ejus fuerunt, ut non ab homine sed â Deo responsa dari viderentur. Justin. Hist. l. 36. cap. 2. Ad Not. 6. p. 34.35. add. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damascius in vitâ Isidori Philos. apud Photium Bibl. p. 1038. Errata in the Chapters. P 29. l. 14. 1630. r. 1600. p. 96. l. 8. artificers r. artifices p. 107. l. 11. which r. with p. 115. l. 26. master r. matter p. 272. l. 19 want r. wave p. 274. l. 12. religions r. religion. In the Annotations. P. 124. l. 4. add faciem l. 9 mutant r. nutant p. 148. l. 6. puris r. punis p. 157. l. 21, 22. deal cemma primum, tertium, quintum p. 181. l. 24. add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 256. l. 4. unde r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 261. l. 22. impium r. Imperium p. 262. l. 8. quis r. qui. There are other small faults which the understanding Reader will easily discern and correct: and besides it must be confessed, that the references to the Annotations are not always exact, but yet you will find the note within one or two figures of the direction.