A Short DISCOURSE Of the TRUTH & REASONABLENESS Of the RELIGION Delivered by JESUS CHRIST.  
Wherein the several Arguments for Christianity are briefly handled; the Miracles done by our Saviour, Apostles and Christians, in confirmation of this Doctrine, are proved from the Confessions of the Enemies of our Religion, Jews and Heathens, and from the unquestioned Authorities of the most Eminent Fathers of the Primitive Church.  
Unto which is added  
A Disquisition touching the Sibylls and the Sibylline Writings; Wherein the Objections made by Opsopaeus, Isaac Casaubon, David Blondel, and others, are examined, and the Authority of those Writings Asserted; which may serve as an Appendix to the foregoing Discourse.  
By another hand.  Joh. 1.45. 
We have found him of whom Moses in the Law and the Prophets did write, Jesus of Nazareth the son of Joseph.  Joh. 15.24. 
If I had not done among them the works which none other man did, they had not had sin.  
Possum quidem dicere necessaria fuisse (Prodigia) prs●ùsquam crederet mundus. Quisquis adhuc Prodigia, ut credat, inquirit, magnum est ipse Prodigium, qui credente mundo non credit.  S. Aug. de Civitate Dei, lib. 22. cap. 8. 
LONDON, Printed by J. M. for H. Herringman, and are to be sold at his Shop at the Blue Anchor in the lower Walk of the New Exchange, 1662.   

TO THE READER.  
I Was once resolved to have said nothing before this Discourse, because I look on Prefaces generally as more fashionable than necessary, and more fit to usher in something that is pleasant, than any thing that is serious: But considering with myself both the Time and Occasion of my Writing, and finding something to have fallen from my Pen suitable to both, I then saw I was obliged for thy sake to do that which I hoped I happily might have awarded.  
The Occasion that put me on Writing was a desire to satisfy myself concerning the truth of the Miracles done by our Saviour: Not that I had in the least any diffidence of them; but because I found Atheism, through the iniquity of our Times, was grown so impudent, that in most places where I came the only Wit was to question Principles, and no man was Ingenious but he that talked most confidently against the Foundations of our Faith. I was amazed when once I heard the Miracles done by our Saviour questioned, and that not only for Argument sake, but with much zeal and earnestness; because the Evangelists who relate them were Parties, and therefore upon no Reason ought to be admitted as Witnesses. This Argument seemed to carry in it great plausibility; and I perceived several, who wanted not Abilities, very much taken with it, as if all our Faith was to fall before it, when this proceeded merely from want of searching to the bottom; for I can believe no man that is Rational, but must in this particular receive sufficient satisfaction, if he will but take half that pains to confirm himself in the Truth, which divers amongst us have done to shake it.  
This was the principal aim of this Discourse; and I hope I have in this Particular produced the Confessions of Jews and Heathens, the open Enemies of our Faith, which may persuade any person, since they were not Parties, (their own Argument) to believe the truth of them. I confess, we do in this Age want many Records the Primitive Christians Appealed to for the Truth of what they said.  
As the Archives at Rome, which Tertullian produceth to the Roman Senate, 
Apol. cap. 21.  as a witness of the miraculous Eclipse at our Saviour's Crucifixion; The Acts of Pilate, 
Apol. 2. p. 66.  which Justin Martyr desires the Emperor Antoninus to search, concerning the Miracles done by our Saviour, etc. But, thanks be to God, we are not yet destitute, but we have some Authorities remaining, not to be contradicted. And for my part, I cannot but judge that sufficient, had we no more, The strange Conquest of the World to the Cross of Christ, effected by such weak and ignorant persons as the Apostles were; when the Doctrine they taught did not only deprive the embracers of it, of all the Pomp, and Pleasure, and Glory of this world, but subjected them to all the miseries and torments the cruelty of the Devil or man could invent.  
To these I have added the Authorities of the most Eminent Fathers of the Primitive Church, for the most part taken out of either their Apologies to the Emperors and Senate, for their Faith, or their Answers to the Discourses of the Heathen Philosophers against it. And for my part I cannot but persuade myself, that no rational man but will believe, that such Learned men as they were (for I speak not now of them under any other Notion) durst plead to the Senate and Emperors, as Arguments to take off their Persecutions, the Miracles they then did, unless the matter of Fact they urged had been true and not fictitious: For certainly, had it been otherwise, instead of mitigating, they had but enraged their Enemies; instead of lessening their punishments, they had increased them.  
Against this of Miracles, I meet but with one Argument our Atheists have invented, (which they may thank the Church of Rome for, who by their foolish Legends, and Monkish doteries have beguiled very many into the belief of their apparent errors, and that is, That they believe the Real Miracles done by Christ, and Christians for some Ages after our Saviour's Passion; were Deceits and Impostures. And though this be very presumptuous, to suppose all the world could be cheated so much, contrary to their Interest, because they see some now beguiled and abused by those whose Interest 'tis to do so: Yet I think to this there is an Answer beyond a Reply; for though it be very easy for men to feign Miracles, when the Patient conspires in the deceit as well as the Agent; yet it is impossible to deceive, when he that is miraculously recovered, doth oppose both the Doctrines and Persons of them that do it. Here now we produce you Miracles done upon Heathens themselves, who were so far from conspiring to deceive the world into the Christian Faith, that they made it their business to destroy the Professors of it. Here we produce the gods they worshipped, confessing themselves Devils, trembling at the Name of Jesus, and not daring to lie to the meanest Christian.  
Neither is it at all material to say, as I have heard some do, That the Devils might confess, to deceive the world after another manner. 'Tis possible they might do so, (that being their proper work) but here this diceit is to destroy himself, his Kingdom, the Dominion he gained over the whole world, to fix into the hearts of people Principles against himself, and to uphold a generation of men that resist him, renounce him, and fight against him.  
To this let me add, That these Miracles were done without any outward Applications, without any Spells or Charms, without the least matter to work on, but only by the Name of Jesus Christ, and that not by some Eminent Christians, but by any Christian, as Tertullian and Arnobius sufficiently assures me. 
Apol. ca 21. Adu. Gen. l. 1   
If it be asked me now, Whether the Power of Miracles still continues in the Church? I must Answer with St Austin, That he that wants a Miracle to believe, is now a Prodigy himself, that doth not believe when the world believeth: But yet this I find, St Paul was very much grieved at Epaphroditus his sickness, 
Phil. 2.  and did not recover him, when he did daily others; and I suppose upon this ground, because God bestowed this miraculous power to convert to Christianity, which was not necessary to Epaphroditus, already a Christian; and 'tis not improbable but God might still bless his Church with those extraordinary gifts for the conversion of Infidels, which are not to be expected of us, who are Christians already.  
If now this be true, which certainly no man can question, who will believe any thing he hath not seen? If our Saviour's Mission and Doctrine, if the Christianity the Apostles received from him, and the Universal Church from them, be confirmed by Miracles, 'tis not only irrational, but perfect folly, to question any truth our Blessed Saviour hath delivered, be it never so much above the reach of our frail Understandings, and imperfect Reasonings, since God for the truth of it hath annexed his Seal to it: For he that shall do so, must either believe there is no God, which is contradictory to the very nature of a Miracle, or which is worse, that God confirms that which is not true.  
I have nothing further to inform thee of, but the time of my writing, which thou mayst easily perceive, in reading, without my telling it. 'Twas some years ago, in the midst of those miseries we groaned under; and than it was no wonder Atheism took so deep root amongst us, when an outward form of Godliness was made a Cloak for all manner of impieties and villainies.  
It was much to be hoped, since God hath worked a Wonderful thing, if not a Miracle, amongst us, since God hath restored our King and Church, beyond all expectation, without the least drop of blood, that this itself should have rooted out those Positions which our late wicked Times had bred amongst us; but since 'tis otherwise, I hope I may be pardoned for giving the World this trouble. I am too sensible of mine own imperfections to expect much from so slight a Piece; but having had the happiness by it to satisfy some whilst it was in MSS, I hope it may more now it is published; and if it doth but engage some Learned Person to write in our English Language of this Subject, I shall judge my pains well spent, because I am confident nothing will conduce more to the Glory of God, and good of his Church, which I assure thee was, and ever shall be the aim of the Author.   

Courteous Reader,  
THe Printer doth desire thee, that before thou readest over this little Discourse, thou wouldst mend these faults, and pardon him for giving thee this trouble.  
Page 5. line 25. read was. p. 13. l. 18. r. to Constantine. p. 14. l. 2. r. Antoninus. ibid. l. 15. r. Vopiscus. p. 16. l. 6. r. theirs. p. 19 l. 18. r. destruction. p. 20. l. 2. r. inulti. p. 22. l. 17. deal think. p. 25. l. 9 r. Pellaeus. p. 25. l. 10. r. appeared. p. 35. l. 18. r. Abranavell. p. 40. l. 26. r. oppose. ibid. l. 28. in margin, r. arctè. p. 43. l. 28. in margin, r. virtutum. p. 62. l. 2. r. Omnipotents. p. 76. l. nlt. in margin, r. denuntiantis. p. 84. l. 16. in margin, r. Homilia secunda. p. 85. l. ult. r. likely. ibid. l. 10. in margin, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. in margin, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 88 l. 4. r. Cyrill. p 91. l. 24. in margin, r. Contigere. p. 111. l. 14. in margin, deal quolibet. p. 122. l. 30. r. other. p. 123. l 10. r. of the Martyr. p. 137. l. 26. in margin, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 143. l. 11. r. putarentur. p. 151. l. 12. r. Fraym. p. 160. l. 29. r. Erythrea. p. 164. l. penult. r. Pircon. p. 174 l. 13. burnt r. reviewed. ibid. l 24. r. about 70. p. 184. l. 10. in margin, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 196. l. 7. r. first. ibid. shall r. have. p. 196. l. 8. r showed.   

The Truth and Reasonableness of the Religion delivered by Jesus Christ.  
I Hope no man will judge an Apology for Christianity either impertinent or unseasonable in this Age, when amongst the greater sort of men the Name only remains, and the Practice is vanished. These Apostatising times have bereft us of many great advantages the Primitive Christians had for the increasing of their Belief. And 'tis sad to consider, that the Foundations of our Faith have been so tottered and shaken, by the most horrid actions of pretended Christians, that too too many have been apt to believe Religion to be nothing else but Policy, and a crafty Art to persuade men's Consciences to act that for God, which otherways their very reason would inform them to be most horrid. Christianity is not to be blamed upon this account, whose Principles are not only pure, but peaceable. A Religion never propagated but by sufferings; the Martyr's flames enlightened the world into a belief of Christ, not their hands. Our Saviour did not only bring peace into the world at his birth, but left it as the best Legacy he could give his Disciples, when he went to his Father. The Primitive Fathers through all their Persecutions counted Prayers and Tears the only Arms lawful for Christians. Tertullian in his most excellent Apology tells the Romans how desolate their Country would be, if the Christians would but forsake them, that they would presently be a prey to their Enemies.  
Without doubt (saith he) you would be amazed at your solitariness, 
Procul dubio expavissetis ad solitudinem vestram, ad silentium rerum, & stuporem quendam quafi mortui Orbis: Quaessissetis quibus imperaretis, plures hostes quàm Cives vobis remanssissent, nunc cum pauciores hostes habetis prae multitudine Christianorum. Ap. ca▪ 37.  at the silence of things, at such a stupor as if the World was dead: You would seek who to command; more Enemies would remain then Citizens; for now you have fewer Enemies by reason of the multitude of Christians. You see the Christians were then sensible both of their number and of their power: Yet how boldly doth this excellent Father challenge them to accuse the Christians of any Conspiracy against their Magistrates, of the least wickedness, as firing their Enemy's Towns, or of any revenge when the greatest lay in their power. Nay he concludes this with an Absit. God forbidden this Divine Sect should be revenged by humane fire, 
Sed absit aut igni humano vindicetur divina Secta, aut doleat pati in quo probatur.  or should grieve to suffer in what it is tried.  
This I have begun with as a Preface to my Discourse, that the World might see 'tis not Christianity, 'tis not Religion doth countenance such actions; but that the Devil (who when he pleaseth can transform himself into an Angel of light) doth endeavour to introduce Atheism, by infatuating his Vassals to abuse Religion, to use that as a Cloak; and so he hopes when the vizard is off, and these Hypocrites appear in their colours, the Religion they profess will vanish with the Professors.  
This being premised, I hope I need not justify myself in endeavouring to maintain so great a Truth, which I think in no time needs more to be studied then now, when the open Adversaries of Christianity do not only increase in their number, but in their confidence; and the iniquity of our times permits men not only to maintain in Discourse, what formerly they durst scarce think, but also publicly to vent Atheistical Principles in Print, as no Christian ear can suffer.  
Christianity is a Doctrine will no way please our Atheists, who are so far from denying themselves, that they only count them wise men, whose business is to please, and enjoy themselves. 'Tis no wonder these men are loath to believe a God, when they wish there were none. 'Tis an excellent saying of Minutius Felix, which I have often thought on.  
I am not ignorant (saith he that there are many who out of the conscientiousness of their deserts, 
Nec ignoro plerosque ex conscientia meritorum se post mortem nihil esse magis optare quàm credere; Mallent enim penitùs extingui quàm ad Judicia reparari.  do rather wish than believe they shall be nothing after their death; for they had rather be extinguished then be repaired to Judgement.  
To these men I shall only say what Arnobius hath put in my mouth almost upon the like occasion. 
Sed & ipse quae pollicetur non probat. Ita est: Nulla enim, ut dixi, futurorum potest esse comprobatio. Cùm ergo haec sit conditio futurorum, ut teneri & comprehendi nullius possunt Anticipationis attactu; Nun purior ratio est ex duobus incertis, & in ambigua expectatione pendentibus, id potius credere quod aliquas spes ferat quàm omnino quod nullas: In illo enim periculi nihil est si quod dicitur imminere cassum fiat & vacuum, in hoc damnum est maximum, id est salutis amissio, si cum tempus advenerit apperiatur non fuisse mendacium. Arnob. lib. 2. p. 44.  But Christ (say the Heathens) doth not prove there shall be that future existence which he promiseth. Be it so: For (as I have said) there can be no proof of future things. When therefore this is the condition of all future things that they cannot be reached or comprehended with any reach of Anticipation; Is not that reason best of two uncertainties that depend upon ambiguous expectation, to believe that rather which carries some hope in it, then that at all which carries none. For in this there is no danger, if that which is said to hang over us be empty and vain, but in that there is the greatest damage, that is the loss of Salvation, if when the time comes that be found no lie.  
I shall principally direct my Discourse against this sort of men, who I cannot properly call Atheists, because they acknowledge a God, but yet tell us he regards not these petty inconsiderable actions of men; as the Poet speaks of Jupiter; That he is not at leisure to be present at these trifling affairs. 
Non vacat exiguis rebus adesse Jovi. Ovid.  And truly it would be well for men of these Principles, that their position was true; for than they might hope that God in another world would not take account of those actions which he considers not here. Against these men I say I will direct my Discourse; and the best way (in mine opinion) to convince them of the truth of Christian Religion, is to press those Arguments against them which were the first Motives to move the Roman world to believe a Crucified Saviour. For if the Romans were rational, wise, and understanding men, and neither in parts nor understanding at all inferior to the most intelligent amongst us, the same reasons that had strength enough in them to convince them, must have strength enough in them to convince us. Now the first Motive that moved them to consider the Doctrine of Christianity, were those extraordinary Miracles that Christ, the Apostles, and Christians did for a very long time amongst them, which being obvious to sense, the most obstinate Heathen could not deny; and being above the power of man, the most wilful amongst them could not but acknowledge to be done by the finger of God. This of Miracles is that I shall most particularly insist upon; but my intentions are, before I come to prove these Miracles, to treat of those several other Arguments which are used by Christians to confirm their Faith: And though to a considerate person there is none of them but carries weight enough in them to assure him both of the truth and excellency of Christianity: Yet to the most obstinate Rationalist (if I may so call him) that Argument which carries along with it Omnipotency, that never goes without Gods Seal attesting it, must force him to believe, what perhaps he is most loath to do.  
The Method I shall follow is this.  
First, I shall show you, that both the Jews and Gentiles expected such a Prince to arise out of Judaea; and the Jews generally about Christ's coming.  
Secondly, That the Jews that now expect him, confess the time they expected him to be past.  
Thirdly, That there was one Jesus that did come, whom both he and we say was that Prince.  
Fourthly, That this Jesus that did come, did come about the time the Jews expected him, and did answer all the Prophecies concerning the Messiah.  
Fifthly, I shall prove that the Religion delivered by this Jesus, is, where it is not above reason, most reasonable, and upon the Principles of Reason ought to be admitted; Where it is above the reach of Reason, and depends upon the Authority of the Lawgiver, is confirmed by Miracles, which carrying Omnipotency, and Gods Seal perpetually annexed unto them, need not desire but command admittance.  
I shall begin with the first, 
Thesis' 1.  to show that about that time of our blessed Saviour's Incarnation, not only the Jews did expect their Messiah, but the Heathens did dread some King to be born in Judaea, who should rule the World: And though perhaps both of them looked for a Temporal Prince, yet 'tis considerable, that though they were mistaken in the manner how, yet they were not in the thing, that such a Prince should arise in Judaea.  
For the Jews first.  
Had we no other Testimonies than that S. John gives us of the woman of Samaria, 
John 4.25.  I know that when the Messiah cometh; we might easily suppose 'twas a thing universally believed and known, or else it would not by such a person have been so confidently asserted. But in John 3. we may find all men musing whether John Baptist was not the Christ. 
John 3.15.  In John 7. we find it taken for granted, 
John 7.27.  that he was to come, because the Jews tell us, that when he cometh, no man knoweth whence he is; and more particularly by the Quaere following; When Christ cometh can he do more Miracles? 
verse 37.  But what need I say more of this when it was not only the expectation of the Ancient Jews, but is still of the Modern, who (as credible Authors assure us) do at this day upon any tempestuous weather open their windows in expectation of him. 
The Jews in their Liturgy sing at this day this sad verse. Veniat Elias Propheta, Elias Propheta, Elias Propheta, repentè ad nos veniat cum Messiah filio Davidis. As Hoornbeck teacheth us in his 2. lib. cap. 1. pag. 193. De convertendis & convincendis Judaeis. In the night of the Feast of the Propitattion they pray. Rememoretur coram te memoria Messiae fi two Davidis servi tui, & memoris populi tui. Ibid.  I know some of them begin now to be so hardened, and are so tired in their expectation, that as they excuse his not coming at the time we say he should, because of the sins of the people; so are apt to believe he never will come for that reason.  
'Tis an answer they have invented, in my opinion, very fatal to themselves, and to their conversion very prejudicial: For as they have no ground to say, that God who promised the Messiah of his free goodness, and without Condition, should not send him in the fullness of time according to his promise, be the sins of the people never so great; so it is in its own nature impossible to overthrow such an answer when the matter of the answer is true, but the reason false. 'Tis as impossible for us, I say, to prove, that can be no reason, as it is for them to prove it is a reason; and so when the Jews give us that reason, and only instance in some examples of Gods deferring his promises because of the sins of the people, they only prove, that had not Christ come, that might have been a reason, which at most amounts but to a probability; So when we reply to them, we cannot say that can be no reason Christ had not come, because what may be probable cannot be said to be impossible; but this we say, 'tis no reason because Christ is come. And so you may see this wilful Nation are come to this pass, that resolving not to believe Christ come, they will answer Gods promises, which are as well certain for the time as the thing, with an answer which is at most but probable; and this probability concurring with their wills sways more with them then the greatest certainty. I shall say no more of this here, because when I come to my second Proposition I shall have a fit occasion to handle it.  
I shall proceed to show you the second part of this Proposition, viz. That the Gentiles had some expectation of such a Prince to arise. And this will appear,  
1. From the authority of the Sibyls, who evidently foretold him in all the Qualifications he came; which if they did, we have sufficient reason to believe the Gentiles expected him, because 'tis evident they esteemed them true Prophetesses. That they believed their authority we need no other to assure us but the Poet, who commands as great a credit to his word, 
Credit me vobis folium recitare Sybillae. Juven.  as if he had been repeating a leaf out of the Sibyls. That they were long before Christ's time the several Authors that name them. 
a Antiq. Rom. lib. 1. p. 39  Diodorus Siculus, 
b Edit. Wecholianae, Anno 1586.  Dionysius Halycarnassaeus, 
c Lib. 7. cap. 33. Divinitas fuit in Sybillis.  Pliny, 
d Cap. 8. p. 24.  Solinus, and 
e Eclog. 4.  Virgil will assure us: Especially if we add to this, that those that mention the Sibylla Erithraea, the most famous of them, makes her elder than Troy, as 
f Lib. 1. pa. 44.  Dionysius Halicarnassaeus, Apollodorus, and others do; those that mention Cumana, makes her as old as Tarqvinius Superbus, or at the least Tarqvinius Priscus; as 
g Lib. 4. p. 259. lin. 21.  Dionysius Halicarnassaeus, 
h lib. 13. ca 13. de libris.  Plinius, 
i Cap. 8. p. 24.  Solinus, and 
k Ultima Cumaei venit jam carminis aetas. Eclog. 4.  Agellius doth, and most remarkably Virgil, who lived in Augustus' time, and expressly tells us, That the last Age of the Cumaean Verse is now come. I might cite more Authors to this purpose, but I need not; there remains but one thing to strengthen this Argument, which till of late I think for this last 1000 years was never questioned by Christians, and not now by any but those that either deny or question all Antiquity; and that is, that those Verses wherein our Saviour is so clearly prophesied was theirs, and not foisted under their names by some Christian in the first times of Christianity. This I shall prove unto you with as much brevity as I can.  
But before I come to it, it is necessary for me to premise thus much; That where a matter of Fact is denied, it is impossible to prove it, but by Authority, or by Arguments which only amount to a probability; for no higher demonstration is the matter capable of, and so great a force our Arguments have for this purpose. The first whereof is,  
1. That most of the Ancient Father's pess these Authorities against the Heathens in their Apologies. I shall name some of them.  
1. Justin Martyr in his first Oration to the Greeks presseth them with the Sibylls: if you will not believe us, be persuaded by your most ancient and very old Sybyll, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And after he adds this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In fine.  whose Books are happened to be saved in the whole world. And some few lines after he adds: Believe her clearly prophesying concerning the coming of our Saviour Jesus Christ, and concerning all those things which were to be done by him. This Father mentions them also several times in his Apology, which for brevity's sake I omit. The second Father shall be Origen, and perhaps you may wonder at that, because he is one of the Authors for the contrary: therefore I choose him, and that very place. 'Tis in his 7th Book against Celsus. Then (saith Origen) I know not what he means, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib 7. pag. 369. Edit. Canta.  that we had rather call the Sibyl the Child of God than Jesus, when he assevers that we have inserted many and blasphemous things into the Sibylls books, and shows us nothing; for he shows not what we have inserted; certainly he would have shown them us if he could have produced more ancient, and more incorrupted Copies, and such as had not those things which he supposeth are inserted in them. All that I can gather from this place is, that Celsus being pressed with the Sibylls authorities, and finding no way to answer them, thought it the surest answer to say, that the Christians had foisted those verses in them; which methinks is no reason for us to believe a satisfactory answer; when Origen here in this place, wondering at so confident an assertion without the least of proof. Had there been the least ground for it, it would have stood Celsus in good stead to have showed any ancient Copy without those Interpolations. Certainly he was too great an Artist in reasoning, to let slip so great an advantage, had it indeed been any; and this I leave to any sober man's judgement.  
The next that follow shall be Tertullian, who in his second Book ad Nationes, proving our Faith for Antiquity to be above the Heathens, 
Ante enim Sibylla quam omnis literatura extitit, illa scilicet veri vera Vates, & cujus vocabula Daemoniorum vatibus induistis. Ad Nationes, l 2. c. 12.  says, That the Sibyl was before this kind of learning was in the world: And then he tells us what he means by the Sibyl; to wit, that true Prophetess of Truth, whose words you have put in the mouths of the Devil's Prophets.  
4. Our fourth Authority shall be Lactantius, who tells us, That the Heathens being convinced with these Testimonies, 
His testimoniis quidem revicti solent eo confugere ut dicant, non illa esse Carmina Sibyllina, sed à nostris facta atque composita; quod profectò non putabit, qui Ciceronem, Varronémque legerit, aliósque Veteres qui Erythraeam Sibyllam caeterásque commemorant, ex quorum libris ista exempla proferimus, qui avotores obier unt antequam Christus nasceretur. Lactantio, lib. 4. cap. 15.  say that these are not the Sibylls Verses, but they were made and composed by us Christians, which truly he could not think, who hath read Cicero and Varro, and other Ancients, who mention the Sibyl Erythraea, and the rest, out of whose books we produce these Examples, whose Authors have been dead long before Christ was born. To these already named, I will refer the Reader to St. Austin, de Civitate Dei, lib. 18. cap. 33. And so Constantine the Emperor's Speech, Chap. 18, 19 ad Sanctorum Coetum, where he will find both the Emperor and the Bishop asserting the Sibylls Authorities; the repetition whereof will be too large for so short a Discourse.  
2. My second Argument for the Sibyls works, which I told you before could amount but to a probability, is this.  
That the books of Hystaspis, and the Sibyls, were by Heathen Laws forbidden to be read; which had they been esteemed as spurious, it had been much a better way to have made the fraud public, then to have prohibited the reading of their Books. Now that such a Law was made, Justin Martyr assures us in his second Apology to Antoninius Pius. These are his words. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ap. 2. p. 64.  Through the energy of these foolish Devils, death is threatened to all the Readers of the Books of Hystaspes, the Sibyls, and the Prophets, that by fear they might turn away men that are apt to believe the knowledge of good things, and that they may keep them slaves to themselves.  
This we may gather also from the Letter the Emperor Valerianus wrote to the Senate, as Flavius Vopianus teacheth us, wherein he saith; I wonder holy Fathers you doubt so long of opening the Sibylline books, 
Miror vos patres sancti tamdiu de aperiendis libris Sybillinis dubitasse, perinde quasi in Christianorum Ecclesia, & none in Templo omnium Deorum tractaretis. This place is cited by Baronius, Anna. 1. T. 1. p. 8.  as if you were handling this in a Congregation of Christians, and not in the Temple of all the Gods.  
The Orator Tully also in his book de Divinatione seems to mention this Law, 
Injussu Senatus proditum est à Majoribus nè legantur quidem libri. de Divinat. lib. 2.  when he tells us it was delivered by the Ancients, that these books were not to be read without the Senate's leave.  
And something to this purpose hath Dionysius Halicarnassaeus, whose words are these: After the expulsion of Kings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 4. p. 260.  this City taking into their charge the Sibylline Oracles, appointed most eminent men to be their Keepers, who all their life time have this care, being exempted from all Offices, Military and Civil, and to these they add others, without whom it is not lawful for these men to look into these Oracles.  
From this place I suppose I may gather the great care the Romans had for their preservation, which makes it a far more difficult thing to foist any thing in them, and an easy thing for an Heathen Emperor to see whether the Quotations the Christians used out of them were spurious or no. And this place seems to intimate something of what Justin Martyr before told us, when it tells us they were by Law so strictly kept, that it was dangerous for their very keepers, without others by Public Authority delegated with them, to read them. Certainly an Apologist durst write nothing but Truth, when on the truth of their Apology their life and every thing dear unto them depended. And I confess I know not why the Roman Emperors should not forbid the reading of the Sibyls Oracles, 
Ep. 42.  as well as Julian the Apostate did all the Gentile books by a Law, when the true reason why he did this, was to keep the Christians in ignorance of their horrid Rites; (although he pretends that they might not blaspheme their gods) and by that means to hinder their confuting them. I am sure the advantage the Christians gain by the Sibyls would be the greater, because their books would confirm them in their own Religion, when the Gentiles could make them only abhor their. If you ask me how these Prophecies came so public, when they were so strictly kept. The answer is easy; for it appears, that Attilius privately writ them out, and for that cause was put into a leather bag, and cast into the Sea; as Dionysius Halicarnassaeus and Valerius Maximus will inform us, 
Dionys. lib. 4. Valer. li. c. 13.  if no body else besides him did it. I would not in this place be mistaken, as if I thought what I have said concerning the Sibyls were sufficient to prove, that those Prophecies we have, that go under their name, were all theirs: For though I verily believe much of them were really the Sibyl's Prophecies; yet I doubt not but many things have been added, and foisted in them many years after Christ. And 'tis sufficient for my purpose, that there were Prophecies extant, whether they were the Sibyls, or no, which foretold such a Prince to arise; as appears both from Cicero and Varro, and many other Authors, some whereof lived before Christ. But I hope if what I have said be not sufficient, yet the Ingenious Appendix of my Learned Friend will make it more than probable, that the Prophecies that go under their names, were for the most part theirs, and aught to be so admitted. And thus much for the Sibyls.  
2. Our second Argument, that the Heathens expected such a Prince, shall be from the Affirmations of several of them.  
The first shall be that great Master of Eloquence, Tully, who in his second book de Divinatione, hath this passage well worth our noting. What Authority (saith he) hath that madness, 
Quid vero habet Autoritatis furor ille, quem divinum vocatis, ut quae sapiens non videat, ea videat Insanus, & is qui humanos sensus amiserit, divinos assecutus sit? Sybillae versus observamus quos illa furent fudisse dicitur, quorum Interpres nuper, falsa quadam hominum fama dicturus in Senatis putabatur eum, quem revera Regem habebamus, appellandum quoque esse Regem, si salvi esse vellemus. Pag. 295. Edit. Par.  which we call Divine, that a mad man should see those things which a wise man cannot, and that he who hath lost humane senses should obtain divine? We observe the Sibyls verses which she is said to have uttered when she was mad, whose Interpreter by some false report of men was supposed to be about to speak them in the Senate, viz. That he whom in truth we have had a King, should be called a King, if we would be safe. I much admire at these men that suppose the Sibyls Oracles were foisted by Christians, when we here have Tully not only mentioning them, but telling us that they foretold a King whom we ought to call so, if we would be safe. Now how this concurres with the Prophecies we have of them, I need not tell any man that hath read them. And 'tis more considerable, that Cicero being a very great enemy to Monarchy, doth fancy these Verses were made to advance that newly begun Empire. If I mistake him not, his words signify so much. 
Hoc si est in libris, in quem Hominum, & in quod tempus est? Callidè enim qui illa composuit perfecit, ut quodcunque accidisset, praedictum videretur hominum, & temporum definitione sublata. Ibid.  If this be in the Sibyls Books, unto what man, and unto what time doth it belong? For he that made these Verses acted subtly, that whatsoever might happen might seem to be foretold, the definition both of the person and time being taken away. By this we may see how these poor Sibyls are tossed; Cicero fancies that some Heathen that favoured Monarchy made them, and Celsus says the Christians made them. These Affirmations being contradictory, cannot both be true; the first sufficiently destroys the second; and Tully's mistake ariseth from another mistake; had he rightly understood them, he would scarcely have imagined them the fiction of a Heathen. Here is one thing not to be overlooked, that this Orator tells us. 
Ex primis versuum literis aliquid connectitur. Ibid.  That out of the first Letters of every verse something is signified; Which how well it agrees with the Verses of the Sibyl of Erythaea, 
De Civit. Dei, l. 18. cap. 23.  Varro, and S. Austin out of him will inform the enquirer. I have been longer on this Authority than I shall be on the rest, because this advantaged much what before I have affirmed of the Sibyls; and if it doth so, I am sure Tully, though he misapplyed it, as it was the fortune of others to do, had then some notion of a King to arise.  
My second Author shall be Suetonius Tranquillus in his life of the Emperor Vespasian, who tells us that all the East over there was an ancient and constant fame, that it was decreed by the Fates, that they that came forth of Judaea should rule over all. 
Percrebuerat Oriente toto vetus & constans opinio, esse quoque in fatis, ut Judaea profecti rerum potirentur. Id de Imperatore Romano, ut de eventu postea patuit, praedictum Judaei ad se trabentes, rebellârunt. Suet. Vespa.  This prediction (as by the event afterwards appeared) was of the Roman Emperors, the Jews drawing to themselves rebelled. This place is very plain; and the learned Causabon tells us, That in these words there appears the footsteps of truth, 
In quibus verbis apparent vestigia veritatis, & ejus vaticinii unde illud manavit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Notae in locum.  and of that Prophecy from whence it flows. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Out of thee shall arise a Ruler. Hegesippus in his fifth Book of the distraction of Jerusalem, tells us something of this Rebellion of the Jews, and that a false Prophet even then was the cause of the burning of the Jews in the Temple. His words are these. 
Nam cùm animi multorum inflecterentur ut se fracto agmine Romanis traderent, Pseudopropheta quidam jactare coepit in excessu mentis suae, Templo divina praesidia non defectura, vocare populum ad se velut quodam Oraculo, adhuc se in Templo suo manere, illico repulsurum hostium cuneos, & flammarum incendia. Sic miseri dum infoeliciter falsis circumventionibus credunt, dedecores atque vi ulti sicut pecora trucidantur. Ca 44.  For when the mind of most were bend, that their Army being now broken, they should deliver themselves to the Romans; a certain false Prophet from the bottom of his mind began to speak boastingly, that refuge from Heaven would not be wanting to the Temple; and to call the people to him as it were by a certain Oracle, that they should continue yet in their Temple, and that they should presently repel the bodies of their Enemies, and the violence of the flames. So these miserable men whilst they unfortunately believed false circumventions were killed like beasts disgracefully, and without revenge. And Josephus tells us this Prophecy more at large. 
Sed quod eos ad bellum maximè excitaverat responsum erat ambiguum itidem in sacris libris inventum, quòd eo tempore quidam esset ex eorum finibus orbis terrae habiturus Imperium. Id enim illi quidem quasi proprium acceperunt, multique sapientes interpretatione decepti sunt. Hoc autem planè responso Vespasiani designabatur Imperium, qui apud Judaeam creatus est Imperator. de bello Jud. lib. 7. cap. 12. In fine.  But that which most of all stirred them up to a War was an ambiguous answer found in their sacred Books, that at that time one out of their borders should be Emperor of the world. This they indeed received as proper to themselves, and many wise men were deceived with the Interpretation. But by this answer the Empire of Vespasian was plainly designed, who in Judaea was created Emperor. Suetonius in his Octavius hath yet another Authority, if it can possibly be more plain. These are his words. Julius Marathus tells us, 
Author est Julius Marathus, ante paucos qui nasceretur menses, prodigium Romae factum publicè, quo denunciabatur Regem Populo Romano Naturam parturire: Senatum exterritum censuisse, nè quis illo anno genitus educaretur. Eos qui gravidas uxores haberent, quo ad se quisque spem traheret, cuirass nè Senatus consultum ad Aerarium deferetur. Sueton. in Octa. p. 253. Edit. Lug. Bat.  that a few months before Augustus was born there was a Prodigy done at Rome publicly, in which it was foretold, that Nature should bring forth a King for the Roman Nation. The Senate being affrighted at this, decreed, that none born that year should be educated. They who had wives great with Child (as much as every one could from hence draw hope to themselves) took care lest that Decree of the Senate should be brought to the Treasury. Because if it was once placed in the Treasury it was irrevocable. Upon this account both Lentulus and Catiline hoped to have been this King. 
Florus lib. 41. Ca Phi. 2.  He that considers these Authorities well must evidently see God's providence in these predictions, making way for the coming of our Saviour. What the Heathens understood by Nature I need not tell you, they having that Notion of it, as we have of the great God. And that it should be foretold that God should bring forth a King for the Roman world, savours much of a Divine Prophetic Spirit.  
3. Our third and last Author shall be Cornelius Tacitus, that excellent Historian, who not only agrees with Suetonius in the prediction but explication also: His words are these. There was a persuasion in very many, 
Pluribus persuasio inerat antiquis Sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Judaea rerum potirentur. Quae Ambages Vespasianum & Titum praedixerunt. Sed vulgus more humanae cupiditatis, sibi tantam fatorum magnitudinem interpretati, nè adversis quidem ad vera mutabantur. Hist. lib. 5. p. 965.  that it was contained in the ancient Books of the Priests, that in that very time it should be that the East should grow powerful, and those that come of Judaea should command all. Which doubtful Prophecy foretold Vespasian and Titus. But the vulgar, after the manner of humane desire, did interpretate to themselves so great a magnitude of the Fates, and through adversity they were not changed to believe what was true.  
This now will sufficiently assure us that not only the Jews, as before I have showed you, but all the East had such a Tradition of a Ruler to arise; and although the Jews upon this mistake rebelling were destroyed by Vespasian, and because of Vespasian's success the Romans attributed this prediction to the Emperor, and so they were both out in the Exposition, yet were they both right in the expectation of such a Ruler.  
I think think these Authorities amount to a sufficient proof: I should not have been so long in handling them, had they not much conduced to my designed discourse.  
My second Thesis is, 
Thesis' 2.  That the Jews that now expect the Messiah to come, do acknowledge the time when he should have come to be passed. And this I shall prove with some less labour than I did the former.  
My first Argument for that is, because the Jews acknowledge he is deferred by reason of the sins of the people. To this purpose you shall find the greatest Rabbi of our Age, Manasse Ben Israel, telling us from Rabbi Elianus, 
Vitia & peccata populi in causa esse, cur adventus Messiae ulterius longiusque dies iste esset dilatus, adeo ut treeenti anni ultra quatuor mille annorum elapsi sunt. Man. lib. 3. de Res. Ca 3. So quoted by Hoornbeck, l. 2. C. 1.  That the vices and sins of the people was the cause why the day of the coming of the Messiah was deferred further and longer, insomuch that 300 years are already passed more than 4000 And Manasse himself having repeated R. Elianus' opinion, concurs with it, when he tells us, And truly it is most certain, 
Et profectò verissimum est, si Israelitae seriò factorum egissent proenitentiam, Messiae adventus non fuisset procrastinatus. Ibid.  if the Israelites would most seriously repent of their deeds, the coming of the Messiah had not been delayed.  
This is the Proposition we have in hand affirmed; for nothing can be said to be deferred, but the time of whose coming is past.  
2. Because in the public Prayers now used amongst them they pray as if they were in despair of his coming. Now it is not rational to suppose that they should despair of a deliverance, if the time when they expected deliverance be not in their own opinion past. I have before repeated some few passages out of their Liturgies: I shall add these, which Hoornbeck affords us in the very place I before mentined. Let it please thee, O Lord, that in a short time thy Sanctuary be built. And again, 
Et placeat tibi Domine, ut brevi aedificetur Sanctuarium tuum in diebus nostris. In Seder Tepholoth, p. 2. l. 17. & pa. 109. 119. Et non est Sacerdos summus, qui pro nobis propitiationem faciat: Quare placeat tibi Domine, Deus Noster, & Deus Patrum nostrorum Deus misericordiarum, ut convertaris ad nos, nostrique miserearis, & Sanctuarii tui, in commiserationibus multis, & brevi illud aedifices. Hoorn. ut antea, p. 193.  There is no Priest that can make propitiation for us. Wherefore let it please thee, O Lord, our God, and the God of our Fathers, the God of Mercies, that thou wouldst be turned to us, and have pity on us, and of thy Sanctuary in thy many compassions, and in a short time wouldst build it.  
3. Thirdly, Because about the time of our Saviour's coming, and since, they have been deceived with several Impostures, whom they supposed were the Messiah; as in the time of the Emperor Adrian, with Aristo Pellaris, as Eusebius tells us. 
lib. 2. cap. 8.   
In Crete a Pseudo- Moses persuaded the Jews that he would lead them through the Sea to Canaan as Moses did; which folly this lamentable people believing, threw themselves with their Prophet from the Rock into the Sea, so that many perished, and more had, if the Christian Charity had not relieved them; As 
a lib. 7. cap. 37.  Socrates in his Ecclesiastical History, and 
b lib. 14. cap. 40, 41.  Nicephorus tell us.  
Under the Emperor Leo Isaurus a Syrian Impostor deceived them, saying he was the Messiah, as Baronius tells us, Tom. 3. pag. 20. Ad An. 721. out of Theophanes.  
In the time of Maimonides, as he himself tells us, there was one David el David, who by Enchantments did persuade many to believe him the Messiah. He was of that confidence that he did not only affirm it to the Jews, but to the Persians also, for which he was cast into prison, out of which either by Magic or bribe's he got out; the King pursuing him, he is reported to have passed over the River Goa upon his Cloak, and in one day to have gone ten days Journey; but at last by the help of Zaid the King of the Turks, being drunk, he was beheaded: Or as others say, A sign being asked him, he told them if he was beheaded he should live again, which he did in craft to avoid a greater punishment. This Impostor Gentius in his Jewish story mentions. 
pag. 169.  And in the Age before us R. Lemlem a false Christ appears, who for his Enchantments was publicly burnt. R. Maimonides mentions many others; but these are enough to show us that the Jews ever since our Saviour's coming have expected a Messiah, and so by consequence have acknowledged the time he should have come to be passed.  
4. The fourth and last reason shall be this, which I hasten to, because I would avoid tediousness, because many amongst themselves believe he will never come; which truly upon the grounds of the first reason (to wit) That he is deferred from the sins of the people, may as well be an Argument for his not coming as for his delay. Some Rabbis we have affirming as much, though not in express words. Rabbi Hillels says, 
Non dabitur Israeli Messiah, jam enim compotiti co● sunt temporibus Heskiae Regis Jehudae. In codice Sanhedrin. Cited by Hoornbeck p. 115.  That the Messiah shall not be given to Israel: For they long ago enjoyed him in the days of Hezekia King of Judah. Here we have a sufficient testimony of the Jews despair in their condition. This Rabbi, rather than suppose Christ to be the Messiah, will fancy him to have come so many ages before, and will believe this fancy rather than the greatest Reason. That Messiah of his must certainly be a strange one, that he should never be mentioned or known to any but R. Hillell. How pitifully do the Jews deride at the obscurity of our Saviour's birth, when his miracles made him renowned all over the world, and his faith in so short a time subdued it? when alas here we have a Messiah found out, come, and gone, and known to none but Rabbi Hillel. I know R. Joseph, as Hoornbeck tells us, asketh pardon for this error of Rabbi Hillell, that he should imagine Christ should come in the days of Hiskia King of Juda, which was in the time of the first Temple; 
9 Zach. 9  and the Prophet Zachary prophesies of him under the second Temple. This dispute of the Messiah coming, is a subject they eat discoursing of, and avoid as much as in them lies to do it. Manasse Ben Israel their great Doctor, in his Book De Resurrectione, doth so stagger about it, as one would wonder that so sober a person should believe such follies, and reject so much of Reason. He tells us, It is not only evident in the Books of Moses, 
Non tantum inquit, ex libris Mosaicis, verùm etiam Propheticis constat Resurrectionem mortuorum conjunctam & annexam fore adventui Messiae. Solum in controversia relinquitur, utrum is primus ac unus, an secundus Messiae adventus futurus sit. Hanc disputationem nunc non aggredior, sed simpliciter dato, tum venturum, & fore resurrectionem mortuorum. Deinde adjuncto loco Deut. 33.35. concludit, itaque eodem ferè tempore & die Messiah veniet, & mortui resurgent. l. 3. Ca 2.  but in the Prophets, that the Resurrection of the dead shall be joined and annexed to the coming of the Messiah. This only is left in controversy, Whether it be the first and one, or the second coming of the Messiah that then shall be. I will not enter upon this dispute; but this being simply granted, that he shall then come, and the Resurrection of the dead shall then be. And then adding the place of Deut. 33.35. he than concludes, that in the same day and time the Messiah shall come, and the dead rise. I confess, to me from these words nothing is clearer but that he is willing to shuffle Christ's first coming off quite and clean, or at least defer it to his second, upon very trivial accounts, by which we may easily gather they have so long talked of such a thing that they are ashamed to deny it, and yet so slight it, as if they scarcely believed there would be any such thing. Thus I have briefly from the Jews despair of his coming, and the reasons they urge why he is not come, proved from themselves a  confession, that the time since they supposed he should have come is past. I proceed to the third, which is,  
That there was one Jesus Christ that did come, 
Thesis' 3.  whom both he and we say was this Messiah. Now to prove matter of Fact, as I told you, our best proofs are Authorities; and that I shall do, not from Christians, but from the enemies of Christianity, Heathens; and a confession of an enemy is not to be denied by any that will not deny Principles themselves.  
1. Our first Author shall be Cornelius Tacitus, an Historian that no man judged either fabulous, or to Christianity partial, who speaking of Nero's cruelty to the Christians, tells us the Author of them, and part of their story. His words are these. The Author of this Name (Christian) was Christ, 
Author nominis ejus Christus, qui Tiberio imperante per Procuratorem Pontium Pilatum, supplicio affectus erat. Repressaque in praesens exitiabilis superstitio ru●sus erumpebat, non modo per Judaeam Originem ejus mali, sed per urbem etiam quò cuncta undique atrocia aut pudenda confluunt, celebranturque: I gitur primò correpti qui fatebantur, deinde indicio eorum multitudo ingens, haud perinde in crimine incendii quàm odio humani generis convicti sunt. Tacit. Annal. lib. 15. pag. 797. Edit. Paris.  who when Tiberius was Emperor was punished with death by Pontius Pilate, the then Procurator of Judea. This detestable superstition being depressed for the present broke out again, not only through Judea the Original of that evil, but in the very City itself, whither from every part all things that are wicked and shameful come together and are esteemed. At first they were punished that confessed themselves Christians, and then by their indictment a great multitude were convicted, not so much for the fault of the fire, as that they were hated by all mankind. This is a very considerable place; for we have not only a testimony to prove there was such an one as Jesus Christ, and that he was put to death by Pontius Pilate, but we have here the mention of the first persecution the Christians suffered at Rome under Nero, and that the reason why they suffered was not that they fired the City, which Nero himself did, but that being generally hated by mankind, Nero that delighted in wickedness, could no way so clearly excuse himself as by accusing them, against whom the whole world was willing to believe any thing that was evil, although they knew them guilty of none. And 'tis not to be omitted, that which the most excellent Apologist speaks of Nero the first. Christian Persecutor, to the Senate of Rome. Consult (saith he) your Commentaries, 
Consulite Commentarios vestros, illic reperietis primum Neronem in hunc Sectam cùm maximè Romae oriuntem Caesariano gladio ferocisse. Qui enim scit illum, intelligere potest non nisi grande aliquid bonum à Nerone damnatum. Tertul. Ap. Cap. 5.  and there you'll find that Nero was the first that raged against this Sect rising at Rome; for whosoever knows him must understand, that nothing but some grand good could be condemned by Nero. And truly it was no wonder that an enemy to mankind should be an enemy to the best of men; that he who butchered his own Parasites upon no account but because they were men, would destroy those whose actions as well as their nature contradicted his humour. But this by the way.  
2. The second Author that assures us there was such a person as Christ, is Suetonius, who in his fifth Book and twenty fifth Chapter tells us, That Claudius expelled the Jews out of Rome, 
Judaeos impulsore Chresto assiduè tumultuantes Romae expulit. In Claud.  because they through the impulse of Chrestus did cause Tumults.  
By the Jews are meant the Christians, 
This place my Lord Armagh in his Annals understands of one Chrestus that was the Author of a sedition amongst the Jews; but divers are of this opinion.  whose beginning being in Judaea, were ordinarily by the Heathens called so; and here we have Chrestus put for Christus. This change of E for I the Heathens did in affront to Christ; insomuch that Tertullian wonders why so innocent a Nameshould be hated. For (saith he) an innocent name in innocent men is hated. 
Oditur etiam in hominibus innocuis etiam nomen innocuum. Ap. ca 3. Attamen Secta oditur in nomine utique sui Auctoris. Quid Novi? Si aliqua disciplina cognomentum Sectatoribus suis de Magistro inducit. Nun Philosophi? etc.  But here the Sect is hated for the name of the Author. What news is it, if a discipline gives name to its followers from their Master? Do not all the Philosophers so? And he tells them a little before, that he wonders why they will call them Chrestiani rather then Christiani. 
Christianus quantum in interpretatione est, de unctione deducitur. Sed & cùm perperàm Chrestianus pronunciatur à vobis (nam nec nominis certa est notitia penes vos) de suavitate & benignitate compositum est. Ibid.  For (saith he) Christianus, as to the Interpretation, is deduced from anointing: But when 'tis enviously pronounced of you Chrestianus (for you have no certain knowledge of the name) 'tis compounded of sweetness and benignity. All which amount to no more, but that he wonders at their envious ignorance who would rather call them Chrestiani then Christiani, when either names signify, that they are so far from disowning, as they most highly esteem and zealously embrace. Justin Martyr in his second Apology to Antoninus the Emperor mentions the Heathens hatred at the very name of Christian We are accused (saith he) that we are Christians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. 2. p. 42.  to hate that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is good, is that just? And truly it is no wonder through the Devil's instigation the Heathens should have that violent hatred to the name, which was itself so dreadful to their Idols (as hereafter I shall prove) and was the only crime, if their greatest honour may be once so named, they could ever be accused of. I have said this concerning the name of Chrestianus, because though Suetonius differs in a letter, yet it might appear to be a voluntary and envious mistake, and so his authority may pass without control.  
3. The third shall be that of Pliny the younger, which doth not so directly mention Christ as the other Authors do, but telling us of the Christians, affirms the God they served to be Christ. It is in his Letter to the Emperor Trajan, which he purposely wrote to know what he should do with that sort of men. And therein he tells the Emperor, That he punished them for their obstinacy rather than any thing else. He tells him also, That there were some that denied themselves to be Christians, 
Pervicaciam certe & inflexibilem obstinationem debere puniri. lib. 10. Ep. 91. Quorum nibil cogi posse dicuntur qui sunt revera Christiani.  and that did sacrifice to the Images, and cursed Christ. To do which no true Christian could be compelled. He adds also, That there were others which affirmed they had been Christians, but now were not; and says, that all these worship the Emperor's Image, and the Gods. These by the way I must tell you were the Gnostics, whose Principles were to deny Christ rather to suffer for him.  
Now from these Heretics Pliny gives the Emperor an account of the Religion of the Christians. They affirm, saith he, this to be the sum either of their fault or error, that they were wont upon a determined day, 
Adfirmabant autem hanc fuisse summam aut culpae suae aut erroris, quòd essent soliti stato die ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem; seque Sacramento non in scelus aliquid obstringere, sed nè furta, nè latrocinia, nè adulteria committerent, nè fidem fallerent, nè depositum appellati abnegarent: Quibus peractis, morem sibi discedendi fuisse rursusque coeundi ad capiendum cibum promiscuum, tamen & innoxium.  before break of day, to meet together, and to sing turn by turn verses amongst themselves to Christ as God; and that they bond themselves by an Oath, not to any wickedness, but that they might not commit Thefts, nor Robberies, nor Adulteries; that they might not break their promise, nor deny the pledge when the owner calls for it; which being done, that it was their custom to departed, and again to meet to eat together promiscuously, but without any hurt. We see here what a notable description, or rather confession of the excellency of the Christian Principles we have from the mouth of a Heathen. 'Tis true, afterwards he calls it Superstitionem pravam & immodicam, an empty and vain superstition, which is to be wondered at to come from so sober a pen, when the Principles he before repeated, to a natural man savours so much of sobriety and reason. Perhaps he durst say no otherwise; but this he concludeth with. It is evidently certain, 
Certè satis constat prope jam desolata Templa coepisse celebrari, & sacra solennia diu intermissa, rep●ti, passimque venire victimas quarum adhuc rarissimus emptor inveniebatur, ex quo facilè est opinari quae turba hominum emendari possit, si fiat poenitentiae locus.  that the Temples now almost desolate, begin to be celebrated, and the sacred solemnities, which long have been intermitted, are repeated; and that beasts to be sacrificed do come from abroad (though to buy them as yet there are found but few chapmen) from which it is an easy conjecture, how great a multitude of men might be mended if there could be a place for repentance. From these words we may gather how great a conquest Christianity in so short a time had made, that their Temples should be desolate, that there should be no buyers of Sacrifices to their Gods, unless a liberty of return and repentance be allowed to Christians, who lapsed upon no other account but fear of torment. Fear made Heathens, and only Reason Christians. The Rack was that that filled their Temples, not their Religion, not the power of their Idol Gods.  
To these Heathen Authorities let me add the Jews, who confess there was one Jesus that did come. Their Talmudists call him suspensum, that is, hanged; which they do, supposing it the most opprobrious and cursed title they could give him, because their Law saith, Cursed be every one that hangeth upon a Tree. Benjaminus Judilensis in his Itinerary acknowledgeth him slain at Jerusalem; and at this day all the modern Jews allow such an one to have been. I omit citing their Authorities for proving that which I think no man ever denied of what Religion soever; but if there be any such, I have said enough to convince any man in this particular.  
The fourth thing I lay down is, That this Jesus that did come, 
Thesis' 4.  did come about that time the Jews expected him, and did answer all the Prophecies concerning the Messiah. Now to prove this particularly will take up more time than the brevity I aim at will afford me: And therefore I shall only touch at some of the most eminent marks that were to go before and follow the Messiah, which happened about that time, and were verified in our Jesus.  
First, For the time; and this will appear by several Prophecies that assign the time of the Messiah coming.  
The first considerable Prophecy that assigns the time of the Messiah coming is Jacob's predictions, on his deathbed, of the Tribe of Judah, That the Sceptre shall not departed from Judah, nor the Lawgiver from between his feet, until Shiloh come, and unto him shall this gathering of the people be. If by Shiloh in this place be meant the Messiah, then either this Prediction must be false, which to say is blasphemy, or else this Messiah must be come. Now that by Shiloh is understood the Messiah, we have the confession of the ancient Jews. Rabbi Johanam ask what was the name of the Messiah, they of the School of Rabbi Schila answered his Name is Shiloh, according to that which is written, until Shiloh come. The Cabalists tell us that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah venit there are the same numerical letters that are in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah, 
See M. Piersons book of the Creed, Artic. 2. p. 162.  and therefore they so interpret it. And both Onkelos Jonathans' Targum, and the Hierusalems' Targum for Shiloh puts Messiah: Hoornbeck in his forementioned tract, 
De Con. et Con. Judaeis. li. 2. pa. 128.  reckons the concurrence of divers Rabbis to this interpretation of Shiloh. Rabbi Beehai, Rabbi Selomo Jaxtis on this place, Rabbi Moses Gerundensis, Rabbi Joeb ben Sueb Abrunevel apud Menassem in Com. ad hunc locum. All which Authorities assure us, That the Jews understood that prophecy of the Messiah, and that [until Shiloh come] is no more but until the Messiah come. I am in this kind of Learning no ways versed, and therefore am forced to take the Authorities as I find them quoted; but from them all this I must gather, That the Ancient Jews acknowledge this to be a Prophecy of the Messiah; which, if so, must evidently assure us he must be come: And that our Jesus did come before the Jews polity was destroyed, these Jews that tell us he did come, do assure us withal, That he was accused by the Sanhedrim, and suffered under Pontius Pilate, when as yet their Government was not dissolved.  
2. A second considerable Prophecy of the Messiah was, That he should come whilst the second Temple stood. This is educed out of two places in the Prophets. The first is that of Malachi 3. Chap. 1. Behold I will send my Messenger, and he will prepare my way before me; and the Lord whom ye seek shall suddenly come to his Temple, even the Messenger of the Covenant whom ye delight in: Behold he shall come, saith the Lord of Hosts. The second is that of the Prophet Haggai, Chap. 2. v. 7. For thus saith the Lord of Hosts; Yet once it is but a little while, and I will shake the Heavens and the Earth, and the Sea, and the dry Land. v. 8. And I will shake all Nations, and the desire of all Nations shall come, and I will fill this House with glory, saith the Lord of Hosts. v. 10. The glory of this latter House shall be greater than that of the former, saith the Lord of Hosts: And in this place will I give peace, saith the Lord of Hosts. Now from these Prophecies 'tis most evident the Messiah was to come whilst this second Temple stood; For else what doth the Prophet Malachi mean when he tells us, The Lord whom ye seek shall come to his Temple? Or how can Haggai be understood, That the glory of the latter House shall be greater than that of the former? unless the greatness of it consisted in the presence of the Messiah; For alas we know, those that returned from the Captivity, and saw the former House, were so far from rejoicing to see this latter, that they wept to see it so far to fall in its magnificence, as Ezra tells us in his Chap. 3. v. 12. The Jews themselves (to make this clearer) have observed five signs of the glory of the first Temple, all which were wanting in the second. The Vrim and Thummim, by which the High Priest was miraculously taught the Will of God; The Ark of the Covenant from whence God gave his answers by a clear and audible voice; The fire on the Altar which came down from Heaven, and consumed the Sacrifices; The Divine presence or Habitation with them represented by a visible appearance, or given as it were to the King or High Priest by anointing with Oil of Unction: And lastly, the Spirit of Prophecy, with which those especially who were called to the Spirit of Prophecy were endued withal. I need not say what extraordinary Privileges these are, they will sufficiently teach them us themselves. The building of the second House was poor, nay, as Haggai tells us, Nothing. Mark his words. Who is left among you that saw this House in her first glory? O how do you see it now! Is it not in your eyes in comparison Nothing? Now is it possible any thing can make this poor despicable second House to overtop in glory that former, stately, and God-inhabited Temple; unless it be the visible, and bodily appearing of God himself in it, unless the Messiah, the desire of all Nations, the Eternal Son, yet Equal God, should exhibit himself personally and adorn this House. But what need I say so much to confirm this Prophecy, when Manasse Ben Israel, as Hoornbeck teacheth me, confesseth; That Rabbi David Kimki, 
Locum Haggai ad Templum secundum istud applicant R. David Kimki, R. Hazaria A-adoni, & magna pars veterum, testante Manasse nostro, libro de termino vitae, pag. 152. Hoornbeck lib. 2. pag 152.  R. Hazaria A-adoni, and a great part of the Ancients apply this place of Haggai to the second Temple. The Exceptions of some Jews to this place, are so very frivolous, that I omit them wholly, but you may see them sufficiently refuted by Hoornbeck in the place before mentioned. I think now it is evinced that Christ must come, whilst this Temple stood, this Temple is utterly ruined, therefore he is come; and that before it was ruined our Saviour did come, not only the Jews, who tell us he was crucified by Pontius Pilate, 
Tacit. Annal. lib. 15. Histor. Lib. 5. Josep. de bello Judaico, lib. 7. Hegisippus in Anacaephalaeo 51.  whilst he was Procurator of Judaea, but the Roman Historians which assure us there was such a person that then did suffer, acknowledge his suffering was long before the Emperor Vespasian destroyed the Temple; as you may see at large by the Authorities in the Margin.  
3. A third considerable Prophecy is that of the Prophet Daniel, which expressly points at the time of the Messiah coming, and concurres with our Jesus; the place is the 9 Cham v. 24. Seventy weeks are determined upon thy people, and upon thy holy City to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the Vision and Prophecy, and to anoint the most Holy. v. 25. Know therefore and understand, that from the going forth of the Commandment to restore and to build Jerusalem unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks; the street shall be built again, and the wall even in troublous times. v. 26. And after threescore and two weeks shall Messiah be cut off, but not for himself; and the People of the Prince that shall come shall destroy the City, and the Sanctuary, and the end thereof shall be with a flood, and unto the end of the War desolations are determined. v. 27. And he shall confirm the Covenant with many for one week, and in the midst of the week, he shall cause the Sacrifice, and Oblation to cease, and for the overspreading of Abominations he shall make it desolate even until the Consummation, and that determined shall be poured upon the desolate. This Prophecy I suppose is clearly meant of the Messiah, because here we have not only his Name, but his Sufferings, and the account of his Sufferings, not for himself but the People. If now this be a Prophecy of the Messiah, as hereafter I shall show you the ancient Jews confess, than this Messiah must both be come, and cut off before the final destruction of Jerusalem, whose final destruction the very Jews, were they not perfectly blind, must see was that of Vespasian, since which time they have never had either the City or Temple. That which is most difficult here is, the direct time of the Messiah cutting off is told us under the name of so many weeks, 
Leviticus 25.8.  which being put for years, as we may find it so used in divers places, and sometimes for days, as the Prophet himself doth in the following Chapter, 
Dan. 10.2.  doth sufficiently teach us, that these weeks are not to be understood literally weeks nor days, because both those periods passed without the fulfilling of this Prophecy, but years, which I told you before, the Scripture understood by weeks; and then we shall find this prophecy very exactly fulfilled in our Jesus, allowing only some few years which must arise from the not knowing the certain beginning of this prophecy. I confess Hoornbeck upon this place pleaseth me well, who having before told us, that the difference in the beginning of them, have caused some difference in the end; that some have ended them in the Messiah's Baptism, others in his passion, others in the destruction of the City, at last concludes with this. Unless perchance you had rather, which I suppose not much, 
Nisi fortè velis cui haud multum refragor non praecisè sumendas hebdomadas illas, & ante ad justum illum annorum numerum, sed potiùs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circum circa numerum LXX. quem Deus in Prophetia hac retinuerit, non ut ex amussim spectaretur, sed similitudine aliqua ad LXX. annos Captivitatis. lib. 2. pag. 169.  that these weeks are not to be taken precisely and strictly to that just number of years, but rather more largely about the number of LXX years, which God in this prophecy retained, not that it should be looked to exactly, but with some similitude to the LXX years of Captivity. I know there are some endeavouring, and with great likelihood probable to effect it, a demonstration of this prophecy by the Eclipses; unto these I wish all success imaginable, though thus much me thinks is sufficient to satisfy any rational man, (that the time when exactly to begin not being known, yet if we reckon backwards from the birth of our Saviour, and find it come very near; and besides consider that those events are passed which were to follow the Messiah cutting off) that this prophecy was exactly fulfilled in him. There remains thus only to show, that the Ancient Jews understood this place of the Messiah. (I need say nothing that they expected him then, having said sufficiently of that before.) Hoornbeck to this purpose tells us, that R b. Saudia a Gaon, R. Nahman Gerundensis, and divers others expound this place of the Messiah; but at last he gives Manasse Ben Israel's testimony, which being very material I shall at large quote it out of him. But that I might add this of the Interpretation of this prophecy; 
Verùm ut addam illud interpretationis hujus Prophetiae, variè illa etiam ab hujus aevi Hebraeis explicata est: Neque illud mirum cuique videri debet, si in Prophetia tam obscura varient sententiae. Idcircò sunt qui ita illas septuaginta septimanas accipiunt, ut dicant post finem illarum venturum Messiam, qui illos dominos constitutus sit totius mundi. Atque hoc quidem opinati sunt omnes qui arma tunc temporis adversus Romanos susceperunt: At licèt multis aerumnis & laboribus obnoxii essent, nihilominus tamen semper spem suam in venturo Messia posuerunt, quip putârunt eum mediis in aerumnis conspectum sui praebiturum esse. Quare verba haec, ad consummandum praevaricationem, ita exposuerunt: Ut post expirationem LXX hebdomadum peccata remitterentur. De termino vitae, p. 175. Hoorn. p. 169.  for this is variously expounded by the Hebrews of this Age: Neither let this be a wonder to any if there be difference of opinions in so obscure a prophecy. There are therefore those who take these 70 weeks so, that they say after the end of them the Messiah is to come, who would constitute the Jews Lords of the whole Earth. And this truly all those did imagine that took arms against the Roman Emperor: And although they were obnoxious to many miseries and labours, yet notwithstanding they always placed their hope in the Messiah that was to come, because they thought he would afford the sight of himself when they were in the midst of their miseries; wherefore these words, to finish the Transgressions, they expounded; that after the expiration of 70 week's sins are pardoned. I think if a Christian had writ these words, he could not more ingenuously have confessed the truth. We have here an evident Testimony that the Jews that lived about the time of the destruction of Jerusalem looked for the Messiah then to come, because they thought daniel's period was ended; and though (as I have often told you) they expected a temporal Prince, yet they thought this prophecy did concern the time when he should come. So that to shut up this Argument, we evidently knowing even by their confession, that our Jesus did come a little before that time that he was cut off; and that the Jews thought daniel's period then out, at which period they expected him, may be sufficiently assured, that our Messiah came about the time the Jews expected him. So much for the time touching the Prophecies which were fulfilled in him. The second branch of this position I shall briefly show; the brevity I aim at not affording me liberty to name all, but the most considerable.  
2. For the Prophecies, That they were fulfilled in our Saviour.  
1. The first Prophecy of note concerning our Saviour, was the Prophecy of his forerunner, Elias was to come. This we have prophesied by Isaiah, and Malachy, 
Isa. 40.3: Mal. 4.5. Jo. 1.21.  and we find verified in John Baptist, as our Saviour tells us. 'Tis true, he denies himself to be Elias, that is, to be the individual Elias the Thesbite, whom the Jews supposed should be born again, when John came only in the power of Elias. Now that there was such an one Josephus in his Annals confesseth, and moreover adds, That amongst the Jews there was an opinion that Herod's Army was by a just judgement of God destroyed, 
Apud Judaeos autem fuit opinio justa ultione numinis deletum Herodis exercitum propter Johannem qui Baptists cognominatus est. Hunc cum Tetrarcha necavit virum optimum, Judaeos excitantem ad virtutem studia, & imprimis pietatis & justitiae, simulque ad baptismi lavacrum, etc. Lib. 18. ca 18. I have not the Greek Edition.  by reason of John who was named the Baptist; for this good man the Tetrarch slew, who incited the Jews to study Virtue, and most principally Piety and Justice, and withal to come to be baptised. And so he proceeds, telling John Baptists Authority, and the fear that Herod had of him, by reason of the great concourse of people that followed him upon the account of his piety.  
2. The second prophecy I look on as most remarkable is that of the Prophet Esay, Therefore the Lord himself shall give you a sign. 
Isa. 7.11.14.  Behold a Virgin shall conceive and bear a son, and shall call his name Immanuel. That this prophesy concerned our Saviour, his birth is sufficient to assure us; but that we may clearly understand it, here are three things to be considered. First, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Virgin, and not any woman. Secondly, That the other exceptions of the Jews against this Prophecy are frivolous. And that our Saviour was born of a Virgin.  
For the first, briefly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but seven times in the Old Testament, three times with the Affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and always signifies a Virgin. Abraham's servant useth this word in his prayer, Gen. 24. and certainly he desired a Virgin for his Master Isaac; besides, in ver. 16 we find the Scripture telling us Rebecca knew no man, and yet she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I repeat not the several places for brevity. The only place which the Jews urge that signifies an Harlot, is Prov. 30.18, 19 The words are these, There are three things which are too wonderful for me, yea, four which I know not; (ver. 19) The way of an Eagle in the Air; the way of a Serpent upon a Rock; the way of a Ship in the midst of the Sea; and the way of a Man with a Maid. Now this they will not allow to be a Maid, but an Harlot, because in the verse following the way of an adulteress woman is described: Such is the way of an Adulteress woman, she eateth and wipeth her mouth, and saith, I have done no wickedness. And this Manasse Ben Israel and all the Jews object.  
In answer to this, it is not a necessary consequence, though the twentieth verse speaks of an Adulteress woman, therefore the nineteenth must: But on the other side, the obscureness to be known rather persuades it to be a Virgin than a Whore, whose Actions are too common to be obscure. I am sure, that the word most properly signifies a Virgin may be educed of the Etymology, it being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondit, la●uit, to hid, denoting to us the custom of the Jews, and other Eastern Nations, in keeping the Virgin from the sight of men; and (if we may credit Hoornbeck) there is no more proper word in the Hebrew Language to signify a Virgin. 
lib. 3. c. 1. p. 225.  But allowing, in this place, it should signify a Whore, here is but one place of seven that may probably signify so. As for the place we have now in hand, 'tis impossible it should be so interpreted: For the Lord here promiseth a sign to the whole house of Israel. Now can it be imagined, that a woman should bear a son, should be a sign? A sign must have something of wonder in it; and is that at all wonderful? The Text itself will persuade us to understand it of a Virgin. But upon what account is this not to be understood of a Virgin? Is it a miracle above the power of Omnipotency? Is it impossible for God, who made all things out of nothing, to make a Woman conceive without a Man? The Jews themselves believe, That God made Adam out of the Earth, Eve out of Adam's side; the Jews themselves tell us, that Aaron's Rod blossomed without root; and is this at all more a wonder than any of these? let any indifferent person judge. But however our modern Jews interpret it, the Ancients did it by Virgin, as Justin Martyr answers Tryphou the Jew, 
Dial. cum Try. Jud. p. 243.  and as their own Nation in the Septuagint Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which can signify nothing else; and the holy Rabbi Hakadoth tells us, the Messiah mother must be a Virgin, and her name Mary, as he gathered out of the Cabalists. 
3 Quest. in Esay 9   
Secondly, To this first exception the Jews add two or three more, which I repeat, that I may make the way clear before me.  
The first is, How the birth of our Saviour by a Virgin, which was to come so many ages after, could be a sign to Ahaz and the house of Israel for his delivery. Unto which is answered, first, that not only the exhibiting of a sign, but the promising of a sign to come hereafter is sufficient. God had often promised a Messiah; but how he should be born was not yet foretold; Now the foretelling of that may be a sign. Besides another, and a more apparent promise of the Messiah coming, though many ages to follow, might evidently teach them, that God, who would so wonderfully then save his people, would not suffer them to be ruined by their enemies. Now, of this we have some examples; I will name but one or two. Samuel gave Saul a sign of his being Anointed King, that it was from God, because when he was gone from him, at Rachel's Sepulchre, 
1 Sam. 10.1, 2, 3  he should find men that would tell him his father's Asses were found. And so the sign that God gave Eli of the destruction of his Family, was, 
1 Sam. 2.34.  that his two Sons, Hophni and Phineas, should both die in a day. The Jews second exception is, because our Saviour's Name was not Emanuel. To this is answered, 'Tis not necessary his Name should be Emanuel, since his nature was so, since he was God with us, as his name signifies. And that names often show the nature, we have a most remarkable example in the same Prophet, of the Messiah also; in his ninth chapter, ver. 6. he tells us, His Name shall be called Wonderful Counsellor, the Everlasting Father, the Prince of Peace; which Title will appear, to every eye, a description of the nature, not of the name of the Messiah. The last exception is concerning the words following this Prophecy, which are, Butter and Milk shall be eat, and how they are verified in our Saviour: in which there is no repugnancy, but that he should be educated as other Children are; and that before the Child should know either good or evil, the enemies of Judaea shall be destroyed.  
3. That our Saviour was born of a Virgin. Against the Jews I have this to say; That we have the same, and as great Authority, nay greater than they have, to prove the Miracles of Moses or any of the Prophets: For what Authority besides the Books of Scripture, and the constant attestation of their own Nation in several Ages, can the Jews produce? And have not we much more? That our Saviour should be born of a Virgin I have showed you was prophesied; That he was born of a Virgin, we have the four Evangelists to attest it; and in answer to the constant Tradition of their single Nation for their Miracles, we have the constant witness of all Christians, not only of one but of every Nation, nay of the convicted Jews. The first publishers of Christianity were Jews, and they witnessed this; so that we have part of their Nation divided against themselves: And that the Christians always believed this, the Articles of their Creed will inform us. Now if the Jews think it reasonable we should believe the Miracles of their Prophets, have they not the same, or greater reason to believe this miraculous Birth of our Saviour? But to this let me add; Secondly, If the Virgin Mary was not a Virgin when she brought forth our Saviour, why was she not punished for an Adulteress? For Joseph we know denied Jesus to be his Son, the Law commanded an Adulteress to be put to death, the Jews wanted not malice to have prosecuted her, nor (had she been guilty) will to have punished her. If in this particular there had been the least of fault in this blessed Virgin, the Pharisees had had too great an advantage to have let it slip. Joseph might easily have been the Plaintiff, the Pharisees her Enemies the Judges, and yet we see her untouched, because immaculate and without spot. Now is not this a more than probable Argument to convince a man of this truth. If we consider the fury and malice the Jews prosecuted our Saviour with, the hatred they bore the Apostles, the persecutions they raised against all Christians, can we rationally suppose this blessed Virgin the Mother of our Jesus, should pass without their notice, had they not been assured of the truth of her Virginity, and believed their further inquiries would have advanced the Christians Faith, and abolished theirs? But in the third place let me add what Suidas tells me of the great Secret Theodosius the Jew told Philip a Christian Merchant concerning our Saviour; which being too large here to repeat, I shall contract the sum of it into as few words as I can. In the time of the Emperor Jnstinian, there was one Theodosius a chief man amongst the Jews, that was intimate with Philip a Christian Merchant: This intimacy being great between them, Philip attempted, out of the love he bore him, to convert him to Christianity; which Theodesius seeing, and perceiving this attempt proceeded merely out of the affection he bore to him, told him plainly, that it was vainglory and ambition were the only cause kept him a Jew, that he was a chief man amongst his people, when amongst Christians he should be inconsiderable; but yet withal he told him, that out of gratitude to him he would reveal a Secret of his Nation, which would be very advantageous to the Christian Religion. In the Temple of Jerusalem (saith he) there were 22 Ordinary Priests, out of which number when any died the remainder proceeded to the Election of another: One of the number dying, the Survivours, according to their custom, proceeded to an Election, and divers being named, and either for their manners or abilities not approved of, at last one of the youngest amongst them having liberty to speak, proposed Jesus the Son of Joseph the Carpenter, who was inferior to none but in age, nay excelled them all; Against our Saviour there was only this Objection, that he was not of the Tribe of Levi, Joseph being of the Tribe of Judah; unto which was replied, that anciently the Tribe of Levi and Judah did intermingle one amongst another, so that Joseph was of both Tribes; which answer being satisfactory they all concurred in him. Now it being the custom upon the Registering of the Priest's name, to set down both his Fathers and Mother's name, they understanding before by the Proposer of him, that his Father Joseph was dead, thought fit to send for Mary his Mother, to examine her if he was her Son, and to understand the name of her husband; which being done Mary came to them, and they telling her the custom of Registering both the name of her Son, and of his Parents, demanded whether he was her Son: The Virgin answered, he is my Son, and there are yet living both men and women that can attest it; but for his father he hath none upon earth; and so relating the story of the Angels saluting her in Galilaea, and withal assuring them, that notwithstanding this Birth she was still a Virgin; they thought fit to send for faithful Midwives to examine the truth of this. The Midwives being come, found her, as she reported, still a Virgin; and withal there came some also that witnessed her bearing Jesus: This amazing them all they desired the Virgin Mary frankly to tell them whose Son he was; she told them he was her Son, and the Son of God: Which thing being heard, they fetched out the Book, and wrote down; This day this Priest died, the Son of this Father and Mother, and by the common consent of all is put into his place Jesus the Son of the living God, and the Virgin Mary. And this Book (saith Theodosius) was kept by the chief of the Jews from being taken at Jerusalem, and is now preserved in the City of Tyberias; and this was revealed to me. Philip all this while hearing this story, told Theodosius he would acquaint the Emperor that he might send to Tyberias and publish this Book, to convince the Jews of their incredulity: Unto which the Jew replied, 'tis to no end, for the Jews will burn the Book, and you will only by it destroy our Nation by Wars, and not obtain your desire. This (saith he) I tell you that you may believe I have a great affection for you. This story Suidas tell us in the name of Jesus, and that they received it from those to whom Philip told it; and withal adds, without he had been nominated and constituted a Priest, the Jews would not have suffered him to have performed any sacred Office in the Temple. And that he did so, Josephus confesseth in his Book of the destruction of Jerusalem, and Luke cap. 4. v. 16. mentioneth. Thus much Suidas. I can say nothing more to confirm this Testimony, but what these excellent Compilers say for it themselves, only thus much; It seems too punctual to be forged; and that the learned Reporters firmly believed it, as in the last words they tell us, may persuade us to do so too.  
3. Of this Prophecy I have been the larger, because I find both from the Atheists and Jews such opposition to it. I shall proceed to name others, and only name them. The Messiah was to come of the Tribe of Judah, and of the Family of David according to Esay's Prophecies: 
Esay 11.1, 10.  There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots, and the Spirit of the Lord shall rest upon him: And again, In that day there shall be a root of Jesse, which shall stand for an Ensign of the people, unto it shall the Gentiles seek, and his rest shall be glorious. Now this we find verified in our Saviour, as the Evangelists teach us. 
Mat. 1.1 Hez. 14.  The Messiah was to be born at Bethlem, as we may see not only by Micah's prophecy: 
Micah 5. v. 2.  And thou Bethlem Ephrata, though thou be'st little amongst the thousands of Judah, yet out of thee shall he come forth unto me, that is, to be Ruler in Israel; whose go forth have been from old, from everlasting; But from the Jews themselves, as S. John tells us, being scandalised at him, as if he had been born in Galilee, demanded, Shall Christ come out of Galille, 
John 7.41, 42  hath not the Scripture said that Christ cometh of the Seed of David, and out of the Town of Bethlem where David was? And the Jews since Christ's coming acknowledge Bethlem to be the place of his Birth, as R. Selomo Jarchi, Rab. David Kimki, Rab. Elieza, and others. Now that our Saviour was born at Bethlem the Evangelists teach us, and withal the occasion of her leaving Nazareth in Galilee, 
Luke 24.  that according to the Emperor Augustus commands Joseph and his espoused wife Mary might be taxed with the rest of their kindred at Bethlem in Judaea, being that they were of the House and Lineage of David. I might particularise many more, but I shall proceed to his sufferings, because I find that did so much stumble the Jews.  
4. Under this of sufferings we may consider the mean condition he lived in, which we find evidently foretold by the Prophet Esay: 
Isai. c. 53. v. 2, 3.  He hath no form and comeliness, and when we shall see him, there is no beauty that we should desire him: And he is despised and rejected of all men. And we may find the Apostle teaching us, that though he was in the Form of God, and thought it no robbery to be equal with God; 
Phil. 2.6, 7.  Yet he made himself of no reputation, and took upon him the form of a Servant. We see he lived under the command of his parents for 30 years, who were but of mean profession, and upon this account many were scandalised by him; as S. Matthew tells us: 
Mat. 13.53.  Nay this contempt of him was so great, that we must acknowledge it fulfilled, That he was a man of sorrows, and acquainted with grief, 
Isai. 53.3.  as Esay foretold of him. Add to this his sufferings, in which every particular we shall find foretold. If Zachary tell us, 
Zach. 11.12.  They weighed for my price 30 pieces of silver; 
Mat. 26.15.  S. Matthew will show us, that Judas fold Jesus at the same rate: 
Isai. 53.3.  If Isaiah say, He was wounded for our transgressions; If Zachary, 
Zach. 12.10.  They shall look upon him whom they have pierced: 
Psal. 22.16.  If the Prophet David more particularly, They have pierced my hands and my feet; 
John 20.25.  The Evangelist will show us, how he was fastened to the Cross, and Jesus himself the print of the nails. 
Psal. 22.  If David say, My God, my God, why hast thou forsaken me! the Son of David will say, Eli, Eli, lamasabacthani! 
Mat. 27.46.  Let Isaiah say, 
Isai. 58.12.  He was numbered with the Transgressors, 
Mar. 15.27.  and you shall find him crucified between two Thiefs, one on the right hand, the other on the left. 
Psal. 69.21.  If the Psalmist tells us, In my thirst they gave me vinegar to drink, you shall find in the Evangelist, Jesus, 
John 19.28.  that the Scripture might be fulfilled, said, I thirst. And they took a sponge and filled it with Vinegar, and put it in a reed, and gave it him to drink. If you read in the Psalmist, 
Psal. 22.13.  They part my garments among them, and cast lots upon my vesture, the Soldiers shall fulfil it, Who took his garments and made four parts, 
John 19.23, 24  every Soldier his part, and also his Coat: Now the Coat was without seam, woven from the top throughout: They said therefore amongst themselves, Let us not rend it, but cast lots for it whose it shall be. And lastly, let Isaiah tell us, He shall be brought like a Lamb to the slaughter, 
Isai. 53.7, 8.  and be cut off out of the Land of the living; All the Evangelists will tell us, how like a Lamb he suffered, not opening his mouth. To these let me add his sufferings after his death. Isaiah tells us, 
Isai. 53.9.  He made his grave with the wicked; and the Evangelist tells us, He was buried in the Tomb of Joseph of Arimathaea. If Hosea tells us, 
Hos. 6.2.  After two days he will revive us, and the third day he will raise us up; we shall find our Saviour by his Resurrection will not only revive but raise us all.  
5 And thus we have done with the sufferings of our Saviour before, in, and after his Passion, and shown you how all the Prophecies were fulfilled in him. Before I come to treat against the Jews, I shall show you how our Saviour was a King, a Ruler, a Captain, and executed that spiritually which the Jews understanding of a temporal Prince, were both deceived in their expectation, and frustrated in their hopes. The Messiah was to be a Leader and Commander of the People, as Isaiah tells us; 
Isa. 55.4. Dan. 9 25. Mic. 5.2.  A Prince, as Daniel; A Ruler of the People, as Micah. His Dominion was to be from Sea to Sea, and from the River unto the ends of the Earth. They that dwell in the wilderness were to bow before him, and his Enemies were to lick the dust. The Kings of Tarshish and the Isles were to bring presents. 
Psa. 72.8, 9, 10, 11.  The Kings of Sheba and Seba were to offer gifts. Yea, all Kings were to fall down before him; all Nations were to serve him: So the Psalmist. 
Psa. 68.18.  The Messiah was to ascend on high, and to lead captivity captive, and to receive gifts for men, as David teacheth us. To name no more, we shall find our Saviour exactly performing all these Prophecies. Who fit to be a King than he to whom all power both in Heaven and Earth was given? 
Mat. 28.18.  Who fit to reign than he that shall destroy all our Enemies; yea, our last Enemy, Death? 
1 Cor. 15.26.  Who fit for a Commander of his people than he, who having spoiled Principalities and Powers, 
2 Cor. 15.  made a show of them openly, triumphing over them in it? What Dominion is like our Saviour's, which for duration hath no other bounds but Eternity, and, for extent, hath no limitation but what he pleaseth? Who more properly a Conqueror than he that overcame Hell, 
Rev. 18.18. Rev. 23.14. Deut. 18.15.  chained the Devil, and conquered death? In a word, our Saviour was to be a Prophet; A Prophet, saith Moses, shall the Lord God raise unto thee: A Priest, and that after the Order of Melchisedech, 
Psa. 110.4.  as David teacheth us: And a King to conquer and subdue his Enemies. Now who more a Prophet to teach the way of Salvation, than he that was the way himself? 
Joh. 14.6. Heb. 7.24, 25, 26.  Who more a Priest than he who offered himself a Sacrifice for his people? And who more a King than he that must Reign till he hath put all things under his feet? 
1 Cor. 15.25.   
To conclude, It is evident the Messiah was to suffer, and undergo what sufferings were foretold of him; and of this the Jews themselves were no ways ignorant, as may appear by their imagining a double Messiah, the one a suffering, the other a conquering Prince; the one the son of Joseph, the other the son of David; the one was to be slain, fight against Gog and Magog, the other, succeeding him, was to obtain the Kingdom: These dreams the Targum in Zach. 9.9. and in Malachy 3.1. Jarchi Abravanel, and all the Jews expound to us, as Hoornbeck teacheth me; 
li. 3. ca 1. p. 240.  and that remarkable place in Zach. 12.10. They pierced my hands and my feet, they understand of their Messiah Ben Joseph. The whole story of this Messiah of theirs you may find repeated by Hoornheck; but 'tis too large, and too frivolous for me to transcribe out of him; All that from the premises I can gather is this, That the Jews, rather than they would imagine the son of David to be a spiritual Prince, rather than they would believe they should not temporally be delivered, and through the conduct of the Messiah conquer the Earth; and by no means knowing how to solve those predictions which foretell his sufferings, would feign a double Messiah, of which there is no footsteps in Scripture. So that this advantage we Christians have, to prove that our Saviour (having both done and suffered whatever was foretold of the Messiah; nay, in his Conquests far exceeded what the greatest earthly Conqueror ever reached to, by subduing that which overcame them all, even Death itself) ought to be admitted as the only Messiah of the world; and the Jews, if their Infidelity amounted not to obstinacy, must necessarily be convinced, that he who was able to perform what, and more than they expected of their double Messiah, aught to be received as the only Saviour of the world.  
The fifth Thesis I lay down is this, 
Thesis' 5.  That the Religion delivered by Jesus Christ is, where it is not above reason, most reasonable, and upon the Principles of Reason ought to be admitted: Where it is above the reach of Reason, and depends upon the Authority of the Lawgiver, is confirmed by miracles, which, carrying Omnipotency, and Gods Seal perpetually annexed to them, need not desire but command admittance.  
I have here a Theme so large, that to handle every part of it will require a far greater length in this discourse than I aim at. I shall but touch upon the first part of this Thesis, and handle that of Miracles more largely; and my reason is, because I find Miracles may persuade men when Arguments cannot. Caligula feared not the Gods till they thundered; and fear is such a passion that it always persuades more than the greatest Rhetoric. For our understanding this, we must consider there are two sorts of Precepts, Natural, and Positive. The first of these Nature imprints in every man; the second are those that each Lawgiver, upon his own Authority, in joins his Disciples. The first of these we are bound to do, as men; the second, as Christians. The first of these we are bound to observe, because to that end we were created; The second, which we admit upon the authority of the Lawgiver, we are to obey upon the same reason, and for that very account as we admit him our Lawgiver; and so that which persuades us to be such an one's Disciples, must persuade us to obey his positive Commands. And so upon this score we ought to believe those future rewards which are promised. Now though these positive Precepts and Promises, our blessed Saviour hath taught us, are in the commands most excellent, and in the rewards, to a rational Soul most (nay only) satisfactory, and so upon that account carry along with them strength enough to persuade obedience; yet those several confirmations of the miracles which forced the world to be Christ's Disciples, must also force it to obey what he commands, and to believe what he promiseth.  
These Natural Precepts are that Law which all the world have ever been obliged to observe, whether you will call them the seven Precepts of Noah, or the Ten Commandments, or reduce them, as our Saviour doth, into two Commandments, 
Mat. 22.37, 39  Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and all thy mind; and thou shalt love thy neighbour as thyself. For to him that ponders them it will appear, that they are all but one and the same Law; and that each of these Precepts natural Reason itself will persuade us to obey. And though in the fourth Commandment the positive time of serving God is by many believed a peculiar injunction, appropriated to that Nation; as also that particular exhibition of this Law, as it is delivered in Exodus 20. is upon the same account: Yet all these Commandments containing in them nothing but what is natural, and obliged the world before this delivery; and the fourth containing in it that which all Nations that ever owned a God, practised; to wit, that some time must be set apart for his service, do sufficiently assure us they are but another Edition, or setting forth of that Law which Nature teacheth every man to observe. Now because the ten Commandments seem to be the largest copy of this natural Law, I shall briefly examine them, and shall show you that reason commands them to be obeyed upon natural principles.  
That there is a God, is a thing so natural that there never yet was any Nation that served not some Deity or other. There have been Nations found out that lived without Laws; but never any that lived without Gods. Divers Nations have lived without King, and without house, going stark naked, and wand'ring like wild beasts, from place to place, to find their sustenance; yet none of these but have had some spice of Religion, some God or other they served: From whence it is apparent, That it is more natural to believe there is a God, than for a man to be a sociable creature, than for a man by  to preserve himself from the injury of weather, or by houses to fix himself in a settled condition.  
The next gradation I follow, is, That there is or can be but one God. For if God be Omnipotent, there can be but one Omnipotent Power, because two Omnipotents cannot subsist together. And the reason is, Either their Wills are different, or alike; If different, then upon the principle of Omnipotency, each of their Wills must subsist together, which is impossible: If alike, then upon what reason can a man imagine there should be more Omnipotency, which one if he be Omnipotent can effect? 'Tis a Maxim in Nature, That it is in vain to do that by many which we can do by few. This position hath in the world had a great, though not an Universal consent. Pythagoras affirmed it, as Cicero tells me. Socrates was forced to drink poison for the belief of one God, as Agellius tells me: And Plato Socrates' Scholar in his 13 Ep. to Dionysius the King of Sicily, (if the Epistle be his, and if not, 'tis as ancient) telling the King that he was by many put upon writing, which he could not easily avoid; at last gave him this Note to know his Epistles by. My serious Epistles God begin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tom. 3. inter opera Platonis, Ep. 13.  those that are otherwise the Gods. I must but touch upon things, that I may go forward.  
If then there be but one God, one Omnipotent power, who is the Author and Preserver of all things, than it is most reasonable, that this one God, and this God alone should be served. The reason of homage and service is merely a grateful return for benefits received: Now if all that we are and have come from this God, ought we not only to serve and to do our homage to him? We count it amongst us impossible for a man to serve two Masters, and can we suppose it possible or rational for a man to join Idols, and Creatures, those things which in themselves are inferior to us, in our sacred adorations of God? The reason why we serve God is, because he is that Omnipotent power which made us, the Author of our being and preservation, and can we believe it aequitable for us to divide our services between an impotent Creature and an Omnipotent God; to share our Devotions with the work of our own hands, which are so far from preserving us, that it is in our power to destroy them.  
To proceed, as this God is only to be served, so upon the former account it is impious for us to speak slightly of him, of his Name, and of his Attributes. The Name of God commands awe and reverence. See what Devotions and dread the Heathens bore to their supposed Gods, and shall not we do much more to the true? But certainly 'tis most rational not to use the Name of God, and call his Majesty to be a witness to our foolish Oaths, much less to our perjuries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And so our Saviour expounds this third Commandment. This last is a sin, as I have often thought with myself, that flies in the face of God, nay, that denies him to be a God: For certainly he that useth God's Name, and calls him to be a witness to such a promise, by the breaking of it doth declare, that God (in whose presence he made it) either did not regard what he promiseth, or is not able severely to punish the non-performance. But to go on; as this God is only to be served, and to be had in reverence of all that call upon him; so it is a necessary deduction from the premises, that there must be some time set apart for his Service. And though I should allow the seventh day, nay the seventh part of our time to be a Law particular to that Jewish Nation; yet certainly if the Jews, who lived under the burden of so many Ceremonies, and desired to see even that which we enjoy, were commanded to set apart so much of their time, as a seventh part for God's Service; 'tis not reasonable for us who have received more to do less; but as we exceed them in mercies, so we ought to exceed them in our Services.  
Thus we may see the first Table contains in it nothing else but what he that will be ruled by reason must be forced to obey. That which the second Table enjoins us are duties that concern ourselves; so that these principles must appear rational even to Atheists and Sceptics, because in the observation of them society is upheld, propriety maintained, and men are prevented for degenerating into Beasts.  
These Commands are in number 6. the first an affirmative Precept, the last 5 Negative. The first five are so natural, that I shall forbear to say any thing of them, because he that considers them must know, they are that Pale of Commutative and Distributive Justice which preserves Mankind from destroying themselves. The last, Thou shalt not covet, seems to carry in it somewhat more than Nature teacheth; but I think upon due examination it will appear otherwise: For to desire another man's goods when we know we cannot have them, must either put us upon unjust endeavours for them, or else torture our minds that we cannot obtain them. If now Nature itself teach us to do as we would be done to, if we would not have others covet what we have, we must not covet what is another man's. The great Objection against the Naturality of this Commandment, is from that Speech of the Apostle; I had not known lust except the Law had said; Thou shalt not covet. I shall not repeat you many Expositions of the place, Beza alone shall serve the turn. What therefore (saith he) the Apostle adds, 
Quid igitur subjecit Apostolus sese ex illo demum legis illius divinitus latae praecepto didicisse, Cupiditatem esse peccatum, non est simpliciter & absolutè accipiendum, sed duplici respectu, viz. tam quatenus in illa divinitus latâ lege expressiùs omnis Cupiditas damnatur, quàm illa naturali lege, tum quod vitiofitas illa nostra Cupiditatem nostram quo apertiùs reprehendit co vehementiùs incendit.  that he at last learned that Covetousness was a sin, out of that precept of that divine Law, is not simply or absolutely to be taken, but in a double respect; viz. as in that divine given Law all Covetousness is more expressly condemned then in that Natural Law, then because our vitiosity, by how much it openly reproves our Covetousness, by so much it more vehemently inflames it. But I need not press this nor any other Exposition, if to love our Neighbours as ourselves be a natural Precept, since the Apostle tells us in the same Epistle: 
Rom. 13. v. 9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet: And if there be any other Commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy Neighbour as thyself. Thus briefly I have examined these Natural Precepts.  
Our Saviour that great and most excellent Lawgiver hath advanced them higher. Now because these advancements are to be evinced out of Reason, I shall not press their obedience upon the authority of the Lawgiver. I shall name the chief of them.  
1. The Commandment Thou shalt not kill, Mat. 5. v. 21. to the 27. our Saviour hath advanced to this height, that it prohibits the very being angry with our brother; nay, causeless anger is forbidden, though it go no further than the breast, much more if it proceed to the tongue, or fall into violent rail.  
2. The second Commandment that is advanced is, Thou shalt not commit Adultery. Now this our Saviour hath reduced to the very thoughts; 
Mat. 5. v. 27.31.  we must not have an adulterous thought. Justin Martyr presseth the excellency of Christian Religion from this very Command. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ap. 2. p. 48.  For he that indeed hath committed adultery is not only rejected by our Saviour, but he that hath a desire to commit adultery, he that hath but an adulterous thought.  
3. Another advancement is the taking away the Law of Retaliation and Revenge. This doing good for evil is the excellency of Christian Religion: And in this particular amongst other things Christianity vastly excelled the strictest Heathen Morality. See what Aristotle saith of this point. It is servile to suffer evil treating. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 4. ad Nicomachum, de moribus.  Cicero also in his Book de Inventione placeth Revenge amongst Natural Principles. Ad Atticum he saith, I hate the man, 
Odi hominem, & odero, utinam ulcisci possem. Et in Antonium. Sic ulciscar facinora singula quemadmodum à quibusque sum provocatus.  and will hate, would I could be revenged. And against Anthony; So I will revenge every wickedness, according to the manner as I am provoked.  
Under these three heads are comprehended all the advancements our Saviour hath put upon this Moral Law; and let us examine them, and we shall find them highly reasonable, and not only so, but most excellent: For that which makes the Subject most pure, and most happy, hath in itself the greatest reason to command obedience.  
Now upon this foundation let us examine the two first, which forbids murderous and adulterous thoughts, as well as the actions. Are not these thoughts the causes of the actions? and is there any possibility totally to take away the effect, if we remove not the cause? Besides every man consists of a Soul and a body; by actions the body is defiled, the contamination that accrues tooth Soul is from the thoughts, where every wickedness is hatched before it is produced to act: Now is there not more reason to keep the Soul pure than the body, in as much as it is the most excellent part of men? and that if we keep out wickedness there, we shall keep the body from acting it. If Nature than commands us to abstain from such actions, doth it not command us to abstain from the causes of them? If Nature teacheth purity in the body the worse part, doth it not require it upon greater reason in the more excellent part? I can but touch these things. The third is, the taking away Revenge, and not only that, but a returning good for evil. And is it not in itself the greatest victory to make our enemies acknowledge they have wronged us? Injuries, Tacitus tells us, Agnitae videntur, spretae exolescunt; they are seen by our taking notice of them, but vanish if we despise them. Was this counsel for a Heathen, and is it rational for a Christian to study Revenge? Consider the nature of it: Revenge is a desire to do another an injury, because he served me so. Very good reason. Then if a wicked man hath rob me, I must turn Thief too to rob him; If I have been reviled and railed at, I must do so too. There is in every Revenge that which in itself is unjust: For 'tis the injuries and unjust actions a man hath done, that puts in the party injured a desire of revenge: Now to be revenged of him is to serve him so too, to do him the like or a worse turn: Is not this a rare foundation to advance humanity on? But on the other side, let us consider, what great advantages we obtain by doing good for evil; now that which is most advantageous to Mankind, is most natural and reasonable: For besides that we shall overcome our Enemies by heaping Coals of fire upon his head, we shall obtain peace with all men; what man will wrong us that do good to all, and injure none? If (saith Tertullian) we are commanded to love our Enemies, 
Si inimicos jubemur diligere, quem habemus odisse? Item si laesi vicem referre prohibemur, nec de facto pares sumus, quem possumus laedere? Apol. cap. 36.  whom have we to hate? If we are forbidden to revenge our injuries, we cannot by our actions be equal with them whom we may hurt. Is not now this principle most reasonable, which frees us from injustice, makes our enemies our friends, and establisheth peace upon lasting foundations? I refer this to any indifferent Judge.  
These Precepts upon the Principles of Nature being evinced reasonable, the next thing we must consider is, whether we have obeyed them: For if reason commands them, a rational man upon the breach of them must acknowledge, he deserves punishment, because in so doing he hath destroyed the end of his Creation, as to God, and the means of his subsisting, as to man.  
This his meriting of punishment will appear more evident, if we consider, that upon the same reason as he believes there is a God, he must believe this God doth either reward or punish obedience or disobedience to that Natural Law which is imprinted in every man's heart. For reward and punishments are necessary Adjuncts to a Deity. The Apostle joins this to the belief of God, as a thing in its own nature inseparable. Mark his words. 
Heb. 11.6.  For he that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. And truly if this was not the consequence of the belief of a God, this belief would have no influence at all upon man or his actions; For if God did neither reward nor punish, did not regard nor take notice of what was done, what Arguments can be forcible to persuade men not to obey what sense, rather than what nature and reason teacheth?  
This being then true, that the breakers of these Natural Laws deserve punishment, and that God will punish such; The next thing we must consider is, whether all mankind have not broken these Laws; and if so, than all mankind justly deserve punishment from God. I need not say this is the state and condition we are all in, every man in his own heart is sufficiently conscious of his own guilt. Now therefore as every man is necessitated to confess he deserves punishment, so natural reason teacheth us to believe, that this punishment, as to the pain and duration of it, must have some respect to the person offended, as well as the persons offending. Thus to strike a private person, and to strike a Magistrate are in the actions both evil alike; yet it is most just that he that strikes a Magistrate should be more severely punished, than he that struck the private person. And we see the Levitical Law punisheth the Smiter or Curser of his Father with death, 
Exod. 21.15.17  when the same crimes against other persons were punished with far less sufferings. So than if we consider, the person we have all offended is God, and add to this what God is; that there is not any comparison between man and him, and that he doth by infinite degrees far exceed the greatest superiority amongst men; If we consider the person offended is infinite, and acknowledge that our punishment must have respect to him, we must confess there is reason for an Eternity of punishment, and that nothing less can satisfy Justice. I might add to this, that this eternal punishment is more justly inflicted upon disobedience, since obedience is rewarded with eternal happiness; but this is not the business I am to infist on. I shall therefore proceed.  
This being the state all Mankind is in, the next thing natural reason teacheth us, is to find out a remedy for to free us from this sad condition. In ourselves we cannot, because we are the persons offending, and so are uncapable to act any thing that may tend to our recovery. A Murderer though he should save a thousand men's lives, yet still remains a Murderer. What is then to be done? we must look out of ourselves, and see whether there is no remedy offered us. Now if there be a way left to free us from this justly deserved eternal punishment, it must be by finding out a surety, who must suffer for us, and whose sufferings must satisfy the person offended: For, as I said before, he that sins against an Infinite God deserves infinitely to be punished, because the person offended is infinite. So now upon the same account I say, this Infinite Person offended must be satisfied, if an Infinite Person, God equal with him, becomes our surety, and suffers for us; and so that vast debt which in us an eternity of punishment could not expiate, in our suffering Saviour upon the Cross was absolved, because of the infiniteness of the person suffering. There remains but this to prove; That this Jesus that did suffer is that Infinite God; And withal to show how we may come to have an interest in his sufferings.  
I might here before I proceed refute those false Foundations Turkism is builded upon, and show how ridiculous 'tis to suppose Mahomet to be a Saviour; but that will run my Discourse to a far greater length than I aim at. I will therefore fall directly upon the Propositions before proposed; and though the first in order ought to be first proved, yet because the second brings me to discourse of the Positive Laws, according to my first Method, and that the proving of the first will confirm the second, nay will command us to obey all our Saviour's Positive Laws, and believe all his promises; I shall follow that Method, and begin to show how you may have an Interest in his Sufferings.  
The only way to get an Interest in him, is to follow that way our Saviour that doth the work for us teacheth us; and this brings me directly to treat of those Positive Laws, which we admit and obey upon the Authority of the Lawgiver, and those reasons that convince us that he is the Lawgiver, must persuade us to obey his Laws.  
I shall reduce all these Positive Laws into that one Capital Command; Believe in the Lord Jesus Christ, and thou shalt be saved. This is the Doctrine the Gospel teacheth us, and this is the way to have an Interest in his Sufferings, which doth not only free us from this eternal torment, but rewards us with eternal Glory.  
I might here tell you, if it were possible for the tongue of man or Angel to speak it, what great advantages by this Saviour we enjoy: I might press the reasonableness of this Command from the Infinite reward that follows it: I might prove to you, that nothing but an Immortal happiness can satisfy an Immortal Soul, and that spiritual enjoyments can only fill our Spirits, when they are freed from the clogs of sin and corruption, which in this world attend our bodies: I might show you, that as the spirituality of the Precepts declares the excellency of Christianity above other Religions in the obedience it requireth; so the spirituality of the promises doth evidence the excellency of it in the Rewards that follow it. But for brevity's sake I will not particularise on these heads, which every pious Christian by his own meditation and diligent consideration, may for his particular benefit advance to a higher pitch than I am able.  
That which now only remains to be proved is, That this Jesus is this Lawgiver, that this Christ that did suffer is this Infinite God: And this I shall do from the several Arguments that convinced the world to be Christian. I shall not here in this Argument keep so strictly to the proving Christ to be that Lawgiver; but I shall handle here more largely all the Confirmations, that assert either that proposition, or confirmed and increased the Christian Faith. And these I shall reduce to three Heads: These are,  

1. The witness of God.  
2. The miraculous power of doing Miracles in our Saviour, and by him given to Christians, together with the success following this; The destruction of Idolatry, and sudden Conquest of the World.  
3. The holy lives, and wonderful Sufferings of Christians. Of each of these in order.   
1. The witness of God. Under this Head I might again repeat those several Prophecies in the Old Testament which then designed the Messiah, and were fulfilled in our Jesus: I might tell you the Angel's Salutation to the blessed Virgin, 
Luke 1.  with his Message sent from God to her, were both Testimonies from God, for the confirmation of Jesus Christ to be that Lawgiver, that Messiah; but for brevity's sake I shall omit them, and treat only of those two wonderful witnesses, the Star that directed the Wise men to him, and the Voice from Heaven that before a multitude audibly declared him.  
1. For the Star that directed the wise men to him; we have the whole story Mat. 2. and in it we may see 'twas not an ordinary but an extraordinary Star: 'Twas a Star the wise men saw afar off, and as soon as they saw it knew it designed the birth of the King of Judab. How these wise men should come to know what this new and Wonderful Star designed; whether they attained it by a then particular Divine Revelation, or else had received a Tradition from their Ancestors, concerning such an appearance, (which perhaps is probable, since we find Baalam, a Prophet of their own Nation, foretelling that there should come a Star out of Jacob, 
Num. 24.17.  and a Sceptre shall arise out of Israel which should smite the corners of Moab) I shall not dispute, since either of them is sufficient for my purpose. This is most certain, this new appearance was so wonderful, that it persuaded wise men to go a long journey to examine the truth of it; and though till their coming to Jerusalem, that City seems to have taken no notice of it, yet the truth of it was so evident that upon the very Question, Where is he that was born King of the Jews, for we have seen his star in the East, and are come to worship him: Herod and all the City was troubled. The Priests and Scribes were sent for to inquire where Christ should be born, nay, this is not all. When these Wisemen according to God's direction deceived Herod's expectation, by their return another way, his anger ends in cruelty, and his passion could by no other medicine be expiated but by the slaughter of all the Children, from two years old and under, about the Coasts of Bethlehem, the place they told him that Christ should be born. I need not here tell you that this new Star designed our Saviour, since Herod and all the Jews understood it so; since, as it brought the wise men to Jerusalem, so it directed them to the place where the babe lay: But I will show you some footsteps of this Star amongst Heathens. Cardinal Baronius that Learned Annalist, in the first year of Christ, citys Calcidius his Comment on Plato's Timaeus for this purpose. There is (saith Calcidius) another more venerable and holy History, 
Et quoque alia venerabilior & sanctior Historia, quae perhibet de ortu Stellae cujusdam insolitae non morbos mortesque denuntiantes, sed descensum Dei venerabilis ad humanae conversationis rerumque mortalium gratiam quam Stellam cum nocturno itinere suspexissent Chaldaeorum profecto sapientes viri, & consideratione rerum Coelestium satis exercitati quaesisse diountur recentem Dei ortum, repertaque illa Majestate puerili venerati esse, & vota Deo tanto convenientia nuncupasse. Tom. 1. p. 52.  which tells us of the rise of a certain unwonted Star not denouncing diseases or death, but the descent of the Venerable God, to converse with men and mortal businesses; which Star when these wise Chaldeans clearly saw in their night journey, and being enough exercised in the consideration of heavenly things, 'tis reported they sought this New Birth of God, and the Majesty of this child being found, they worshipped him, and offered gifts agreeable to so great a God. This testimony is very clear, and in my opinion hath nothing of difficulty in it, but what is meant by this holy History, which without dispute must have reference to those Books of Prophecies which the Chaldeans kept by them. Some are so confident to affirm that Baalam, of whom I spoke before, left them Books of Prophecies, which directed those Magis in difficult cases; 'tis not impossible but he might do so; however this is probable, that they received from their Ancestors some rules of their knowledge, together with former Observations, and extraordinary Predictions, which they either preserved in Writings or Hieroglyphics, and unto which, as I suppose, Calcidius, being a Heathen, by this holy History hath reference. To this of Calcidius, I might add that which Macrobius tells us of the slaughter of these Children; which though it directly proves not the appearance of the Star, yet it will serve to confirm us in the truth of that, because this murder was occasioned by it. Speaking of Augustus, his words are these; When he heard that amongst those Children under two years old, 
Cum audissent inter eos quos in Syria Herodes Rex Judaeorum inter binatum jussit interfici, filium quoque ejus occisum, ait, Melius est Herodis porcum esse quam filium. Saturnal. lib. 4.2.  whom Herod the King of the Jews had commanded to be killed in Syria, his own son was slain also, said, It is better to be Herod 's hog than his son. In which speech the Emperor had reference to the Jews abstaining from swine's flesh, which to Herod would have been a great crime, though this murder seem none at all, if by that means his usurped Dominion may be better secured. So much for the first.  
2. For the voice before a multitude which audibly declared him, we find three times to have been done. The first was at his Baptism, where before John Baptist, and those that came to be baptised of him, the heavens were opened, the Spirit of God descended like a Dove and light on him; and a voice from Heaven said, This is my beloved son in whom I am well pleased. The second was at his Transfiguration, where before three sober men (a sufficient number to assert any truth) Peter, James, and John, a voice out of the cloud gave testimony, that Jesus was the Son of God, in whom he was well pleased; and that it was so we have St. Peter in his second Epistle assuring us. The third was a little before his death; our Saviour praying that God would glorify his Name; in the presence of a multitude a voice came down from Heaven, saying, I have both glorified it, and will glorify it. 
Jo. 12.28.  Now though we cannot produce any authority from Heathens to confirm the truth of this voice, yet the circumstances in the Story evince it to be true; for this was not done in a corner, John Baptist and his three Disciples did not only hear it at two several times, but a multitude at another, and that in a public place, when our Saviour road in Triumph into Jerusalem; and this multitude consisted partly of his Enemies the Jews; for we find for all this they believed him not; and partly of other Nations, 
ver. 34.  for there were then Greeks that desired to see him. 
v. 20, 21.  So that had this been false, it had been obvious to the confutation of every person, and the Pharisees would never have suffered so great a Miracle in the confirmation of our Saviour's Mission to have passed uncontradicted, if so many witnesses that asserted it had not put it beyond any denial. This voice now which we find attesting our Saviour, doth also give witness to his Apostles, when on a sudden there came a sound from Heaven as of a rushing mighty wind, and filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them: 
Act. 2.13.  And they were all filled with the Holy Ghost, and began to speak with their tongues as the Spirit gave them utterance. And this Miracle was so evident, that never any attempted to deny it: For besides that it happened at so public a time as Pentecost, when the City was filled with people of every Nation to witness it; the nature of the Miracle itself, the enabling of rude and ignorant men to speak the Language of every Nation, carried along with it its own confutation, had not the truth of it been evident to as many Nations as at that time resorted to Jerusalem.  
To this of all the Apostles let me add the miraculous Call of S. Paul, who by an audible voice from Heaven was turned from a Persecuter to a Preacher of the Gospel: 
Acts 8.4, 5, 6. Acts 16.12, 13, 14, 15, 16.  The whole story we have recorded by Saint Luke, and asserted by Saint Paul in his Apology for himself before King Agrippa. If we examine the Circumstances of it, we shall find 'twas not done privately, but must necessarily be publicly known. The party converted was the greatest Enemy the Gospel had; 'twas he that consented to St. Stephen's death: The place of his conversion was when he came near Damascus with Authority from the High Priests to bring all Christians bound to Jerusalem: The manner of his Conversion was, he fell to the earth, being so amazed with the light that shined about him, and more terrified with the voice that asked him, Saul, Saul, why persecutest thou me? Add to this, this was not done alone; for the men that were with him heard the voice, and not they only must be witnesses of it, but he must be led blind to Damascus, that Ananias, who by his prayers recovered him, and the whole City of Damascus that saw him, might know the truth of it. I might to these add those several fall of the Holy Ghost upon Believers, which 'tis probable fell by some way of visible appearance, as that upon Cornelius by S. Peter's preaching, 
Acts 10.44. Acts 19.6.  upon the Christians at Corinth by S. Paul; but I hope I need not urge them, having sufficiently proved this Assertion from the Witness of God.  
2. The second Argument that asserts Christ to be this Lawgiver, and confirms the Christian Faith is, The miraculous power in our Saviour of doing Miracles, and by him given to Christians, together with the success following, the destruction of Idolatry, and sudden Conquest of the World.  
For the better clearing this, 'tis necessary to take this Argument apieces, and to handle each branch apart. The whole is the Doctrine of Miracles, which I look upon as one of the most convincing Arguments against Atheism, or Heathenism, or any other Religion whatsoever; and this I shall do by proving,  
1. The truth of several remarkable Predictions our Saviour foretold.  
2. The wonderful Miracles which he did whilst he lived, happened at his death, and were effected at his Resurrection.  
3. The miraculous power that he gave the Apostles of doing Miracles, which continued in the Church till the world became Christian, and some time after.  
4. The destruction of Idolatry, and Conquest of the world to the name of a crucified Saviour, by such weak and ignorant persons as the Apostles were. All which are reduced under the head of Miracles, some of each of which I shall prove from the confession of the Enemies of Christianity, Jews or Heathens, which is the greatest testimony matter of fact is capable of. I shall begin with the  
1. First, The truth of several remarkable predictions our Saviour foretold. I will begin with that concerning his own sufferings: You shall find Mat. 16. after S. Peter's confession of our Saviour's being the Messiah, and our Saviour's gracious promise to the Church, that the Gates of Hell should not prevail over it, that he falls directly to tell them what must befall him, v. 21. From that time forth began Jesus to show unto his Disciples how that he must go into Jerusalem and suffer many things of the Elders, and chief Priests, and Scribes, and be killed, and be raised again the third day. This prediction you see is a clear story of his sufferings as if they were passed: 'Twas foretold long before his passion, and as it was the most unwelcome, so it was the most unexpected news that could have been told to his Disciples, who 'tis clear expected a Temporal Prince: 'Twas such news we see as put S. Peter into passion, that made that great Confessor so far to forget the duty of a Disciple, as to rebuke his Master. The truth of this matter of fact I shall prove when I treat of the Miracles our Saviour did. I might to this add what our Saviour foretold to S. Peter himself concerning his denial of him, that though he was now so confident, that though all should be offended, yet he never would be; 
Mat. 26.34, 35, 36.  yet before the cock crew this night, he should deny him thrice. Though this be but a particular passage, yet it deserves our consideration the more, because this prediction was told to the person himself that might have prevented it, to one that had he not really been guilty of such a fall as was foretold, would never have suffered such a blemish to have been laid upon him without contradiction. To these I might join the several promises our Saviour made to his Church, which being to be given them after his Church, which being to be given them after his Ascension, comes under the nature of predictions: As in particular that of the descent of the Holy Ghost which I have already handled, 
John 14.26. Mar. 16.17.18.  and the power of doing Miracles, which I reserve the proving of to its proper place. But that which here I shall most insist upon, is that prophecy, Mat. 24. which Christ foretells his Disciples of the ruin of the Temple, even at that very time, when they so much admired the magnificent structure of it: There shall not be left (saith he) one stone upon another that shall not be thrown down. And if we compare this second verse with the fifteenth; When ye therefore shall see the Abomination of Desolation spoken of by Daniel the Prophet stand in the holy place, etc. by which words are meant the profaning of their Temple by the Roman Eagle; we may probably gather being so to be profaned that it was never to be built again; and this is clearly S. Chrysostom's Exposition: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ho. adv. Judaeos tertia.  For speaking of Julian the Apostate, he tells us; That this mad and witless man did hope to frustrate Christ's prophecy, which would not suffer this Temple to be built again. This prophecy now was before Christ's death, and then the Jews polity subsisted, though under a Roman Procurator, yet still they had their Sanhedrim: If we examine the truth of it we shall find not only the total destruction of it true, but several attempts of its restauration frustrated, and that immediately from the power of God. The destruction of the Temple is obvious to every eye that is versed in History: Hegesippus will sufficiently inform his Reader, how it was burnt, 
Lib. 4. cap. 43.  and destroyed by fire when the Emperor Titus took the City, and how miserably that obstinate people perished. 
Lib. 5. Historiarum in principio.  Tacitus that famous Roman Historian in the fifth Book of his Histories hath left recorded to all posterity the ruin of that forsaken people, together with the sad Omens that presaged it; But this is not so wonderful as the several frustrating of its re-building. If (saith chrysostom) the Jews had never attempted it they might have said, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  if we would set about it, we could have done it. But now I declare unto them, that they have not once or twice but thrice endeavoured and attempted it; as is the custom in the Olympic Games; so that there is no question that the Church hath got the Crown of Victory. Their first attempt was under the Emperor Adrian in the 136 year after Christ, Tinius Rufus being then Procurator, which ended in nothing else but the destruction of 50 of their Castles, and 985 of their Villages, 
In Hadriano.  in the slaughter of 50000 men, besides those which perished by fire and famine, as Dio reporteth. Their second attempt was under the Emperor Constantine, which the Emperor perceiving soon quelled; as Saint chrysostom tells me. His words are these. The Emperor seeing their attempt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  cutting off their ears, and imprinting on their body's marks of disobedience, carried them up and down as so many slaves and vagabonds. Their last and most likely attempt was under Julian the Apostate when they set about the work not only permitted, but encouraged and assisted by that Roman Emperor, both with money and other materials for the building, which though this Apostate hated the Jews, yet did, as Sozomen tells me, that he might reprove of falsehood what Christ had foretold. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sozom. lib. 5. cap. 21.  Now see the event of this. I shall not tell you it out of S. chrysostom or Sozomen, who both in the places before quoted relate it; but from Ammianus Marcellinus a Gentile Historian, whose words are these, speaking of Julian. He thought with immoderate charges to build up that formerly renowned Temple of Jerusalem which after many and cruel Wars being besieged by Vespasian first, 
Ambitiosum quondam apud Hierosolymam Templum quod post multa & internecina certamina obsidente Vespasiano posteaque Tito aegrè est expugnatum, instaurare sumptibus cogitabat immodicis, negotiumque maturandum Alypio dederat Antiochenfi, qui olim Britannias curaverat pro praefectis. Cùm itaque rei idem fortiter instaret Alypius juvaret que Provinciae Rector, metuendi globi flammarum propè fundamenta crebris assultibus erumpentes, fecere locum, exust is aliquoties operantibus, inaccessum, hocque modo Elemento destinatius repellente cessivit incaeptum. Amm Marcel. lib. 23. In initio.  and afterwards by Titus, was subdued, and gave the charge of this employment, that it might be hastened, to Alypius of Antioch, which formerly was Governor of Britain. When therefore this Alypius set eagerly on the work, being assisted by the Governor of that Province, dreadful balls of fire bursting forth with often assaults near the foundation, made the place, some of the workmen being devoured by the flames, inaccessible; and after this manner the Element resisting, as with some kind of destiny, he gave over what he had begun. I shall not comment at all upon these words; the place itself is very clear; not a tittle that our Saviour hath foretold but must be true, though there want a miracle to maintain it. Thus much for the truth of our Saviour's Predictions. That which I am to prove,  
2. In the second place is the wonderful miracles which he did whilst he lived, happened at his death, and were effected at his Resurrection. First, of the Miracles he did whilst he lived. These Miracles consisted principally in curing all manner of Diseases, expelling Devils out of persons possessed, and raising the dead. I shall not here cite you proofs out of the Evangelists (though so constant and uncontradicted a report, by any four sober Writers, aught to be credited, and is as much as we have for the belief of many notable actions (which are received without the least doubt,) but shall endeavour to prove them from the Testimony of Jews and Heathens; and though the place where our Saviour lived afforded but very few Writers now extant, and the distance of Judaea from Rome the Imperial City, caused his Miracles not to be much taken notice of by their Historians; and the great loss of Eminent Writers, and particular Registers of Roman Procurators, unto which the primitive Christians in their Apologies appealed to, have left us destitute of such Authorities which former Ages made use of; Yet I question not in this particular to give some satisfaction to any indifferent Reader. Let me in the first place set down Celsus' confession cited in his own words by Origen; (whose Works being lost, nothing from him can be otherwise had, but from his Answerer.) His words are these, Do you think him to be the Son of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. con. Cel. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cy. lib. 6.  because he healed the lame and the blind? Just such another speech we may find Julian the Apostate saying, as St. Ryril tells me, Unless somebody supposeth to cure the lame and the blind, and to cast out Devils by exorcising in the Villages of Bethsaida and Bethany be some of those great works. Here we have confessions of Christ's miracles from two of the greatest Enemies Christianity ever had, Celsus and Julian: The first endeavoured by his pen, the last both by pen and power to destroy it; and yet the wonders our Saviour did were so evident above denial, that they were forced, though in a scoff, to acknowledge them. To these let us add the Epistle of Lentulus to the Emperor Tiberius, which Eutropius hath in his Annals of the Roman Senators, and is now commonly extant in the Bibliotheca Patrum. He thus gins, There appeared in our days, 
Apparuit temporibus nostris, & adhuc est, homo magnae virtutis, nominatus Jesus Christus, qui dicitur à Gentibus Propheta veritatis, quem ejus Discipuli vocant filium Dei, suscitans mortuos, & sanans omnes languores.  and is yet, a man of great power named Christ Jesus, who is called of the Gentiles the Prophet of Truth, whom his Disciples call the Son of God, a raiser of the dead, and a healer of all manner of diseases. This Authority was very clear, was there not some dispute whether this Epistle be suppositious or no: That there was one Lentulus, Consul with Calvisius, Sabinus in the twelfth year of Tiberius Caesar, Baronius assures us, though that very year Pontius Pilatus succeeded Valerius Gratus in the command of Judaea; And for that following phrase, Discrimen habens in medio capitis juxta morem Nazarenorum; That he had a parting in the middle of his head, after the manner of the nazarenes, for which Cocus and some other suspects this Epistle, as if the Author had supposed our Saviour to have been a Nazarite, 
Censura quorundam Scriptorum veterum. pa. 1.  savours in my judgement of nothing less; for then the Author would not have said, he had hair parting like a Nazarite, but being a Nazarite, he wore his hair after that manner. I shall not wrangle with any that will severely debate the truth of it, because, if that fails, there are enough that follow to supply that defect, which I shall end this second branch withal; because they do comprehend and abbreviate all Christ's miracles. In the mean time I shall handle that which is the second thing, The Miracles that happened at his Passion. To find out in Heathen Stories every particular accident that then happened, as we have recorded in the Evangelists, is impossible; but that most remarkable and wonderful defection of the Sun at that time, was recorded by the Romans, and kept in their Archives till Tertullian's time, as is evident from his Apology. His Words are these; In that moment the day withdrew herself at noon tide. 
Eodem momento dies medium orbem signante sole subducta est deliquium utique putaverunt, qui id quoque super Christo praedicatum, non scierunt, ratione non deprehensa negaverunt, & tamen eum mundi casum relatum, in Arcanis vestris habetis. Apol. ca 21.  They every where supposed a total defection, who did not know, that that was prophesied of Christ, the reason of it not being understood, some denied it, and yet that chance of the world you have Registered in your Archives. Lucian in the acts of his Martyrdom persuading the Gentiles to Christianity, bids them look into their own Annals, and there they shall find in the days of Pilate the Sun chased away, 
Perquirite in Annalibus vestris & invenictis temporibus Pilati fugato Sole interruptum tenebris diem.  and the day interrupted with darkness. Origen in his second book against Celsus citys for the truth of this the Authority of Phlegon the Cheirographus of the Emperor Adrian. His words are these; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orig. lib. 2. contra Celsum, pag. 80. Edit. Canta.  Concerning the Eclipse which happened in the time of Tiberius Caesar, in whose Reign Jesus was crucified, and concerning the then great shaking of the earth, Phlegon in the thirteenth book of his Chronicles hath written. And that this Phlegon hath this in his Commentaries, Eusebius also witnesseth in his Chronicles, in the year 33 of Christ. To these let me add that Letter of Dionysius to Polycarp, cited by Baronius, in which inveighing against Apollophanes the Philosopher, he useth these words, 
Quid de illo qui tempore crucis Dominicae factus est Solis defectu dicturus es? Eramus tunc ambo apud Heliopolim, amboque fimul incidentem mirabiliter Soli Lunae Globum notabamus, (non enim ejusce conjunctionis tunc aderat tempus,) ipsamque rursus ab hora nona ad vesperum, ad Solis diametrum supra Naturae vires restitutum. In memoriam autem illi us revoca etiam aliud quoddam; Nempe enim (ut ipse non ignorat) eam Lunae incidentiam ab Oriente caepisse, & usque ad Solaris corporis, finem pervenisse, ac tum demum refitiisse notavimus. Neque vero cadem ex parte, ut assolet, et incidentia illa, et repurgatio facta est, sed ex adverso Diametri. Haec sunt quae tunc temporis centigere, naturam profecto superantia, ac Soli Christo possibilia qui Author est omnium facitque magna et stupenda, quorum non est numerus. Ista illi, si licuerit, dicito. Ad Annum Chr. 34. p. 179, 180.  What wilt thou say of that Eclipse of the Sun which happened at the time of our Saviour's Crucifixion? We were then both together at Heliopolis, and we both together did note the Globe of the Moon after a wonderful manner to fall upon the Sun, (for it was not then the time of that conjunction,) and the Moon again restored beyond the strength of Nature, to the Sun's Diameter, from the ninth hour till evening. Remember him also of another thing, which he is not ignorant of, to wit, that we noted that the cadence of the Moon began from the East, and went to the end of the Solar body, and then at last leapt back again. Neither was this cadence (or covering) and restoring again of the Sun's light, done at the same part as was accustomed, but on the oppofite part of the Diameter These are the things that then happened, exceeding truly the power of Nature, and possible to Christ alone, who is the Author of all things, and doth great and wonderful things, which are not to be numbered. Speak this, if it be lawful, [to Apollophanes.] From these Authorities we may easily gather the truth of this miraculous Eclipse, which happening at full Moon, when in Nature it was impossible, will sufficiently assure us, that the person then suffering was God, it being impossible for any but God to have done it: For those Celestial Bodies as they are above all earthly pollutions, so they are infinitely beyond any Humane Command or Government. Thus much for the Miracles at his Passion, those that followed at his Resurrection is that which I am to handle.  
3. In the third place Tertullian gins his Book de Resurrectione with this ezcellent Aphorism: 
Fiducia Christianorum, Resurrectio Mortuorum  The Faith of Christians is the Resurrection of the dead. Now as the Resurrection is the comfort and great support Christians have against those injuries and sufferings which in this world they are exposed to; So the Resurrection of our Saviour, Who was the First-fruits of them that sleep, 
1 Cor. 15.20.  was the great assurance that those that die in his fear shall be raised by his power, and live with him in glory. This then is the Foundation of our Faith, the Resurrection; the assurance that we shall be raised is, That Christ is risen. And this I shall prove. I must not here omit those several witnesses to this grand Truth which S. Paul, 15. Cor. 1. citys. If when we prove matter of Fact, the number of Testimonies be weight, our Saviour was not only seen, when risen, by Cephas, and the 12 Apostles, but by 500 at once, which certainly were too great a number either to be deceived or deceive. 
Acts 1.10.  He appeared not once only to his Disciples, but at several times, and in their presence and view ascended into Heaven. This together with the constant belief succeeding Ages gave to it might persuade any not wilfully obstinate, to admit it without dispute: But because Atheism now prevails with most, and that in this Age Principles scarce pass without questioning, I shall produce what other Authorities my reading affordeth to this purpose. Josephus shall be my first Author, who in his fourth Chapter and eighteenth Book hath these words. 
Eodem tempore fuit Jesus vir sapiens, si tamen virum eum fas est dicere; Erat enim mirabilium operum patrator, & doctor eorum qui libenter vera suscipiunt, plurimosque tam de Judaeis quàm de Gentibus sectatores habuit: Christus hic erat quem accusatum à nostris gentis Principibus, Pilatus cum addixisset Cruci, nihilominus non destiterunt cum diligere qui ab initio caeperant. Apparuit, enim cis tertio die vivus, ita ut divinitus de co vates hoc & alia muita miranda praedixerit, & usque ad hodiernum diem Christianorum genus ab hoc denominatum non deficit.  There appeared at that time one Jesus a wise man, if it be lawful to call him Man: For he was a doer of wonderful works, and teacher of those who with pleasure received the truth, and had many followers both Jews and Gentiles: This is that Christ who though he was accused by the chief of our Nation, and by Pilate condemned to the Cross, yet was not the least beloved of those who at the beginning did so. He appeared to them the third day alive, the holy Prophets foretelling these and many wonderful things of him; and until this day the Christian Sect is not failed, who from him had their denomination. This Testimony of Josephus a Jew is very clear, as to the particular to be proved; there remains only here to be examined, whether these words be Josephus his, and that they are so, appears from these reasons: First, because this very Testimony for Christ's Miracles is urged by Eusebius in his first Book of his Ecclesiastical History, cap. 11. in these words, and for this purpose. Eusehius, we know, lived at the beginning of the fourth Century, in the days of Constantine the Emperor, and at that time this trick of forging books was scarce invented; neither was it necessary to forge an Authority to prove the truth of Christ's Miracles then, when the power of doing Miracles still remained in the Church, and was a sufficient Testimony that he that could give that miraculous power to others wanted it not himself. Secondly, because the suspicion of this place proceedeth from a false supposition, viz. that it is not found in the Ancient Copy in the Vatican Library, which indeed is true, 'tis not found in that Ancient Copy, but there is a blank where formerly it was written, being just of capacity to contain these words; which evidently assures us, that by the Impudence or wickedness of some Jew or Heretic these words were erased; and this being true, I suppose there is none but will credit this Authority the more for this rasement, since nothing but the consciousness of this Impostor of the truth of these words, could ever have made him guilty of so great a Treachery. Now in confirmation of this we have the Authority of Baronius a learned Cardinal, who himself was Library-keeper to the Apostolic See, and an eye witness of this Truth. His words are these, speaking of the Testimony of Josephus. Whose Testimony when it was here at Rome required, 
Cujus testimonium in pervetusto Judaeorum Codice in quo ejus Historiae è Graeco in Hebraicum translatae, antiquitue scriptae sunt, cùm hic Romae requireretur (O perfidorum impudentiam!) abrasum inventum est, adeo at nulla ad excusandum scelus posset afferri defensio, cùm membrana ipsae id exclamare videretur. Ad annum Christi 34. p. 214.  was found razed out in a very ancient book of the Jews, into which Josephus his Histories being translated out of Greek into Hebrew, were anciently written (O the impudence of Infidels!) and so done, that no defence could be brought to excuse the wickedness, when the Parchment itself seems to cry out of it. Thus much for Josephus. The next Authority shall be pilate's Letter, which Hegesippus affords me in his Anacephalaeosis. The words are these; There of late happened what I myself have tried, 
Nuper accidit quod & ipse probavi, Judaeos per invidiam se suosque nosteros crudeli condemnatione punisse. Denique cùn promissum haberent patres corum, quòd illis Deus mitteret de coelo sanctum, qui eorum Rex meritò diceretur, & hunc se promiserit per Virginem missurum in terram: Istum itaque me praesile in Judaea Deus Hebraeorum cùm mifisset, & vidissent eum caecos illuminasse, leprosos mundasse, paralyticos cuirass, Daemons ab hominibus fugasse, mortuos etiam suscitasse, imperasse ventis, ambulasse siccis pedibus per undas maris, & multa alia fecisse. Cùm omnis populus Judaeorum eum Dei filium esse diceret, invidiam contra eum passi sunt Principes Judaeorum, & tenuerunt eum, mihique traliderunt, & alia pro aliis mibi de eo mentientes dixerunt, asserentes eum Magum esse, & contra leges eorum agere. Ego autem credidi ita esse, & flagellitum tradidi illum arbitrio eorum. Illi autem crucifixerunt eum. & Sepulchra Custodes adhibuerunt; Ille autem militibus meis custodientibus die tertio resurrexit; In tantum enim exarsit nequitia Judaeorum ut darent pecuniam Custodibus, & dixerint, Dicite quia Discipuli ejus Corpus ipsius rapuerunt: Sed cùm accepissent pecuniam, quod factum fuerat tacere non potuerunt; Nam & illum surrexisse testati sunt se vidisse, & se à Judaeis pecuniam accepisses Haec ideo ingessi, nè quis aliter mentiatur, & existimet credendum esse mendaciis Judaeorum.  that the Jews did with a cruel condemnation punish themselves and their posterity: For when at last their Fathers had a promise that God would send his Holy One from Heaven, who deservedly should be called their King, and him he promised to send into the earth by a Virgin: When therefore the God of the Hebrews, when I was President of Judaea, sent him, and when they saw that he did enlighten the blind, cleanse the Lepers, cure the Palsy, cast out Devils from men, raise the dead, command the winds, walk over the waters of the Sea with dry feet, and many other things. When all the people of the Jews said he was the Son of God, the chief of the Jews were envious against him, and laid hold of him, and delivered him to me; and when lying they had told me one for another divers things concerning him, affirming that he was a Magician, and did act against their Laws, I indeed believed it was so, and delivered him to be whipped at their pleasure, but they crucified him, and set guards to his Sepulchre: But he the third day risen again, whilst my Soldiers were guarding him. But the malice of the Jews did burn to so great a height, that they gave money to his Keepers, and bid them say that his Disciples had taken him away. But they when they had taken their money could not hold their peace of what was done: For they both witnessed that they saw him rise, and that they had received moneys of the Jews. These things I have put in, lest some body should lie other ways, and should suppose that the lies of the Jews should be credited. Thus Hegesippus. Now because of this there may be justly some question, both because Hegesippus is not an Author of that Antiquity, but as Baronius says wrote after Constantine's time, 
Ad Ann. 34. p. 215.  and that the Epistle itself in the front of it carries a great fault, having Claudius set down for Tiberius, though I know Tiberius his name before he was Emperor was Claudius. I shall therefore show you from good Authorities that something to this purpose Pilate writ, and if this Letter should prove forged, yet the true one did say nigh as much, because of the effect it produced in Tiberius. First for the Letter, mark what Tertullian saith in his Apology. All these things concerning Christ did Pilate, 
Ea omnia super Christo Pilatus, & ipse jam pro sua Conscientia Christianus, Caesari tunc Tiberio nuntiavit: Sed & Caesares credidissent super.  even he being now in his Conscience a Christian, relate to Tiberius Caesar: And the Caesar's themselves had believed in Christ, 
Christo, si aut Caesares non essent saeculo necessarii, aut si & Christiani potuissent esse Caesares. Cap. 21.  if either for this Age the Caesars had not been necessary, or if the Caesars might have been Christians. And concerning the effect this News had upon the Emperor, see what the same Apologist says in his fifth Chapter. Tiberius', 
Tiberius' cujus tempore nemen Christianorum in saeculum intravit, annuntiata sibi ex Syria Palaestina quae illic veritatem illius Divinitatis revelârunt, detulit ad Senatum cum Praerogativa suffragii sui. Senatus quia non ipse probaverat, respuit, Caesar in sententia mansit, comminatus periculum accusatoribus Christianorum. Ibid. Cap. 5.  in whose time the name Christian entered into the world, did carry to the Senate with the Prerogative of his voice those things which were related to him out of Syria Palaestina, which did reveal the truth of that Divinity there. The Senate because they had not before approved of it, rejected it; the Emperor still remained of that opinion, threatening punishment to the accusers of Christians. So that from these words may easily be gathered, that Tiberius would have had the Senate owned Christ as a God, which could be upon no other account but from the Miracles our Saviour did in Palestine; and 'tis scarce probable that the Emperor should receive this News from other hands then from Pontius Pilate his Procurator. There is nothing so clear in History, as that the several Lieutenants of Provinces did send Registers of their Acts to the Emperor, and particularly that Pilate had a Register of his Acts, which he sent to the Emperor, and which was extant in Justin Martyrs time, is evident from his second Apology to the Emperor Antoninus, where declaring how all the Miracles onr Saviour did were foretold by the Prophets, and withal persuading the Emperor to believe that our Saviour did such, he refers himself to the Acts of Pilate then registered at Rome. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 66. Apol. 2. Edit. Syl.  That (saith he) our Saviour did these things you may learn from the Registers of the Acts done under Pontius Pilate. And that we may say no more, we find the Haeretiques called the Quartadecimani, as Epiphanius tells me, boasting that they had found out of the Acts of Pilate this truth, 
Et sane ex Acts Pilati se veritatem comperisse, Salvatorem die ante Octavium Calendarum Aprilium possum esse. Lib. 2. Hae. 50.  That our Saviour did suffer the day before the Octaves of the Calends of April. 'Tis probable, I know, that either they saw not these Acts; or, if they did, 'twas some spurious Copy, as many think; however, 'tis to me a sufficient proof there were such Acts, since so early in the Church I find both Christians and Haeritiques appealing to them. Origen also in his seventh Book against Celsus, citys us a Confession of his, That our Saviour after his death was seen, although he endeavours to make it signify no more than an ordinary apparition, or indeed not so much. His words are these, After this Celsus maliciously speaks concerning the voluntary appearing of the Gods in humane shapes, spoken of before, that any person shall not see them once passing by, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 7. pag. 355. Edit. Cant.  as they did this deceiver of them, but ever conversing with them that desire it. From these words may be collected, that our Saviour did appear was known to Celsus; and that it could not be a Phantasm, Origen sufficiently may convince us, when he demands this question. How can a Phantasm only named chase away a Devil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  and effect these operations which are no ways to be contemned? And this certainly is a most excellent and absolute answer: For how is it possible for that which is nothing, or at the most appears but to be something, to do these strange and wonderful effects? that the only appearance of a man (for no more doth Celsus allow Christ to be) should give that power to his Disciples to overcome and destroy those whom Celsus acknowledgeth real Devils, only by naming the Name of Jesus. I must not give over this subject till to what is already said, I add this, That the Jews themselves acknowledge that Christ did these Miracles, when they say he did them not by his own power, but by Magic Art, either that which he learned in Egypt, and brought thence, or by Schem Hamphorasch, 
Hoorn. li. 3. c. 1.  the power of the four-lettered name, known to himself. I more wonder they should so ingenuously confess these Miracles to be done, then that they should suppose our Saviour did them by Magic Art, or by their Kabala; because I find them a very mysterious people, and such as fancy great things may be done that way. Manasse Ben Israel in his Book of the Creation saith: That there are found many which in their adjurations call upon Devils, 
Multi sanè reperiuntur qui daemones istos adjurationibus sais advocant, & Necromantiâs operâ mira admodum multa patrant. Quin & libris quibusdam Cabalistarum quales sunt Perske Ehaloth, Raziel, & aliorum, recensentur corum nomina, exorcismi & incantationes. Prob. 22. de Create.  and by the help of Necromancy do great things: And that in some books of the Cabalists, as in Perske Ehaloth, Raziel, and others, their names, exorcisms and incantations are repeated. But more particularly he saith of the Kabala, 
Sublimia per ea Mysteria inveniuntur. In Exodum.  that by it sublime Mysteries are found out; besides they make the knowledge of the Kabala and Magical Art one of the gifts the Sanhedrim was endued withal. This being now laid down, we may easily see how fond this calumny against Christ's Miracles was, They were done by Magic, which he learned in Egypt, when our Saviour was carried thither an Infant, and stayed not long there, but till the death of Herod, which happened too quick for his age or abilities to comprehend that Art. And if by the Kabala he had done them, why did not the Sanhedrim, who were so well versed in that mysterious knowledge, do the same things themselves which he did, or else detect the way how he did them. Arnobius shall conclude this Subject for me. Therefore were those things which were done the deceits of the Devils, 
Ergóne illa quae gesta sunt Daemonum fuere praestigiae & Magicarum Artium ludi? Potestis aliquem nobis designare, monstrare ex omnibus illis Magis qui unquam fuere per saecula consimile aliquid Christo millesima ex parte qui fecerit? qui sine vi Carminum sine herbarum & graminum succis sine ulla aliqua observatione sollicita sacrorum, libaminum, temporum? Non enim urgemus & quaerimus quae sese spondeant facere, vel in quibus generibus actuum soleat omnis illorum doctrina & experientia contineri. Advers. Gentes, lib. 1. p. 25.  and the sports of Magic Arts? Can ye design to us any one, or show us out of all those Magicians, who ever were, who did in the thousand part do any thing like Christ? who without any force of verses, without any juices of herbs and grasses, without any sollicitory observation of sacred Rites, Offerings, Times, did these things? We neither urge nor seek what they promise to do, or in what kind of Acts all their Learning and Experience used to be contained. And a little after he concludes. But it is evident that Christ did all these things without any help of outward things, 
Atqui constitit Christum sine ullis adminiculis Rerum, sine ullius Ratus observatione, vel lege, omnia illa nominis sui possibilitate fecisse. Ibid.  without the observation or rule of any Rite, and only did it by the Omnipotency of his Name. I will shut up all this with that excellent saying of this  Authour Arnobius in another place, which is a farther confirmation of the truth of our Saviour's Miracles. Neither was there any thing (saith he) done by him miraculously, 
Neque est ab illo gestum per admirationem stupentibus cunotis, quod non omne donaverit faciendum parvulis illis & rusticis, & corum subjecerit potestati. Advers. Gentes, lib. 1. pag. 30.  to the admiration of all, all which he did not give to be done to these little and rustic persons, and subjected to their power. Which directly brings me to the proving my third Position.  
3. The miraculous power he gave his Apostles of doing Miracles, which continued in the Church till the world became Christian, and some time after.  
For the better handling whereof, I shall show you fitst, That this gift of Miracles did continue in the Church for the first 300 years, from the Authorities of the most eminent Fathers of that Age, and from S. Augustine; that they were in his time when the world was Christian. Secondly, I shall show you from the confessions of Heathens, That the Emperor Antoninus' Army was miraculously delivered, which by the Emperor's Letter is attributed to the Christians prayers; and of the Talmudists, that the Christians had the power of Miracles. Of each in their order.  
1. First, That this gift of Miracles did continue in the Church, etc. I shall not in setting down these Authorities place them under any certain head of Miracles, but give you them according to the Age the Author lived in; my intent being to finish one Author before I begin another. And because Justin Martyr is the Ancientest, I shall begin with him; who proving Christ to be designed of God a Saviour, hath these words; Now you may learn this from those things which are done under your sight: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apol. prima, pag. 35.  For many of our Christian men have cured, and do even now cure many possessed with Devils throughout all the world, and in this our City, forcing and driving the Devils from the men they have hold on, by adjuring these Devils by the Name of Jesus Christ who was crucified under Pontius Pilate, who could not be recovered by all your Conjurers, Enchanters, and Witches. In his Dialogue with Tryphon the Jew we have him assenting, That Christ is the fittest person to be prayed to for the deliverance from being possessed by unclean spirits, because at the very force of his Name the Devils tremble; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryph. p. 191.  and at this day being adjured by the Name of Jesus Christ, who was crucified under Pontius Pilate, who was Procurator of Judaea, they obey. A little after, telling us what power of doing Miracles Christ gave to the Church, he verifies by the power the Church then had. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. p. 235.  And now (saith he) we that believe in Jesus Christ our Lord, who was crucified under Pontius Pilate, adjuring all Devils and unclean spirits, have them obedient to us. And a little after, that I may name no more, being angry with Tryphon the Jew for adulterating the prophecies, as particularly that of a Virgin conceiving, he shows him, that our Saviour was to come in a mean manner, and yet to do great things. The first the Jews know; for the second, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. p. 243.  Now 'tis easy to learn from those things which are done in your sight, if you will; for by the Name of Jesus Christ, the son of God, the first begotten of all creatures, born of a Virgin, and being man, subject to sufferings, and crucified under Pontius Pilate, by your people, who died, rose from the dead, and ascended into heaven, every Devil being adjured is overcome and subdued. All these places are in his Apology, or in his Disputation with the Jew; where having to do on the one hand with a potent, on the other hand with an impudent and perverse Antagonist, 'tis not probable to suppose, he relates any matter of fact which was not true.  
Iraeneus comes next, and him we find urging against Simon and Carpocrates, that all the tricks they did were not beneficial but prejudicial to men; he proceeds against them negatively, and then affirms this miraculous power to be in the Church in his time positively. His words are these. For they neither can give sight to the blind, 
Nec enim caecit possunt donare visum, neque surdis auditum, neque omnes Daemones effugare, praeter eos qui ab ipsis immittuntur, si tamen & hoc faciunt: Neque debiles aut claudos aut Paralyticos curare, vel alia quadam corporis parte vexatos, quemadmodum saepe evenit fieri secundum corporalem infirmitatem, vel earum quae à foris accidunt infirmitatem, bonas valetudines restaurare: Tantum absunt ab co, ut mortuum excitent, quemadmodum dominus excitavit & Apostoli per Orationem, & in fraternitate saepissimè propter necessarium, ea quae est in quoquo loco Ecclesia Universa postulante per jejunium & supplicationem multam, reversus est spiritus mortuo, & donatus est homo Orationibus Sanctorum, ut ne-quidem credant hoc in totum posse fieri, esse autem Resurrectionem à mortuis agnitionem ejus quae ab eis dicitur veritatis. Iraeneus advers. Haereses. lib. 2. cap. 56.  nor hearing to the deaf, neither can they chase away all Devils, unless they be those who are put in by themselves, if truly they can do that: Neither can they cure the weak or the lame, or those that are afflicted in any other part of their body, which according to bodily infirmity often happens, or the infirmity of those which happen without, can they restore good health to. 'Tis so far from them that they should raise the dead (as our Lord raised, and the Apostles by Prayer, and in the Brotherhood often for some necessity, the Universal Church which is in every place by fasting and much supplication begging it, the spirit is returned to the dead, and a man is given to the prayers of the Saints) that they do not believe this wholly can be done; for that there should be a Resurrection from the dead is the agnition of that truth which is spoken by them. And in the next Chapter disputing against the Epicureans and Cynics, and their Miracles, which (saith he) are merely deceits, like to those of Simon Magus, yielding no profit to the persons for whom, and in whom these works were done, being rather Phantasms than Miracles, when our Saviour's are evidently so: His Resurrection the third day from the dead was firm, seen by his Disciples, and in their presence he was received into Heaven: He thus proceeds. But if they say, the Lord did those by the appearance of these things, 
Si autem & Dominum per Phantasmata hujusmodi fecisse dicunt, ad Prophetica reducentes eos, ex ipsis demonstrabimus omnia sic Deo & praedicta esse, & facta firmissimè, & ipsum solum esse filium Dei; quapropter & in illius nomine, qui verè illius sunt Discipuli, ab ipso accipientes gratiam perficiunt ad beneficia reliquorum hominum, quemadmodum unusquisque accepit donum ab eo: Alii onim Daemonas excludunt firmissimè & verè, ut etiam saepissimè credant ipsi qui emundati sunt à nequissimis spiritibus, & sint in Ecclesia: Alii autem & praescientias habent futurorum, & visiones & lectiones Propheticas: Alii autem laborantes aliqua infirmitate per manus Impositionem curant, & sanos restituunt; Jam etiam quemadmodum diximus & mortui resurrexcrunt, & perseveraverunt nobiscum annis multis. Et quid autem? Non est numerum dicere gratiarum, qua● per universum mundum Ecclesia à Deo accipiens in nomine Christi Jesu crucifixi sub Pontio Pilato, per singulos dies in opitulationem gentium perficit, neque seducens aliquem, neque pecuniam ei auferens. Ibid. cap. 57  bringing them back to the Prophets, we will demonstrate out of them, that all these things were foretold by God, and most truly done, and that he only is the Son of God: Wherefore in his name, they who are truly his Disciples, receiving Grace from him, are enabled to benefit the rest of men, even as every one hath received a gift from him: For some cast out Devils most really and truly, so that they who are cleansed from these unclean Spirits, do often believe themselves, and are in the Church. Some have the knowledge of things to come, Visions, and Prophetical Readins: And others by the Imposition of hands cure those that are sick of any infirmity, and restore them perfectly whole: And even now, as we have said, both the dead have risen, and many years have remained with us. But what? I cannot repeat the number of those graces which the Church throughout the whole world receiving from God, doth every day perform by the name of Jesus Christ who was crucified under Pontius Pilate, for the benefit of all Nations, neither deceiving any of them, nor taking away their money for doing of it. Thus Iraeneus. Origen follows next, who was Iraeneus his Contemporary, and was born but 20 years after him: I shall produce his Testimony only out of his Books against Celsus; and that which offers itself in the first place to be considered by us, is his reply to Celsus Objection, who demanded what great and eminent work did our Saviour ever do; Unto which this Father gives this answer. If thou wilt not believe those wonderful things which the Evangelists testify Jesus did, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 2. pag. 80. Edit. Cant. 1658.  and which happened at his suffering, yet believe what thou seest now: For it is the magnificent work of Jesus, to heal even to this day, in the name of Jesus, whom God pleaseth. In his third Book showing the difference between the Religion of the Heathens and that of Christians, the great disproportion between their gods, and our Jesus: He tells us, That the Magicians did not register his name amongst the gods, being compelled to do so by the Decree of some King or Emperor; but that the Maker of the whole World, by the wonderful efficacy of his Doctrine, did appoint him to be worshipped in the hearts of his Believers, and to be dreaded by Devils, and all other invisible Powers. Who (saith he) even now appear dreading the name of Jesus, as of some Greater, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lib. 3. pag. 133.  or receiving this as a piece of Worship even from the Laws of their Ruler: For if this efficacy was not given from God, the Devils at the naming only of his Name would not willingly departed from those bodies they have so long possessed. In his seventh Book he answers Celsus his Objection against the Prophets, why they being as ambiguous as any of the most mysterious Oracles should only be believed Divine, when the Oracles Pythia, Dodonaea, etc. that were dispersed throughout all the world, should be esteemed of no worth. To this he thus answers: Though (saith he) I might from the Authority of Aristotle and other Peripatetics produce many things abrogating from the belief of the Pythian Oracle, yet he lays that aside, and only desires Celsus to consider how unfit it became an Holy Spirit to utter Oracles through that place which is not becoming a wise man to see; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 7. pag. 333.  and how unlike Pythia herself in her delivering Oracles is to one possessed with an Holy Spirit, who knows not what she either doth or saith when she delivers them: When (saith he) the Prophets were enlightened by the Holy Spirit, and their minds by its operation made more perspicuous, and the effects of it appeared in their lives. Then he proceeds to tell us how contrary the Pythian Oracles were to the Prophets, who by their ambiguity and obscurity, instead of enlightening the minds of their hearers blinded them more. His words are these. If Pythia be carried beyond herself, when she prophesieth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  what is that Spirit to be esteemed, who pours upon the mind and reason nothing but darkness; and how great is that kind of Devils, whom not a few Christians chase away from those that suffer by them, without any Circles or other act of Magicians, or Witches, but only by prayer and simple adjurations, and those things the most ignorant man can bring to pass; for oftentimes very Idiots do them, etc. I might add another place out of this Father to the same purpose, but having more Authors to cite, these shall suffice.  
Tertullian the third Writer amongst the Latins, and of the same Age with Origen, being born but a little above twenty years after him, is next in order to be produced. And his first testimony is not a bare assertion, but a challenge which he sends the Roman Senators, in that most excellent Apology of his, to try the truth of this miraculous power in the Church. His words are these, Let any one be brought before your Tribunals who is apparently possessed with a Devil; 
Edatur hic aliquis sub Tribunalibus vestris quem Daemone agi constet, jussus a quolibet quolibet Christiano loqui Spiritus ille, tam se Daemonem confitebitur de vero, quam alibi Deum de falso. A què producatur aliquis ex iis, qui de Deo pati existimantur, qui aris inhalantes numen de nidore concipiunt, qui ructando conantur, qui anhelando profantur: Ista ipsa Virgo Caelestis pluviarum pollicitatrix, iste ipfe A sculapius Medicinarum demonstrator, alia die morituris Socordiae; & Thanatio & Asclepiodoro vitae sumministrator, nisite Daemons confessi fuerint, Christiano mentiri non audentes, ibidem illius Christiani procacissimi sanguinem fundite. Apol. cap. 23.  that Spirit, being commanded by any Christian, shall confess of truth himself to be a Devil, as otherwhere falsely he hath, a God. Let also any of them be produced who are supposed to suffer by God, who breathing on the Altars fancy a Deity from the smell, who strive by belching, who speak by panting. Let that holy Virgin, the promiser of rain be produced, that Aesculapius, the teacher of Medicines, the restorer of life to Socordius, and Thanatius, and Asclepiodorus, who were about to die the other day, unless they confess themselves to be Devils, not daring to lie to any Christian, shed the blood of that shameless Christian there. In his book to Scapula the Procurator of Africa, speaking against those bloody Oblations the Heathens Gods delighted in, he tells them, that God doth hate that food of Devils. And the Devils (saith he) we do not only reject but overcome, 
Daemons autem non tantum respuimus verum & revincimus, & cotidie traducimus, & de hominibus expellimus sicut pluribus notum est. Ad Scapulam, c. 2.  and traduce daily, and expel from men, as it is known to many. And in the fourth chapter of the same book he repeats several miraculous cures done by Christians. 
Quanti honesti viri (de vulgaribus enim non dicimus) aut à Daemoniis aut naletudinibus remediati sunt Ipse enim Severus pater Antonini Christianorum memor fuit. Name & Proculum Christianum, qui Torpacion cognominebatur Euhodiae Procuratorem qui eum per Oleum aliquando curaverat requisivit, et in Palatio suo habuit usque ad mortem ejus, quem et Antoninus optime noverat lacte Christiano educatus. Ibid. c. 4.  How many Honourable persons (for we speak not of the meaner sort) have been remedied either from Devils or Diseases? Severus himself, the father of Antoninus, was mindful of the Christians. For he sought out Proculus a Christian, Procurator of Euhodia, who was Sir-named Corpation, and who had formerly recovered him by oil, and had him in his Palace till his death; whom Antoninus well knew, being himself brought up by Christian milk. In cap. 57 of his book De Anima, we have yet a further Testimony to this purpose, where asserting how much mischief, how many immature and cruel deaths the Devils have caused, by taking upon them the shapes of dead persons, he proves that thsy do sometimes take upon them such shapes in these words, We evidently prove this deceit of the wicked Spirit that lurks under the shape of the dead, 
Hanc quoquè fallaciam spiritus nequam sub personis defunctorum delitescentis; nifi fallor, etiam rebus probamus, quum in Exorcismis interdum aliquem se ex parentibus hominem suis affirmant, interdum Gladiatorium aut Bestiarium, sicut & alibi Deum, nihil magis ourans excludere quàm hoc ipsum quod praedicamus, nè facilè credamus animas universas ad inferos redigi: Et tamen ille Daemon postquam circumstantes circumvenire tentavit, instantiâ divinae gratiae victus, id quod in vero est invitus confitetur. De Anima. cap. 57  when sometimes in Exorcisms they affirm that they are a man in the number of their parents, sometimes that they are Gladiators, or Beast-keepers, as at other times that they are gods, endeavouring to shut out nothing so much as what we preach, that we might not easily believe that all Souls are carried to that separate state of the dead: And yet this Devil after that he hath attempted to circumvent the standers about him, being overcome by the force of divine grace, unwillingly doth confess that that is true.  
I should say no more out of this Father did not the Elegancy of the words, and the Excellency of the sense persuade me to what is already said, to add this excellent advice which he gives Christians under persecution, not to fly, but to stand to it: Mark his words. That Soldier is the gallanter that is lost in fight, 
Pulchrior est miles in praelic amissus quàm in fuga salvus. Times hominem Christiane, quem timeri oportet ab Angelis, siquidem Angelos judicaturus es, quem timeri oportet à Daemoniis, siquidem & in Daemonas accepisti potestatem, quem timeri ab universo mundo, siquidem & in te mundus judicatur. De fuga in persecutione. Cap. 10.  then that is saved in flight. Dost thou fear man, O Christian, who thyself oughtest to be feared by Angels, because thou art about to judge them, who oughtest to be feared by the Devils, because over them thou hast received power, who oughtest to be feared of the whole world, because the whole world in thee is judged. Thus much for Tertullian.  
The next in age that I shall make use of is Minutius Felix, and him we have in his Octavius not affirming only this miraculous power to have been in the Church, but appealing to their knowledge of the truth of it. All these things (saith he) the greatest part of you know that the very Devils do confess of themselves, 
Haec omnia sciunt pleraque pars vestrum ipsos Daemonas de semetipsis confiteri, quoties à nobis tormentis verborum, & orationis incendiis de corporibus exiguntur. Ipse Saturnus, & Serapis, & Jupiter, & quicquid Daemonum colitis, victi dolore quid sunt eloquuntur; nec utique in turpitudinem sui nonnullis praesertim vestrum assistentibus, mentiuntur. Ipsis testibus esse eos Daemonas, de se verum confitentibus credit. Adjurati enim per Deum verum & solum, inviti miseris corporibus inhorrescunt, vel exiliunt statim, vel evanescunt gradatim, prout fides patientis adjuvat, an't gratia curantis aspirat. Edit. Luge. Bat. cum notis, pag. 31.  as often as by us they are driven from bodies, by the torments of words and heat of prayer. Saturn himself, and Serapis, and Jupiter, and what other Devils you worship, being overcome with torture, speak out what they are, neither (though it be to their disgrace) do they lie, although some of you be there assisting. Believe these witnesses confessing truly of themselves that they are Devils; for being adjured by the true and only God, unwillingly, and miserably roaring in their bodies (whom they have possessed) they either leap out presently, or else vanish by degrees, as the faith of the Patient doth help, or the Grace of the Curer doth aspire. Thus he.  
S. Cyprian the Bishop of Carthage and glorious Martyr shall follow him in place, as he doth in age; and him we find in his Epistle to Demetrianus Proconsul of Asia urging this of Miracles to persuade him to Christianity. O that thou wouldst hear and see when the Devils are adjured by us, 
O fi audire velis & videre, quando à nobis Daemones adjurantur, & torquentur spiritualibus flagris, & verborum tormentis de obsessis corporibus ejiountur; quando ejulantes, & gementes voce humana, & potestate divina, flagella & verbera sentientes venturum Judicem confitentur. Veni & cognosce vera esss quae dicimus. & quia sic deos colere te dicis, vel ipfis, quos colis, crede, aut si volueris & tibi credere. De te ipse loquetur, audiente te qui nunc pectus tuum obsedit, qui nunc mentem tuam ignorantiae noote coecavit. Videbis nos rogari ab eis quos tu rogas, timeri ab eis quos tu adoras: Videbis sub manu nostra stare vinctos, & tremere captivos, quos tu suscipes & venerar is ut Dominos. Certè vel sic confundi in istis erroribus tuis poteris, quando conspexeris, & audieris deos tuos quid sint, interrogatione nostrâ statim prodere, & praesentibus licèt uòbis, praestigias illas & fallacias suas non posse celare. Ad Demettianum  and when they are tortured with spiritual whips, and are driven out of possessed bodies by the torments of words, when howling, and groaning with an humane voice, and feeling by the power of God whip and tortures, they confess the Judge that is to come. Come and know that these things which we say are true; and because thou sayest that thou dost worship the Gods, either believe them whom thou worshippest, or if thou wilt, believe thyself: For out of thee he shall speak, thou thyself hearing him who now doth besiege thy breast, who now hath blinded thy mind with the night of Ignorance. Thou shalt see us entreated of them whom thou petitionest, feared of them whom thou worshippest: 
lacias suas non posse celare. Ad Demetrianum.  Thou shalt see them stand bound under our power, and being Captives to tremble, whom thou admirest, and adorest as Lords. Certainly either so thou mayest be confounded in these thy errors, when thou shalt see and hear thy gods whom thou worshippest presently betray themselves what they are, when we ask the Question, and not to be able to conceal their deceits and fallacies, although ye be present. And to this let me add that of the same Father to Donatus, where we have him laying down this truth more affirmatively, without any Rhetorical flourishes. There is (saith he) power given to compel unclean and wand'ring Spirits, 
Facultas datur immundos & erraticos spiritus, qui expugnandis se hominibus immerserint, ad confessionem minis increpantibus cogere, conflictantes, ●julantes, gementes, incremento poenoe propagantis extendere, flagris coedere, igne torrerc. Res illic geritur nec videtur, occulta plaga, poena manifesta. Cypr. ad Donatum.  who have entered into men that they might destroy them, by repeated threaten to confess themselves, to make them howl, cry, and groan, by reason of the increase of the punishment that follows them, to beat them with whips, to roast them with fire. The thing is there done but is not seen, the punishment is hid, but the pain is manifest. Thus I have from the Authority of six of the most eminent Church-Writers of the first 300 years proved, that all their time Miracles were in the Church. I shall in a few words show you they were not ceased in S. Austin's and S. Chrysostom's times, before whose days the world became Christian.  
St Austin was Bishop of Hippo almost at the end of the fourth Century, and in the 22 d. Book De Civitate Dei, cap. 8. he hath set apart to treat of Miracles; In which having told us, That Miracles were necessary before the world believed, 
Possem quidem dicere necessaria fuisse priusquam crederet mundus. Quisquis adhuc Prodigia ut creda● inquirit, magnum est ipse Prodigium, qui credente mundo non credit.  that the world might believe; & that whosoever doth inquire after Prodigies now, that he might believe, is a great Prodigy himself, who doth not believe when the world believeth: And referring us to the Miracles reported by the Evangelists, at last he adds some that happened in his days, and were upon his own knowledge true. That Miracle (saith he) which was done at Milan when we were there, 
Miraculum quod Mediolani factum cum illic essemus, quando illuminatus est coecus, ad multorum notitiam potuit pervenire, quia & grandis est Civitas, & ibi erat tunc Imperator, & immenso populo teste res gesta est, concurrente ad corpora Martyrum Profusii & Gervasii, quoe cùm laterent & penitus nescirent, Episcopo Ambrosio per somnum revelata, reperta sunt ubi caecus ille depulsis veteribus tenebris diem vidit.  when the blind man had his sight restored him, may come to be known of many, because the City is great, and the Emperor than was there, and the thing was done, a great multitude being witness of it, running to the bodies of the Martyrs Profasius and Gervasius, whose bodies when they lay hid were not known, being revealed to Bishop Ambrose by a dream, were found out, where this blind man shaking of his ancient darkness saw the day. He tells us that Innocentius at Carthage, he and his Brother Alypius being present, was by prayers miraculously recovered of a Fistula, which being once cut was not cured, and could not be done the second time without danger of life as well as infinite torture. Innocentia also of the same City, a most Religious Woman, was cured of a Cancer in her breast, which the Physicians judged incurable, by praying at the Font, and being signed with the sign of the Cross on the part diseased, by the first woman that Easter was baptised, according to the admonition she received from God in a dream. He tells us of a Physician in the same City, that when he was baptised was cured of the Gout; of one Curabilanus, both of a Palsy and Rupture, by the same Sacraments; of a Presbyter, who cured a Virgin of Hippo by prayers, and anointing with Oil, from being possessed of a Devil. He joins to these a whole Catalogue of Miracles that were done before the Shrines of St. Stephen that glorious Martyr, 
In Colonia Coelumensi.  in the Colony of Calunica; at last he concludes with a most remarkable Miracle done in his presence, which, though long, yet conducing much to my purpose, I think necessary to repeat. There was one Miracle done with us, not greater indeed than these I have spoken of, 
Unum est quod apud nos factum non magis quàm illa quoe dixi, sed tam clarum atque illustre miraculum, ut nullum arbitror esse Hipponensium qui hoe non vel viderit vel didicerit, nullum, qui oblivisci ulla ratione potuerit. Decem quidem fratres fuerunt, quorum septem fuerunt mares, tres foeminae, de Casaraea Cappadociae, suorum Civium non ignobiles, maledicto matris recenti patris corum obitu, destituae, quae injuriam sibi ab eis factam acerbissimè tulit, tali poenâ sunt divinitùs coerciti, ut horribilitèr quaterent omnes tremore membrorum; in qua foedissima specie oculos suorum Civium non ferentes, quaquaver sum cuique ire visum est, toto penè vagabantur orbe Romano. Ex his etiam ad nos venerunt duo, frater & sorer, Paulus, & Palladia, multis aliis locis miseria defamante cogniti. Venerunt autem ante Pascha fermè dies quindecim, Ecclesiam quotidie, & in ea memoriam gloriosissimi Stephani frequentabant orantes, ut jam sibi placaret Deus, & salutem pristinam redderet: Et illà & quacunque ibant convertebant in se Civitatis aspectum; Nonnulli quòd eos alibi viderant, causamque tremoris eorum noverant, alii ut cuique poterant indicabant. Venit & Pascha, atque ipso die Dominico manè cùm jam frequens populus praesens esset, & loci sancti cancellos ubi Martyrium erat idem juvenis orans teneret, repentè Prostratus est, & dormienti simillimus jacuit, non tamen tremens sicut per somnum solebat. Stupentibus qui aderant, atque aliis paventibus, aliis dolentibus, cùm cum quidem vellent exigere nonnulli prohibuerunt, sed potiùs exitum expectandum esse dixerunt. Et ecce surrexit, & non tremebat, quoniam sanatus erat, stabat incolumis intuens intuentes. Quis ergo intuentium se tenuit à laudibus Dei? Clamantium gratulantiumque vocibus Ecclesia usquequaque completa est, Ind add me currunt ubi sedebam jam processurus; irruit alter quisque post alterum, omnis posterior quasi novum quod alius prius dixcrat, nuntiantes: Meque gaudente, & atu● me gratias Deo agente ingreditur etiam ipse cum pluribus, inclinatur ad genua mea, erigitur ad osculum meum: Procedimus ad populum, plena erat Ecclesia, personabat vocibus gaudiorum, Deo gratias, Deo laudes nemine tacente, tunc atque inde clamantium. Salutavi populum, & rursus eadem ferventiore voce clamabant. Facto autem silentio Scripturarum divinarum sunt lect● solemnia: Ubi qutem ventum est ad mei sermonis locum dixi pauca pro tempore, & pro illius jucunditate laetitiae; Magis enim eos in opere divino quandam Dei eloquentiam non audire, sed considerare permisi. Nobiscum homo prandit, & diligenter nobis omnem suae ao maternae fraternaeque calamitatis indicavit Historiam. Sequenti itaque die post Sermonem redditum, narrationis ejus libellum in crastinum populo recitandum promisi: Quod cùm in Dominico die Paschae tertio in gradibus exedrae, in qua de superiori loquebar loco, feci stare ambos fratres cùm eorum legeretur libellus. Intuebatur populus universus sexus utriusque unum stantem sine deformi motu, alteram membris omnibus contrementem: Et qui ipsum non viderant quid in eo divinae misericordiae factum est, in ejus sorore cernebant: Videbant enim quid in eo gratulandum, quid pro illa esset orandum. Inter haec recitato eorum libello de conspectu populi abire eos praecepi, & de tota ipsa causa aliquantò diligentiùs coeperam disputare: Cùm ecce me disputante voces aliae de memoria Martyris novae gratulatione audiuntur. Conversi sunt eò qui me audiobant, coeperuntque concurrere; Illa enim de gradibus descenderat, in quibus steterat, ad sanctum Martyrem crare perrexerat: Quae mox ut cancellos attigit, collapsa similiter velut ad somnum, sana surrexit. Dum ergo requiremus quid factum fucrit, unde ist● strepitus laetus extiterit, ingressi sunt cum illa in Basilica, ubi eramus adducentes cam sanam de Martyris loco. Tum verò tantus ab utroque sexu admirationis clamor exorsus est, ut vox continuata cum lachrymis non videretur posse finiri. Perducta est ad cum locum ubi paulò ante ste●crat tremens: Exultabant cam similem fratri factam, cui doluerant remansisse dissimilem; Et nondum fusas preces suas pro illa, jam tamen praeviam voluntatem tam cito exauditam esse credebant; Exultabant in Dei laudem voces sine verbis, tanto sonitu, quanto aures nostrae ferre vix possent. Quid crat in cordibus exultantium nisi fides Christi pro qua Stephani sanguis est. De Civit. Dei. lib. 22. Cap. 8. In fine.  but so evident and renowned that I suppose there is no Inhabitant of Hippo who had not either seen or learned this, neither is any that could upon any reason forget it. There were ten children, whereof seven were men, and three women, of Caesaraea in Cappadocia, amongst their Citizens not ignoble, who by the curse of their mother (newly deprived by the death of their Father, who bitterly took some injury done her by them) were inflicted from God with such a punishment, that they did most dreadfully shake with the trembling of their joints, in which most sad condition, no ways being able to endure the being seen by their Citizens, it seemed good unto them to go every where about; and they did wander almost throughout all the Roman world. Of these, two of them came to us, a Brother and a Sister, Paulus and Palladia, known in many places by this defaming misery. They came thither almost fifteen days before Easter, and praying they every day frequented the Church, and in it the Shrine of the most glorious Stephen, that God would be appeased with them, and restore them their former health; and wheresoever they went they drew upon them the eyes of the whole City; some because they had seen them in other places, and knew the cause of that trembling, others that they might tell it to as many as they could. Easter comes, and in the Lord's day in the morning, when even now there was a great multitude of people present, and this youth praying and holding fast the Rails of that holy place where the Shrine was, fell suddenly down, and lay as one sleeping, yet not trembling as be was wont when he slept. Those that were present being amazed, and some being afraid, others grieving; when therefore some would have raised him up, they hindered saying, the event was to be expected: And he himself risen up and did not tremble, because he was healed; He stood up whole looking on those that looked on him. Who therefore of the beholders could hold himself from praising God? The Church every where was filled with the acclamations of shouters, and givers of God thanks. From thence they ran to me where I sat, being now about to go on procession: One after another they rush upon me, the last relating to me that as new, what another had before told me. When I was rejoicing, and by myself giving God thanks, he himself comes in to me, with many more, he falls down at my knees, stands up to my kiss: We go forth to the people, the Church was full and did echo with the voice of rejoicings, and every where crying, Thanks be to God, Praise be to God, none holding their peace. I saluted the people, and again they echoed the same things with a more servant voice: Silence at length being made, the accustomed Lessons of the Holy Scripture were read: When therefore it was come to the place of my Sermon, I spoke a few words for the time, and for the pleasantness of this joy; for I thought fit they should rather consider a kind of divine eloquence in the holy work, then hear it. The man dined with us, and exactly shown us all the Story both of his Mothers and Brother's Calamity. The following day, after the Sermon was done, I promised on the morrow that a Book of this Story should be read to the people: When this thing was done in the third Lord's day of Easter week, upon the steps of the Chore, in which I spoke from a higher place; I made both these brothers to stand whilst their Book was read. The whole people of both sexes did see one standing without any deformed motion, the other trembling in all her joints; and they which did not see what of God's mercy was done in him, might perceive it in his Sister: They saw in him what was to be thanked for; what for her was to be prayed for. Amongst these things when their book was read, I commanded them to go out of the sight of the people, and began of the whole cause to dispute a little more diligently; when behold whilst I was disputing, othee new voices of rejoicing were heard from the Memorial of the Martyr. They turned about thither who heard me, and began run: For after she had gone down the steps where she stood, she went forwards to pray at the holy Martyr's Shrine; who presently as she had touched the Rails, falling down in like manner, as asleep, rose up recovered. When therefore we did require what was done, from whence that joyful noise came, they entered with her into the Chore where we were, bringing her whole from the place of the Martyr's Shrine. Then there began so great a noise of admiration from both sexes, that the voice being continued with the former weeping for her, did seem not to have ended: She is brought to that place where a little before she stood trembling: They rejoiced to see her made like her brother, whom before they pitied to have remained so unlike; and they saw, though the prayers for her were not yet put up, yet that their praevious desire was so suddenly heard. They did lift up to the praise of God their voices without words with so great a sound as our ears could scarcely bear it: For what was in their hearts but the Faith of Christ, for which Stephen's blood was shed? Thus he. And though this Story be long, yet not unworthy either of our reading or considering.  
S. chrysostom, that I may hasten, doth sufficiently testify Miracles to have been in the Church in his time; and of that purpose hath made an Oration to the Martyr Babylas, and of the wonderful effects his dead bones had to hinder the Oracle from prophesying. Every where (saith he) where the Memorial of the Martyr is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. de S. Babyl●.  there will be the shame of the Heathens. And a little after showing how the Devil caused his bones to be removed, he saith: The Martyr indeed is removed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  but the Devil is not so freed from fear, but presently learned, that it was possible for him to remove the Martyr's bones, but impossible to fly the Martyr's hands; for when the Skeleton was carried into the City, thunder from above fell upon the Devil's Temple, and devoured it. I choose this amongst the many others S. chrysostom affords me, because I see the learned Grotius citing the authority of Lucian in his Pseudomantei for this very Miracle, although I confess upon search I can find nothing of it, and that the Oracle of Apollo in Daphne answered; This place is full of dead bones, and this hindered the Oracle. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grotius. Notae in de veritate Religionis Christianae, p. 275. Edit. Lugd. Bat.  And thus I have proved unto you the continuance of Miracles all the first 300 years, and till S. Augustine's and S. Chrysostom's time, from the best Church-Writers.  
I must now proceed to show you from the authority of the Enemies of Christianity, the Heathens and Jews, that by the Christians miracles were performed, which under this third head I promised to do.  
2. In the second place; and that which I shall here insist on shall be the victory obtained by the Christians prayers, when Antoninus and his Army were reduced in Germany to the utmost extremity. Now that our English Reader may understand this story, I shall first tell it him out of 
* This Xiphilin the Epitomiser of Dion, was either he that was a Monk of the Mountain Olympus, and afterward Patriarch of Constantinople, or his Grandchild, & flourished in the time of Michael the Emperor, as Vostius tells us in his De Historicis Graecis.  Xyphilin, and then show you what the Heathens confess of it. In his life of Marcus Antoninus Plut. speaking of the great danger the Emperor and his Army were in, both by reason of the number of their Enemies, and want of water, he hath these words; This which I speak of was so; Marcus had a Brigade (the Romans call a Brigade a Legion) of the Romans of Mitilene, and they were all servants to Christ; Now therefore in the fight the Lieut. General going to Marcus, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Xiph In vira Marc. Phi. p. 367. Ed. Sylsb. Francofurti. An. 1590.  not knowing what to do by reason of the encompassing by their Enemies, & being fearful of the whole Army is reported to have said, That there is nothing with those that are called Christians, but they can do by their Prayers; 
This is also justified by ●usth. lib. 5. Orosus lib. 7. and pressed by several of the ancient Fathers to this purpose.  and that amongst them there was one whole Brigade of that sort: When M●rcus heard this, he is reported to have used entreaty to them, that they should pray to their God; whilst they were yet praying God presently heard, and smote the Enemies with thunder, and refreshed the Romans with a shower; by which accident Marcus was so a mased, as he is said to have decreed, That the Christians should be honoured, and that this Legion should be called the Thundering Legion. It is reported that there was a Letter of Marcus concerning these things; and the Grecians themselves know and do witness, that this Legion was called the Thundering Legion; but tell us not the reason of that name: Thus he. Now that there was such a miraculous deliverance of the Romans Army, we have several Heathens that witness it in their Histories, only they ascribe it to other causes than the Christians prayers. Julius Capitolinus, in his life of their Emperor, tells us, That the Emperor did extort from heaven by his prayers, 
Fulmen de Coelo precibus suis contra hostium Machinamentum extorfit, suis pluvia impetrata quam fiti laborarent. Cap. 24. Edit Lugd. Barnes▪ 1661.  thunder against the Machine's of his Enemies; R●●● being obtained for his Soldiers when they did languish for thirst. Xiphilin tells us that Dion attributed it to Magic; For, saith he, there is a report that a certain Egyptian Magician named Arnuphus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid.  was with Marcus, who did invocate the Aerial Mercury, and other Daemons, by his Magic Arts, and by them did obtain this rain. This concerning these things Dion tells us. Baronius in the year of Christ 176. tells us. That there is yet to be seen at Rome in Antoninus his Pillar, the representation of this miraculous Victory; and he hath in his 2. Tom, pag. 108. given us a Cut of it; and there it is attributed to Jupiter, 
If the Judicious Reader should with Salmasius judge the Letter annexed to Justin Martyr to be spurious, yet 'tis sufficient there was such a Letter, though perhaps 'tis now lost.  descending to the Romans with rain, and their Enemies with thunder. This put together, there is no doubt of the Story, but of the Cause; and methinks 'tis more than probable, since such eminent Writers differed about it; and assigned such contrary Causes, that they knew the true one, and avoided it. But there is no question at all but that Marcus wrote to the Senate of this Victory, and ascribed it to the Christians prayers, when we had Tertullian appealing to it: But we on other side produce you a Protector; if the Letters of Marcus Aurelius that most grave Emperor be required, 
At nos è contra edimus Protectorem, si literae Marci Aurelii gravissimi Imperatoris requi●antur, quibus illam Germanicam sitim Christianorum fortè militum precationibus impetrato imbri discussam attestatur. Ap. Cap. 5.  in which he witnesseth, that that Germane thirst was dispelled by a shower, which was by chance entreated for in the prayers of the Christians. And the very Letter Justin Martyr, with some others, hath annexed to the end of his second Apology to Antoninus Pius the Emperor; which being of great length, and containing in it nothing but what Xephilin hath before afforded us, I judge it fit to refer the Reader to him, than to transcribe it out of him. Thus for the Heathens.  
For the Jews, I shall only cite their own Talmud, who in the Treatise of Idolatry, Abodazara, cap. 1. as Hoornbeck tells me, doth celebrate James the Apostle and Disciple of Jesus Christ, 
Jacobum Apostolum Jesus Christi Discipulum celebrat dono miraculorum pollentem, à quo tamen R. Samuelis Nepos à Serpente ictus curare noluerit, ideo quòd Jesu Discipulus sanare esset solitus in nomine Praeceptoris sui Jesus. Haec in Talmude isto occurrunt Capite. Hoornbeck do Con. & Conver. Judaeis. Cap. 1. lib. 3. pag. 233.  as eminent for the gift of Miracles, by whom the Nephew of Rabbi Samuel, being bit of a Serpent, would not be cured, because every Disciple of Jesus was wont to heal in the Name of their Master Jesus. These things are in the Talmud, and in the forecited Chapter. Thus I have, though in much length, finished my third branch of my second Argument, which asserts Jesus Christ to be the great Lawgiver: I hope the necessity of the subject will excuse my tediousness in it. I proceed to the  
4. Fourth branch of this Argument, which is, The destruction of Idolatry; and the Conquest of the World to the Name of a Crucified Saviour, by such weak and ignorant persons as the Apostles were. And this naturally divides itself into two parts.  
The first is the destruction by Idolatry. And for the proving of that, what doth fit begin our Discourse then Porphyrius own Testimony, who, though the bitterest enemy Christianity ever had, yet confesseth, as Eusebius tells me in his first Chapter of his fifth Book De praeparatione Evangelica, That since Jesus came to be worshipped no man hath received public benefits from the gods. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And 'tis no wonder he should say so, because we find, before the coming of our Saviour into the world, the most famous Oracle of Apollo of Delphos was shut up. The Orator in his second Book De Divinatione, seems to slight that Oracle altogether: For it is long (saith he) since she uttered these Verses; and when she did do it, they were barbarous ones. But what is most (saith he) to be observed, 
Sed quod caput est, our iste modo jam Oracula Delphis non eduntur, non modo nostra aetate, sed jam diu, adeo ut nihil posset esse contemptius. Cicero De Divinitat. li 2. To. 4. p. 296. Edit. Par, 1565.  Why are not the Oracles after the same manner uttered at Delphos, not only in our Age, but even now a pretty while since, even so that nothing now seems to be more contemptible. And then see how he proceeds. When they are therefore urged from this place, 
Hoc loco cùm urgentur, evanuisse aiunt vetustate vim loci, unde anhelitus ille terrae fieret quo Pythia ment incitata, Oracula ederet. De vino aut salsamento putes loqui, quae evanescunt vetustate. Ibid.  they reply, that the power of the place is vanished, by reason of the oldness of it, in which Pythia did utter her Oracles with a disturbed mind. You suppose certainly you speak of wine or salt, which grows worse by age. Thus he. But if you would have the true reason of its ceasing, Nicephorus for me shall tell it you. Caesar Augustus (saith he) being renowned by his many great Actions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and being proclaimed the first Monarch, and now being grown old, went to the Pythian Oracle: And having sacrificed to the Daemon an Hecatomb, did ask who should govern the Roman Empire after him: But when from thence no answer came, he both offered a second Sacrifice, and asked the reason why that Oracle, who formerly spoke so much, was now silent. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The Oracle being a little silent gave that answer to him.  
The Hebrew Boy that doth the gods excel  
Bids me leave this my house, and go to Hell: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Therefore depart at last from this my Cell.  
Caesar having had this answer went to Rome, and building in the Capitol a great Altar, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he wrote these words about it in the Roman Language. 
Nicep. Hist. Eccl. lib. 1. cap. 77.   
This is the Altar of the firstborn of God.  
This Story Suidas tells us also in the word Augustus; and Cedrenus in his Compendium of Histories. I confess I am not absolutely satisfied of the truth of this, that is that these very words were spoken to Augustus, but in this particular am inclined to Baronius his opinion, whose words, because they will conduce to our understanding this Story, merit our inserting. Which Story (saith he) I would they so should understand, 
Quod tamen ita velim intelligant, qui ei rei majorem fidem adhibendam putant, quàm his quae ex Graecis Autoribus recensuimus: Non quòd Sybilla aliqua Augusti temporibus, quae illum haec docuerit, superstes fuerit; siquidem Cumaea, quae novissima omnium fuisse traditur, quinquagesima olympiad (auctore Solino) vixit, temporibusque Tarquinii Regis Romae fuerit: Sed sic accipiendum, ut ea ipsa Augustus à Sibylla, hoc est, Sybillinis carminibus, quae Sybilla nomine citari à majoribus consueverunt, acceperit; Non autem à Sybilla quasi adhuc vivente vate, quae diximus ei oftenta fuerint. Augustum nam que multum fuisse in cognoscendis, scrutandis, expurgandisque carminibus Sybillinis, quae proximè diximus satis superque ostendunt. In apparatu. Sect. 26.  who think greater faith should be given to these words than those that out of Greek Authors we repeat: Not that any Sibyl was alive in Augustus his time, who should teach him these things; Because the Sibyl of Cumaea, who is reported to be the last of them all (as Solinus in the eighth Chapter of his History witnesseth) lived in the fiftieth olympiad, and was at Rome in the time of King Tarquin: But that it was to be understood, that those very things Augustus had received from the Sibyl, that is from the Sybilline Verses, which in the Sibyls name were wont to be repeated by their Ancestors; But not from the Sibyls, as if the things we have spoken were shown him whilst the Prophet lived. Now that Augustus spent much of his time in knowing, searching, and examining the Sybilline Verses, those things which immediately before we have spoken of, do sufficiently show. Thus he. Concerning this diligence of Augustus about the Sybilline Verses, I shall, omitting many others, make use only of Suetonius his Authority, who in the life of Augustus hath these words. 
Postquam vero Pontificatum maximum, quem nunquam vivo Lepido auferre sustinuerat, mortuo demum suscepit: Quicquid fatidicorum librorum Graeci Latinique generis, nullis, vel parum ideonis auctoribus vulgò ferebatur, supra duo millia contracta, undique cremavit, ac solos retinuit Sybillinos, hos quoque delectu habito, condiditque duobus forulis auratis sub Palatini Apollinis basi. Sucton. in Octavio, cap. 31. Something to this purpose hath Tacitus in the fifth Book of his Annals.  After that he had taken upon him the High Priesthood, Lepidus being dead, which whilst he lived he could not endure to take away: Whatsoever Books of Prophecies, whether Greek or Latin, that were published abroad, either with none, or very unlikely Authors, having got together above two thousand he burned them, and only kept the Books of the Sibyls, and of those too choice being had, he hide them in two golden presses under the Basis of the Pillar of the Palatine Apollo.  
I have set down this the larger, that every eye might perceive whether he may upon reason judge this relation of Nicephorus true; however I have obtained from it what I aimed at, to show you the real reason why this Oracle ceased. To proceed.  
That the Oracle of Daphne ceased we have several sufficient Authorities of Eminent Writers, who lived after the Birth of our Saviour. I will begin with the Satirist Juvenal, who in the sixth satire of his second Book hath these words, which I shall translate as near as I can reserving the sense. 

— Quicquid Dixerit Astrologus credent à fonte relatum  
Hammonis, quorum Delphis Oraculacessant:  
Et genus humanum damnat caligo futura.    
— What Th' ginger says, because from Hammon's he  
Relates it, as they think, they presently  
Believe; for the great Oracles do cease  
At Delphis, and are forced to hold their peace:  
Thus Mankind is deprived of joyful light,  
And stands condemned to a perpetual night.  
What Juvenal saith of the famous Oracle at Delphis, Lucan speaks of all the Gods in the general. 

Excessere omnes adytis sacrisque relictis  
Dii, quibus Imperium steterat—   
The Gods by whom this Empire stood alone  
Have left their Temples, and from hence are gone.   
Celsus the Epicure confesseth, that the Oracles of Claros, Delphos, and Dodonaea are ceased. Julian the Apostate saith as much for Egypt: And S. Austin in his nineteenth Book de Civitate Dei, gives us out of Porphyry the answer of an Oracle, which though not then ceased, yet seems to intimate the lasting of it not to be long. For (saith Porphyry) to one ask the Oracle by appeasing what God he might call back he wife from Christianity, 
Interroganti inquit quem Deum placando revocare possit uxorem suam à Christianismo, deinde verba Apollinis ista sunt: Fortè magis poteris in aqua impressis literis scribere, aut inflans pennas leves per aera ut avis volare, quàm semel pollutae revoces impiae uxoris sensum. lib. 19 de Civit. Dei, Cap. 23.  Apollo gave this answer. By chance you may more easily write letters in waters, or stretching out thy wings fly as a bird through the air, then to call back the sense of thy wicked and once polluted wife.  
These words are worth our noting, they are, as S. Austin says, in Porphyry's Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And what a sad condition must the Devil that gave that answer suppose himself to be brought to, when he says it is impossible to bring back to Heathenism one Christian woman? He could not but imagine his Dominion short, that was not able to give a better satisfaction to one of his worshippers, then that it was out of the power of the Gods, or rather Devils, to bring about a Christian to Idolatry. And certainly the ruin and decay of this Oracle could not but be obvious to the eye of Porphyry from this very answer, by which he might see the God that gave it saw his condition desperate, and without remedy.  
Plutarch hath written a whole Book of the cause why the Oracles ceased; and because it is conducing to the Subject I have in hand, I shall give you contracted the Contents of the whole Book. The sum of this whole Book seems to be a conference between Demetrius and Cleombrotus, which they entered in when they were at the Temple of Apollo at Delphos: For one of them having rehearsed a wonder of the Temple of Jupiter Hammon, moved thereby a further desire of Disputation; and after some by-discourse they came to the main point, namely, why all the Oracles of Greece (excepting that only of Lebadia) ceased. To which demand Planetiades another Philosopher there answered; That the wickedness of men was the cause of it: Ammonius another Philosopher attributeth all unto the Wars which had consumed the Pilgrims that had used to resort thither. Lamprias proposeth one opinion, and Cleombrotus inferring another, they fall into a Discourse touching Daemons, whom he verily ranketh between God and men, disputing of their nature according to the Greek Philosophy; Then he proveth that these Daemons have the charge of Oracles, but by reason they departed out of one Country into another, or died, they ceased. And to this purpose he telleth us a notable story of the death of great Pan. Ammonius confutes the Epicureans that say there are no Daemons. Demetrius demands why they have this power to govern Oracles, and they all agree with the Platonic Philosophy of the principal, efficient, and final cause of those things that are effected by reason, and particularly of Divination and Predication. In fine, Plutarch attributeth all to Exhalations from the Earth, which breathing out hath touched the understanding of men with such efficacy as to cause them to foresee future things: That as some grounds are more fertile, so some places of the Earth do naturally engender and incite Enthusiastic and divining Spirits; and that this power is divine, but not eternal or perdurable, but by process and succession of time doth diminish and decay; and that this great number of Spirits are not at once engendered, neither proceed they forward or retire backward continually; but that this virtue of the Earth moveth by certain Revolutions, and by that means is puffed up, and after that in time it hath gathered new vapours it filleth the caves and holes so full, until they discharge themselves, and send them up again: Whereupon it cometh to pass, that the Exhalations stirred in the said Caves, and desirous to issue forth, after that they have been beaten back again, violently assail the Foundations, and stir the Temples built upon them, in such sort as if being shaken by Earthquakes, more or less to one place then another, according to the avertures and passages made for the Exhalation, they find issue through the straits, break forth with forcible violence, and so produce these Oracles. This is the Contents of this Discourse; and I judged it most convenient to give you the Heads of it all, that as you may see on one hand we have him confessing, That all the Oracles of Greece (excepting that of Lebadia) were ceased; so on the other hand we may see how empty the reasons of this great Philosopher are for their ceasing, and making these gods mortal, who were those they worshipped, how contemptible their whole Religion was. But because the story of this death of Pan here related, carries in itself a particular relation of the destruction of their greatest Deity, I shall here repeat it out of the Author. Concerning the death of the Geniuses, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P●uta. de defectu Oraculorum.  I have heard the relation of a man neither simple nor vapouring: For it was Epithersis the Father of Aemilianus the Rhetorician, whom some of you knew, he was my Fellow Citizen and a Teacher of Grammar. He saith, that intending to sail into Italy, and to that purpose ascending into a Ship that carried in it much Merchandise and many passengers; that about evening when they were near the Island Echinadas, the wind went down, and the Ship was carried near about the Island Paxos, and there they heard one calling aloud Thamous, that all admired. Now this Thamous was an Egyptian Shipmaster, and not known by name to many of those that sailed with him. Being twice called he held his peace, but the third time answered the Caller, who then spoke these continued words. When thou comest over against the Palodes, declare that the great god Pan is dead. Those things being heard, Epithersis reports, that they were afraid, and did reason amongst themselves whether they had better obey this command, or without any curiosity do otherwise; but that Thamous did determine, that if there was wind if there was a great calm about that place, that then he would publish what he heard. When therefore they came over against the Palodes, and there being no wind, nor wave, Thamous in the Prow of the Ship spoke towards the Land what he had heard, that the great god Pan was dead: Which when he had done, he further reports, that there was a great groaning mixed with admiration. Which things, there being many present, did suddenly spread at Rome, and Thamous was sent for by Tiberius Caesar who believed this relation, and made diligent enquiry after what this Pan was. And so he goes on to produce more witnesses of this matter of fact, which indeed is in itself strange, and affords us to what I have formerly said, the Devil's Testimony, that he was overcome, and that all Idolatry must be destroyed. But if to this we add, That this happened, as Baronius tells me, 
Ad annum 34 Christi, p. 181.  in the eighteenth year of Tiberius Caesar, which was the very year our Saviour suffered, which we may find pressed by Eusebius in his ninth Chapter of his fifth Book de Praeparatione Evangelica, we have great reason to suppose this happened just at the time of our Saviour's Crucifixion, who as in his life he cast them out, and made them tremble, so at his death he overcame and vanquished them.  
I might add to this of the failing of Oracles, the decay of their Idols Temples, and Statues, which we shall find every where falling down, or miraculously burnt, or, what is more, their very gods confessing themselves devils. I before named unto you the Answer the Oracle gave Julian, why he could not speak, by reason of the bones of the Martyr Bahylas; it is not out of his place, if to St Chrysostoms' Authority, which there I used, I show unto you the destruction of that Temple confessed by Julian. After (saith he) we had removed the dead body from Daphne's, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Juliani Misopog. pag. 97. Edit. Parisi. 1630.  some of the most modest amongst you attributed that which happened to the Temple of Daphne, to the anger of the Gods for the removing of the bones; others, whether secretly or no, fired the Temple, which was an horrid spectacle to others, but afforded your people much pleasure, and as yet by your Senate is not taken notice of. But it was evident to me before the fire, that God had left this Temple; for the Statue, when I first entered in, shown as much to me; and to those that believe not this, I call the great Sun to witness it. How frivolous Julian's accusation of the Christians for burning this Temple is, is obvious to every eye, who were too narrowly looked to then, that had they done any such thing, to have passed unpunished: And withal, how contemptible doth Julian make his Gods, that they are not able to protect their Temples, not able to prevent disturbance from the dead Martyrs bones, nor to preserve their houses from the fury of fire.  
To this of the destruction of their Temples, comes next to be handled the confession of the Devils; but this I have handled largely in another place; only give me leave to add the story of Apollonius Tyanaeus, which because I find he is by some Heathens magnified so high, as to be set in opposition to Christ, is not unworthy our consideration; and we shall see his end just like the rest; the poor Devil that spoke in his Statue was forced by a Christian to confess himself a Devil. I shall tell you the chief of his Miracles, which Philostratus in his life reporteth: He is said to have raised Hercules Ghost; to have raised a wench, almost dead, to life; and to have worn a Ring made by the Constellations. The vanity of the last declares the falseness of it: The second is far from a Miracle, since Plilostratus dares not avow the maid quite dead: And the first is no more than what many Sorcerers have done, and all pretend to be able to do. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ques. 24.  Justin Martyr in his Questions and Answers to the Orthodox, moves this of Apollonius, and sets you down some of his chief Miracles, and asketh the Question why God suffered him to do them. The tricks of Apollonius do forbid the violence of the Seas, the force of the Winds, the incursion of Mice and wild Beasts. Unto which this Learned Father gives this Answer; That in all the effects that he brought to pass, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he always wanted matter to work on. He was, it seems, a very great Naturalist, and knew many secrets of Nature, which he learned from the Magicians; and so it is no wonder if by Conjuration he did some strange things, which might persuade some they were real Miracles, when upon the knowing of the reason of them would appear far otherwise. But see how this Father proceeds; The Lord did not hinder these works of his, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Ibid.  because, according to bodily knowledge, they were worked for the good of man; but he silenced that Devil which was in his Statue, who by his Oracles did deceive men, to worship and reverence Apollonius as a God, and destroyed his Oracles; nay, Apollonius lived himself to see his Statues destroyed, the Temple dedicated to him burnt, insomuch that his book which he writ of his consultations with the Devils at the Den of Trophonius, are perished with him, and all the Ceremonies of that Cave, as Du Plessis tells me. But allow this, Apollonius did great things, as much as it was possible for Art or Nature to reach unto; hath not Christianity now quite baffled him, and made his Magic as well as himself contemptible? Is not his name buried in oblivion? and, to those that by chance hear of him, what other reputation hath he left behind him, but that he was a Sorcerer and a Magician?  
To this I have said of Apollonius, it is but equal I should add something of Apuleius, who I find by the Heathens was set up in opposition to Christ, as may appear by Marcellinus his Letter to St Austin, 
S. Aug. To. 2. Ep. 4.  who joins them both together, as an objection made by the Heathens against the Authority of our Saviour's Miracles. Now mark how St Austin in the next Epistle answers Marcellinus; Who doth not think those persons worthy of laughter, 
Quis autem vel risu dignum non putet, quod Apollonium & Apuleium, caeterosque Magicarum Artium peritissimos conferre Christo vel etiam praeferre conantur? quanquam tolerabilius ferendum sit quando ipsos ei potius conferent, quam Deos tuos. Multo enim melior, quod fatendum est, Apollonius fuit quam tot stuprorum Author, & perpetrator, quem Jovem nominant. Ista inquiunt fabulosa sunt; Adhuc ergo laudent Reipublicae luxuriosam, licentiosam, planeque sacrilegam foelicitatem, quae ista Deorum proba confinxit, quae non solum in fabulis audienda posuit, verum etiam in Theatris spectanda proposuit. Aug. op. To. 2. Ep. 5.  because they endeavour to confer, nay, to prefer Apollonius, and Apuleius, and other skilful Magicians, with Christ, although that more tolerably is to be born, when they confer those to him, than their Gods. For it is to be confessed, that Apollonius was much better than the Author and Actor of so many whoredoms, which they themselves name Jupiter to be. I, but, say they, these things are fabulous. They do therefore commend a luxurious, licentious, and a sacrilegious happiness of a Commonwealth; which honest actions of the God Apollonius hath feigned, and did not only put them to be heard in Fables, but proposed them to be seen in the theatres. And as touching Apuleius his works, see what this Father saith in his Eighth Book de Civitate Dei; 
Ipse Apuleius nunquid apud Judices Christianos de Magicis Artibus accusatus est? Quas utique sibi objectas, si divinas & pias esse noveraet & divinarum potestatum operibus congruas, non solum eas confiteri debuit, sed etiam profiteri leges culpans potiùs quibus haec prohiberentur, quae haberi miranda & damnanda putararentur & veneranda oporteret. Ep. 8.  Was not this Apuleius accused before Christian Judges of his Magic Arts? And although this was of every side objected unto him, if he had known they had been divine, and holy, and agreeable to the works of divine powers, he ought not only to have confessed but professed them, blaming rather the Laws by which these things were forbidden and condemned, which ought to be admired and adored.  
These were the most considerable opposites our Saviour had; and see how lamely they come off in all their undertake. I know nothing so fit to end this branch with as that saying which St. Austin affords me in his 42 Epistle to the Medaureness. Ye see (saith he) the Idols Temples partly tumbled down without reparation, partly shut, 
Videtis certè simulachrorum Templa, partim sinae reparatione collapsa, partim diruta, partim clausa, partim in usus alios commutata, ipsaque simulachra vel confringi, vel incendi, vel includi, vel destrui; atque ipsas hujus saeculi potestates quae aliquando pro simulachris populum Christianum persequebantur victas & domitas, non à repugnantibus sed à morientibus Christianis, & contra eadem simulachra, pro quibus Christianos occidebant, impetus suos, legesque vertisse, & Imperii nobilissimi emine●tissimum culmen ad Sepulchrum Piscatoris Petri submisso Diademate supplicare. Ep. 42. To. 2. in Op. Aug.  partly changed into other uses; and the Idols themselves either to be broke, burnt, shut up, or destroyed; and the very Powers of this Age, who sometime prosecuted the Christians for Idols, overcome and tamed, not from resisting but dying Christians, and against those very Idols for whom they slew the Christians, to have turned their forces and Laws; and the most Eminent head of this most Noble Empire, laying down his Diadem, praying at the Sepulchre of Peter the Fisher. Thus much for the destruction of Idolatry.  
2. The second is but a consequent of the first, The Conquest of the world to the Name of Jesus. And is it not a Miracle, That Tiberius' (in whose Reign our Saviour both preached and suffered) was the first Emperor that refused to have Priests or Temples dedicated to him, 
●ent. 1. li. 2. cap. 15. pag. 683.  as the Centuriators of Magdeburgh well observe? Nero was the first Emperor that persecuted Christianity, 
Apo. c. 5.  which, as Tertullian saith, had it not been some very great good, he would not have done it. All the good Emperors favoured it; Vespasian, Adrian, Trajan, Anthony the meek, had Christ in great esteem. Tiberius, as I said before, would have had the Senate allowed him for a God. Alexander-Mameeus as Aelius Lampridius tells me, would have made a Temple to Christ, 
Christo Templum facere voluit, eumque inter Deos recipere, quod & Hadrianus cogitasse fertur qui Templa in omnibus Civitatibus sine simulachris jussit fieri; quae hodie idcirca quia non habent numina, dicuntur Hadriani quae ille ad hoc parasse dicebatur: Sed prohibitus est ab iis qui consulentes sacra, repeterant omnes Christianos futuros, si id optato evenisset, & Templa reliqua deserenda. Aelii Lam. Cap. 43.  and received him amongst the Gods, which thing Hadrian is reported to have thought on, who commanded that Temples should be built in all Cities without Images, which Temples are to this day called Hadrians, because they have no gods in them; which he is reported to have done to this end; but he was hindered from those who consulting the Oracles brought this news back, that all they would become Christians, if this happened according to wish; and that all other Temples would be forsaken. In Justin Martyrs time, which was but 150 years after Christ, Christianity had so great a Conquest, that he saith, There is no Nation of men, whether they be Barbarians, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dial. cum Tryph.  or Grecians, or of whatsoever other name they be called, whether 
* So rendered by Sylsburgius; but the word properly signifies those people, that changing their houses often, did it in Carts.  Amaxobii, or those that want houses, or those that dwell with their  in Tents, in which Prayers and Thanksgivings are not read to the Father and Maker of all things, through the name of Jesus that was crucified.  
Iraeneus lived but a little after Justin; and see what a progress Christianity had in his time. Although (saith he) the Languages in the world be different, 
Quamvis enim dissimilia sunt in mundo genera linguarum, una tamen eademque est vis Traditionis: Nec quae constitutae sunt in Germania Ecclesiae aliter credunt aut tradunt, nec quae in Hispanis, nec quae in Galliis, neque in Oriente, neque Aegypto, neque in Lybia, aut in medio orbis terrarum fundatae sunt. Cap. 3. lib. 1.  yet the force of Tradition is one and the same: Neither do the Churches that are constituted in Germany believe or deliver other ways, nor those in Spain, nor France, nor those which are founded in the East, or in Lybia, or Egypt, or in the middle of the world. You see he reckons up all the most eminent places of the world in his time; and yet we shall find Tertullian that lived a little after him stretcheth the bounds of Christianity much larger. Their sound (saith he, speaking of David) went through the earth, 
In universa, inquit, terra, exiit sonus eorum, & usque ad terminos terrae verba eorum. In quem enim aliae universa gentes crediderunt, nisi in Christum qui jam venit? Cui enim & aliae Gentes crediderunt? Parthii, Medi, Elamitae, & qui inhabitant Mesopotamiam, Armeniam, Phrygiam, Cappadociam, & incolentes Pontum & Asiam, & Pamphiliam; Immorantes Aegyptum, & Regionem Africae quae est trans Cyrenem inhabitants; Romani & Incolae, tunc & in Jerusalem Judaei & caeterae gentes, ut jam Getulorum varietates, & Maurorum multi fines, Hispaniarum omnes termini, & Galliarum diversa Nationes, & Britannorum inaccessa Romanis loca; Christo verò subdita, & Sarmatarum, & Dacorum, & Germanorum & Scythiarum, & abditarum multarum gentium, & provinciarum, & insularum nobis ignotarum, & quae enumerare minus possumus? In quibus omnibus locis Christi nomen qui jam venit regnat, utpote ante quem omnium Civitatum portae sunt apertae, & cui nullae sunt clausae; ante quem serae ferrae sunt comminuta & valvae aereae sunt apertae. Advers. Jud. Cap. 7.  and their words to the end of the world. In whom other did all Nations believe, but in Christ that is now come? To whom do all Nations believe? Whom do the Parthians believe, Medes, Elamites, and those that inhabit Mesopotamia, Armenia, Phrygia, and Cappadocia; those that inhabit Pontus, Asia, and Pamphilia; those that dwell in Egypt, and the Regions of Africa; those that inhabit beyond Cyrene? The Romans and strangers Inhabitants, and them in Jerusalem, Jews, and other Nations, as now the varieties of the Getulae, the many bounds of the Mauri, the limits of the Spaniards, the divers Nations of the Gauls, the places of the Britain's, to the Romans inaccessible, but subdued to Christ; and of the Sarmatae, of the Daci, of the Germans, and of the Scythians, and of many hidden Nations, and many Islands unknown to us, and which we are less able to repeat? In all which places the name of Christ who is now come doth reign; as before whom all the gates of every City are open, and to whom none are shut; before whom Iron bars are broken, and brass Gates are open.  
To this let me add what Julian the Apostate, after all his attempts, and designs to ruin Christianity, was forced to confess, viz. That Christ had overcome him: For being slain by an Arrow that none could guests from whence it came: They report (saith Theodoret) That he receiving the wound, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theo. Eccl. Hist. lib. 3. Cap. 20.  did presently fill his hand with his blood, and casting that blood into the air, said; Thou hast overcome me, Galilaean. I need not to this purpose repeat more Authorities: 'Twas an Argument against Heathenism most of the Fathers pressed; and though the Universality of the Victory now makes it less regarded; yet if we seriously consider the Instruments that begun this work, poor unlearned Mechanics; the means they propagated it by, not by fight but by suffering; the Enemies that opposed it, not only the great and wise men of the world, but self-interest, the loss of friends, enjoyments, every thing: And if to this we add the speed of the Conquest, we must of necessity acknowledge it was the finger of God that crowned such contemptible means with so great success, and gave so great a Victory beyond any humane apprehension.  
I cannot here shut up my Argument from Miracles, till I have given you from two considerable Heathens some account of their Miracles. I have showed you what Apollonius and Apuleius were; I shall here only tell you what Valerius Maximus, a sober Roman Writer, saith of them, in a particular Chapter of that Subject. Neither am I ignorant concerning the motion and voice of the Immortal gods, 
Nec me praeterit, de motu & voce Deorum Immortalium, humanis oculis auribusque percepto, quàm in ancipiti opinione aestimatio versatur, sed quia non nova dicuntur, sed tradita repetuntur, fidem autores vindicent. Nostrum est inclytis literarum monumentis conservata, perinde ac vana non refugisse. Val. Max. Lib. 7. Cap. 8.  perceived by humane eyes and ears, in how ancipitous an opinion the estimation was versed; but because they are not told as new, but repeated as delivered, let the Authors of them vindicate their truth. It is our work, not to shun those things which are preserved in the famous Monuments of Learning, no nor those things that are in themselves but vain. And what Valerius saith in general, Livy speaks of in his time. 
Prodigia eo anno multa annuntiata sunt, quae quo magis ●redebant simplices, & religiosi homines, eo etiam plura nuntiabantur. Lib. 24. Ca 10.  Miracles (saith he) many that year were told, which the more simple and religious men believed them, by so much more they were told. And this shall serve me instead of answering all those Heathen Miracles, which the Fathers every where in their Apologies have done; but the decay of their Doctrine hath sufficiently confuted their Religion, and their Miracles have vanished with their Faith; and the only way to revive their follies, is to think them worthy of repetition. Thus much for my second Argument of Miracles; which confirms Christ to be the only Lawgiver, and increased the Christian Faith.  
3. The third and last is the holy lives and and wonderful sufferings of Christians, which I only press as an Argument, that in the first times adorned the Christian Faith. And of this briefly. For their lives, we need not question the holiness of them, if we find them answerable to their Doctrine; which that they then observed, Lucian can inform us. For when (saith he) they once have gone aside, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian. de morte Peregrini.  they deny the Gentile Gods, they worship that crucified deceiver of them, and live according to his Laws. And Julian the Apostate, writing to Arsacius Pontifex of Galatia, doth propose the Examples of Christians for him to imitate, assuring him the holiness of their lives did increase their Religion. His words are these; Do not we see what it is that chief increased this Atheism, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ju. Ep. 44.  their humanity to strangers, their care for burying the dead, and their feigned holiness of life; which word [feigned] was necessary for this Apostate to put in; however, we have this confessed, That they were charitable to strangers, pious to dead bodies, and in their life, to outward appearance, unblamable. But a little after he tells this Arsacius, speaking of the inhumanity of the Gentiles, That it was a shameful thing to be so, when none of the Jews beg, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid.  and the cursed Galileans do not only feed their own, but ours that are in want. I might to this purpose add much more, but this is sufficient. For their sufferings, never was maxim so true as that, Sangusis Martyrum Semen Ecclesiae; The blood of the Martyrs was the Seed of the Church.  
To reckon up their several miraculous sufferings, were to repeat their ancient Martyrologies, and to stretch the bounds of this discourse to an endless length: I shall therefore only insist upon one particular, wherein the Christians in their sufferings have exceeded all other sufferers; that is, in their offering themselves to suffer. We shall find many examples of men who were so obstinate to their opinions, that they have chosen death rather than a recantation of their errors; but yet I never heard of any that went so far, as in defence of an error to offer himself to suffer; and this the Christians did, if we will believe Julian the Apostate, who in his fragments tells us of the Christians, that many of these Atheists out of zeal do persuade, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jul. Arag. in principio.  That death is to be desired, because they think to fly to heaven, when men violently tear their Souls from them.  
Now this offering themselves to be Martyrs was not done by a few, and those the most eminent Christians, but by people of all sorts and conditions. See what Tertullian saith to Scapula, speaking of the cruelty of Arrius Antonius in Asia; If it pleased that this be done here at Carthage also, 
Hoc si placuerit & hic fieri, quid facies de tantis millibus hominum, tot viris & faeminis, omnis sexus, omnis aetatis, omnis dignitatis, offerentibus se tibi? Ad Scapulam, cap. 4.  what wilt thou do concerning so many thousands of men and women, of each sex, every age, and every dignity that will offer themselves unto thee? Nay, to omit more, this voluntary Martyrdom did so increase, that the Church was forced by her Canons to forbid it, in charity to her Children. I shall not produce you many, because this discourse already hath exceeded my intended bounds; but I shall conclude the whole with that excellent answer S. Cyprian gave Panterus the Proconsul to his demand of the names of the Presbyters, as well as the Bishops in that City. When (saith he) our discipline forbids us voluntarily to offer ourselves, 
Cum disciplina prohibeat ne quis se ultro offerat, & tuae quoque censurae hoc displiceat, nec offerri se ipsi possunt, sed à te exquisiti invenientur. Act. Mart. Edit. à Pamelio.  and this very thing doth displease thy own Decree, they cannot offer themselves; but being sought by thee will easily be found.  
FINIS.