An explanation of the grand mystery of godliness, or, A true and faithfull representation of the everlasting Gospel of our Lord and Saviour Jesus Christ, the onely begotten Son of God and sovereign over men and angels by H. More ...

BOOK IV.

CHAP. I. 1. That Christ's being born of a Virgin is no Impossible thing. 2. And not only so, but also Reasonable in reference to the Heroes of the Pa∣gans. 3. And that this outward birth might be an emblem of his Eternal Sonship. 4. Thirdly in relation to the Sanctity of his own person, and for the recommendation of Continence and Chastity to the world. 5. And lastly for the completion of certain prophesies in the Scriptures that pointed at the Messias.

1. COncerning the Birth of Christ, or whatsoever else happened mira∣culously to him, or was done by him, I conceive I shall give a sufficient account, if I shew not only their Possibility, but their Reasonableness. And it is not at all Impossible that a Virgin should bring forth a Son, if we understand the meaning of that term aright, which signifies a Woman that never had any thing to doe with a Man. For it implies no Contradiction for her to conceive from some other hidden cause, and therefore at least the Omnipotent Power of God can bring it to pass. For whether is it easier to create all things of nothing, to make Plants and Animals to spring out of the Earth without the help of either Male or Female, or to prepare the wombe of a woman so, as to make her conceive without the help of a man? Where∣fore to deny the Possibility thereof is to deny the Existence of God in the world.

2. But it is not only Possible, but Reasonable. For besides that in ge∣neral it is fit that so extraordinary a person as our Saviour in his coming into the World should be accompanied with miraculous indications of his eminencie, there is a peculiar accommodation in this of his being conceived and born by a supernatural Power to those either true stories or strong suspicions of the Pagans, who did so easily believe that their famous Heroes, whose memory continued so long with them, and was so sacred, that they did divine honours to them, were not sprung of mortal race, but were ex stirpe Deorum, as you have already heard; which is in a most true and eminent manner accomplished in the Birth of our Saviour.

3. Again, Christ considered out of the body, he being not a mere humane Soul, but being truly, livingly and really united with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is by union the Eternal Son of God. Now that being to come to pass which S. Iohn speaks of in the beginning of his Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word was made flesh; he that was to be born of Mary (the Spouse of Ioseph) he being, I say, the true and genuine Son of God, begotten of the Father from all eternity, when he was to be born here into the world in time; who was so fit to be entitled to his procreation

as he that was the Author of his Eternal generation? and therefore he was to be born of a Virgin, and to be conceived by a supernatural way, that his visible Humanity as well as his inward Divinity might have a just occasion of being called the Son of God, and that the one might be the Emblem as it were of the other.

4. Thirdly, you have seen how full of abominable obscenity and uncleanness the Superstition of the Heathen was; to say nothing of the carnality and uxoriousness of the Jews, and of that impuritie which by almost all nations (unless where Superstition has emboldened them to Beastliness) is confessed to be in the acts of Venerie; they commonly concealing those parts which Nature ordained for such uses from the eyes of men, as being ashamed to acknowledge themselves subject to so low a kind of sense. It was therefore unfit that Christ should be born accor∣ding to that common way of generation, that he might give no encou∣ragement to that which men are so madly set upon, notwithstanding that bridle of shame that Nature would curb them in by; especially himself coming into the world to be the highest Pattern of Purity that can be exhibited to Mankind: for which reason he also abstained from Marriage, and commended the Virgin-life; which he might doe with better reason then any, he being a more certain pledge of those holy, heavenly and eternal joyes, then ever was yet manifested to the world. Wherefore partly in opposition to the uncleanness of Paganisme, and partly for an invitation to his followers to set a due price upon Con∣tinence and Chastity as great helps to the purifying of the Soul, and the making of her relish those delights which are truly divine, himself did not vouchsafe to take our flesh upon him in that way which is accompa∣nied with the height of gross carnal pleasures; nor when he had taken our flesh, to reap the Joyes thereof, no not so much as upon those allow∣able terms of Marriage; he coming into the World on purpose to slight and slur that which is to the greatest esteem and sweetest relish with the Natural Man.

5. Fourthly and lastly, the being born of a Virgin being one of the notes of the Messias, as the very first prophesie of him in the more pro∣per and emphatical sense thereof seems to imply, That the seed of the woman (in opposition or exclusion of the mans seed) should break the Serpents head, as also that more plain allusion and lively Type in the Prophet Isaiah of a Virgin conceiving of a Son whose name was Imma∣nuel, does exquisitely prefigure; This, I say, adds also to the congruity of this miracle of Christ's conception in the Wombe of a Virgin. All which things put together are more then enough to sufflaminate those blasphemous suspicions of witless and ungodly men, and to con∣vince them that it was not the colouring of some casuall miscarriage in the Mother of Christ, that he was said to be begotten of the Holy Ghost; but that it was so indeed, and so determined by the Wisdom and counsel of God. The greatest reason whereof was (as I conceive) the Sanctity of our Saviour's Soul, and his purpose of discountenancing of the pleasures and pollutions of the flesh, and the drawing of mens minds to the study of Purity, a very considerable branch of the divine life which he came to raise in the World.

CHAP. II. 1. That as the Virginity of Christ's Mother recommended Purity, so her Meanness recommends Humility to the world; as also other circumstan∣ces of Christ's Birth. 2. Of the Salutation of the Angel Gabriel, and of the Magi. 3. That the History of their Visit helps on also belief, and that it is not Reason but Sottishness that excepts against the ministery of Angels. 4. His design of continuing a Parallel betwixt the life of Christ and of Apollonius Tyaneus. 5. The Pedigree and Birth of Apol∣lonius, how ranck they smell of the Animal life. 6. The Song of the Angels and the dance of the musical Swans at Apollonius's birth compared.

1. NOW as his being born of a Virgin is a recommendation of Purity, so his being born of so mean a Virgin as the Spouse of a Car∣penter is a recommendation of Humility. For it is observable that Christ on set purpose vilified and slighted that which is most esteemed and most dear to the Animal life, and such are all those things that make for our honour and reputation amongst men; And Nobleness of paren∣tage is not one of the meanest of them. Other circumstances of his Birth tend also to the same scope; for no sooner came he into the world, but he practised that which he after taught others, he took the meanest place in the Inne: and though he were heir of all things, and the de∣signed Soveraign of Angels and Men; yet he was shouldered out from amongst them, and was fain to take his lodgings in the Stable amongst the brute beasts. But in this low condition while he is taken no notice of by supercilious mortals, yet the Angels celebrates his Nativity with an Heavenly carol, imparting the good news of his Birth not to the wise or noble of this World, not to the learned Rabbies or Rulers of the People, but to men of a lowly and innocent profession, to Shepheards attending their flocks by night. All which circumstances of his Birth you see how reasonable, how significant and decorous they are.

2. Nor is that Salutation of the Angel Gabriel concerning it, and his prediction to Mary, an useless and idle complement: but it was requisite that what was to happen to her should be foretold her, that the modest Virgin might not be abash'd to see her womb swell, she not knowing the cause of it. The same may be said also of the journey of the Magi, that it is not a thing vainly inserted into the History to make a show, but that the fame of the Jews expectation of their Messias about that time being spread all over the East, these Genethliaci that lov'd to busie themselves about Nativities and strange events in the World, amidst their viewing the Constellations, discovering a New star as it seem'd to them, and ob∣serving its motion, were led to the very place where the young King of the Jews lay, where they worshipped him, not as the Son of God, but as one that they expected would be a mighty secular Prince; and there∣fore to engage him to favour themselves and their Country, they did un∣to him this timely homage.

3. But though they intended no more then thus, yet it being so fa∣mous an accident could not but further the faith of those that were to be called in to the belief of the Gospel. Besides that, it was a prelusion to & prefiguration of the forwardness of the Gentiles above the Jews to re∣ceive Christ as their Soveraign and Redeemer, as also a prelibation of that glory that should at last accrew to Christ for the great debasement of himself and unparallel'd humiliation. So that nothing can make the circumstances of the History of his Birth incredible, unless it be the mention of the ministery of Angels in it, which none can cavil at but such as believe no Angels at all, neither good nor bad: nor can any be of this unbelief but such as prefer the sottish suggestions of their own dull temper before the perpetual testimonies of all Ages and all Nations of the World; who have ever and anon had new Instances of Apparitions and Communications with evil Spirits, and fresh occasi∣ons of executing the Laws they had made against Witches and wicked Magicians.

4. I should now pass to the second head I propounded, could I ab∣stain from touching a little upon the circumstances of the Birth of that famous Corrival of our Saviour, Apollonius Tyaneus; whose story writ by Philostratus, though I look upon it as a mixt business partly true and partly false, yet, be it what it will be, seeing it is intended for the highest Example of Perfection, and that the Heathen did equalize him with Christ, you shall see how ranck his whole History smells of the Animal Life, and how hard a thing it is either in actions or writings to counterfeit that which is truly holy and divine. For which end I shall make a brief Parallelisme of the Histories of them both in the chief matters of either, that the Gravitie and Divinitie of the one and the Ridiculousness and Carnality of the other may the better be discerned.

5. As in this very First point is plain and manifest, which is dis∣patched in a word. For in that Philostratus writes how Apollonius was of an ancient and illustrious Pedigree, of rich Parents, and descended from the founders of the City Tyana, where he was born, is not this that which is as sweet as honey to the Natural man, and such as an holy and divine Soul would set no esteem upon? Like to this is his Mother's being waited upon by her Maidens into a Meadow, being directed there∣to by a Vision, where while her servants were straying up and down ma∣king of posies and chaplets of flowers, (O what fine soft pompous doing is here!) and her self disporting her self in the grass, she at last falls into a slumber, the Swans in the mean time rangeing themselves in a row round about her, dancing and clapping their wings, and singing with such shrill and sweet accents that they filled the neighbouring places with their pleasant melody, they being as it were inspired and transported with joy by the gentle breathings of the fresh and cool Ze∣phyrus; whereupon the Lady awaking is instantly delivered of a fair Child, who, after his Fathers name, was called Apollonius.

6. The amenity of the story how gratefull and agreeable it is to flesh and bloud! But how ridiculous is that dance and rountlelay of the musi∣cal Swans compared with that Heavenly Melody of the holy Angels at

the Nativity of Christ! For that, if it could be true, is but a ludicrous prodigie and presignification that Apollonius would prove a very odde fellow and of an extraordinary strein, and serves only for the magni∣fying of his person. But this is a grave and weighty indication of the Goodness of God and the Love of his holy Angels to men, and a pre∣diction of that peace and grace which should be administred unto them through Jesus Christ that was then born. Behold, said the chief Angel whose glorious presence surrounded the shepheards with light, Behold, said he, I bring you good tidings of Great joy which shall be unto all people; For unto you is born this day a Saviour, which is Christ the Lord: whereupon there was suddenly with this Angel a multitude of the hea∣venly Hoast praising God and saying, Glory to God in the highest, and on earth peace, good will towards men.

CHAP. III. 1. That whatever miraculously either happened to or was done by our Saviour till his Passion cannot seem impossible to him that holds there is a God and ministration of Angels. 2. Of the descending of the Holy Ghost, and the Voice from Heaven at his Baptisme. 3. Why Christ exposed himself to all manner of hardship and Temptations. 4. And particularly why he was tempted of the Devil, with an answer to an Ob∣jection touching the Devil's boldness in daring to tempt the Son of God. 5. How he could be said to shew him all the Kingdoms of the Earth. 6. The reason of his fourty daies fast, 7. And of his Transfiguration upon the Mount. The three first reasons. 8. The meaning of Moses and Elias his receding, and Christ's being left alone. 9. The last rea∣son of his Transfiguration, That it was for the Confirmation of his Re∣surrection and the Immortality of the Soul. 10. Testimonies from Hea∣ven of the Eminency of Christs person.

1. WE have done with the Birth of Christ, we proceed now to his Life: wherein we shall consider only those things that ex∣traordinarily happened to him, or were miraculously done by him, till the time of his Passion; wherein nothing will be found impossible to them that acknowledge the Existence of God▪ the active malice of Devils, and the Ministery of Angels. But that which I intend mainly to insinu∣ate is, the comeliness and sutableness of all things to so Holy and Divine a person; which that it may the better appear, I shall after shew the dif∣ference of this true example of solid Perfection, Christ, and that false pattern of feigned holiness in that Impostour Apollonius, whom the later Heathen did so highly adore.

2. The chief things that happened in an extraordinary way to Christ before his Passion are these Three. 1. The descending of the Holy Ghost upon him in the shape of a Dove at his being baptized, and the emission of a Voice from Heaven, saying, This is my beloved Son in whom I am well

pleased. 2. The Temptation of the Devil upon his fasting: and 3. His Transfiguration upon the Mount.

Concerning the First, there is great reason for that Miracle. For God having a design to set on foot the Divine life in the World by his Son Iesus Christ, why should he not countenance the Beginning of his Ministery by some notable sign, by which men might take notice that he was the Messias, sent of God? And Iohn the Baptist confesses him∣self assur'd thereof by this Indication. And being there was to be some extraordinary appearance, what could be more fit then this of a Dove, a known embleme of Meekness and Innocency, inseparable branches of the Divine life and Spirit? and at what better time then when Iesus gave so great a Specimen of his Meekness and Humility, as to condescend to be wash'd, as if he had been polluted, when he was more pure then light or snow; and to be in the form of a disciple to Iohn, when he was able to teach him and all the world the Mysteries of God? Which may be noted to the eternal shame of our conceited En∣thusiasts, who phansying they have got something extraordinary within, contemn and scorn the laudable Institutions of the Church; which is an infallible argument of their Pride, as this of our Saviour's Humility. But while he humbled himself thus, God did as highly advance him, adding to this silent show an articulate voice from Heaven, the better to assure the by-standers that he was the Messias, the Son of God.

3. As for his being tempted of the Devil, it has the same meaning that the hardship of his whole life. For being that the Kingdome of God on earth, which is the Church, was to overcome the kingdome of Satan by suffering; our Saviour Christ gives himself an example of all manner of trials and troubles, of the most tedious difficulties that could occurre: like a wise and couragious Commander animating his Souldiers by his own willingness to suffer as deeply as they that he commands. Which Polyaenus relates to be the stratagem of Iphicrates, who when he saw it convenient to draw out his souldiers in a cold frosty night to assault the enemy, and observed their aversness by reason of the bitterness of the season, and the thinness of their clothing, he strait∣way clad himself more thin then the thinnest of them, and on his bare feet trudged from tent to tent to shew himself to his Camp: which did so encourage the souldiers, that they set upon the enterprize without delay under the conduct of so wise and valiant a Commander.

4. And therefore Christ in like manner for the incouragement of his followers went before in all manner of difficulties, not onely in pover∣ty, in reproach, and in a constant refusal of all the pleasures, riches and honours of this present World, as being to establish the faith of a better; but he was given up also to be tempted of the Devil, that we may not be dismai'd by such encounters, and know how to behave our selves when we are ingaged in them. For his being transported thus securely in the aire by the hand of Satan, like some innocent bird in the talons of a rapacious Hawk, and yet not fainting under it, what can it be but an eminent effect of his Faith in the living God, which is the very Root and inmost original of the Divine life? The same may

be said of his miraculous Fast; For himself in answer to the Tempter did profess, man lived not onely by bread, but by Faith in that Word that sustaineth all things. That also is worth the noting that Grotius observes upon the place, That this Threefold temptation wherewith the Devil tempted Christ is the most usual and most prevalent that he as∣salts mankind withall, viz. Egestas, Confidentia Praedestinationis, & Spes splendoris humani, (especially those that have disentangled them∣selves from the more soft and sensual desires of the Flesh:) and the ad∣vantage of Christs Temptation is, that we are punctually instructed aforehand how we are to oppose. Wherefore this History of his Tem∣ptation is very decorous and agreeable to Reason. Nor does the rela∣tion of the Devil's assalting of the Son of God make it the less credi∣ble: for it is most likely that he was not sure yet he was such in that sense that we understand the Son of God; and a question whether all the Devils be yet convinced that he is what we rightly believe him to be. But for his own curiosity to try what he was, as well as out of a malici∣ous design to pervert him, if he could, he assalted him after this manner in the Wilderness.

5. That of shewing him all the Kingdomes of the Earth from an ex∣ceeding high mountain, seems to have some difficulty in it. For if it was onely a prestigious representation of the glory of the Kingdomes of the Earth, what needed a transportation of him to the top of a moun∣tain, or at least of a mountain so exceeding high? But if it was a real view of them, the highest mountain in the world will not enlarge our prospect so as to take in one ordinary Kingdome under our sight. But to this I answer, That this cunning Prestigiator took the advantage of so high a place to set off his Representations the more lively, and to make them the more probable to be true. For the Prospect seeming so great to the eye, and ruder phansies imagining the Earth a round flat, this old Jugler might easily hope that he might delude the Carpenters son with so large a show, and perswade him that what was so great, was all; espe∣cially perstringing his sight so, as that the whole Horizon should seem full of the pompous varieties of the Powers and Principalities of the world.

6. As for the long and solemn Fast of Christ and his retirement into solitude for fourty dayes, after notice was given from Heaven that he was the Messias the Son of God, this was very seemly and convenient to sharpen the desire of the people to receive him when he did return, and to gain more Authority to his doctrine which he was to teach them, and to inculcate to his successors by his Example how fit it is to starve the Animal Life, and quite vanquish all the pleasures of the Body, be∣fore they take upon them to be instructers in Divine matters, which are of eternal concernment to the Soul. When as now-a-daies by how much more a mans skin is full treg'd with flesh, blood and natural Spi∣rits, and by how much the more eager appetite he has to the things of the World, by so much impatienter he is to get into the Pulpit to ex∣ercise his voice and lungs, and thereby to approve himself for a prefer∣ment: whenas Christ would not exercise this office of preaching the

Kingdome of Heaven, before he had at once despised all the riches, pomp and pleasures of the Earth. And as his Wisdome is discovered in undertaking this solemn Abstinence and Retirement; so is also his Hu∣mility in affecting no innovation therein, but he took up the example of Moses and Elias, who after conferr'd with him in the mount at his Trans∣figuration: which is the Third and last eminent accident which hap∣pen'd to our Saviour before his Passion, and which is not recited to fill up the Story, but is of very deep and weighty consequence.

7. Our Saviour takes unto him Peter, Iames and Iohn, three of the prime of his Apostles, to be spectatours and witnesses of what they should see on the Mount, whither he carried them, where he was trans∣figured before them, his face shining like the Sun, and his raiment be∣coming as white as the light; where Moses also and Elias talked with him concerning his Death and glorious Resurrection. Which conference was First a great Cordial to animate our Saviour the better to go through his heavy sufferings; and Secondly a great Satisfaction to as many of the Jews as should be converted to Christianity, that Moses and Elias, that is, their Law-giver and ther chiefest of their Prophets, were abettours to Christ in this new Dispensation he was to set up in the World; and Thirdly, there was a particular injunction (even while Moses and Elias were present with him face to face) to hearken and yield obedience now to Christ as to the beloved Son of God, and to let Moses and Elias go, all things being compleated in him. For a cloud overshadowed them, and a voice came out of the cloud, saying, This is my wel-beloved Son, in whom I am well pleased: hear ye him.

8. And the very Vision was a representation of what was to come to pass: For after this, Moses and Elias vanished, and his disciples, when he had raised them up from the ground, (for they had fallen flat on their faces out of fear) lifting up their eyes, saw no man save Iesus onely.

9. Fourthly and lastly, It was a very fit and powerful Instance to assure men of the Immortality of the Soul, and to beget a more unsha∣ken belief of the Resurrection of Christ out of the grave: and therefore Christ bad his disciples tell no man of the Vision, but reserve it till its due use and time, that is, till Christ had risen from the dead, to be added as a further confirmation of that mystery of enjoying of Life and Immortality in a glorified Body, against that dull infidelity of Athei∣sticall men that think the Soul of man cannot act unless in the flesh.

10. In the First and Last of these memorable accidents we rehearsed, there is an eminent witness from Heaven of the Excellency of Christs person, to which that nothing remarkable may be omitted, we shall adde also that recorded in John 12. where Christ praying, Father, glorify thy name, there came a voice from Heaven saying, I have both glorified it, and will glorifie it again.

CHAP. IV. 1. What miraculous accidents in Apollonius his life may seem parallel to these of Christs. His superstitious fasting from flesh and abstinence from wine out of a thirst after the glory of foretelling things to come. 2. Apol∣lonius a Master of Iudiciary Astrology, and of his seven Rings with the names of the seven Planets. 3. Miraculous Testimonies given to the eminency of Apollonius his Person by Aesculapius and Trophonius how weak and obscure. 4. The Brachmans high Encomium of him, with an acknowledgment done to him by a fawning Lion. The ridiculous Folly of all these Testimonies.

1. WE have now gone through the chiefest things that happened to Christ in an extraordinary manner before his Passion. Be∣fore we proceed any further, being mindful of our promise, we shall give a glance at what may seem parallel in the life of Apollonius. And to the miraculous Fast of Christ undergone for so sober purposes, which he was carried to by the power of the Spirit, I finde nothing to be compared in that famous Philosopher, if he deserved so solid a Title, but his continual voluntary abstinence from flesh and wine. Which need∣less Superstition is coloured with as contemptible an End, that is, a vain affectation of glory by foretelling of things to come; a faculty that mightily pleases and tickles the natural man: and the affectation thereof shews the Levity and Pride of Apollonius his Spirit, as also of his grand Instructers in that Science the Brachmans of India, who having asked Damis if he had any skill in Divination, and he professing that his study and knowledge reached no further then to things usefull and necessary, laughed him to scorn.

2. But Philostratus writes of Apollonius as wholy giving himself up to the study of Divination and Iudiciary Astrology, and how Iar∣chas the chief of the Brachmans gave him seven Rings with the names of the seven Planets inscribed upon them, as also that Apollonius wrote four books of this Art. Which things are a demonstration of his gross ignorance in Nature and Philosophy, and of the petty temper of his Spirit; and that there was nothing truly divine in him, though the deceived Pagans adored him for a God. For those that descend to such Arts, it is a sign there is no solid knowledge in them, much less any supernatural principle either in them or assisting to them; but that their predictions are Diabolical, or else that they are mere Whiflers and Juglers, and have no extraordinary assistance at all.

3. I shall adde but another parallel and so proceed; and that is the Testimonies concerning the Eminencie of their persons, in which there is as great a difference as of their persons themselves. The person of Christ being witnessed to by an audible voice from Heaven, God affir∣ming thereby to the World that he was his beloved Son, and requiring their obedience to him; but the Eminency of Apollonius being recom∣mended

by none but the Ghost of Aesculapius and Trophonius, whose den he entred, and (as it became a Necromancer) confabulated there a long time with him, as he did also with Achilles at his tombe, who imploy'd him to renew his annual Rites and Honours in Thessalie. But this recom∣mendation of his was not immediate from either, but by their Priests, who being informed, the one by a dream, the other by some obscure voice in the Temple (of which there was no witness but the Priest him∣self) gave out great matters of Apollonius.

4. We may adde also the Testimony of the Brachmans those famous Magicians, whom Apollonius so much applauding, they claw'd him again, and concluded among themselves that he was worthy to be hono∣red as a God, both alive and after Death. Nay we will give him in all to make up the weight. A certain tame Lion in Aegypt seem'd also to acknowledge his Divinity, coming to him as he was sitting in the Temple and crouching under him; who when Apollonius told the people that he was that ancient Aegyptian King Amasis come into a Lions body, the Beast began to roar, and lament and weep bitterly, as begging his suc∣cour in so bad a condition: Which Apollonius being sensible of, got the Lion to be sent to Leontopolis a City of Aegypt, and there to be kept in such sort as was more sutable to his Royal Soul. How obscure, con∣founded and ridiculous are all these Testimonies of the Eminency of the person of that subtil Impostor! So base and evanid is all humane con∣trivance against the Glory and Soveraignty of Christ the true Son of God.

CHAP. V. 1. Three general Observables in Christs Miracles. 2. Why he several times charged silence upon those he wrought his Miracles upon. 3. Why Christ was never frustrated in attempting any Miracle. 4. The va∣nity of the Atheists that impute his Miracles to the power of Imagi∣nation. 5. Of the delusive and evanid viands of Witches and Magi∣cians.

1. VVE come now to what Jesus miraculously did in his life-time. We may referre the most of his Miracles to these four heads; His feeding the hungry multitudes: His healing the sick: His raising of the dead, and his dispossessing of Devils. In all which you may ob∣serve

First, That his wonder-working power was exercised upon known and familiar objects, such as often occurre amongst men. For such are Hunger, Sickness, Death, and Possession of Devils or Witchery; not that I think them both one, but that sundry persons are possessed that way, and it may be most frequently.

Secondly, That Christ puts forth his power no where out of any

levity or vain ostentation, but as the necessities of men required it: all his Miracles being a perpetual exercise of love and compassion to mankind. To which we might adde also in the Third place, what is likewise general to them all, his purpose of glorifying God by them, and laying foundations of Faith for the people to believe in him, as the true Messias.

2. Which belief yet he would not accelerate too fast, that it might not prevent his Suffering; nor yet accelerate his Suffering too fast, before he had done the due preparatory works which he had to do. Which made him sometime to seem unwilling to do over-publick Miracles, as that at the wedding of turning water into wine; and after he had fed the multitude, he hid himself that they might not make him King; and several times when he miraculously healed men with more privacy, he strictly charged them that were thus healed to tell no man; as well that he might not over-hastily precipitate belief in men, as I have already intimated, as also to keep himself from the rage of the Pharisees till the due time of his Suffering was at hand. In the mean while his Miracles and Doctrine was to distill into the mindes of men by degrees, to prepare them for a fuller belief upon his Resur∣rection from the dead.

3. It would be too voluminous a business to rehearse the story of eve∣ry particular Miracle, and to descant upon it. What we have thus ad∣vertised in general, is most considerable and most profitable to be no∣ted. Nor need we adde any thing to facilitate the belief of them to those that are not such Infidels as not to believe the Existence of either God or Spirit. For others will very easily conceive that Christ being joyn'd with that Eternal Word that healeth all things, might heal those that are absent either by his word, or by the Ministery of Angels who were alwaies to attend him. And it is no wonder that Christ should never be mistaken in any attempt or presage, he being so livingly united with the Eternal Wisdome of God, and being of one Will and Spirit with him, not disturb'd or distracted with any excursions or im∣petuosities of his own Will.

4. The whifling Atheists impute all to the natural power of Imagi∣nation, and please themselves mightily in the abuse of those passages in the Gospel that seem to assert that Christ was hindred from working of Miracles because of the Unbelief of the people, as it is said in the Gospel of S. Mark, that he could do no mighty works, because of their un∣belief. But it was not a natural but moral impossibility; he could not induce his minde thereto, he being provoked to so just indignation a∣gainst his own Country that despised him. But say in good sadness, poor blind and baffled souls, How can the natural strength of Imagina∣tion heal the absent? to say nothing of the present sick of ordinary dis∣eases, such as the Leprosy, Palsy and Dropsie; who ever cur'd those by mere Imagination? How then shall Imagination recover Sight even to them that were born blind? how shall it raise the dead in whom there is no Imagination at all? as in Iairus his daughter, and Lazarus who had lien four days in the grave. Can Phansy feed five thousand men with

five loaves and two fishes? or four thousand besides women and chil∣dren with seven loaves and a few little fishes, being almost hunger∣starv'd by three dayes recess into the wilderness?

5. Which things though not so substantially performed, are notwith∣standing in some measure imitated by Witches and Magicians, I mean in their junketings; whose viands are observed to afford so little satis∣faction to nature, that they leave oftentimes the partakers of them as weak and faint almost as if they had eaten nothing (as Bodinus relates of the Magical entertainments of that Nobleman of Aspremont, whose guests by that time they had rid a little space from his house were rea∣dy to faint and fall down both horse and man for hunger;) and also to be of such a fugitive consistence, that they ordinarily vanished at the taking away of the cloth: whenas in both these Miracles many Baskets full of the fragments were reserved.

CHAP. VI. 1. Of Christs dispossessing of Devils. 2. An account of there being more Daemoniacks then ordinary in our Saviours time. As first from a possi∣ble want of care or skill how to order their Mad-men or Lunaticks. 3. The second from the power of the Devil being greater before the coming of Christ then after. 4. That not onely Excommunication but Apostasy from Christ may subject a man to the Tyranny of Satan, as may seem to have fallen out in several of the more desperate Sects of this Age. 5. An enumeration of sundry Daemoniacal symptoms amongst them. 6. More of the same nature. 7. Their profane and antick imitations of the most solemn passages in the History of Christ. 8. A further solution of the present difficulties from the premised considerations. 9. A third and fourth Answer from the same of their cure and the conflux of these Daemoniacks into one Country. 10. A fifth from the ambiguity of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 11. The sixth and last Answer, That it is not at all absurd to admit there was a greater number of real Daemoniacks in Christs time then at other times, from the useful end of their then abounding.

1. AS for our Saviours dispossessing or ejecting of Devils out of men; as his raising of the dead was a pledge and prefiguration of that power he professed was given him of crowning them that believed on him with life and immortality at the last day, so was this a very proper Prelude to that utter overthrow he was to give the Kingdome of Satan, he being to dispossess him of all places at last. There's nothing can seem harsh to them that believe there are Spirits (and none but sensu∣all, profane and foolish men will misbelieve such things) there is no∣thing, I say, can seem harsh in this kind of Miracle, unless it be the multitude of persons then possessed, or the multitude of Devils in one possessed person whose name was Legion.

2. But as for the First, there may be many Answers, none where∣of want their use and weight. Wee'l begin with what seems of mea∣ner consideration first: where we will not omit to mention that the Re∣dundancy of Daemoniacks in Christs time above what we observe in la∣ter Ages, may proceed from the differences of the skill and care that was then had of Mad-men and Lunaticks in Iudea and the adjacent Countries of the Gentiles from whence no small part of them came, and what is used now a-daies. It is, I say, questionable whether they had so good provision for distracted people at those times and in those places for keeping them within and ordering their distemper to the greatest mitigation they were capable of. For the stronger it is, the more effectual allurement is there to bring some evil Spirit or other in∣to the body of a man. For he ceasing to be his own, another does the more naturally become the master of him. As he that is not his own man through the soveraignty of drink, will find also many other masters buisy about him; all the boyes in the town stocking after him, and heightening his intoxication by their apish injuries. But I will not in∣sist upon this.

3. Secondly, It is not so strange that there should be a greater num∣ber of possessed in Christs time then now, because since Christianity the power of the Devil is much more curbed. For it is plain that where Paganisme rules, the persons of men are more subject to the cruelty of the Devil. As appears by what is recorded in History concer∣ning the Inhabitants of several Countries; as of Madagascar, where the Devil afflicts them bodily: in Florida he astonishes them with dreadfull Apparitions, and cuts their very flesh off in his approaches: they of Guiana are beat black and blew by him, and the Brasilians so grievously tormented, that they are ready to dy for fear upon the ve∣ry thought of him. The Apostate Jews that they fell under his power is the opinion of their own Rabbins: and the primitive Christians de∣livered to Satan felt to their smart the rigour of his lash. All which may go for a sufficient proof, That the profession of Christiani∣ty and the worship of the true God in that way that he will be worshipped, is a personal protection from the gross assaults of the Devil.

4. A man might adde further, That not onely they that are duly excommunicated by the Church are made obnoxious to his Tyranny, but also those that revolt of themselves, and deny the Lord that bought them, by their misbelief of the sacred History of the Gospel, and the Personal office of Christ, even of him that died betwixt two thieves at Ierusalem. As is notoriously apparent in some of the forlorn and giddy-headed Sects of these times, amongst whom, I dare say, a man may find out a greater number of true Daemoniacks then Christ and his Apostles are said to cure.

5. For to what more rationally then to the possession of these decei∣ving Spirits can be attributed those wild extasies they are in, their fal∣ling down dead, the swelling of their bodies and foaming at the mouth, their neglectedness, sordidness, and abhorring from all order and huma∣nity,

their antick postures & gestures? one going in the open Marketplace with his head lift on high and his arms spread out, roaring and mouthing out fanatical denunciations; and another following him at the heels with a soft sneaking pace, his head hanging down as if his nose bled, and his hands pressing his navel, as if he were troubled with the Belly-ach; others creeping on all four like brute beasts, and wallowing and tum∣bling on the ground like dogs or swine. Others taken with the expe∣cted power they lay vacant for, were hurried on in a very swift pace on tip-toes, with their hats inverted on their heads, and yet not falling off, and their arms stretched directly upwards with their fore-fingers pointing to the Zenith; and this for so long a space as no ordinary man could doe the like.

6. Adde to this their being troubled with Apparitions, their fearfull and hideous howlings and cryings, their wild and extatical singings and frantick dancings, their running naked through Towns into Churches and private houses, their violent and irresistible shakings to the utter weakening of nature and making their very bodies sore: and all this transacted by a Power or Spirit which themselves confess distinct from themselves, which also speaks distinctly and audibly in them, and uses their arms and hands to the beating their head and body, which imposes upon them very absurd commands, macerating most, killing some with fasting, tyrannizing over them all in every thing, almost as much as the Devil does over the poor Indians.

7. Creeping, crouching, licking the dust, eating of Butterflies, feeding of nought but crums and bones, such as we fling to dogs, Cab∣bage stalks and leaves of Coleworts scattered and cast away by the Mar∣ket-women; these are smaller services of that imperious fiend within them. But this new guest countermanding the allowable voice of Na∣ture so as scarce to suffer a man to take four and twenty hours rest in five and twenty daies, to condemn him to the guidance of every foolish fly that comes in his sight, and so to adjudge him to hold his leg so long and so close to the fire (the fly guiding him the time) that it was scorched from the knee to the foot, in such grievous manner that it was not to be cured in less then a quarter of a year; these are more severe and rigid services of that infernal Task-master. Besides that, ever and anon this inward voice, and sometimes outward, utters very audibly to them some place or other of Scripture to a ridiculous abuse and prophanation of it; and not that only, but enforces the poor captivated vassal in scorn and contempt of the person of Christ to act some remarkable passages in his story, such as his Death, and Triumph at Ierusalem; the former by Iames Milner and Iohn Toldervy, the latter by Iames Naylor, who had his horse led in triumph by two women trudging in dirt at his entring Bristol, with Holy, Holy, and Hosanna's sung to him by the Fanatical company that attended him; garments also in some places being strow∣ed in the way. Such wild tricks as these are these deluded Souls made to play, to make sport for those aerial Goblins that drive them and actuate them.

8. I might enlarge further upon this matter: but this short glance at

things might be enough to induce any indifferent man (that can at all believe That there is any such thing as Witches and possession of Evil Spirits) not easily to mistrust but that the distemper of this present Age has been such (and it may be still is) that if there were any such Ve∣nerable person as could command them from under this Power by which many of them are so madly actuated, there would plainly prove a more plentifull harvest of Daemoniacks in these times then in our Saviour's; and a number more besides Iohn Gilpin and Iohn Toldervy would acknowledge themselves to have been possessed by the Devil. But at least we will gain this reasonable Observation from our Digression we have made, which will be succedaneous to what we mainly aim'd at, viz. That if one Age be so exceeding Fanatical above another, why may not one Age be as much more Daemoniacal then another?

9. Thirdly, Such distracted and Epileptical persons, as also Daemoni∣acal, would not be talked of unless they were miraculously cur'd; which not happening in other Ages, they are not so much taken notice of. Fourthly, Our Saviour going from place to place, and his fame flying further then the motion of his person, he was likely to meet with and to have brought to him more of such persons by far from the Pagan nations about him, then otherwise at any time could in any like∣lihood have been taken notice of, though there were in other parts of the World and in other Ages as many.

10. Fifthly, Those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so called in the Scripture, there is no need to take them all in the strictest sense: Mad-men, Lunaticks or Epileptical men, or any men extraordinarily distempered with Melancho∣ly, being by the Iews deemed and called Daemoniacks, the people being as much over-prone to ascribe natural diseases to the Devil, as many Physicians are to ascribe Diabolical distempers and vexations to Nature. But Christ cured the diseases by his word, ( 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) suf∣fering the people to call them by what title they pleased: as he that has a Catholick Medicine, is not very curious of either the name or the nature of Maladie. But there is no question but that there was a competent number of Daemoniacks properly so called.

11. Sixthly and lastly, Supposing all so called were properly Daemoni∣acks, and that there were a greater number of them in Christ's time and in those parts then there elsewhere has been at any time, what in∣convenience is there in this, if Providence would so dispense, for so good a purpose? as Christ intimates in the case of the man that was born blinde, where he professeth, That it was not his Parents fault nor his own that he was born blind, but it was the will of God it should be so, that he might have the occasion of doing the more glorious miracle. And there wanted nothing then but the Divine permission to make so many Daemoniacks, no more then there was any thing more requisite but the permission of Christ for the Gadaren Devils to take possession of the Swine, and so to hurry them into the midst of the Sea. And certainly they are very captious that will not permit so free a Soveraign∣ty to the Almighty to lay some hardship on some few of his Creatures for the general good of the rest, especially when those Creatures them∣selves

may have deserved infinitely worse at his hand then he inflicts up∣on them, and are compensated with a peculiar advantage for their suffe∣rings. Some one of these Answers or several of them put together are sufficient, if not more then sufficient, to satisfie this first Difficulty.

CHAP. VII. 1. That the History of the Daemoniack whose name was Legion has no incongruity in it. 2. That they were a Regiment of the Dark King∣dome that haunted most the Country of the Gadarens: and that whe∣ther we conceive their Chieftain alone, or many of his army to possess the man, there is no absurdity therein. 3. How it came to pass so many De∣vils should clutter about one sorry person. 4. The Reason of Christs de∣manding of the Daemoniacks name, and the great use of recording this History. 5. The numerositie of the Devils discovered by their possession of the Swine. 6. Several other Reasons why Christ permitted them to enter into the Gadarens heards. 7. That Christ offended against the laws of neither Compassion nor Iustice in this permission.

1. THE Second Difficultie, concerning that fierce Daemoniack that had so many Devils in him, that he thought fit to call himself by the name of Legion, as being possest by such a multitude of unclean Spirits, though it bears at the first view the face of an extravagancie, yet if it be throughly examined it will prove a very weighty History; all being found congruous to the nature of things, and decorous and beseeming so Divine a person as our Saviour, who was to conquer the Devil and ruine his Kingdome, as we see he has in some measure done at this very day. That there should be such an Army of Spirits in one place ought not to seem strange to him that will believe the sight and report of the young man whose eyes were opened at the praier of Elisha, whereupon he saw the mountain full of horses and chariots of fire round about the Prophet. Nor is it any real incongruity, that there should be a multi∣tude of Daemons or Spirits within the compass of one mans Body, though it may be so many of that Legion were not entred into him, but that he was actuated principally by the Captain thereof, he being re∣buked by Christ in the singular number, and he answering as one in the name of many. Which we may as well understand of those that were near him and followed him, and had some maligne influence its likely on the Daemoniack by way of Obsession, as of such only as were entred into him and properly did possess him.

2. For it seems by their petition to Christ, they were a Regiment of the Dark Kingdome, that use to rove and ramble about in the Coun∣trey of the Gadarens, out of which they had no mind to depart; those parts being more obnoxious to the Infernal powers, they abounding so with Apostate Iews, who being fallen from the holy Covenant became more subject to the Tyranny of the Devil. Wherefore there is no

necessity of granting•• a whole Legion of Fiends in this Daemoniack, but a competent multitude or some Chief one of the Legion. Though with∣out any violence to their natures, there may many lodge in the Body of a man; these Spirits being able to draw themselves out of their usual extent into a far narrower compass, and perhaps wholly to quit their own Vehicle to make use of anothers; and so many may unite with the Blood and Spirits of a man.

3. Nor need it seem so harsh that so great a number should be busied about one sorry Wight. For that military word Legion suggests unto us a very fit and easie solution of this Difficultie, viz. That this did not happen primarily, but by consequence; the Chief commander of this dark Regiment having his usual haunt and recourse to him, & there∣fore the obsession of this numerous rabble is only by sequel: as if some Captain should make his stay for his own pleasure in some blind solitary cottage in the field; it would be no wonder to see the house beset with the multitude of his Souldiers, they being there in attendance on him, rather then in any satisfaction or advantage to themselves, there being not a proportionable booty for so great a company; but the place not∣withstanding would not fail to be foully pestred by them. After this sort it far'd with this miserable Daemoniack, who could not but be even stifled with the throng of this hellish Legion.

4. Nor is it any question but that Christ knew how strong they were and numerous: and therefore that the greater glory may accrew to him∣self and to him that sent him, he makes them confess their numerosity by asking the possessed his Name. And it was more fit that the Power of Christ should be demonstrated and the Divinity of his person, in chasing a whole Hoast of Devils relating to one possessed, then that there should be as many possessed as there were Devils, for him to shew his power on: For the victory is never the less, (the Devils being nothing the weaker for not appearing harnessed with humane flesh) and a great deal of inconvenience to Mankind was declined; besides the great noise and turbulency in the world which would have risen thereupon, which Christ ever avoided. But it was fit that this History should be recorded as well as transacted, that the Church might have the more strong Faith in the Son of God, who even while he was in the flesh had such Noble victories over the Powers of the dark Kingdome, put∣ting to flight many thousands of Devils at once.

5. The truth whereof was very handsomely assured by Christs per∣mitting what these unclean Spirits desired, which was to goe into a heard of swine, which, the Text saies, was about two thousand; which was a very fair pledge of their numerosity to them that will not cavil; these impure Spirits, as both Trismegist and Psellus have observed, pleasing themselves to dabble in the bloud of Brutes as well as of Men, and therefore to lodge themselves in their Veins and Arteries. And Malice being as sweet to them as the refreshing of their other foul appetite, every souldier of this dark Regiment would be very nimble at seizing of his prey; and so they dividing their booty amongst them, every one reaped the satisfaction of his own foul and malicious mind, by entring

the swine and hurrying them into the midst of the Sea: which they in∣deed had not been able to doe, had not Christ permitted them. But Christ was not at all overshot in this concession or permission to effect their project: For though they desired it for mischief sake, that they might incense the Gadarens against him, yet he plainly outwitted them in their project, it being more serviceable to him then to them.

6. For hereby was the foulness and mischievous virulency of the Devils more plainly demostrated. Whence his mercy to the possessed was the more fully illustrated: and by the loss of the Swine the Temper of the Gadarens was also discovered, the Mosaical abstinence seasonably coutenanced against the Apostate Jews of that Country, the swinish nature of men aenigmatically perstringed, and the Divine power of Christ, as I said, who alone could deal with such numerous troops of Infernal Spirits, manifested to the world; and the mouth of such fri∣volous Allegorists stopped, as would make the Devils that Christ is said to cast out of the possessed, to be no Essential Spirits, but only de∣prav'd Affections, as Calvin observes upon the place. Wherefore there is nothing of Levity, Injury or any Extravagancy in the whole Story, but all Circumstances therein are sober, just and usefull.

7. For Christ was not bound to hinder the loss of the Swine, their perishing being for so publick a good and of so great importance, as to assure us of the vast power he has who shall one day be Judge, and do final vengeance upon all the Infernal powers at once; and that, though he be so full of compassion towards Mankind as to lay down his life for the World, that through belief in him he may save them from eternal destruction, yet no softness or effeminacy of Spirit, or unseasonable pity to the brute creatures, shall hold his hands from doing execution up∣on unbelieving and obdurate persons; but that as here the Devils and the Swine were plunged together into the bottom of the Sea, so a de∣ludge of fire shall be poured out upon the Earth at the Last Judgement, wherein all terrestriall Animals together with the Devils and the Dam∣ned shall burn in flames unquenchable.

CHAP. VIII. 1. Of Christ's turning water into wine. 2. The Miraculous draught of Fish. 3. His whipping the Money-changers out of the Temple. 4. His walking on the Sea, and rebuking the Winde. 5. His cursing the Fig-tree. 6. The meaning of that Miracle. 7. The reason why he expressed his meaning so aenigmatically. 8. That both the Prophets and Christ himself (as in the Ceremonies he used in curing the man that was born blind) spoke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Typicall Actions. 9. The things that were typified in those ceremonies Christ used in healing the blinde; as in his tempering Clay and Spittle. 10. A further and more full Interpreta∣tion of the whole Transaction. 11. Some brief touches upon the Pro∣phesies of Christ.

1. BEsides those Miracles which are referrable to the Four general heads we noted, there be also other Single Examples of different natures: such are His turning water into wine; The Miraculous draught of Fish; His driving the buyers and sellers out of the Temple; His walking on the Sea, and his rebuking of the Winds. To all which it is common with the rest, That they were not done out of any Vanity or Ostentation, but out of a Principle of Love and kind affection, being alwaies invited by some present exigency to shew his wonder-working power. As in that of turning water into wine at a wedding in Cana of Galilee, which he did at the solicitation of his Mother, though with some reluctancy, because of the Envy of the Pharisees that sought to kill him; as also out of a principle of Humanity, they being at a loss for Wine (more company its likely for Iesus his sake coming to the Marriage-feast then was ex∣pected;) nay I may say out of a frame of Spirit becoming the Divini∣ty of his Person. For what is more Divine or God-like, then himself being utterly exempted from the pleasures of this life and the knowledge of the Nuptial bed, yet wholly laying aside all superciliousness and ex∣probrations to others, to countenance necessary Marriage, gratifying their lawfull desires (who could not well be disentangled from these things) in the ordinary and natural enjoyments of the Body?

2. The miraculous draught of Fish Simon pulled up after he had cast his net at our Saviour's appointment, it was partly a compensation of their long toil all night, when they caught nothing, and partly a prefigu∣ration of Peter's excellent success when he was become a fisher of men.

3. That Miracle of whipping the Money-changers out of the Temple, (for so Grotius will have it to be esteemed, Christ performing it, as he writes, nullâ vi externâ, solâ divinâ virtute venerabilis) though it seem full of unwarrantable passion or fury, yet the Provocation was very just, and the Principle from whence this fit of Zeal did flow, the best that could be, viz. a dear regard to the despised Gentiles, (whose Atrium or place of worship the Jews did thus contemptuously prophane) and a just indignation against the Iews, who out of a fond pride and conceit

of their being the seed of Abraham, though they prov'd themselves the sons of the Devil, scorn'd and despised the poor Gentiles for whom Christ was to die; and it was an Act full of Love and Heroical affecti∣on to right them thus while he lived.

4. His walking on the Sea it was to come to his Disciples that were toiling and rowing against the winde and the stream, he having in all likelihood not the convenience of taking boat any where to come unto them. And lastly, His rebuking the Wind and the Sea in a mighty storm, ne∣cessity plainly extorted that Miracle, the Ship being covered with waves, and his disciples, as they conceived, ready to be cast away, which made them awaken him, crying out, Lord save us, we perish. So natural, decorous and becoming are all the Actions and Miracles of Christ.

5. There is only one behinde, Instantia monodica, as a man may call it, an Example not parallel'd in the whole History of the Gospel, which is The cursing of the Fig-tree: the meaning whereof has puzzled many, as the narration it self has scandalized some; as if this act was guilty not only of Levity but of a ridiculous kinde of Ferocity, with a semblance of Injustice, if Injustice can be committed against a Tree. For was there any reason that a Tree should be cursed for not bearing fruit, when the time of year was not yet for the bearing thereof? This seems very odd and preposterous. But if it be rightly understood, there is nothing more grave, more sober, nor more weightily mysterious.

6. For my own part, I make no question but that the genuine mea∣ning of it is this, and what it signifies it sets out to the very life, viz. That the most acceptable and desireable fruit of the everlasting Righte∣ousness was not then found in the Iudaical dispensation: nay, I add fur∣ther, That it was never intended that that Tree should bring forth any such fruit, but only the fair Fig-leaves of an External and Ceremonial Righteousness, and a more overly and Legal kind of Morality; but the more perfect fruits of the regenerating Spirit were not to be found there, though Christ came into the world to exprobrate to them the want thereof, and so to put a period to the Iudaical dispensation, so as that it should quite wither away and fall to nothing, as we find it come to pass at this very day. Which Consideration, amongst others that occur in Scripture, more evidently confirms what we finde true in effect, That according to the Eternal counsell of God, Christ was mainly in∣tended for the Gentiles, and that breaking this shell of Iudaisme in which he was brooded, under so many Types and Shadows, he should take his flight thence, and after spread his wings from one end of the Earth to the other.

7. But this Mystery having something of seeming harshness in it to men of less profound minds, such was the sweetness and inoffensiveness of our Saviour's temper, that he would neither scandalize them, nor grate too hard against the Iudaical Oeconomy, which that Nation so highly reverenced, and therefore recorded this Truth only in this Enig∣matical miracle.

8. And thus to speak 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as well as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was not only usual with the Prophets, but practised also by our Saviour himself

in other cases as well as in this: As in the manner of his healing him that was born blinde, John 9. where the Ceremonies he useth seem very uncouth and strange before one knows the meaning of them, but right∣ly understood they must be acknowledged admirably fit for the pur∣pose: I mean, not for curing of the blinde, (For what can clay and spit∣tle and the water of a pool avail for the restoring of Sight to one that was born blind?) but for mysteriously setting out some grand Truths concerning Iesus.

9. As that he was the Son of God, or that Eternal Word, whereby God created the World and framed man of the Earth, in token where∣of he tempers Clay and Spittle, he being about to rectifie and amend the workmanship of his own hands. To which Erasmus seems plainly to allude in his Paraphrase upon the place; Ejusdem autem Autoris est restituere quod perierat, qui condider at quod non erat. Besides another Truth of very great importance which is set out to the very life in this Typical cure, viz. That we are to expect the Renovation of our minds and our Regeneration from that power that created us; That no man can come to Christ, as he is a visible person, unless the Father, that is, the Eternal Divinity, draw him, or, as the Apostle speaks to the Corinthians, That no man can say that Iesus is the Lord, but by the Holy Ghost.

10. Now I say, That Christ's tempering Clay and Spittle does em∣blematize the Eternal Deity that created all things; and his acting first upon the blinde man & so sending of him to the pool of Siloam (by which undoubtedly is meant Shilo or the Messias) this does plainly figure out the forementioned Truths; That those that do come to Christ, and faithfully adhere to him, are prepared and given to him of God; and that by Faith in him, they are purg'd and purified from all blindness and filthiness by the assistance of that Spirit which is promised to all that believe in him: according to what Christ himself has pronounced, He that believeth on me, out of his heart shall flow streams of living waters: which he understands of the Spirit, of which these waters of Siloam are therefore a very fit Figure or Emblem, they fitly denoting even from the very name, as I have already intimated, the clearing and healing Spi∣rit of Christ, who is the Shilo or Siloam wherewith we are to be wash∣ed and cleansed from that foulness and earthly-mindedness which we had contracted in the state of Nature or First creation, before the act of Re∣generation has passed upon us.

11. We have considered the Miracles of Christ; let us give a short glance on his Prophesies. In which, that which is mainly considerable is, that they are very few. Which I look upon as a reprehension and re∣proach of that natural itch in mankind to Divinations and Predictions; of which Impostors usually much boast, and a Nation of America, though more Atheistical then all the rest, are so vehemently set upon, that they often even grow mad again with that study. But very little fell from our Saviour's mouth by way of Prophesie, but what was in a manner of indis∣pensable concernment to be foretold. Such as his own Sufferings and Re∣surrection, the Destruction of the City, & the General Iudgment. He exer∣cised also his power of Divination in his conference with the woman of

Samaria: but his applications there were so serious that he forgot the sense of hunger, being more pleased with the attempts of her conversi∣on and her Country-men, then with the most delicate junkets that could be set before him. He foretold also who should betray him: but it was to demonstrate that both his Betraying and all his Sufferings else, they being foreseen, might have been avoided; and therefore that he under∣went them willingly. To which also those Predictions tend, When I am lifted up, I shall draw all men unto me; as also of the good Shepheard laying down his life for his sheep, and then presently adding, And other sheep I have which are not of this fold, meaning the Gentiles who were to be brought in by his Death. Which is a plain Demonstration that Christ suffered death voluntarily out of his entire love to the World, and that he knew aforehand what an Effectual instrument his Passion would prove for the conversion of the Gentiles to the true knowledge of God.

CHAP. IX. 1. The Miracles of Apollonius compared with those of Christ. 2. His entertainment at a Magical banquet by Iarchas and the rest of the Brach∣mans. 3. His cure of a Dropsy and of one bitten by a mad dog. 4. His freeing of the City of Ephesus from the plague. 5. His casting a Devil out of a laughing Daemoniack, and chasing away a whining Spectre on Mount Caucasus in a Moon-shine night. 6. His freeing Me∣nippus from his espoused Lamia.

1. WE have now done with the Actions of Christ, such as were more extraordinary and miraculuos: we will proceed to his Passion after we have made a short comparison of the most famous exploits of Apollonius with these of our Saviour, according to those Heads we have already insisted upon; His miraculous feeding of the People; His curing diseases; His casting out Devils; His raising of the dead, and His predictions of things to come.

2. As for the First, I do not remember any example of it in Apolloni∣us his life; only Philostratus writes that Apollonius himself was entertai∣ned by the Brachmans at such a banquet as was provided in a miraculous manner, together with the King of Media, where three-sooted tables were brought in and plac'd in the midst without the help of any mans hand; as also the floor spread with odoriferous herbs and flowers; and bread, wine, fruits and sweet-meats on plates conveighed through the air and set upon those tables without any servitours to carry them. Which story being so very like the junketings of Witches, and the behaviour of Iarchas and his brother Brachmans being so full of scorn and insolency towards the King and the very chief of his retinue, his brother I mean and his sons, may fully confirm any man that they were no better then Magicians; nor their great Favourite and disciple

Apollonius any other then a Wizzard and a Necromancer, as his conju∣ring up of the Ghost of Achilles does further prove.

3. As for his Cures, I do remember but Three, the First of which seems to have more of the power of Nature and Morality then of a Miracle; he curing a young man of a Dropsie by precepts of Tempe∣rance in the Temple of Aesculapius. The other was of one bitten by a mad Dog, who was so distempered therewith, that he would bark, goe on all four and couch on the ground like a Dog: But it looks so like a piece of Witchery, and Apollonius was so punctual in discovering what the Inhabitants of the place (which was Tarsus) could not inform him of, as of the colour, shaggedness and other qualities of the Dog, as also where he was, that it is a suspicion that he that cured the disease did in∣flict it himself, or rather his Familiars for him; and so it is likely that the dog as well as the man was bewitched. For he came along from the river-side (where he was shivering as if he had an ague) so soon as Da∣mis had whispered in his Ear that Apollonius would speak with him: who told the people also while he was cherishing him and stroaking him, that the Soul of Telephus the Mysian was entred into him; which is a further confirmation of our conjecture. But indeed all the circum∣stances of the Story are either ludicrous and ridiculous, or else impious; As his making the Dog cure the man by licking of him, and then him∣self curing the Dog by praying to the River Cydnus and slinging the Dog into the stream.

4. But the most famous cure of all is that, when he freed the City of Ephesus from the plague. But it being discovered already what a kind of man this Apollonius was, viz. a mere Magician, I cannot but suspect that the case is the same with that former, and that the whole City suffered so direfull a disease as the devouring pestilence by the hand of the Devil, to get the greater renown to Apollonius that stout Hyper∣aspistes of Paganisme, who for the advancing of his own credit was to free them from this raging evil. Of which opinion of ours there are two grand Arguments: The one his assembling the people in the Thea∣tre, and there incouraging them to stone an old ragged Begger, which he perswaded them was the plague, but it seems it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a destroying Daemon; as it appeared by his eyes as he was a stoning, and by that delusion of a shagged Dog as big as a Lion found under the heap of stones, when the people had thought to have seen him there in his former shape of a patch'd Begger. The other Argument is the Ephesians erecting the Image of Hercules Apotropaeus in the place where this old Mendicant was stoned, which is a sign that Pagan Idolatry was the upshot of the plot. Wherefore I look upon these two last Cures as done out of suspicable Principles and upon extravagant Objects.

5. As for his casting out Devils, I do not remember any example thereof saving one, and that was of a young man of Corcyra who was a laughing Daemoniack, out of whom at Athens, by a many repeated me∣naces and imperious railings, he at last ejected the Evil Spirit, who for a sign of his departure made a great Image tumble down from the royal Porch in the City with a great noise and clatter. To this Head we

may refer also, though by an improper reduction, his conjuring of a Phantasme that appeared to him and his fellow-travellers as they were journying on Mount Caucasus in a bright Moon-shine night: Which Phantasme went before them sometime in one shape and sometime in another; but by many vehement chidings, by many railings, reproa∣ches and execrations, was made to disappear at last, and to depart, cry∣ing and whining at the discourteous usage.

6. We may add to these the story of Menippus and the Lamia: Who in the form of a beautifull young woman made love to Menippus, and at last perswaded him to marry her. But Apollonius being at the Nuptials, discovered the illusion, and by reproaching the Bride, made, I think, the whole Edifice, (which was supposed to be plac'd near Corinth) I am sure the furniture and riches thereof, all the moveables, the Tapestry, the gold and silver vessels, nay the pages, servants and officers of this fair Lady to vanish at once, and her self only left was compelled to confess her self a foul carnivorous Fiend. So either frivolous or exorbi∣tant are all the miraculous exploits of this deified Impostor. But all the Objects of our Saviour's Miracles were, as I at first noted, more ob∣vious and familiar: which is the greater assurance as well of the Inno∣cency and Sincerity of his Person, as of the Truth of his History.

CHAP. X. 1. Apollonius his raising from death a young married Bride at Rome. 2. His Divinations, and particularly by Dreams. 3. His Divinations from some external accidents in Nature. 4. His Prediction of Stepha∣nus killing Domitian from an Halo that encircled the sun. Astrology and Meteorology covers to Pagan Superstition and converse with Devils. 5. A discovery thereof from this prediction of his from the Halo com∣pared with his phrantick Ecstasies at Ephesus. 6. A general Conclu∣sion from the whole parallel of the Acts of Christ and Apollonius.

1. THat Exploit at Rome, which was the raising of a young woman to life that was carrying to be buried, had been indeed a more solid Miracle, if it had been any at all. But the time not being set down how long she had been dead, it was most likely that it was no more then is competible to a Trance. But the Knowledge of the Devil extending further then his Power, he might easily inform Apollonius what a seaso∣nable opportunity he had to doe a seeming Miracle. But our Saviour's raising of Lazarus after he had been four daies buried, gives sufficient credit to his other two Miracles of that kind, that they were reall and true. This Re-enlivening therefore of the new-married bride at Rome is rather to be referred to the Predictions or Divinations of Apollonius then to his Miracles, which were very few in comparison of the other: Of which yet we will give you some Examples, for it would not be worth

the while to reckon up all, nor to reherse these at large, but only brief∣ly to name them.

2. Such therefore was the Discovery of the unclean lust of Timasion his mother-in-law in Aegypt, and the Prediction of a foul act in an Eunuch upon one of the King of Babylon's Concubines; as also of sa∣ving Pharion at Alexandria from being executed amongst other Robbers that were led along to die, by keeping the Executioner in discourse till a messenger on horseback galloping with all speed seconded Apollonius his Divination with a clear demonstration of Pharion's innocency. You may add to these his Divinations by Dreams, as that of the suppliant Fishes that besought the Dolphin's favour, which he interpreted to the advantage of the Eretrians, for whom he interceded with the the King of Babylon: and another by which he was diverted from going to Rome till he had seen Candy; a woman with a rich crown upon her head, who told him she was the Nurse of Iupiter, embracing him in his sleep, and desiring him that he would first come to converse a while with her before he went to Rome: Which woman he interpreted to be Crete, where Iu∣piter was born and brought up.

3. There were also several of his Divinations which he seemed to gather from some external accident in Nature. Such was that from the chirping of the Sparrows in the midst of his Speech to the Ephesians, whereupon he broke off, to tell them that not far off a young man had spilt a sack of Corn in the street. And that from the Lioness the Hun∣ters had slain in Babylonia, as Apollonius was in his journey to India, which having eight young lions in her belly, he presaged from thence that it would be a year and eight months till their return. A third from a terrible thunder at an Eclipse at Rome; whereupon he lifting up his eyes toward Heaven, said that it were a great marvail indeed if this should end in nought. But his meaning was known by the after-clap, for Nero's Cup was struck out of his hand, as he was drinking, by a flash of lightning, while he sate at table. A fourth from a monstrous birth in Syracuse, a woman of quality being brought to bed of a child with three heads, which he interpreted of the three Roman Emperors, Galba, Otho and Vitellius.

4. The fifth and last we shall mention is an Halo which was observed about the Sun in Greece; which Meteor being round like a Crown, but much obscuring the light of the Sun, Apollonius his prediction was, that one Stephanus (which signifies a Crown) should kill the Emperour Do∣mitian. But for my own part, I conceive that the Observation of Pro∣digies can as little help a man in such punctual Predictions, as of the Fi∣gurations of the Starres: but that these things are pretenses and covers of a baser Art, or rather of some wicked Superstition and unlawfull fami∣liarity with the Apostate Spirits. Which a notorious circumstance of the event of this last Prediction will demonstrate to the indifferent. For while Domitian was a murdering at Rome, Apollonius being at Ephesus, sees the transaction of the business so plainly as if he had been there, and at the very hour it was done encouraged Stephen to the act; and starting backwards and forwards, and staring terribly with his eyes, bad him

stab the Tyrant, as if he had been present by to assist. Which phran∣tick and gastly Ecstacy is an argument that he was then possessed of the Devil that raised this Theatre of things in his mind, and therefore in all likelihood foretold him them also before they came to pass.

6. Wherefore briefly to conclude concerning the Extraordinary acts of Christ and Apollonius; in the one there is nothing but what is sound and necessary, of weighty and usefull importance and from a divine and irreprehensible principle; in the other nothing but what is either vainly affected, slight and frivolous, or else infernal and diabolical; that of Pharion not expected, which looks the most plausible of them all. For that Divination is no more then is performed by ordinary Witches; and that act of justice which was the reskuing of the innocent from death, though good in it self, was prostituted by him to base purposes, to the gaining of credit to a grand Restorer of Paganisme, and industrious up∣holder of the Kingdome of the Devil.

CHAP. XI. 1. A Comparison of the Temper or Spirit in Apollonius with that in Christ. 2. That Apollonius his Spirit was at the height of the Ani∣mal life, but no higher. 3. That Pride was the strongest chain of dark∣ness that Apollonius was held in, with a rehersal of certain Specimens thereof. 4. That his whole Life was nothing else but an exercise of Pride and Vain-glory, boldly swaggering himself into respect with the greatest whereever he went. 5. His reception with Phraotes King of India, and Iarchas head of the Brachmans. 6. His intermedling with the affairs of the Roman Empire, his converse with the Babylonian Magi and Aegyptian Gymnosophists, and of his plausible Language and Eloquence. 7. That by the sense of Honour and Respect he was hook'd in to be so active an Instrument for the Kingdome of Darkness. 8. That though the Brachmans pronounced Apollonius a God, yet he was no higher then the better sort of Beasts.

1. WE have made a Parallel of the Miracles and Prophesies of Christ and Apollonius, and have spent our judgments upon them; the truth of which censure that it may the better appear to all, we shall briefly compare their Temper or frame of Spirit.

2. Which I confess is as Brave in Apollonius as the Animal life will reach unto. But that Animal life at the best falls short of the saving knowledg of God, and is but that which in a manner is common to Beasts, Devils and Men. This therefore we will acknowledge to be in Apollonius a generous sense of Political Iustice, a severe profession of Temperance, and a great affectation of Knowledge, especially of things to come. But as for Political Iustice and Civil Agreement and Concord, which he seems often to be very sensible of, and earnestly to exhort the Cities to, where he went, no less then this can be entertained in the very

Kingdome of Satan; which, if it were divided against it self, could not stand. And for his vehement affectation of Knowledge, it is evident that it is a mere branch of the Natural life, and such as is as competible to the Apostate Spirits, nay more by far then to an ordinary good man: and Apollonius his Temperance aiming but at this which is so low and vile, how far short does it fall of what is truely Heavenly and Divine? This therefore is observable in him, that if he quitted one Entangle∣ment of the Animal life, it was the more fully and willingly to be fet∣tered by another.

3. But the strongest chain of darkness that he was caught in, is that of Pride, which though it be made of more subtil and small links, yet holds us longer captive then any. This is that which blemishes the Hi∣story of his Life more then any Immorality else whatsoever. For to what but this can be reduced that scornfull and ridiculous Prayer he made to Apollo at Antioch, that he would turn the countrey-people into Cypress-trees, that the winde taking their branches, they might at least by that means make some sound, they being as yet quite mute and not able to discourse with so sage a Philosopher? To what but this can we impute that magnificent answer he gave the keeper of the bridge as he passed in∣to Mesopotamia, when he was demanded what merchandizes he brought? To whom he reply'd, That he brought along with him Iustice, Tem∣perance, Fortitude, Continence, Tolerance, Magnanimity and Constancy. He addes Modesty to the rest; but it was ill plac'd in so flaunting a dis∣play of his own praises. To what but this can you referre his cavil∣ling with the sober questions ask'd him by the Captain of the guards on the confines of Babylon, where he takes upon him as if himself was King of every country he came into?

4. But what need we recite particulars? his whole Life being nothing else but a lofty strutting on the stage of the Earth, or an industrious trotting from one Nation of the World to another, to ga∣ther Honour and Applause to himself, by correcting the Customes of the Heathen, or renewing their fallen Rites, and playing the uncon∣trollable Reformer whereever he pleas'd: Which is a very pleasant thing to flesh and bloud. Besides the bold visits he gave to Princes and Po∣tentates, with the greatest confidence and ostentation of his own Ver∣tues that could be imagined, making himself the measure of others worth, insomuch that he would not do the ordinary homage to Bar∣danes King of Babylon, til he was certified whether his Vertues deserved it or no. With whom, as also with other Princes, he treated of Poli∣tical affairs, not detrecting to intermeddle with the present administra∣tion of Justice. But this unexpected audacity of his proved ever suc∣cesful, he alwaies, by I know not what luck or power, swaggering him∣self into Respect, by despising the both pomp and persons of the grea∣test. So that he was ever haile fellow well met with the highest Kings and Emperours, they being ever taken with great admiration of his Wisdome. And therefore Bardanes is brought in in the Story cour∣ting of him at last, and earnestly intreating the beggerly Philosopher to take his lodging in his Palace, shewing him all the glory and pomp of

his Kingdome, offering him great summes of gold and precious stones. The former whereof though he refused, yet he could not well ab∣stain from fingering the latter, under pretence forsooth that there was some strange Philosophick virtue in them, as also that they should be an offering to the Gods at their return into their own country.

5. So also Phraotes King of India is said to receive him with very great Respect, he carrying him to bathe himself in his Royal bath, and after receiving him at a Feast, and placing him next himself, above his Nobles. Beside the great Honour he had from Iarchas and the rest of the Brachmans, to whom the King of India wrote in his behalf. Where in conference with those Sages he was plac'd in Phraotes his chair of State, forbad also to rise up at the coming in of the King of Media; with whom (at that banquet which I have already mentioned) he having some contestation, the King became at last so much his friend, that he was almost uncivilly importunate to see him at his own Court in Media at his return.

6. Adde unto these his busy intermedling in the affairs of the Ro∣man Empire; his large Political conferences with Vespasian; his abet∣ting conspiracies against Nero and Domitian; his learned discourses with the Babylonian Magi, concerning whom he told Damis, that they were not so perfect but that they wanted the benefit of some of his instructions, as he confessed that something he learned from them; his campling and cavilling with the Gymnosophists, who though they seemed not so great Wizzards, yet were not less vertuous then either the Brachmans or himself; and lastly, his plausible language and great Eloquence, he making in several places very winning Orations and Ex∣hortations to Morality and the observance of the most behooffull Laws and Institutes, such as would tend most to Civility and the Peace and Security of the People.

7. From all which it is most evident, That a naturall sense of Honour and Gallantry was the wing and Spirit that made Apollonius such a great stickler in his time; and that, he being of a lofty and generous nature apt to reach out at high things, the Kingdome of darkness hook'd him in, to make an Instrument of him for their own turn, and so to dress up Paganism in the best attire they could, to make it, if it were possible, to vie with Christianity: and that there should be nothing wanting to this Corrival of Christ, the Indian Brachmans pronounced him of that emi∣nency, that he deserved to be reputed and honoured as a Deity, both living and dead, as I have already related to you.

8. But if the Excellency of his Person be better examined, he will be found so far from being in the rank of a God, that there can be no more acknowledged of him then that he was of the better sort of Beasts, that is, that he was a mere natural man, onely dressed up and disguised by his Pythagorick diet and habit, and a Magical power of doing of Mi∣racles; as is demonstrable from the whole tenour of his Story, there being nothing in it that relishes or savours what is above the Animal life. From whence we may safely conclude there is nothing in him Di∣vine.

CHAP. XII. 1. The Contrariety of the Spirit of Christ to that of Apollonius. 2. That the History of Apollonius, be it true or false, argues the exquisite Per∣fection of the Life of Christ, and the Transcendency of that Divine Spirit in him that no Pagan could reach by either Imagination or Acti∣on. 3. The Spirit of Christ how contemptible to the mere Natural man, and how deare and precious in the eyes of God. 4. How the several Humiliations of Christ were compensated by God with both sutable and miraculous Priviledges and Exaltations. 5. His deepest Humilia∣tion, namely, his Suffering the death of the Cross, compensated with the highest Exaltation.

1. WHerefore we shall find the Life of our Saviour quite contrary to his, there being nothing recorded in him that is plausible to flesh and bloud, no splendour of Parentage, no streams of Eloquence, no favour of Potentates, no affectation of any Peculiarity to himself in any thing; but being every where reproached and despised, he ceased not to do good without any mans applause. And whereas the very Spirit and life of all Apollonius his Actions is a gallant sense of Glory, which the Devil befool'd him by; so that which perpetually breath'd in the Actions of our Saviour was a passive, loving, profound Spirit of Hu∣mility, which is the most certain character of the Divine life, of any thing that is.

2. So that let the History of Apollonius be wholy true, or partly false, or wholy false, it is all one to me. For if it be True, this grand ex∣ample of Divine vertue, as he is pretended, falls infinitely short of the truth of the Divine life manifested in Christ, there being indeed no∣thing found in Apollonius that is truely Divine. But if it be a Figment, in whole or in part, how transcendent then is that Divine worth in Christ, and how lovely and illustrious is the Beauty of his Image, that the pens and pencils of the most learned and accomplish'd Pagans cannot draw one line thereof, nor give one touch or stroke near his resemblance?

3. And indeed how should it ever come into the minde of a mere natural man to think of an humble, passive, Soul-melting, self-afflicting and self-resigning Divinity lodging in any Person; or if it did, that there was any such great price upon that Spirit more then on that which seems to the world more gallant and generous? But certainly this is more precious in the eyes of God then all things in the world beside; and whatsoever injury is done to this, it is like the touching of the Apple of his own eye. And so tender was he over our Saviour, in whom this was so transcendently found, that he ever compensated his Sufferings with a proportionable Triumph, and his willing Submissions and Debasements of himself with an answerable Exaltation.

4. And therefore his humble Birth he honoured with the Musick of a Quire of Angels from Heaven, and the Homage of the Wise men from the East who brought presents to him, as to a new-born King. So his long Fasting in the Desart was compensated by the power not onely of curing diseases, but of turning water into wine, and of mi∣raculously feeding of multitudes in the wilderness. As also his refusing of all the pomp and glory of the World, (which was shewn him from the top of a mountain) by the Transfiguration of his person on the top of mount Tabor into so great a glory as all the speciosities of the world could not equalize, his face shining as the Sun, and his garments being bright as the Light. And lastly, his being carried from place to place by the hand of Satan, as an inno∣cent Lamb in the Talons of an Eagle, this Temptation also was am∣ply recompensed by having a palpable power over the Kingdome of Satan, and dispossessing Daemoniacks, and putting to flight many thou∣sands of Devils at once, as you heard concerning him whose name was Legion.

5. But the emergency of the greatest Honour that accrew'd to him was from the deepest Sufferings, even from his bitter Passion on the Cross: Which was fully remunerated by so glorious a Resurrection and Ascension, by his Session at the right hand of God, and his Exalta∣tion above all principalities and powers, whether in Heaven or Earth; he being made Head and Soveraign over Men and Angels, and indued with a power of crowning all believers with a glorious Immortality at the last day. Of all which we shall speak in order, shewing the Fitness and Reasonableness of every thing in its place.

CHAP. XIII. 1. The ineffable power of the Passion of Christ, and other endearing appli∣cations of him, for winning the World off from the Prince of Darkness. 2. Of his preceding Sufferings and of his Crucifixion. 3. How necessa∣ry it was that Christ should be so passive and sensible of pain in his suffe∣ring on the Cross; against the blasphemy of certain bold Enthusiasts. 4. Their ignorance in the Divine life, and how it alone was to triumph in the Person of Christ unassisted by the advantages of the Animal or Na∣tural. 5. That if Christ had died boldly and with little sense of pain, both the Solemnity and Usefulness of his Passion had been lost. 6. That the strange Accidents that attended his Crucifixion were Prefigurations of the future Effects of his Passion upon the Spirits of men in the World. 7. Which yet hinders not but that they may have other significations. 8. The third and last Reason of the Tragical unsupportableness of the Passion of Christ, in that he bore the sins of the whole World. 9. The Leguleious cavils of some conceited Sophists that pretend That it is unjust with God to punish the Innocent in stead of the Guilty. 10. The false Ground of all their frivolous subtilties.

1. FIrst therefore as concerning his Passion, I say, it is an enravishing consideration to take notice how this humble Candidate for so great an Empire as I have described, applies himself to his design, giving an infallible proof not onely of his Power, that he is able to protect, but of his dear affection and entire Love to his people, in that he can undergo so horrid agonies in their behalf; and being to win the Kingdomes of the Earth out of the possession of the Devil, how he uses no other Engine then the displaying of his own Nature, and the endearing Loveliness and Benignity of his own Spirit, to shame and confound the ugliness and detestableness of his usurping Competitor. Wherefore he did not onely tread counter to the wayes of Satan in Hu∣mility and Purity and continual Beneficency in his life-time: but further to shew the vast Disparity or Discrepancy betwixt that old Tyrant and this gracious Prince that is so succeed; whenas the Devil, as you have already heard, inflicted unsupportable penances upon his abused Vassals, ingaging them to cut and slash their own flesh, and frantickly to dismember themselves, to whip themselves with knotted cords or sting∣ing nettles, to wound themselves with sharp flints, & to fast & macerate themselves so as to pine away in desarts, or break their necks down some steep rock or precipice, as Acosta reports of them; Christ, quite con∣ttary to this, is so far from such like Tyranny and cruel and handling of o∣thers, that to satisfie us concerning the justly-suspected wrath of his Father, he undergoes all this load himself, to win us off to a more perfect and chearful Obedience to his holy Precepts, by so great and sensible an Engagement. The weight and power of his Scepter being mainly to be felt in the sense of Love, which is the strongest ••ie imaginable even to

natural Ingenuity. But the power of the old Serpent was exercised in fear and terrour and despightfull scorn upon poor distressed mankind. There being this great advantage therefore of winning of the Hearts of men from the Kingdome of Darkness to the power of God by Christ's afflictions and sufferings; it is no wonder that he submitted himself to them, though they were so unspeakably grievous.

2. And indeed what can be imagined more grievous then that lively Representation of his bitter Passion (unless the Passion it self,) When in the Mount of Olives, at his devotions, he was in such an Agony, that he sweat as it were great drops of bloud that fel from his face to the ground? Besides the despightfull mockings and spittings in his face, with cruel and bloody scourgings: The consideration whereof would drive a man to any hardship to approve himself faithfull and thankfull to so loving a Saviour. What then will the contemplation of his direfull and Tragical Crucifixion? where so Divine a person, nay, where the Son of God in the flesh, being disgracefully placed betwixt two thieves, his holy and spotless Humanity was so deeply pierced with the present sense and real Agony of Death, that the weight and burthen thereof enforced him to cry out, Eloi, Eloi, My God, My God, why hast thou forsaken me? And here he may appeal from the Cross to all the World in the words of Ieremiah, Behold and see, if there be any sor∣row like unto my sorrow.

3. Which Sorrow and Passion had it not been as real and as great as it is recounted, how slight and ludicrous a matter would the Mystery of Christianity be? How prophane therefore and execrable are those wretches, that would turn that to the disgrace of Christ, which is the Glory of the Gospel? as if our Saviour was less Perfect by being thus Passive and so sensible of pain. But it is plain that these bold and inso∣lent Enthusiasts, which boast so much of Perfection as to equalize them∣selves or their blind guides with Christ, nay, prefer them before him, I say, it is plain they are so ignorant, that they doe not know in what the true Perfection consists.

4. For I have already declared, That in the person of Christ, that only which was truly Divine was to have the triumph and victory, un∣assisted with any thing that is precious and praise-worthy in the eyes of the world. And the true Perfection approveable before God is found only in that which is Divine, not Natural or Animal, such as would be applauded by a mere Carnal man. And such is Stoicism and Spartanism, a power as well relished by wicked men and Apostate Angels, nay, I may say, better, then by the holy and regenerate. And it is an Exercise of far greater Faith and Obedience to the Divine will, to undergoe pain and affliction, when it searches us so deep, and stings us so vehemently; then when by any forced Generosity and Stoutness of Spirit, or any Natu∣ral or Artificial helps whatsoever, we bear against the sense thereof, and quit our selves in this heat and stomachfulness, as if we were invincible and invulnerable Champions.

5. If it had fared thus with Christ at his Death, the Solemnity of his Passion had been lost. Indeed it had been no Passion, nor would have

caused any in them that read the Story. But his Sufferings being so Great and so Real as they were, it is the greatest Attractive of the Eyes and Hearts of men towards him that could possibly be offered to the World: Which himself was very well aware of, and did foretell it in his life∣time; When I am lifted up, I shall draw all men unto me.

6. Which Effects of his Passion, those Miraculous Accidents that attended it seem also to presage. For what was that rending of the vail of the Temple from the top to the bottome at Ierusalem? what were those Earthquakes in more remote places out of Iudea, and the torn or cloven Rocks, but a Presage how the Earthly Minds and Stony Hearts of all men in time, as well Iews as Gentiles, would be shaken and broke in pieces with sorrow and grief at his Sufferings who is the Sa∣viour of the World? Nay, what did the Sun, the very life and Soul of the natural world, what did that deliquium or swounding fitt of his be∣token, but that this sad spectacle of the Crucifixion of Christ would so empassion the minds of all ingenuous men, and so melt their Hearts with love & affection to this universal Saviour, that they would willing∣ly die with him, that they might also live with him and rejoice with him for ever in Heaven?

7. I speak not this to exclude other Significations of these Prodigies. For they may also have their truth and use as well as these, especially some of them: as That of the Eclipse of the Sun, which may also signifie that the true light of the world (he that was termed by the Prophet The Sun of Righteousness) was then a suffering; and That of rending the vail of the Temple, which no question denoted the rescinding of the Mosaical Rites and Ceremonies, and the abrogation of the High-Priests office, Christ now having taken away the partition-wall, and given every Believer free access to the presence of his Father by his own Death whereby he has re∣conciled us to God.

8. Which offers us a third Reason why this Passion of Christ should be so Tragical as it was, and the weight thereof so unsupportable. For he bore then the wrath of God for the sins of the World, being smit∣ten, as the Prophet speaks, for our transgressions, and the iniquities of us all were laid upon him; that is, he was an Universal Sacrifice for all Mankind. Which the proud and self-conceited Enthusiast, that phan∣sies himself so well within, that he contemns all external Religion (un∣less it be of his own invention) being not at leisure to consider, boldly and blasphemously traduces him for weak and delicate, that willingly underwent the greatest pain that ever was inflicted upon any mortal, that bore a weight more heavy then mount Aetna, and too big for the shoul∣ders of any Atlas to bear.

9. As little to the purpose are the leguleious Cavils of some Pragma∣tical Pettifoggers, as I may so call them, in matters of Divinity, who though they be favourable enough to the Person of Christ, and seem to condole his ill Hap that he fell thus into the hands of Thieves and Murtherers; yet set no price at all upon his Death, no more then upon theirs that died with him, accounting his Bloud as common and unho∣ly as that of the malefactors that were crucified with him; the Wrath

of God being not all atoned, as they say, by his suffering, because it is unjust that an Innocent man should be punished for those that are guilty. But what Unjustice is done to him that takes upon him the debt or fault of another man willingly, if he pay the debt or bear the punishment; provided that he that may exact or remit either, will be thus satisfied?

10. But such trivial and captious intermedlers in matters of Religi∣on, that take a great deal of pains to obscure that which is plain and easie, deserve more to be flighted and neglected then vouchsafed any answer. For all their frivolous Subtilties and fruitless intricacies arise from this one false ground, That the Soveraign Goodness of God and his kind condescensions and applications to the affections of man are to be measured by Iuridical niceties, and narrow and petty Laws, such as concern ordinary transactions between man and man. But let these brangling Wits enjoy the fruits of their own elaborate ignorance, while we considering the easie air and sense of Sacrifices in all Religions, shall by this means be the better assured of the natural meaning of it in our own.

CHAP. XIV. 1. That Sacrifices in all Religions were held Appeasments of the Wrath of their Gods. 2. And that therefore the Sacrifice of Christ is rather to be interpreted to such a Religious sense then by that of Secular laws. 3. The great disservice some corrosive Wits doe to Christian Religion, and what defacements their Subtilties bring upon the winning comeliness thereof. 4. The great advantage the Passion of Christ has, compared with the bloudy Tyranny of Satan.

1. HOW General the Custome of Sacrificing was in all Nations of the World is a thing so well known, that I need not insist upon it; and That their Sacrifices were accounted an Appeasment of the Wrath of the Gods and Expiation for their faults, is also a Truth so conspicuous that it cannot be denied. Hence these Sacrifices we speak of were cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Latine Placamina, Februa, Piamina. Much of this nature you may read in Grotius, De Satisfactione Christi, cap. 10. where he does not only make good by many Expressions and Examples That the Sacrifices of the ancient Heathen pacified the Anger of the Gods, but also (which is nearer to our purpose) That the Punishment of those that were thus reconciled and purged was transfer∣red upon the Beast that was sacrificed: for the clearing whereof he al∣ledges many citations; and these two amongst the rest. One out of Cato;

Cum sis ipse nocens, moritur cur victima pro te?

Since thou thy self art guilty, why Does then thy Sacrifice for thee die?

The other out of Plautus,

Men' piaculum oportet fieri propter stultitiam tuam, Ut meum tergum stultitia tuae subdas succedaneum?

that is to say, Is it fit that I should be made a piacular Sacrifice for your foolishness, that my back should bear the stripes that your folly has de∣merited?

2. Wherefore this being the sense of the Sacrifices we speak of in all the Religions in the World, it is more fit to interpret the Death of Christ, who gave himself an Expiation for the sins of the World, accor∣ding to that sense which is usual in the mysteries of Religion, then ac∣cording to the entangling niceties and intricacies of secular laws.

3. But as for those busie and Pragmatical spirits, that by the acri∣monie of their wit eat off the comely and lovely gloss of Christianity, as aqua Fortis or rather aqua Stygia laid on polish'd metal, what thanks shall they receive of him whom yet they pretend to be so zealous for? the most winning and endearing circumstances of his exhibiting himself to the World being so soiled and blasted by their rude and foul breath, that as many as they can infect with the contagion of their own Errour, Christianity will be made to them but a dry withered branch; whenas in it self it is an aromatick Paradise, where the Senses and Affections of men are so transported with the Agreeableness of Objects, that they are even enravished into Love and Obedience to him that entertains them there. And nothing can entertain the Soul of man with so sweet a Sorrow and Joy, as this Consideration, That the Son of God should bear so dear a regard to the World as to lay down his life for them, and to bear so reproachfull and painfull a Death to expiate their sins and re∣concile them to his Father.

4. But this is not all the Advantage he had to win the Government of the World unto himself. For not only his exceeding Love to Man∣kind was hereby demonstrated, but the cruel and execrable nature of that old Tyrant the more clearly detected. For whereas the Devil, who by unjust usurpation had got the Government of the World into his own hands, tyrannizing with the greatest cruelty and scorn that can be imagined over Mankind, thirsted after humane bloud, and in most parts of the World, as I have already shewn, required the sacrificing of men; which could not arise from any thing else but a salvage Pride and De∣spight against us: This new gracious Prince of God's own appointing, Christ Iesus, was so far from requiring any such villainous Homage, that himself became a Sacrifice for us, making himself at once one Grand and All-sufficient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Piamen to expiate the Sins of all Man∣kind, and so to reconcile the World to God.

CHAP. XV. 1. An Objection concerning the miraculous Eclipse of the Sun at our Sa∣viour's Passion, from its not being recorded in other Historians. 2. An∣swer, That this wonderfull Accident might as well be omitted be several Historians as those of like wonderfulness; as for example the darkness of the Sun about Julius Caesar's death. 3. Further, That there are far greater Reasons that Historians should omit the darkness of the Sun at Christ's Passion then that at the death of Julius Caesar. 4. That Gro∣tius ventures to affirm this Eclipse recorded in Pagan writers; and that Tertullian appeal'd to their Records. 5. That the Text does not implie that it was an universal Eclipse, whereby the History becomes free from all their Cavils. 6. Apollonius his Arraignment before Domiti∣an, with the ridiculousness of his grave Exhortations to Damis and De∣metrius to suffer for Philosophy.

1. WE have seen how Reasonable the History of Christ's Passion is; neither do I know any thing that may lessen the Credibi∣lity of it, unless it be the miraculous Eclipse of the Sun. Not that the Eclipse it self is so incredible, but that it may seem incredible that so wonderfull & so generally-conspicuous an Accident of Nature should be recorded by none but by the Evangelists themselves, Learning and Civi∣lity in those times so universally flourishing, and there being no want of Historians to recount such things. This Objection makes a great shew at first; but you will see at length it will come to nothing.

2. First therefore let us set down the like Accidents to this that have fallen out, and been as conspicuous to all the World: As that Sen∣sible obscurity and languor of the Sun in Iulius Caesar's time, as also in Iustinian's time, and lastly that Bloudy dulness in the face of that Luminary for four daies together in the times of Carolus Quintus; things as remarkable in themselves as this Eclipse at the Passion of Christ, and all it's likely proceeding from like Causes. But the mode∣rating of these Causes so, as that the Effect should take place just at the time of our Saviour's suffering, this was miraculous and by special Provi∣dence. Now I demand for that First observation of the Sun, that indu∣red a whole year together, & was a concomitant of Iulius Caesar's death; when there were so many Historians in the after-Age till Suetonius his time, viz. Livy, Strabo, Valerius, Maximus, Velleius Paterculus, Philo, Mela, Plinius, Iosephus, Plutarchus, Tacitus, how many of these re∣corded so great a Prodigie. I doe not find any Historian alledged but Pliny, who likely had it from Ovid and Virgil, who after the manner of Poets pleasing themselves to record strange things and to magnifie great men, recite this Accident in Nature in honour to Iulius Caesar.

Ille etiam extincto miseratus Caesare Romam, Cum caput obscurâ nitidum ferrugine texit, Impiáque aeternam timuerunt secula noctem.

At Caesar's death he Rome compassioned, In rusty hue hiding his shining head, And put the guilty world into a fright They were surpriz'd with an eternal Night.

As Virgil has it in his Georgicks. And Ovid in his Metamorphoses to the same purpose,

—Solis quoque tristis imago Lurida sollicitis praebebat lumina terris.

The Sun's sad image Caesar's fate to moan With lurid light to anxious Mortals shone.

Which condition of the Sun, Pliny writes, lasted for a whole year. The like Cedrenus reports to have happened in Iustinian's time. But there were nigh twenty considerable Writers from Iustinian's time till Geor∣gius Cedrenus. I would therefore remit the Caviller to peruse these Historians, and observe in how few of them this Prodigie in Iustinian's daies is recorded. The same may be said of what happened under Carolus Quintus. And then if he deprehend that so remarkable Accidents be ta∣ken no notice of by many Writers that had a capacity of recording them, I would have him also to consider that such like Reasons that might cause them to omit the writing of those Prodigies, might also fit those that o∣mitted the setting that down that happened at our Saviour's Passion; and to rest contented that he finds it recorded by them that are most concer∣ned in it, that is, Three of his faithfull followers, Matthew, Mark & Luke, who bearing a truer respect to Christ's person then those flatterers of Princes, Virgil and Ovid, to the deceased Iulius, recorded this Mira∣culous Eclipse to his Honour, as they did that long obscuration of the Sun to the honour of their adored Caesar.

3. Neither is this all; for I may further add, That there are greater Reasons why all, saving Christ's own Followers, should omit the recor∣ding that Eclipse at his Passion, then that those Writers we speak of should the continual obscurity of the Sun, that was to be observed for a whole year together about the Exitus of Iulius Caesar's Reign. For the noveltie of that in Caesar's time might make the greater impression upon mens Spirits; whenas that obscuritie of the Sun at our Saviour's suffering (though I doubt not but that it was so great as that the Stars appeared through the defect of the Sun's light, so as they may doe in a Summers night) might well be neglected by the Nations of the World, they having noted already that the Light of the Sun is obnoxious to such obfuscations and dulnesses, and that for so long a time together. So that although this lurid deadness of the Sun at the Passion was far greater then that at Caesar's death; yet it being shorter by far, as lasting not above three hours, it might seem to them less considerable; especially they not knowing what was the meaning of it. And when they did, they had the less encouragement to record it, it making for a new Reli∣gion contrary to their own. So that even that Consideration may seem a

sufficient Reason why this notable Accident may be pretermitted by both Jewish and Heathenish Historians.

4. But Grotius out of Phlegon a Pagan writer ventures to answer more point-blank, namely, That the said Author does affirm that in the fourth year of the two hundred and second Olympiad, (which is the year where∣in Christ suffered according to the usual opinion) there was the greatest Eclipse that ever was known; night surprizing men at the sixth hour of the day (which is at noon,) and being so dark that the Stars were seen at that time of the day. He mentions also therewith a mighty Earth∣quake in Bithynia, and how the greatest part of Nicaea was ruined thereby. To this purpose is there also recited out of another Pagan writer by Eusebius; whom Grotius discovers to be one Thallus. Which Testimonies will stand good till the Opposer of the Truth of the Nar∣rations of the Evangelists shall either prove infallibly by Chronology, That Christ did not suffer that year, or else by Astronomical calculati∣on, That there was a natural Eclipse of the Sun in that year he suffered, so horrid and dismal as Phlegon describes. But Phlegon confining it to no place, intimates it was Universal, and therefore not Natural. Tertul∣lian also speaking to the Pagans concerning this matter, appeals to their own Records concerning the Truth thereof. And for my own part, I make no question but that it is true in the very sense we speak of, viz. that it was an Universal Eclipse, whatever becomes of the testimonies of Thallus and Phlegon.

5. But being the Text does not necessarily implie thus much, we may with Calvin restrain it to Iudaea, God miraculously intercepting the light of the Sun from those parts only, by the interposition of some conspis∣sated body, or by raising a black caliginous mist, such as he caused in the land of Aegypt. For the Scripture will sute well enough with any of these senses; so little of any just occasion is there left to the Caviller and Infidel. So that the Credibilitie and Reasonableness of the chief Circum∣stances of our Saviour's Passion is sufficiently cleared.

6. To which we have nothing to parallel in Apollonius his life, ex∣cept it be his Arraignment before Domitian: Where Domitian quitting him from the charge that was laid against him, yet he for ostentation sake, to shew what an expert Magician he was, vanishes in the midst of the Court, to the great amazement of the Emperour and the rest of his Judges. But in the mean time he having such a trick of Legerdemain as this, to keep himself from peril; it makes all his magnanimous Precepts concerning the Contempt of Death that he so gravely imparts to Da∣mis and Demetrius (encouraging them to suffer any thing for the cause of Philosophy) hypocritical and ridiculous. So whifling and ludicrous is every thing of Apollonius, if compared with that solid Truth and real Excellency that is discoverable in Christ.

Notes

• John 1. v. 32.
• Need, Secu∣rity or Confi∣dence in Pre∣destination or the Decrees of God, and Hope of worldly ho∣nour and pre∣ferment.
• Luk. 9.34.
• Mark 6.5, 6,
• Luk. 4.39.
• in types.
• in words.
• It is for the same Author to restore what had perished, who had made what before had no being.
• 1 Cor. 12.3.
• John 7.3••.
• See Book 7. chap. 17. sect. 8.
• Lib. 1.
• Lib. 15.