Aonoz tez kisteōz, or, An endeavour to evince the certainty of Christian faith in generall and of the resurrection of Christ in particular / by Daniel Whitbie, chaplain to the Right Reverend Father in God, Seth, Lord Bishop of Sarum ...

CHAP. I.

The Contents.

WHAT Endeavours have been made to stop the Growth of Atheisme and Ir∣religion, by asserting an all wise presiding Power visible in the production of the World. What seemeth further necessary to be alledged against the Atheist. An essay towards the e∣viction of a Providence. (1) From the exi∣stence of evil spirits. (2) From many signall demonstrations of Gods power; (3) of his Judgments upon Rebellious sinners; and (4) of his power and Mercy in preservation of his servants, and his miraculous Answers to their prayers. (5) From revelations and predicti∣ons of things contingent in their various cir∣cumstances. (6) From apparitions of good and evil Angels. (7) From dreams and visions supernatural. (8) From things per∣formed by pretenders to miracles, Magici∣ans, Witches, Oracles, philosophers, which could not be effected naturally, &c. The

confirmation of the Christian faith by what hath been delivered; (1) by evincing that Providence hath been engaged for the esta∣blishment of some particular Religion in the world; (2) that that particular Religion is no other then the Christian faith.

§. 1. VVHAT Artifices have been used of late to baffle all Re∣ligion; to undermine the pillars and foundati∣ons of it: how bold and impudent the instru∣ments of Satan are, how free to vent, & how in∣dustrious to infuse their poyson into every soul; & how unhappily disposed the greater part of Mankind is, by reason of the vile Affections, and brutish Lusts, which reign in them, to suck in this hellish Vomit, tis needless to informe the Reader. He must have shut his Eyes who doth not see, and stopt his Ears who doth not hear, the sad, but just complaints, of the en∣crease of Atheism and Irreligion in the Chri∣stian world.

§. 2. TO stop the Growth of this pernici∣ous Evil, some have endeavour'd to assert the Being of a God, not from the Metaphysical foundations which the Scholes have laid, but

from the Phaenomena of Nature, which car∣ry with them a greater Evidence of some pre∣siding Wisdome & over-ruling Power: which being undeniably concluded from what they have discoursed on this Subject, it remains only to evince, that this presiding Wisdome in the Creation of the World had a peculi∣ar eye unto the Welfare of Mankind, and doth at present watch over that noble part of his Creation, gives indications of his Will & Pleasure, as far as is conducing to our Wel∣fare, and Motives to obey that Will: since he that cometh unto God must believe that he is,* 1.1 and that he is a rewarder of those that diligently seek him. For if we suppose that from the begin∣ning of the world there were established such Laws of Action, as doe necessitate the operati∣ons and productions which shew the Wisdome of their Great Contriver, (though we should also doubt whether he ever did, or doth at present interest himself in the concernments of Men, and the free motions of their Wills; and should conceave with modern Theists, wee are too inconsiderable to be the matter of his care and Providence,) we should sufficiently comply with the intent and vigor of those Arguments.

I shall not venture to supply what's lacking to those late attempts, by any large discourse on

the mysterious Theme of Providence, which others have improved beyond what I am able to perform, but only hint such things which in conjunction seem to make it highly rational to own the thing: and which I do not find so fully, nor I think so convincingly, proposed in other Writers on this Subject.

§. 3. AND 1. If there be any evil Spirits which maligne the Welfare of Mankind, then there must be a Providence. For were there no supe∣rior Power that did curb and over awe them, and by so doing shew his care of Man, they would according to their inclinations, either inflict upon Mankind at present the sorest and most dreadful Evils which could be incident to humane Nature (this being the design and drift of hatred to plague and to confound its object;) or if Mens souls be subject unto future Miseries, more Great and lasting then any they can suffer in this present life, it would be the endeavour of these Spirits, to reduce the world to such compliance with their humors, and full submission to their wills, as would assuredly subject them to those future Miseries, or ruine those who should refuse obedience to them. Now the Existence of these evil Spirits may be concluded from their Operations. For if the

Heathen Oracles did e're foretell what it was not in the power of man to see, (of which their Authors give us very many instances:) If any seeming miracles were ever wrought for the establishment of Heathenism, or any other way of Worship not allowed by God, (which even Christians do confess,* 1.2 and Scripture doth acknowledg:) If any persons ever were possessed by the devil; If they have ever spo∣ken languages they understood not, told things of which he only could informe them; or have receav'd assistance or temptations from him to destroy themselves: if ever he appear'd to any of his Proselytes in the dark corners of the World; or the assemblies of those persons that are devoted to his service; we must then own his Being in the World, and his design to ruine us at present, or to enslave us to his wor∣ship, in order to our future Ruine. Now only to transcribe the Histories and Records of these things would be the work of many vo∣lumes, they being attested by many Myriads of all Ages, and of all Countries of the World, confessed by those who have engaged in the Worship of the Devil, confirmed by the Histo∣ries of both the Indies, supposed by the Laws of Moses, and by the Gospel Story, the ¹ Jew∣ish, ² Christian, and the ³ Heathen Exorcists;

these Spirits being subject, not only to the name of Jesus, but to the invocation of the God of Abraham, and of Jsaac, and of Jacob, though used by those who did not ⁴ own their faith, but notwithstanding did attest upon their own experience the virtue of those names, as well as ⁵ Jews and Christians.

§. 4. 2^ly IF there have ever been any displays or actings of Gods power, if any Miracles vouchsafed in confirmation of the faith of Jew, or Christian, Turk, or Heathen; all which have more or less pretended to them;* 1.3 (the Jew with so much evidence as to gain Prose∣lytes from every nation under heaven; the Chri∣stian with so great conviction, as to prevail upon the world against the powers of Interest, Custome, and Education, and all the oppositi∣on which the Wit and Power of the world could make, to entertain the Faith delivered by them,) If the red sea was divided, (which both the sacred and ⁶ profane writers do attest:) If our Saviour and his Apostles, & the first Christian converts,* 1.4 did any of those miracles w^ch. in their writings are recorded of them, & of which we give a large account in our Discourse upon that Subject: I say, if any of these things were done, we must acknowledge some superior Power did

engage in the assistance of those persons, and was concerned to have the world believe what they delivered. By which assistance, if the su∣perior Power did intend the Happiness and Welfare of Mankind, he makes provisions for it, and by so doing shews a Providence; but if he designe mans Ruine and Destruction, he must then be an evil and seducing power, which sure could not be, were there no higher Power to challenge and reward our Service, and to revenge our Disobedience.

§. 5. 3^ly. IF any signal Judgments were infli∣cted by the immediate hand of God upon Re∣bellious sinners (of which the Annals of all ages and books made up of such collections yeeld us large accounts:) If any visible declarati∣ons of Gods wrath, and of approaching Judg∣ments, have been made unto the world by Signes & Prodigies, by Dreams and Appariti∣ons, by Prophesies, or by a voice from Hea∣ven, (of which not only Histories Ecclesiasti∣cal and heathen do inform us, but suspected ⁷ Atheists do confess and prove the same:) If there hath ever been a deluge over the world, (which, since the Caverns of the earth containe the waters of it, can never be effected by the course of nature;) or Sodom and Go∣morrah

were destroyed by fire from heaven, (both which the ⁸ Heathen records have at large delivered to us; preserving the traditions of the ⁹ Ark, the ¹⁰ Dove sent out of it, and of the ¹¹ Mountains where it rested, and frequent∣ly attesting that the fruits and apples of the land of ¹² Sodom being toucht do vanish into smoak and ashes:) If Lots wife looking back became a pillar of salt, and that so lasting that ¹³ Josephus and* 1.5 Brochardus testify it was ex∣tant in their days, and the Jerusalem Targum doth conclude it shall be so unto the Resur∣rection; so notable, that ¹⁴ Heathens used to conjure by invocation of that God who turn∣ed Lots wife into the Pillar: If the ¹⁵ destru∣ction of Jerusalem was prefaced with prodi∣gious tokens of approaching Vengeance, and God hath still appear'd in plagues and Judg∣ments against ¹⁶ those who have attempted to rebuild the temple there: If any waters of pro∣bation, have had the virtue to discover and chastise the sinner, whilst they cleared the in∣nocent; as Heathen writers affirme of ¹⁷ Ola∣chas, and other rivers, which were wont to put off their natures and become fire to the Guil∣ty person; of the ¹⁸ Crateres Palicorum, & the ¹⁹ Sardinian fountains, which did strike the thief, or perjured person, blind, or dead; of

the ²⁰ Indian Brachmans probatory waters, and many others of that kind; and as the Jews say with much better ground, of those of Jealousy, which being used according to the prescripti∣on of their law, to try the chastity of any wo∣man of whom her husband should be Jealous,* 1.6 did cause the Guilty thigh to rot, and had no like effect upon the innocent; I say with bet∣ter Ground, for had they failed upon tryal, the Jews could not have owned that law for sa∣cred which left them such a standing lye: Lastly If king ²¹ Agrippa suffered by the immediate hand of God,* 1.7 because he gave not God the Glory of what the people did ascribe unto him, (as is attested by Josephus agreably to what St. Luke delivers;) we have from all these in∣stances the clearest evidence of Gods vindi∣ctive Justice on the transgressors of his law, and of our own concernments to obey it.

§. 6. 4^ly. IF any acts of mercy, or preserva∣tion by the power of God, have been vouch∣safed to any of Gods servants: If Daniel was preserved in the Lyons den, and Shadrach Meshach and Abednego from the devouring flames; which must be a relation of the great∣est credit, if we consider that it speaks of mat∣ters done in so vast a company as were then

met together, to adore the Image which was erected by the king of Babylon, and in the Greatest Court the world then knew, and in defiance of the decrees and statutes of so Great a monarch; and yet so done as to pre∣vail upon him, to own and reverence the God of those poor Captives, and to establish a* 1.8 de∣cree in honour of him, which must be left on record in the Annals of that Empire, (in which all* 1.9 matters of any moment were digested,) to witness to the truth of what was seen and done: and that it also speaks of matters done by men, whose actions and Religion did blast the reputation of their Heathen Deities, did baffle and confound their Sorcerers, Magici∣ans, Astrologers; and Men whose Religion did still ²² thrive under oppression, and bring in dayly Proselyts;

Agen, if any answer hath been made unto the prayers of Christian, Jew, or Heathen, of which they all do boast so much, and give such frequent instances: If God accord∣ing to his promise, did still command his blessing on the sixth years crop,* 1.10 and make it double unto that of other yeares, (and had it not been so, this promise must have been a vain presumptious boast sufficient to dis∣credit the whole law of Moses:) If fire of

course came down from heaven in the days of Moses, and extraordinarily at the petition of Elijah, to consume the Jewish sacrifices, (as the ²³ Apostate Julian doth acknowledge:) If ²⁴ Heathen Records do pretend the same, (whose stories & examples of this kind seem too exact and frequent to be deemed cheats:) If Gods miraculous assistance and answer to the ²⁵ prayers of Theodosius, did vanquish his two potent Heathen Adversaries Eugenius and Maximus, against all humane probability, as is attested by the ²⁶ Poet Claudian, the ²⁷ sol∣diers who engaged in those warrs, and by the ²⁸ Christian writers of that age; and is said to have been foretold, with other matters of like nature, by an ²⁹ Ermite whose ³⁰ name was celebrated in the Christian Church for the prediction of things future ³¹: If that miraculous rain and thunder which Antoninus did obtain for the confusion of his enemies, and the re∣freshment of his army, when almost dead with thirst, was the result of Christian prayers, (as his ³² Epistle, and the Christian writings do averr:) All these are instances of Providence, and of that kindness which God bears unto his Servants. Some Heathens, I confess, ascribe this wonder to the powers of ³⁴ Magick, but (not to urge how insignificant they are in mat∣ters

of this nature, and how incredible to those who do not own a Providence;) the Emper∣our, (as his own ³⁵ works inform us) was a professed enemy to all such devilish Arts.

§. 7. 5^ly. IF any Revelations,* 1.11 or Predictions of things contingent in their various circum∣stances have been delivered from the mouth of prophets, Oracles, or any other way of Divi∣nation used or recorded by any sect of men; If from the Urim and the Thummim the Jews receaved dayly answers (and had it been a constant cheat, what could induce them upon all occasions to consult it, or to abide in that profession which bottomed upon such a lye, when other† 1.12 Nations about them had, or

were believ'd to have true Oracles; nay how impudent and shameless had it been to put the Question,* 1.13 is it because there is no God in Israel that you enquire after Baal, if verily there had been none in Israel who could have satisfied their curiosity?) If there were any thing but Gross and shameless forgery in that Gift of Prophesie, of which the Acts of the Apostles and the Canonical Epistles speak, and the Effects whereofa 1.14 Eusebius mentions as things experimented among Christians; or in the Prophesies and Prophets of which we read so often in the records of the Jews, (which pro∣phets they most highly reverenced, though still denouncing Judgments against them, and representing them as a most stubborn & Apo∣statising Nation:) In a word if Heathen, Jew, or Christian, have been supernaturally assi∣sted in these things, they must derive this power from that all ruling wisdome which or∣ders all things according to the pleasure of his Will. Now to omit all other instances, in which tis easy to abound, God by the prophet Esay said of Cyrus, whom he expresly nameda 1.15 210. years before his birth, he shall perform my pleasure, even saying to Jerusalem,* 1.16 thou shalt be built, and to the temple thy foundation shall be laid; and Agen, Thus saith the Lord to Cyrus, whose right hand I have strengthened

to subdue nations before him, and turn the backs of Kings, to open before him the two leavd Gates, and the Gates shall not be shut. I will go before thee, and will break in peices the Gates of brass, and cut in sunder the bars of Iron, I will give thee the treasures of darkness, and hidden riches of secret places. Now that these things might be accomplished, this Cyrus first subdued Croesus, then the Jonians, and then Na∣bonidas king of Babylon; thus did he turn the backs of kings, and subdue nations, and answer what Astyages's dream did signify, viz. that from his daughter sprang a vine whose branches spread themselves throughout all Asia.* 1.17 That Ba∣bylon had Gates of brass, Abidenus witnesseth, and therefore by Cyrus's conquest of it the Gates of brass were broken. And that God gave unto him hidden treasures Pliny informs us in these words† 1.18 Cyrus having conquered Asia besides the Golden vessels, and other Gold which he found ready wrought, met with 34000. pounds of Gold, with certain leaves, a plane, and a vine tree of Gold, and carried thence five hun∣dred thousand Talents of silver, and Semiramis

her standing cup that weighed fifteen talents. And that the manner of his conquest was punctually such as was delivered by the pro∣phet Jeremiah viz.* 1.19 that God by the kings of the Medes, and Captains of that Nation, would dry up her sea, and make her springs dry, will appear from what Herodotus hath plainly told,† 1.20 viz. that by the cutting of a channel he brought back the River into the neighbouring fens, and by so doing made the old channel passable for his soldiers. That he gave power and commission to the Jewish Na∣tion to rebuild the temple, and gave assistance to the work; that he pro∣fessed the God of Israel had given to him all the kingdoms he enjoyd, and charged him to build his remple; we have recorded in the book of Ezra.* 1.21 Now to imagine that these prophesies were written after that the things were done, without the least imaginable shew of reason, is in it self a thing precarious, and may by these presumptions be concluded false.

(1) That the prophets do so punctually set down the times, the place, and the con∣cernment of their Prophesie. The book of Esay begins thus, The visions of Isaiah, son of Amos, which he saw concerning Judah and Jerusalem

in the dayes of Uzziah, Jotham, Ahaz, and He∣zekiah kings of Judah. The prophet Jeremiah speaks thus, The words of Jeremiah the son of Hilkiah, of the priests that were in Anathoth in the land of Benjamin, to whom the word of the Lord came in the days of Josiah the son of Amon king of Judah, in the 13. year of his reign; it came also in the dayes of Jehojakim the son of Josiah king of Judah unto the carrying away of Judah captive in the 5. month. (2) That they did threaten to the Jewish Nation, that they should goe into captivity, and accordingly both they which lived in that Captivity, and re∣turned from it, acknowledged that all things hapned to them according to those prophesies, as is evident in the Books of Daniel, Nehe∣miah, Zachariah, Haggai, all which books must be but one continued chain of forgery, or else tis evident there were such Prophesies, and that those Prophesies were true. And 3. from the sufferings they met with from the Jews;† 1.22 Esay was sawn asunder, the Pro∣phet Jeremiah was cast into a noysom dun∣geon,

yea so inhumane was their carriage to him,* 1.23 that some Great men interpret all those passages which were intended by Isaiah to set forth the Passion of our Lord, of what this Prophet suffer'd in his own Person.

But 2ly. The Revelations made to Daniel doe more effectually conclude a Providence, they being such as did immediately concerne the King of Babylon, unfold his Dreames, de∣clare unto him, that for the space of seven yeares he should be driven from his People to abide with Beasts, and feed on Grass like them; and yet that afterwards he should en∣joy his Kingdome: which that it came to pass we are assured, not only from the book of Daniel; but the concurrent Suffrage of an Heathena 1.24 Author. Chap. 5th, he tels King Belshazzar, that his Kingdome was to be taken from him, and given to the Medes and Persians, and so immediatly it happened; his Kingdom being then transfer'd unto Darius Medus, and to Cyrus King of Persia, of which event (saith ³⁵ Abydenus) Nabuchadonosor ha∣ving prophesied, disappeared.

Now here let it be noted, (1) that all this is pretended to be done in the most fa∣mous Court the World then knew,* 1.25 which kept its Records of all matters of Concern and

Moment, which occur'd amongst them, and with whose Great and most remarkable Af∣faires the Nations round about must be ac∣quainted; and therefore such a Forgery could not have passed without Discovery. 2^ly. That Metamorphosis so full of Wonder, and which so much concern'd the Empire, could not have been concealed if true, nor believed if it had been false. 3ly. Consider the Events and Circumstances which did attend those things; the Advancement of Daniel and his Friends by Nebuchadnezzar, the Decree made by him in Honour of his God; the Disgrace and Danger of the Magicians, who being then, and many Ages after, in Great Place about those Eastern Monarchs, were not like∣ly to have suffer'd this Story in Disgrace of their Profession to have passed without some publick Animadversion, if it had not been true. Afterwards in Belshazzars time, when Daniel seems to have been retired from Court and Business, we read how on occasion of the Appearance to Belshazzar, and his Disorder thereupon, the Queen, who is sup∣posed to have been the Widdow of Nebuchad∣nezzar, brought Daniel and his Prophesies afresh into Remembrance; how thereupon he was call'd, and heard, and approv'd, and

prefer'd; what Largesses were bestowed on him, and Proclamation made that he should be the third Ruler in the Kingdome: all which things whether true or false, would appear by the forementioned Records of the Empire.

Besides these we have in the Book of Daniel sundry other Prophesies, which concern the Translation of the Empire of the Assyrians, to the Medes and Persians, and from them to the Macedonians, and what was to be done both by the Lagidae and Seleucidae, and parti∣cularly by Antiochus Illustris; all which were so evidently foretold by Daniel, as they did afterwards fall out, that ³⁶ Porphyry was for∣ced to say, this Prophesy was written by another Daniel, who lived under Antiochus Epiphanes, and so after these things were done. But this he says without all Ground, and therefore might have said the like of any other Author; and so may any one that pleaseth of the works of Porphyry. That Daniel was in high re∣pute even while the Babylonian Monarchy yet stood, appeares by those sayings of Ezekiel, who was his Contemporary, where he ranks him with Noah and Job,* 1.26 and where he says Iro∣nically to the King of Tyre, whose City was to be destroyed by Nebuchadnezzar,* 1.27 behold

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thou art wiser then Daniel, there is no secr et that they can hide from thee. Besides ³⁷ Josephus tels us, this Danicl built a Tower at Ecbatane of a most admirable structure, wherein the Kings of Mede and Parthia were interr'd; and that a Jewish Priest presided there unto his times; as also that Alexander saw the Book of Daniel, and was confirmed by it in his Conquests; all which adds to the Glory of that Great Prophet, and to the proof of that Supernatural Gift, which could proceed from no other Cause but a Divine Inspiration.

§. 8. 6^ly. THE Apparitions of good or evil Angels, Ghosts or Spirits, to seduce, or to instruct, comfort, or terrify the World, do give in Pregnant Evidence, that God doth manage the Transactions of it; and therefore firmly do evince his Providence. Which Spirits had they not antiently appeared to men, Moses could not have been so frequent in the mention of them; the World could not have been so forward to believe and wor∣ship them, and through all Ages to assert their Being, and pay their Homage to them, or think they did ³⁸ preside over each Na∣tion, and attend on every ³⁹ individual Per∣son as his Good or evil Genius. Their

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.28 or consultation of the Dead would not have been so common, or so famous through the Heathen World; nor their endeavors by Theurgick or Telestick Rites, to call forth and converse with good, or to repel the evil Dae∣mons. Of this, the Anges which did move the Waters of Bethesda is a most signal In∣stance: for if those Waters had not wrought the Cures that were said to be done by them, what could induce the Impotent to wait the motion of them? or why should Christians ascribe those Cures to them, which had they not been true, the Jews of that Age would have eagerly denyed, and might have easily confuted? but if those Cures were true, it is evident they were Miraculous: For if the Wa∣ter did the Cure by any natural Virtue, why did it only help the first that stepped in? why at such special Seasons only? and whence could it derive so Catholick a Virtue against all Distempers?

§. 9. 7^ly, IF any† 1.29 Dreams and Visions of the Night, which were in Antient Times Gods frequent and familiar Way and Method to in∣struct

his Prophets, and inform his People; and constantly affirmed by the Jewish Pro∣phets, and pretended also very often by the Heathens; and Of which so many Tracts and Histories are written, such numerous Exam∣ples given by Jews and Christians also, that to conclude Them all mistakes, would be to shake the Faith of History. I say, if any Re∣velations of this Nature were vouchsafed by God, he hereby shews how much he doth con∣cern himself to let us know his Will and Pleasure, and so assures us of the dispensati∣ons of his Providence. And of this nature was that Dream of Pharaoh, which foreshew'd him the seven Years of Plenty and of Famine, according to Josephs's Interpretation.* 1.30 Where note, 1. The vast Plenty for seven Years, such as was never known in Aegypt, the most

fertile of all Countries. 2. The rise of Jo∣seph to be a chief Minister of State, on the Experiment of the Truth of his Interpreta∣tion. 3. The building of such vast Store∣houses as could contain sufficient Corn for feeding of the Land of Aegypt, and all the Neighboring Nations, throughout the seven Years of Famine. And 4. The admission of Jacob and of all his Family into Aegypt, and the planting of them in the Land of Go∣shen. 5. The altering of the Tenures of the Estates in Aegypt; for hereupon every Mans Land (except the Priests) became the Kings, and paid the fifth part of its Income to him. Now since a matter of this moment must be recorded to Posterity, and preserved in their Traditions unto future Generations, (as we find this was;) and since the Memory and mo∣tive of their repair to Aegypt, the Exaltation of an Alien, the Tribute of their Lands, and the* 1.31 Exemption of their Priests, could not so quickly be forgotten: it remains, that both the Jews, Aegyptians, and Strangers, which joyned themselves to Moses, must be assured of its truth.

§. 10. LASTLY, If any Hereticks, if any ⁴¹ Gnosticks, ⁴² Carpocratians, ⁴³ Marcionists, or Sa∣turnilians, ⁴⁴ Menandrians, ⁴⁵ Montanists, ⁴⁵ Eu∣nomians,

Arians, ⁴⁷ Priscillianists, ⁴⁸ Dona∣tists: if any ⁴⁹ Finland, Lapland, or Tarta∣rian Witches: if any of the Persian, or Chal∣de an Magi,* 1.32 or the ⁵⁹ Aegyptian Sorcerers, (whose names, and their contest with Moses, are still preserved in Heathen Story) If a ⁵¹ Zo∣roaster, or Hostanes; if any wise Philosopher, a ⁵² Pythagoras, or a ⁵³ Socrates: if any Sect of Men, as Brachmans or Druids; or of Wo∣men, whether the Pythonissae, or the like: If lastly,* 1.33 Apollonius, Apuleius, Simon Magus, any false ⁵⁴ Prophetess or Prophet, ever did what could not be effected without the help of some Superior Power; as we have cause to be∣lieve both by the reputation they obtained, the Records of those things both in prophane and Sacred Story, and the Experience and Tradi∣tions of all Times and Places: this gives us full assurance of the concern of Satan to op∣pose some Truth, and some Religion in the World, and so of Gods concernment to esta∣blish it: In a word, if but* 1.34 one real and un∣doubted Instance of these things hath been afforded to the World, it doth conclude a Providence. And surely then these many My∣riads

of Examples of each kind, which Hi∣stories of every Age and Country will afford from Persons living in those Times of which they write, must give in such Conviction as the greatest Sceptick shall not be able to con∣troul. And having made good the Doctrine of an All-ruling Providence, it will be easie to advance unto the Confirmation of the Christian Faith, by these Gradations.

§. 11. 1. THAT this Providence hath been engaged for the Establishment of some particular Revelation and Religion in the World; and hath as signally opposed some o∣thers, which have pretended to those Names, and consequently doth not esteem them all in∣different. This is the natural Result almost of all these Instances we have produced in confir∣mation of a Providence, they being such as visibly declared Gods Approbation of the Faith of Jew or Christian, in opposition to the Heathen Deities, and to their Modes of Worship.

§. 12. AND secondly, That no particular Revelation, to which the adverse Parties have pretended, can stand in Competition with the Christian Faith, or give in equal Demonstrati∣ons of its Truth, and Derivation from a Deity,

it being certain, that of these Instances pro∣duced to evince a Providence, none are so powerfully convincing as those that do assert the Christian Faith; the Experience of Gods Mercies, Protections, and Assistances vouch∣safed to the Professors of it, as also of his Judgements on their Adversaries, and the En∣gagement of his Power in Confirmation of this Doctrine, being more numerous and evi∣dent, and more unquestionably true. Adde to this, That seeing Moses and the Prophets (by their evident Predictions of a Messiah that should come attended with those very Cir∣cumstances, and should perform and undergoe all that Christ did and suffered? do confirm the truth of Christian Faith, it will follow that these Instances fore-mentioned, which do ascertain the Veracity of those Prophets, and Gods Concernment for the Laws delivered by them, must also give in full Conviction to the Truth of our Messiah, and his Doctrine.

And secondly, It is evident that all these Forms of Worship, which stand in Competi∣tion with it, are either most apparently repug∣nant both to the Wisdom, Purity, and Good∣ness of a Deity, or such as carry with them no Conviction of their Truth and Goodness, no∣thing which speaks them worthy of the Con∣cernment of the God of Heaven. For that

those Modes of Worship which had obtained in the Heathen World, were vile and filthy, ridiculous and brutish, and most repugnant to those Conceptions of a Deity which Nature hath implanted in us, will be so evident from what we shall discover of them, that he who runs may read it. As for Mahometism, that having no internal Evidence which may con∣vince us of its Truth, no Purity and Good∣ness in its Precepts, and no Subservience unto the Welfare of Mankind at present, or to his Happiness hereafter, beyond what Scripture doth afford us, but Promises and Precepts more Carnal and Judaical, and Stories more extravagant and idle, then the wildest Fables;* 1.35 and being such a Doctrine, as never did pre∣tend to Miracles, (except some petty Trifles pretended to be done by Mahomet;) it cannot lay upon us any Obligations to believe its Truth, and therefore we may rest assured,* 1.36 that God hath no Concernment that we should believe it.

That the Religion of the Jews is antiqua∣ted, that it hath pass'd the Period to which it was appointed to continue, is most appa∣rent, from the completion of those Prophe∣sies which did relate unto the promised Messias, (of which we shall discourse hereafter;) from the Destruction of the Temple, to which

their Worship was confined, and from those heavy Judgments they have laboured under above 1600 yeares without any intermission. Their wandrings in the Wilderness were only for the space of forty years, their Captivity but seventy, (although their Whoredomes and Idolatries, and their Stiff-necked disobedience in those days, was far Greater then those sins which they at present charge upon them∣selves:) whereas since the rejection of our Jesus they have continued† 1.37 Vagabonds for 1600 years and upwards. In their Captivity, and the dispersions of their former Ages, God gave them Favour in the eyes of those with whom they lived, and that so visible, that Heathens have complained, how they in∣croached upon all Nations, and even gave lawes unto their Conquerours; in the midst of Judgment he remembred mercy to them, and made all those who carried them away captive to pitty them. Since their rejection of the holy Jesus, their Names and Persons have been

infamous to all Posterity,* 1.38 their Sufferings Great beyond Expression, and dreadful be∣yond apprehension,* 1.39 and those who did inflict them have been forced to say, that divine Vengeance did compel them to it. Notwith∣standing their Captivity in former times, still the distinction of their Tribes continued, and that of Levi was preserved for the restore∣ing of their Sacrifices; yea many of them lived to see the Restauration of their Tem∣ple, and Gods assistance to dispatch the work, maugre the Wit and Malice of their strong∣est Enemies: but now their Temple hath been razed for 1680 yeares, and they have been deprived all this while of City, Sacrifice, Altars, and Offerings, Lamps, and Incense, Feasts, and Sabbaths, and all their Tribes are so confounded, they know no longer how to distinguish them, nor unto whom it appertain∣eth to be Priest or Levite. All their At∣tempts for Restauration of their Temple un∣der Adrian, Constantine, and Julian, have proved not only ineffectual, (though having the Assistance of the wisest Emperour,) but visibly opposed from Heaven.† 1.40 As for all former Judgments, God by his Prophets

did foretell the Measure and Duration of them, and when they should give place to Mercy; that their Aegyptian Thraldome should expire aftera 1.41 430 yeares, that af∣terb 1.42 70 yeares accomplished they should return from Babylon, and thatc 1.43 3 yeares would work deliverance from the more Cruel Rage and Fury of Antiochus: of their Deliverance from the dispersion they now suf∣fer, we have no word of Prophesie. To con∣clude, At other times God left them many tokens of his peculiar Presence with them; whilest they continued in wandring in the Wilderness, they had their Ark and Fie∣ry Pillar,* 1.44 and during their abode in Canaan their Urim and Thummim, Gods Glorious Presence in a shining light, their Prophets, and their Fire from Heaven; under their cap∣tivity

their Prophets, and till the coming of our Saviour, their Bath col, their Revela∣tions and their Visions, of† 1.45 which at present not the least appearance. All which assures us of Gods Rejection of that Nation from be∣ing his Peculiar People, and of the Abroga∣tion of that Worship.

ANNOTATIONS On the first Chapter.

1. THe Jewish exorcists] Josephus de So∣lomone. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 8. c. 2. p. 257. vide Talm. Bab. Joma f. 57.1. Galat. de Arcanis fidei l. 8. c. 5.

2 The Christian Exorcists] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just.* 1.46 Mart. per exorcistas voce humana & potestate divina fla∣gellatur,* 1.47 & uritur, & torquetur diabolus. Cypr. vide eundem Cypr. Ep. 2. ad Donatum. Minu∣tium

p. 31. Lact. l. 4. c. 27. Petrum Siculum p. 57. Hieron. in Matth. l. 2. c. 12.

3 The Heathen Exorcists] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Mart. dial. cum Tryph. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch.* 1.48 sympos. lib. 7. qu. s. p. 706. D. vide Lucia∣num.

4 When used by those who did not own their Faith] Depone suspiciones à veritate cadentes, quibus suspicaris Aegyptiam ibi conferre lin∣guam ubi Aegyptius est, vel usus Aegyptia lingua qui tunc invocatus; potius autem existi∣mato quoniam primi omnium Aegyptij praesen∣tiam participationemque deorum sortiti sunt, ideo deos invocantem potissimum approbare, quan∣do Aegyptio ritu vocantur: neque vero dicendum est barbara haec obscura divinorum nomina esse quaedam praestigiatorum fascinatorumque machi∣namenta. Iamblic. l. de divinis Nomin: c. 9. Barbara appellat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig.* 1.49 in Cels. Discede in nomine Dei Iacob, in nomine Dei Sabaoth. Marcell. de Medicam. Emp. c. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig.* 1.50 in Cels. & rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ib.

5 As well as Jews] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mar.* 1.51 Altissimi & Omnipotentis appellationi om∣nia subjecta sunt, & hujus invocatione etiam an∣te adventum Domini nostri salvabantur homines & à spiritibus nequissimis,* 1.52 & à Daemoniis uni∣versis. Iren. v. Grotium in Mat. c. 12. v. 27.

6 Profane writers do attest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diodorus Siculus.* 1.53 Atque hinc in exorcis∣mis Ethnicorum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Origen. in Celsum.* 1.54 vide Arta∣banum apud Euseb. Praep. l. 9. c. 4.

7 Suspected Atheists do confess and prove] Ut causam facile confitebor me ignorare, ita rem ipsam cum ex antiquis, tum novis exemplis ag∣noscere oportet & confiteri, omnes magnos mo∣tus quicunque aut urbi alicui, aut Regioni eve∣nerut, vel à conjectoribus, vel à revelatione aliqua praedici ac praenunciari solere. Machiavel disp. l. 1. c. 56. vid. Iusti Lipsii Monita pol. l. 1. c. 5. Mon. 5.

8 The Heathen Records have at large de∣livered] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. vide Abyde∣num, Molonem, Nicol. Damascenum apud Gro∣tium,* 1.55 in Not. in lib. de Christ. Rel. veritate pag. 73. & Traditionis hujus vestigia inter Ame∣ricanos

mansisse docet Heideggerus Hist. sac. p. 582.

9 Of the Ark] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian.* 1.56 de Dea Syr. vide Cyrillum Alex. cont. Iulianum l. 1. p. 8, 9.

10 The Dove] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch.* 1.57

11 Of the Mountains where it rested] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Berosus apud Iosephum.* 1.58 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyril.* 1.59 Alex. ex Abydeno.

12 Sodom and Gomorrah] vide Diodorum Siculum, Strabonem, Plin. apud Grotium in not. in

Christ. Rel. ver. p. 100. Similia habent Iust. Mart. Apol. 2. pag. 88. Tertull. Apol. c. 40. sed prae omnibus Chrysostomus, cujus haec sunt verba, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.60 Chrysostomus in primam Epistolam ad Thess. Hom. 8. Duo ibi oppida Sodoma nomina∣tum alterum, alterum Gomorrum, apud quae po∣mum

quod gignitur, habeat licet specimen matu∣ritatis, mandi tamen non potest; nam fuliginem intrinsecus favillaceam ambitus tantum extimae cutis cohihet: quae vel levi pressa tactu fumum exhalat,* 1.61 & fatiscit in vagum pulverem. Solinus. Haud procul inde campiquos ferunt olim uberes magnisque urbibus habitatos, fulminum jactu arsisse, nam cuncta sponte edita, aut manu sata, sive herba tenus aut flore, seu solitam in speciem adolevêre, atra & inania velut in cinerem vane∣scunt.* 1.62 Tacit.

13 Iosephus and Brochardus] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. Antiq. l. 1. p. 20. Bro∣chard. p. 1. c. 7. S. 34. Uxor Loth foeminea mol∣licie ducta retrospexit, moxque in statuam salis versa est, durante, mirum dictu, at que in aeter∣num duratura hac statua ut vidimus. Bartholo∣maeus de Saligniaco Tom. 9. c. 6.

14 Heathens exorcised by invocation of that God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Alexander Trallianus. lib. 11.

15 The destruction of Ierusalem was pre∣faced with prodigies] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iosephus de Bello Iu∣daico.* 1.63

16 Gods Judgments upon those who attem∣pted to rebuild the Temple] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazianz. in Iul.* 1.64

17 Olachas] Amnis Olachas in Bithynia Briazum alluit (hoc est & templo, & Deo no∣men) cujus gurgite perjuri notantur pati velut flammam urentem. Plinius l. 31. c. 2.

18 Crateres Palicorum] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. de Mirab.* 1.65

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.66

19 The Sardinian Fountains] Coarguendis valent furibus, nam quisquis Sacramento raptum negat, lumina aquis attrectat, ubi periurium non est, cernit clarius; si perfidiam abnuit, detegitur facinus coecitate, & captus oculis admissum tene∣bris fatetur. Solinus cap. 10. vide.

20 The waters of the Indian Brachmans] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Porphyr. de styge. p. 282.

21 If Agrippa suffer'd] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Josephus.* 1.67

22 Whose Religion did still thrive] usque eo sceleratissimae Gentis consuetuào invaluit, ut per omnes jam terras recepta sit; victi victori∣bus leges dederunt. Seneca apud August.* 1.68 Est id genus hominum apud Romanos etiam, at que tam∣etsi saepe imminutum fuerit, ita tamen auctum est, ut etiam condendi leges licentiam sibi vindicârit. Dion. lib. 37.

23 The Apostate Julian doth acknowledg] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Cyril. Alex.* 1.69

24 Heathen Records do pretend the same] In Graecorum & Romanorum libris nihil fre∣quentius quam sacrum ignem è coelo decidisse, aut sponte sua fuisse accensum, sic Appianus in Syriacis de Rege Seleuco diccit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 — Et Pausanias in Eliacis

prioribus ubi de Lydiae urbibus Caesarea & Hypae∣pis; in templo utrius{que} urbis amplissimo Cellae cum aris, super his cinis alio longe colore à vulgari cinere. Huc ingressus Magus ubi foco lignis impo∣sitis tiarâ caput velavit, implorat cognomen Dei, quicunque ille sit, ex libro enim recitat carmen Barbaricum linguâ plane ignotâ Graecis; ubi peroravit, sponte sua è lignis nullo igne admoto purissima emicat flamma. Graecè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod in Lydia mira∣culum ipse se vidisse asserit. Similia habet ex Solino, Valerio, & Plinio &c. de oppido Egnatia in agro Salentino, cujus meminit & Horatius l. 1. sat. 5. & quod de eanarratur rejicit ut fa∣hulosum, sed tam multis (inquit Bochartus) testi∣bus fidem abrogare difficile est, cum haec Satanae potentiam non superant, qui est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & in elementa multa potest, ignem∣que immisit coelitus in Jobi Greges. Bochart. àe Animal. S. Sc. part. 1. l. 2. c. 35. col. 363.

25 Answer to the prayers of Theodosius] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. Hist. Eccl. l. 5. c. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sozomen. Eccl. Hist. l. 7. c. 24. contra Eugenii robustissimum exercitum magis orando quam feriendo pugnavit. August. de C.D. l. 5. c. 26. orationem ipsam vide apud P. Diaco∣num in Theodos. S. 14.

26 The Poet Claudian]

O nimium dilecte Deo cui fundit ab antris Aeolus armatas hyemes, cui militat aether, Et conjurati veniunt ad classica venti. in 3. Consul. Honor. p. 96.

The Soldiers which engaged in those warrs] Milites nobis, qui aderant, retulerunt extorta sibi esse de manibus quaecunque jaculabantur, cum à Theodosii partibus in adversarios vehemens ventus iret, & non solum quaecunque in eos jacie∣bantur concitatissime raperet, verum etiam ipso∣rum tela in eorum corpora retorqueret. Aug. de C. D. l. 5. c. 26.

28 The Christian writers of that age] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. l. 5. c. 24. v. Theodor. l. 5. c. 24. Ruff. l. 2. c. 33. Sozom. l. 7. c. 24.

29 Foretold by John the Hermite] Johan∣nes ille eremi cultor praedixit Eutropio eunucho

Theodosii & ipsum victoriam de Eugenio re∣portaturum, & in Italia moriturum, quod utrumque accidit. Hist. trip. l. 9. c, 45. vid. Cassianum l. 4. collat. c. 13. Niceph. l. 12. c. 39.

30 Whose name was celebrated &c.] ad Io∣hannem in Aegypti eremo constitutum, quem Dei servum prophetandi spiritu praeditum fama cre∣brescente didicerat, misit: atque ab eo nuncium victoriae certissimum accepit. August. de C. D. l. 5. c. 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocat Soz.. H. Eccl. l. 7. c. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodorit. Hist. Eccl. l. 5. c. 24.

31 That miraculous rain and Thunder] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dion Cassius.

32 As his Epistle & their writings do aver]

siliterae M. Aurelii requirantur quibus Germa∣nicam illam sitim Christianorum forte militum precationibus impetrato imbre discussam conte∣statur. Tertull. Apol. c. 5. Marcus Aurelius in Germanica expeditione Christianorum militum orationibus ad Deum fact is imbres in siti illa im∣petravit. Id. ad scap. c. 4. vide Apollin. apud Euseb. l. 5. c. 5.

33 The Emperors devotion] Fulmen de coelo precibus suis contra hostium machinamentum intorsit, suis pluvia impetrata cum siti laborarent.* 1.70 Capitolinus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Themist. orat. ad Imperat. Theodosium.

34 To the power of Magick] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xiphilinus compend. Dionis.

35 As his own works inform us] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Aur. Ant. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Xiphilinus. Rescripsit in Insulam relegandos, qui aliquidfacerent quo leves hominum animi super∣stitione numinis terrerentur. Paulus in digest. l. 48. Tit. 19. de poenis l. 30.

36 Astyages's dream] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herod. clio p. 46.

37 Abydenus] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Abyd. apud Euseb. praep. Evang. l. 9. c. 41.

38 Porphyry] Contra prophetam Danielem duodecimum librum scripsit, nolens eum ab ipso cujus inscriptus est nomine esse compositum, sed à quodam qui temporibus Antiochi qui appellatus est Epiphanes fuerit in Iudaea, & non tam Dani∣elem ventura dixisse, quam illum narrasse praete∣rita. Hieron. praef. in Danielem.

39 Iosephus] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 10. c. 14. de Alex. M. sic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 2. c. 8. p. 386. A.

40 They did preside over each Nation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian. apud Cyril. Alex. l. p. 115. vide etiam p. 143, 148. Genius in cujus tutela quis{que} erat ab nativitate sua 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dicebatur Genius, sed ille totius patriae nuncupatus est deus Magnus,* 1.71 sic in∣scriptione ea quae Puteolis reperta DEO MAGNO GENIO PUTEOLANORUM ET PATRIAE SUAE.

41 And attend on every individual person] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch.* 1.72 Majores nostri singulis & Genium & Iunonem dederunt. Sen. Ep. 3. Quum nascimur duos Ge∣nios sortimur, unus est qui hortatur ad bona, al∣ter qui depravat ad mala, quibus assistentibus post mortem aut asserimur in meliorem vitam, aut condemnamur in deteriorem. Serv. in illud Virg. Aen. 6. Quisque suos patimur manes. vide de utrisque Geniis multa apud Lipsium Stoic. Phi∣los. l. 1. c. 19, 20. Lact. l. 2. c. 14. p. 218. & Spencerum not. in Orig. l. 8. p. 91, 92. A∣puleium de Deo Socratis.

42 Their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would not have been so an∣tient] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 divinatio ex mortuis omnium di∣vinationum

antiquissima & signum creditae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 durationis animarū post mortem; frequenter id inOriente factitatum docent. Aesch. & Herod.* 1.73 Grotius. Publica jam literatura est quae animas justâ aetate sopitas etiam proba morte dis∣junct as, & prompta humatione dispunct as evo∣caturum se ab inferorum incolatu pollicetur. Tert. Falsa est Democr.* 1.74 & Epicuri de animae dissolutione sententia, qui profecto non auderent de interitu animarum mago aliquo praesente disserere, quisci∣ret certis carminibus ciere ab inferis animas & adesse, & praebere se humanis oculis videndas & loqui, & futura praedicere, & si auderent re ipsa & documentis praesentibus vincerentur. Lact. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.75 Iust. Mart. apol. 2. P: 65. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Max. Tyr. diss. 26. p. 25. & postquam multa id genus exempla protulerat sic ait, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id. p. 252.

43 Gnosticks] Simon Samarites universam magiam adhuc amplius inscrutans in stuporem cogebat multos hominum, quippe cum esset sub Claudio Caesare, à quo etiam statua honoratus esse dicitur propter magiam. Iren. l. 1. c. 20. Iust. Mart. Apol. 2. p. 69. Tertul Apol. c. 13. Euseb. Hist: Eccl. l. 1. c. 12. Cyril. Hieros. Catech. 6.

44 Carpocratians] artes enim Magicas operantur & ipsi. Iren. l. 2.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣seb. His. Ecc. l. 4. c. 7.

45 Marcionists] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iren. adv. Haer. l. 1. c. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. Haer. 34. vid. Theodoret. l. 1. Haer. fab. c. Tertul. de praescript.

46 Menandrians] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Ap. 2. p. 69, 70. ad summum Magiae pervenit. Iren. l. 1. c. 21. vide Euseb. l. 3. c. 20.

47 Montanists] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. H. Ecc. l. 5. c. 3. vid. c. 14.

48 Eunomians, Arians] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Photii excerpta ex lib. 9. Philostorgii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ib. lib. 2. c. 8. vid. l. 3. c. 4. l. 4. c. 7. l. 5. c. 2.

49 Priscillianists] Priscillianum Zoroastris Magi studiosissimum & ex Mago Episcopum ait Hieron. Ep. ad Ctesiphontem contra Pelagium. vid. Sulpitium in vita Martini.

50 Donatists] de quibus vide Augustinum ep. 165.

51 Finland Lapland or Tartarian witches) possunt quamcunque volunt figuram assumere, item quae in alio gerantur orbe ab amicis vel ini∣micis lineae vestis pretio explorare, ventos quo∣que quos optent navigantibus vendere. Olaus Magnus de Lappis Finnis & Biarmis l. 1. c. 1. l. 3. c. 18.

52 Aegyptian Magi whose names & their con∣test with Moses] Est & alia Magices factio à Mose & Jamne & Jotape Judaeis pendens.* 1.76 Plin. Si quamlibet modicum emolumentum probaveritis ego sim Charimondas, vel Damigeron, vel is Moses, vel Jamnes, vel Apollonius, vel ipse Dardanus, vel quicun{que} alius post Zoroastrem & Host anem inter Magos celebratus est.* 1.77 Apuleius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.78 Orig. vide Euseb. praep. Evang. l. 9. c. 8. Hammondum & Drusium in 2. ep. ad Tim. c. 3. v. 8.

53 Zoroaster or Hostanes] atque nunc ve∣niat quaeso per igneam Zonam Magus interiore ab orbe Zoroastres, Apollonius, Damigero, & Dardanus, Velus, Julianus, & Baebulus, & si quis est alius qui principatum & nomen fer∣tur in talibus habuisse praestigiis. Arnobius. Et p. 25. quis nescit hos aut imminentia studia praenoscere quae necessario velint no∣lint suis ordinationibus veniunt, aut mortife∣ram immittere quibus libuerit tabem, aut sine clavibus reserare quae clausa sunt, aut ora silen∣tio vincere? Magorum elogio & negotio primus Hostanes. Minut. P. 30.

54 Fythagoras] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porphyr. in vita Pythag. vid.* 1.79 Iamblicum c. 28.

55 Socrates] de cujus Genio ita Chalcidius,* 1.80 Socrati dicitur à puero comes Daemon rerum a∣gendarum praeceptor fuisse, non ut hortaretur eum ad aliquem act um, sed ut prohiberet quae fieri non expedirent. In Platonis Timaeum p. 112. vide Apuleium de Deo Socr. Plutarchum & Max. Ty∣rium dissert. de Genio Socratis. Xenoph. Mem. l. 4. f. 8. s. 1.7.

56 Prophetesses] erat mulier quae propheten se praeferret; & quasi spiritu sancto plena sic ageret, ita autem principalium daemoniorum impetu ferebatur, ut per longum tempus sollici∣taret & deciperet fraternitatem mir abilia quae∣dam & portentosa perficiens. Firmilianus apud Cyprianum Epist. 75. sect. 9.

CHAP. II.

The Contents.

THAT common Prudence would not suffer the Apostles to pretend such things in their historical Relations of the life of Christ, and in their Epistles to the Churches newly converted, as must infallibly disgrace their Testimony, and make them appear Guilty of Delusion. (2) That the Miracles re∣corded in those Historical Narrations and Epistles, if true, are a convincing Evi∣dence, that some Superiour Power did assist the Workers of them. (3) That Christ and his Disciples had no Assistance from Good or evil Angels to impose upon the World.

NOW that we may with greater Evi∣dence conclude the Certainty of Chri∣stian faith, we shall premise these things.

Proleg. 1.

That if it were not certainly known to the Churches newly converted to

Christianity, that unquestionable Miracles had been wrought among them, common Prudence would not have suffered the Disciples of this Jesus in their Epistles to those Churches, or in their Historical Rela∣tions of the Life and Acts of Christ and his Apostles, written in Confirmation of the Faith delivered; or in the asserting their A∣postleship against false Brethren: or lastly, in the reproof of their Miscarriages for whom those Writings were intended, to have appealed to them as to things notori∣ous.

Nor would it suffer them to ask their Converts whence they received thosea 1.81 Gists, whence they deriv'd that Power of workingb 1.82 Miracles, and why they did abuse those Spi∣ritual Gifts they never had. Nor to make largec 1.83 Catalogues of their miraculous Endow∣ments, and many Rules to limit and restrain their Exercise; nor yet tod 1.84 promise the like Gifts to such as would embrace their Testimo∣ny; or give it out, that they were frequent and familiarly exercised in the Christian Churches, and communicated by the Imposi∣tion of thee 1.85 Apostles hands. Nor to assert, as they did with the greatest confidence, that God gavef 1.86 testimony to their Doctrine by signs and Wonders, and divers powerful Operations, and Gifts of the Holy Ghost: and that the

g 1.87 Marks of an Apostle had been visible among their Hearers, in all patience, signs and wonders, and mighty deeds. That Christ enabled them toi 1.88 raise the dead, to cast out devils, and to heal the sick, to tread on serpents and on scorpi∣ons, and to drink deadly poysons with the greatest safety; tok 1.89 remove mountains, and to do great∣erl 1.90 works of wonder, then he in Person had per∣formed. Or, that according to his Promise, these Gifts were plentifully vouchsafed to his Church throughout the World. Nor to leave on record such Instances of fact as these, viz. that all who touched their Mastersm 1.91 gar∣ments, were entirely healed; thatn 1.92 handker∣chiefs and aprons sent from some of his Apostles, would cast out devils, and remove diseases; and that their veryo 1.93 shadows healed all that were af∣flicted with any evil spirits, all the sick that were placed on beds and couches as they passed by; that whither soever they went forth, and preached, the power of this Jesus was still working with them, and confirming the word with signsp 1.94 fol∣lowing. Nay farther, to appeal unto their Adversaries as Judges of the Truth of what they said, to bid their Eyes, and Ears, theirq 1.95 Senses, and Experience, judge of what they had delivered touching their Masters Mira∣cles and their own: to pretend that such Mi∣racles were often done before their Eyes, upon

their Persons, Friends, Relations, upon whole Multitudes, and many Thousands at a time; and to affirm,r 1.96 that they were such as must convince them, if they were not reprobates, that Jesus Christ was truly preached among them;s 1.97 to avouch that above five hundred persons were eye-witnesses to his resurrection; and that the greater part of them were living many Years after the thing was done. To declare publick∣ly, that thet 1.98 like Gifts were promised unto the Primitive Professors of Christianity, and were reallyv 1.99 conferred upon them according to that Promise; and give it out, that they had standing Officers invested with a Power, tox 1.100 deliver up to Satan for the destruction of the flesh,y 1.101 to heal the sick by prayer and unction, to give the Holy Spirit, to exorcise, and to cast forth devils, toz 1.102 speak with tongues, and to in∣terpret what was spoken, and to discern the Spi∣rits by which they spake; and saying all this, to appeal to thea 1.103 Searcher of all hearts that they did not lie; and with much confidence to as∣sert, they did not followb 1.104 cunningly devised Fables; did not walk inc 1.105 craftiness, did not adulterate the word, or do the work of God de∣ceitfully, as others that opposed them did; but did byd 1.106 manifestation of the truth commend themselves to every mans conscience. Lastly, to say,e 1.107 they would not speak of any thing which

Christ had not performed by them through migh∣ty signs and wonders, through the power of the Spirit; but that they writ such things as everyf 1.108 spiritual person must acknowledge to be true; that they delivered only whatg 1.109 they had seen and heard, and handled of the word of life; things which wereh 1.110 perfectly understood, and surely believed amongst them, and written of by many: that many of them werei 1.111 eye-witnesses of his power and majesty; that others had what they writ fromk 1.112 them who were eye-witnesses from the beginning; that one of them wasl 1.113 snatch't up into the heavens, where he heard things unspeakable. I say, to leave upon re∣cord all these things, of which the greatest part, if they were false, might easily have been evicted in that Age when they were written; this had been not only a desperate Wicked∣ness, but an extream Folly: for the evicting of those Sayings would certainly have over∣thrown their Design, which was the propa∣gating of the Christian Faith throughout all the World. But we see not only by their Wri∣tings, but by the Writings of the Heathens, that they sped in their Design; that Christian Religion was so propagated in that Age, whil'st some of Christs Disciples were yet living; and therefore we may reasonably con∣clude they were not, and could not be con∣vinced

of Falshood; but that what they had said and written of these Matters was unque∣stionably true.

Proleg. 2. The miraculous Operations of Christ and his Apostles, if done according to the Records left concerning them; must be a signal Evidence of some invisible superior Power enga∣ged to assist them. For 1. They chiefly were employed in the ejection of the Devil, who is a Spirit, and therefore invisible, and there∣fore not to be ejected but by a Power which is Invisible. And secondly, They were done by means which could have no proportion to the greatness of the Work, no real Influence up∣on the Object, and so could be no Causes of the Effect produced. For instance, that these Words,* 1.114 I will be thou clean should cleanse a Leper;* 1.115 that Go thy way, thy Son liveth, thy daughter is made whole, should give both Life and Health; or that the Faith of a Centurion should work a perfect Cure upon his Servant:* 1.116 that the mention of the Name of Jesus, or his Command to them, should eject whole Legions of evil Spirits; that Ananias and Sa∣phira should Give up the ghost, and Elymas be strook blinde,* 1.117 only because St. Paul, and Peter said it should be so; and that an Hymn of Paul and Sylas should make the Earth to trem∣ble,

the Prison doors to open, and all the Pri∣soners Shackles to fly off; that these Words Talitha cumi, or Lazarus come forth, should raise the dead: These things could not be done by means so weak and ineffectual, without some secret and invisible Assistance. 2. That Faith in Jesus should immediately enable Men to speak those Languages they were never taught; that Bread, by being broken, should be multiplyed above an hundred fold; that the cursing of a Fig-tree should make it wi∣ther; that at the Crucifying of a supposed Malefactor, there should be such a concurrence of Prodigies; the Sun to gather darkness, and the Earth to tremble; the Rocks to rend, and Dead to rise: It is not to be imagined that these things should so happen, without the as∣sistance of some Heavenly Power. Thirdly, Some of these Operations were for matter such as Juglers never did, or could pretend to with any shew of Truth, viz. Speaking with di∣vers Tongues to others, and giving this Pow∣er unto thousands, only by Imposition of the Apostles hands. We read elsewhere of Persons who have spoken Words they under∣stood not, yet no History speaks of any who had the boldness 〈◊〉〈◊〉 pretend they could confer the gift of speaking with all kind of Tongues, or of Interpreting those Tongues to others.

Fourthly, they were some of them things and actions seen and done in places where no other power could act, but such as is invisible. And such were the production of that Star wich led the wise men to the Star of Jacob;* 1.118 the frequent apparitions of Angels, singing their Anthems at his birth, and be∣ing present with him at his Temptation in the wilderness, at his Transfiguration in his a∣gony, at his Resurrection and Ascension into heaven,* 1.119 and being sent to Zacharias, the Vir∣gin Mother, Cornelius, Peter, and many o∣thers. Lastly, such were those voices from heaven,* 1.120 saying at one time, this is my beloved in whom I am well pleased, at an other time, this is my beloved Son in whom I am well pleased, hear ye him;* 1.121 at a 3^d time, when Christ said, Father Glorify thy name, I have both Glorified it,* 1.122 and will Glorify it again; and saying to S^t. Paul in the hearing of divers of the Jews, Saul, Saul,* 1.123 why persecutest thou me. 5^ly The Great∣ness of the works, to wit, the raising of the dead, nay more the raising of himself from death, shew evidently the Greatness of the power which was engaged to effect it. In a word, Christ still pretended that he was thea 1.124 Son of God; that what he did, was by theb 1.125 power of God, and by that virtue hec 1.126 re∣ceived from heaven; that God bare witness

to him by his mighty works, and did them to this very end, that all might honourd 1.127 the Son, even as they honoured the Father; and that they gave sufficiente 1.128 witness to his doctrine. And tis recorded by his disciples, that God declared him by thosef 1.129 voices before men∣tioned, in the hearing ofg 1.130 many and by a special revelation to St. John the Baptist, to be his beloved Son; which is sufficient to e∣vince, if he and his disciples had no inten∣tion to impose upon the world in those rela∣tions, that the invisible power by which he was assisted, was the hand of God.

Proleg. 3. Christ and his disciples had no assi∣stance, whether from Good or evil Angels, to delude the world. Good Angels are the Mi∣nisters of heaven, and strict observers of the pleasure of a good and holy God, and conse∣quently, what they endeavour to promote, must be agreable to the will of God; their actions and designs must be consistent with their natures and appellations, and there∣fore such as must designe the good and wel∣fare of those Persons whom they endeavou∣red to confirm in this belief; which since it visibly did tend unto their present ruine, must give assurance of that future Bliss, which it did promise as the reward of what they suf∣fer'd,

who embraced it; and so assure us that God was well pleased with, and stood en∣gaged to reward their sufferings. Nor is it reasonable to imagine, that divine power should be so signally employed, to beguile and betray the world into so Gross Idolatry, as is the worship of a vile Impostor for the God of heaven; or that this power should be at such expence of Miracles, to lift an Impudent blasphemer into the usurpation of his own prerogative. Or lastly, that his Goodness should permit him, to be so high∣ly instrumental, to engage whole Myriads of well meaning Persons in the profession of a lye, so visibly destructive to their present welfare; especially considering that the same ministery of Angels, or some more imme∣diate engagement of divinity, might as ef∣fectually have reduced the world into obe∣dience, to the unerring dictates, whither of reason, or of Revelation. To transfer this office to the prince of darkness, seems yet more palpably absurd; it being his design and interest, to fill the world with bloud and ra∣pine, to make mens bodies the Greatest sinks of vice and all impurity, and so incapable of bliss and mercy from the God of purity. For the effecting of which ends, he could use nothing better, than that Gross and palpable

Idolatry, which then reigned in all parts of the Gentile world; nor could more debase the nature of mankind then it was done already bya 1.131 those ¹ barbarous and in∣humane rites, those ² ridicu∣lous, ³ brutish, & filthy cere∣monies; w^ch it was therefore the Devils business to con∣firme, by frequent answers of his Oracles, by miracles and predictions, by Auguries, their feasts, solemnities, and modes of worship. That he knew not how to change these for worse, it sufficient∣ly appears by the care that his instruments took, to prevent all innovations in re∣ligion, and specially the bringing in of new Gods, least the only true God should come in among the rest. It appeares likewise by the wayes he now takes in the dark corners of the earth, where he has power to doe what he pleaseth; and nothing doth please him bet∣ter, than to keep them under the same Gross and palpable Idolatry. But in case the Devil had been once minded to have changed his method; of all methods in the world he ne∣ver would have pitcht on this. For nothing

can be more contrary to his design, then those things which are brought in by the Christian Religion, which cautions us so oft, and so severely, against those wiles and Methods, which had so long seduced and captivated the Heathen World unto his pleasure; whith tends wholly to promote true Love, and to knit men together in the bonds of Charity; to instill those laws of Pu∣rity and Virtue that contribute so much unto the Welfare of mankind; which press us with so much zeal to imitate divine Perfections, become the fairest transcripts of a Deity, and so the Greatest Sticklers against Satan and his Kingdome. Would the enemy of mankind endeavour to promote that doctrine which carries such repugnance to his nature? which sets the blackest brand on Pride, and Envy, Malice, Falshood and Hypocrisy, and all that viperous brood of fleshly lusts, which are the proper characters of that evil one? If so, he very ill deserves the name of Satan, the Destroyer, the devouring Lyon, or the evil one. Besides Christianity was raised upon the ruines of the Devils kingdome, and the Church built on the confusions of his Babel; no soon∣er did the Joyfull voice sound in the Hea∣thens eares, but it ⁴ struck dumb his Ora∣cles, silenced his Tripods and his Pipes: the ve∣ry

presence of a ⁵ Christian or a ⁶ Martyrs Bones, would put a stop unto his Service; at their command their Gods were ⁷ forced to confess they were but Devils, and could do ⁸ nothing where the name of Christ was In∣vocated, and so were forced to forsake those Seats they had so quietly possessed. Thus, as the Prophet had foretold,* 1.132 they famished those earthly Gods; the Foolishness of Preaching out-witted all their Policies; the Weakness of the Gospel overcame their Strength, it outed them of their Possessions, it forced the Con∣jurer to become the Convert,* 1.133 & the Magicians to burn their Books; and made the very name of Daemon become the hatred of good Men.* 1.134 It was this extorted that Ingenious Confession from the Mouth of Porphyry,

That since the Blessings of a Saviour, all others were in vain expected from the Heathen Deities, whose Statues and whose Powers were become In∣sensate.

It was that which forced the Hea∣then to enquire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what so benum'd their Deities? what chased them from their Dens and Altars? and this made the Christian so triumphantly* 1.135 cry

out, Ubi sunt dii vestri, ubi Prophetae, ubi ora∣cula, ubi auguria, ubi Sacrificia? Again, If what they did was by the power of Magick, and Infernal Arts, whence should they learn, and by what means obtain to such dexterity, that all the Wit and Learning in the World could neither equal nor detect their Subtilty, nor do what was the daily work of Idiots and Mechanick Souls? If we enquire of the Jew or Gentile, they will derive this skill from the Aegyptian Magi, with whom our Saviour did converse; which they imagine without the least pretence of Evidence, as having nothing else to say. But were it so, How came this Doctrine to convert even those Aegyptian Sorcerers, and make them suffer so much for the Christian Faith?* 1.136 How is it none of them did e're contend with this new Moses in the power of working Miracles, as of old they did? (though they had more prevailing Mo∣tives so to do;) or manifest those slights to the deceived World with which they were so well acquainted? How is it, Secondly, That of those many which did desert the Christian Faith, none ever did confess their skill in Ma∣gick; Produce one Book, or one Instruction which they had received from Christ, or his Apostles, to work such wonderful Effects? Thirdly, Why did they constantly profess so

great an enmity unto that Art of Magick which the Jews and Heathens exercised, that even their Artists, when converted, condemned their Books of Magick to the Flames. In fine,* 1.137 Christ was acquainted with the thoughts of Men, knew the Conceptions, and the dis∣courses of their very Souls; rebuked the Pha∣risees and Scribes for what they did conceive within their hearts; which things assure us, that he was assisted by a greater Power than that of Good or Evil Angels; we having nei∣ther heard or known that this hath been at∣tempted, or pretended by them; though to be able so to do, or to have it only believed that he is able, would be highly instrumental to the preserving the Devils Power, and the e∣stablishment of his Kingdom.

ANNOTATIONS On the 2d. Chapter.

1. THose Barbarous & inhumane rites] 1. eviration. Matri deum. Homi∣nes suis ipsi virilibus litant. Lact. l. 1. c. 21. vide August. de C. D. l. 7. c. 26. Tatian. or. cont. Gentes. Prudentium Hymno in Romanum. Samiâ testâ Matris Deum sacerdotes virilita∣tem amputant. Plin. l. 35. c. 12. vide Herodi∣an. l. 1. c. 20. Tibullum l. 1. El. 4. Voss. de Idol. l. 1. c. 20. l. 2. c. 35. 2ly. incision of the flesh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. de Dea syria. p. 419. Ille viriles sihi partes am∣putat, ille lacertos secat; ubi iratos deos timent qui sic propitios mirentur. Senec. apud August. de C. D. l. 6. c. 10. vid. l. 7. c. 26. Hoc Matri Deorum factum esse vide apud Apulcium l. 8. Metam. Vossium de idol. l. 2. c. 53. p. 303. Bellonae. Lact. l. 1. c. 17. Tertul. Apol. c. 9. Minut. p. 34. Horat. l. 2. Sat. 3. Tibul. l. 1. El.

6. Lamprid. in vita Commodi. 3ly. the murther of their tender infants. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athanas. orat. adv. Gentes. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de superst. p. 171. vide Platonem in Pol. p. 315. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. praep. evang. l. 5. c. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ita Dionys. Halicarn de Pelasgis quos oraculo motos hoc fecisse tradit l. 1. p. 18. vid. Tert. Apol. c. 9. & com. in locum. Minut. p. 34. Elmenh. in locum p. 80. & Ouzel. p. 189. 190. 4ly. Human sacrifices. Which obtained amongst the Aegyptians, Aegyptio Busiridi. Lact. l. 1. c. 21. amongst the Gauls to Mercury, He∣sus, Taran, & Teutates. Caesar de Bello Gallico l. 6. amongst the Romans to Jupiter Latiaris,

Graecus & Graeca, Gallus & Galla. Minut. p. 34. amongst the Brittains, Germans, Sclavonians Rhodians. Elmenh. in Minut. p. 80, 81, 82. Ouzel. in eunàem p. 191, 192, 193, 194. through the whole world. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣seb. praep. Evang. l. 4. c. 17. quorum omnium ex∣empla vide in sequentibus. Sacrificabant ad hunc modum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. ibid. Sacri∣ficabant autem plusquam Hecatombas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diod. Sicul. l. 20. p. 756. Ad hanc autem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hac ratione potissimum movebantur, quod pro vita hominis nisi vita hominis reddatur, non posse deorum immortalium numen placari arbitrantur. Caesar de Bello Gall. l. 6. Utque essent reliquorum piacula. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Philo. de. Phaen. Historia apud Eu∣seb. praep. ev. l. 4. c. 17. vide Porp. de abst. l. 2.

2 Ridiculous.] such where 1. the threatning of their Gods. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porph. ep. ad Anebonem. apud Theod. serm. 3. p. 48. 2ly. cursing of them. Apud Lindum, quod est oppidum Rhodi Herculis sacra sunt, quorum à caeteris longe diversus ritus est, siquidem non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed maledict is & execratione celebran∣tur, ea{que} pro violatis habent, siquando inter solen∣nes ritus, vel imprudenti alicui exciderit bonum verbum. Lact. l. 1. p. 122. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum. l. 7. p. 368. Na∣zianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 64.

3 Brutish & filthy ceremonies] Solent ete∣nim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 5. or. 2. in Ba∣bylam p. 451. Talia autem erant sacra Eleusinia vide Meurs. c. 7. Floralia & Lupercalia. Lact. l. 1. c. 20. Aug. de C. D. l. 2. c. 8. Thesmo∣phoria. Arnob. l. 5. p. 173. vide Elmenh. in lo∣cum. Bacchi & Priapi sacra. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diod. Sic. de Baccho. l. 4. p. 210. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.138 Porro ab Assyriis & Persis pudenda veneraban∣tur, ob Solis, Saturni, & Veneris aspectus qui se∣minales sunt. Selden. de diis syris. p. 227. ab Atheniensibus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diod. Sic. l. 4. p. 211. ab Aegyptiis, atque aliis plerisque. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem l. 1. p. 11. vid. The∣odor. serm. 10. p. 137. August. de C. D. l. 2. c. 14. 7. c. 21. Euseb. praep. Evang. l. 2. c. 1. Arnob. l. 5. p. 176.

4 Struck dumb his oracles] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et rursus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ib. p. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Julian. apud Cyrill. Alex. l. 6. p. 198. 199. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Strabo l. 17. p. 813. & rursus de Phano Del∣phico, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 419. vide Theodoret. de curand. Graec. affect. serm. 10. p. 142. Arnob. l. 1. p. 27. August. Ep. 42. Cic. de divin. l. 2. p. 132. & l. 1. p. 88.

5 The presence of a Christian] Cum Diis suis immolant, si assistat aliquis signatam fron∣tem gerens sacra nullo modo litant, nec responsa potest consultus reddere vates, & haec saepe causa praecipua justitiam persequendi malis Regibus fuit; cum enim quidam Ministrorum nostrorum sacrificantibus dominis assisterent, imposito fron∣tibus signo Deos illorum fugaverunt, ne possent in visceribus hostiarum futura depingere, con∣querentes profanos homines sacris interesse. Lact. l. 4. c. 27.

6 Or a Martyrs bones] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Unde quaestione facta 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de quorum veritate testem Deum invocat Constantinus apud Euseb. in vita Constant. l. 2. c. 50. 51. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. or. 2. in Babylam. p. 461. Theodoret. serm. 10. p. 142. Ruff. l. 10. c. 35. Socrat. l. 3. c. 16. Theodor. l. 3. c. 9. Sozom. l. c. 18. 19. Phi∣lostorg. l. 7. c. 8. 12.

7 Their Gods were forced to confess they were but devils] quic quid daemonum colitis vi∣cti dolore quod sunt eloquuntur, nec utique in turpitudinem sui, nonnullis praesertim vestrûm assistentibus, mentiuntur; ipsis testibus esse eos daemonas de se verum confitentibus credite. Mi∣nut. p. 31. Credite illis cum verum de se lo∣quuntur, qui mentientibus creditis: nemo ad suum dedecus mentitur, quin potius ad honorem; magis fides plena est in adversus semetipsos con∣fitentes, quam pro semetipsis negantes. Haec de∣nique testimonia Deorum vestrorum Christianos facere consueverunt, quia plurimum illis cre∣dendo

in Deo Domino credimus; ipsi literarum nostrarum fidem accendunt, nollent enim vos tam fructuosos tam officiosos sibi amittere vel ne à vobis quandoque Christianis fugentur, si illis sub Christiano volente vobis veritatem probare mentiri liceret. Tertull. Apol. c. 23. vide Lact. l. 2. c. 15. l. 4. c. 27. Cypr. Ep. ad Demetr.

8 And could do nothing where the name of Christ was invocated] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Praeparat. Evang. l. 5. c. 1.

CHAP. III.

SECT. I.

The Contents.

THAT Christ and his Apostles did not endeavour to impose up∣on the World.* 1.139 Not Christ. For first, he could have no temptation to fulfil those Prophesies of the Messiah, which concerned his ignominious, poor, and miserable life, and his accursed death. Secondly, He could have no expe∣ctation of his own Resurrection, or of the sending of the Holy Ghost; or of the destru∣ction of the Jewish Nation; or of the famish∣ing of Heathen Deities; or of the propaga∣tion of his Gospel throughout the World; or the performance of those mighty Deeds which were expected from the Messiah of the Jews. Thirdly, No hopes this should be done by Men so timerous, so dull, so ignorant, as were the twelve Apostles. Fourthly, His

Disciples must be acquainted with the Impo∣stures of their Lord, and so have greatest reason to disown him. Fifthly, If so, John Baptist, who obtained so great a reputation from the Iews, must have been guilty of the same endeavour to delude them. Secondly, not Christs Apostles, as is argued from their simplicity, Sincerity, Interest, The things they did, or were obliged to pre∣tend. Thirdly, Not their immediate Suc∣cessors, for the same and many other rea∣sons. The assurance which we have of what these Arguments suppose. Coroll. That what they have delivered to the World, must be related bona fide, and with a full convi∣ction of its Truth.

BUt Fourthly,* 1.140 we premise, That Christ and his Apostles, with their immediate Successors, did not endeavour to impose upon mankind; nor did they Preach unto them cunningly devised Fables. And

1. 'Tis both incredible our Saviour would, and inconceivable he should endeavor to de∣lude the World, and yet obtain so many and such stiff Assertors of his Doctrine. 'Tis

1. Incredible he would, as having no Tem∣ptation

thereunto. For had he liv'd a soft and pleasing Life; had he been chief among the Rich and Honorable; had he not come into the World poor and lowly;* 1.141 had he not been despised, and set at naught,* 1.142 whil'st he continu∣ed in it; had he not found Reproach and In∣famy;* 1.143 had he not been numbered with trans∣gressors in his death, and suffered from those Persons whom he came to save: I say, had he not done all this, he had not answered the Predictions of the Law and Prophets, which yet he was obliged to do, and declared in the end of his Life that he had done it. He said immediatly before his Expiration on the Cross, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things are finished and accom∣plished which were spoken of me;* 1.144 and his Disci∣ples, in their Preaching to the Jews, insisted upon this as the chief Evidence of his Messiah∣ship, That he fulfilled all things that were spo∣ken of him in the Law and in the Prophets.* 1.145 But he well knew before he entered upon this Of∣fice, what the Conditions were which those Predictions did require: that the Messias was not only to perform those Mighty Things, which being misunderstood by the Jews, made them expect his coming in Worldly Pomp and Grandure; but that he also was to come in poverty and abjectness, so contrary to their Expectations, that this would cause them to

despise and to reject him, and in the end pro∣voke them to put him to a cruel Death. It was necessary therefore, that as in one respect he should perform the greatest Wonders; so in the other,* 1.146 he should be a Man of sorrows, rejected and despised of his Brethren, and one who made his grave with the wicked.* 1.147 Had he not dyed an ignominious and accursed Death,* 1.148 he must have suffered under the reproach of a false lying Prophet; and what could tempt him to seal so great and vile a Falshood with the loss of Life and Credit? Had not this Death concluded in a most glorious Resur∣rection,* 1.149 attended with the Gifts and Conso∣lations,* 1.150 and mighty Workings of the Holy Ghost, He had been manifestly false to his Promise and Predictions, and the just matter of his Disciples scorn and hatred; as having made them leave their present Welfare, and their Worldly Comforts, to be exposed to Shame and Beggery; and having promised what they must immediatly perceive to be a Lye; he could not hope that they should af∣terwards continue to assert his Cause: nor had he performed what the Prophets and the Psal∣mist foretold of the Messiah,* 1.151 whose soul must not be left in hell, nor his body see corruption; and in whose days the Spirit was to be poured upon all flesh.* 1.152 Had not the Jewish Temple

been thrown down,* 1.153 and so their Laws and Worship, which was confined to it, cancell'd; had not the City, which was full of People, become an heap of Stones; had not his Do∣ctrine spread it self throughout the Heathen World;* 1.154 had it not famished all their Deities, and made their Names to perish from the Earth, he had not done the Work of the Messiah. And this he could not hope should ere be done, without the aids of Heaven; nor that God should be engaged to assert, and not confound lying Blasphemies.

He could not cast out Devils by Beelzebub, or heal Diseases by any Magical Collusions (which only was objected against his Miracles by the Jew and Gentile) but his Disciples on whom this Power was conferr'd, must be In∣structed by him in those Arts; and having thus discovered himself to them as a most dangerous Impostor, and one that laid Designs to work the ruine of their Nation and Religion, and his own Apotheosis; and to engage the World in a new kind of Idolatry; and all this, under pretence of the greatest Innocence, Sincerity, and purity of Life, and kindness to Mens Souls and Bodies: I say, being discovered to his Disciples to be such an one, what hopes could he conceive they should desert their for∣mer Faith, and quit it for so vile a Forgery,

which must expose them and their Nation to the worst of Evils?* 1.155 What Expectations could he have? what reason to conceive that Men so timorous, so worldly,* 1.156 so forward to con∣tend who should be greatest, (as they them∣selves do of themselves confess,) should by Humility and Self-denyal, Disgrace and Po∣verty, by Confidence and Perseverance, con∣tinue to assert what could not any way conduce unto their Interest; yea, what it was the Inte∣rest of humane Nature to detect and oppose?

In fine, he could not thus deceive, but his Fore-runner, who gave so large a Testimo∣ny unto his Mission, and who proclaimed him the Son,* 1.157 the Lamb of God, the true Mes∣sias, and the Saviour of the World, must do so too; and were this so, How came the Jews to have so great a Kindness and Re∣spect for the Confederate of an Impostor? to own him for a Prophet,* 1.158 a just and upright Man? to receive his Baptism, and be so much affe∣cted with his Sayings, as Josephus witnesseth? How came they to retain the same Opinion of him after his Death? and to ascirbe the ruine which befel the Author of it, unto the Mur∣ther ofa 1.159 John the Baptist? so great assurance

have we, that our Lord and Saviour was no design'd Impostor; which thing we have ac∣knowledged & confirm'd to us byb 1.160 Porphyry, the greatest Adversary of the Christian Faith, who owns our Saviour for a God, and tells us, That one of their oracles did yield an ample Testimony unto his Worth and Merit.

But secondly, We have no reason to con∣ceive, that his Disciples should continue to gull the World in this particular: For such was their simplicity, they could not; such their sincerity, they would not go about to do so.

§. 2.* 1.161 1. SUCH was their* 1.162 simplicity they could not. Plots and Designs to overturn the World, and introduce a Doctrine which carryed such a signal Opposition to the Faith and Tenets, the Wisdom and Philosophy, the Interests and Vices of the World, must call for better Heads and deeper Judgements: nor was it ever heard, that twelve simple Mecha∣nicks (for such the Apostles and primitive Professors of Christianity were still reputed by their Adversaries) should be so much con∣cern'd for any way of Worship, or durst ad∣venture with the hazard of their Lives to Preach it to the World, (though after such a

Grand delusion of mankind, by men so rude and infamous as the Apostles were esteemed, nothing could have seemed too foo∣lish & absurd to be imposed upon the world† 1.163) Should any man have sayd, when Christ was nailed to the Cross, that many thousands of his bloudy murtherers, which then reviled him as a malefactor, should in few days be∣come his converts, and venture all their pre∣sent and Eternal interests upon the truth of his pretended Resurrection; should they have said, that through all the world he should be shortly worshipped, as that King, to whom all power both in heaven and earth was Gi∣ven, and as that Jesus who alone could give Salvation; should they have told us that all this should be done in spight of all the powers of wit and policy, of eloquence, and of the sword, the Interests and lusts, the super∣stitions, and corrupt opinions, and the repu∣ted wisdome of mankind, by a few mean

unskilful men, the hatred and derision of the place they lived in. I say should so ex∣travagant a thought have then been vented, it must have surely passed for an Idle brain∣sick dream, as little to be heeded, as that twelve cripples should beseige, storm, plun∣der, and destroy the strongest and best peo∣pled city; or that a naked man should van∣quish all the powers of the Roman Empire.

Besides such is the excellency of the Chri∣stian faith, so much above the reach of hu∣mane wisdome to conceive, so seemingly re∣pugnant to it when revealed, that it was most unfit to be the matter of a design to gull the world; so sublime and spiritual are its precepts, so far exceeding all that the learn∣ing and wisdome of the Greeks could snew, that tis impossible to believe, they should de∣rive from witless and mechanick persons.

§. 3. NAY such was their sincerity, that if they could, yet they would not thus a∣buse the world. Whosoever views their wri∣tings, so full of wisdome, and of purity, so admirably pathetical in their expressions,a 1.164

free in the confession of their own infirmities;* 1.165 so full and pregnant in those doctrines, which speak the greatest self denyal; so plain in the delivery of Christian duties; so void of all the arts of wit and policy, all the advanta∣ges of Eloquence and humane wisdome; and then considers that their lives were sutable to what their doctrines did deliver; that they became examples as well as Preachers, both of the Christian faith and patience;* 1.166 and did appeal to the Churches newly converted by them, and attempted by others to disown them, how holily, andb 1.167 how unblamably they had liv'd. He that considereth their quick∣ness to condemne and censure, to avoide and punish those who did not walk according to their rules of piety, as enemies unto the Gross of Christ; and yet how irksome and distast∣ful those things are to wicked men, how prone and strongly byassed their affections are the other way: I say, he that shall well consider these particulars, will quickly see sufficient reason to believe them upright and sincere.

§. 4. BESIDES no man is wicked to no end; which must be their case, if they had been deceivers. For what could they expect to get by lying? Was it to grow big with honour? They confessed (and every days experience

made it good,)* 1.168 their doctrine and their Persons, were the scorn and derision of their Adversaries. Was it to abound in wealth? Poverty was their beatitude; their Charity and faith were sure to keep them low enough; the Pearl of price was to be bought with the loss of all they had, if they had any thing to lose. Was it to swim in pleasure? The witness of the spirit and their own knowledge could informe them, that bonds and Prisons would abide them in every place;* 1.169 and their whole life was a continued Scene of troubles, perils, and afflictions. They could not seek Great things, but they must contradict that doctrine of self∣denyal, humility, and an heavenly mind, which they so oft inculcated; nor enjoy them without a contradiction to the† 1.170 predictions of Jesus, which they had left on record. For He foretold them, that in the world they should have tribulation, and that their names should be cast out as evil doers; that persecutions, scour∣gins, death, and Universal hatred should be their portion among men. They knew by reason and experience, that if their hopes de∣pended only on the enjoyments of this pre∣sent

life, they must of all men be most mise∣rable: and tis repugnant to the principles of humane nature to be in love with misery; Self-preservation (as it includes the welfare both of soul and body) being the Great and fun∣demental rule of Action. We see how back∣ward even the best of Christians are to quit the enjoyments of this present life, in expe∣ctation of a future bliss. what then could move those men, who if their Saviour was not risen, could not expect the blessings of another world, but rather vengeance from that God, whom they so wickedly bely'd, to broach that doctrine which layd an obligation on them to quit their pleasures, honors, and enjoyments, and suffer all the hardships of this present life. 3^ly, What hopes could they conceive of their obtaining credit from the world? whence could they gather mat∣ter of so strong presumption? Not from that Jesus who was (if what they published of him was a lye) detained under the power of the Grave; Not from that God whom they so wickedly bely'd, engaging both his power, and veracity to attest a falshood.* 1.171 Not from the powerful charmes of eloquence; they neither had, nor needed them in publishing the doctrin of the Cross; nor from the more prevailing powers of worldly riches: staves

in their hands, and sandals on their feet, were all the treasures they carried with them. Not from Authority and power to overbal∣lance and bear down their adversaries; this could not be expected from twelve poor illi∣terate men, contesting with the world, and all the powers of darkness. Not lastly, from any Good affection which the world bore them; or any proneness whether in Jew or Gentile to embrace their doctrine; it being every where Gainsaid, and by the Interests, affections, the eloquence and power of the world opposed. The chiefest of the Jews had even then prefer'd a Thief and Murther∣er before their Lord and Master;* 1.172 they regard∣ed not his Miracles whilst living, with their tumultuous clamours they persecuted him to death, and were they likely to give credit to the bare word of those men for his Resurrecti∣on;* 1.173 which to the Gentile seemed a thing incre∣dible, and to the Jew a fiction? The doctrine of the Cross was to the one a stumbling block, & to the other, folly. Had they designed to commend their doctrine to the world by any artifice, they would in the first placea 1.174 have strip'd it of tenets so offensive and incredible; they ^b woud not have made the cross the mat∣ter

of their daily Sermons,* 1.175 and their greatest Glory; they would have Preach'd things pleasing to the Flesh, and not have spoke so much of loosing Life, and all the Pleasures and Enjoyments of it for a Saviour; at least their Sufferings must have taught them Wis∣dom, when they and Preach'd the World a∣bout their Ears, and themselves into a Dun∣geon; Self-love must have prevailed upon them to begin their Recantation Sermons, and confess the Imposture, and not persist in the assertion of so great a Folly for which they had suffered so much already, and could expect no better, but much worse.

§. 5. BUT Fourthly, This Lye, if such it were, must have been managed with the greatest absurdity, and by pretending to such things as must infallibly expose them to the re∣proach and hatred of those with whom they did converse.

For first, They must pretend to call Men from the Worship of dumb Idols,* 1.176 and dead Men unto the Living God, and yet seduce

them from the Worship of that God, unto the Adoration of the greatest Malefactor and Impostor.

Secondly, They must pretend to the great∣est kindness to the Souls and Bodies of Man∣kind, and yet be known to Prosecute what visibly procured present and eternal ruine of them both: they must pretend to buoy them up with hopes of future Blessings, and uncon∣ceivable Rewards of all their Faith and Pati∣ence, and of Consuming Fire to their Ene∣mies at an approaching Day of Judgment; and yet be well assured, that either no such Day was coming; or if it were, it must reveal their folly, and load them with those Judg∣ments they denounced against others.

Thirdly,* 1.177 They must pretend unto the great∣est Truth, Sincerity, and Holyness of Life, and be confessedly the greatest Lyars, and most vile Impostors.

Fourthly, They must pretend to be Am∣bassadors from Heaven, and yet know they could have no assistance but from Hell; nor could Instruct their Converts in any other Arts, but those which visibly derived thence.

Lastly, They could not be Deceivers, but others who embrac'd, and did successively promote and spread their Doctrine, must know that they were such, and be instructed in the

same Arts of Magick by them, which how incredible a thing it is, may be sufficiently con∣cluded from the fore∣going Proofs. For,

§. 6. FIRST, Their meanness and simplicity was still the great Objection of their Adversa∣ries; their Virtue and Sincerity, their Purity of Life, their humble self-denying Tempers, their Charity and Mercy, their Aversion to the Pomps and Vanities, the Pleasures and Concernments of the World, were still the same as in their Teachers; they had as little hopes of those Enjoyments which Honor, Pleasure or Advantage might present to tempt them to this Undertaking, they being called to suffer, and told that all that would live Godly must suffer Persecution. Nay,* 1.178 the Ex∣perience of others must Convince them that this would be their Portion too, whereas no Comfort was pretended to support them un∣der these Fiery Tryals, but such as did un∣questionably suppose the Truth of their Reli∣gion; viz. the Comforts of the Holy Spirit, the Blessings of another World, and an assu∣rance that all the Rage and Malice of their E∣nemies reach'd only to their Bodies, and the destruction of this present Life; and yet they suffered with the greatest Constancy and rea∣diness

of Mind, as even* 1.179 Heathens do attest Besides, they could not propagate the Cheat, without those false and Hypocritical Preten∣sions we have mentioned, nor yet prevail on any that were not willing to be their Confe∣derates, and learn their Artifices for the im∣posing of this Faith on others: But those Ar∣tifice swere contrary to the Faith it self which they had Learned, and were to Teach. For still they represented it a very† 1.180 wicked thing, not to speak Truth in every thing; and held it much beneath the Christian, to redeem his Life by Falshood and Hypocrisie. And as their Multitude encreased, so still they were the more likely to disclose it: their Dispersi∣ons, both through Design and Persecution, carryed them throughout all the World; and being so divided in Place, it was hard for them not to contradict one another, it was impossible for them to conspire in so great a

Juggle; their Enemies were every day more awakened to oppose them, more vigilant to search and pry into their Arts, and more con∣cern'd to quell the growing Faction; their Miracles more frequently repeated, and before greater Multitudes; and lastly, were continued through divers Ages: all which may assure us that they were no Deceivers. For to reflect a little upon what hath been discoursed, 'Tis first.

A Miracle of Impudence and Folly, that any one should begin this Cheat with all these Disadvantages, and without hopes of Benefit; much more, that Illiterate, Unreflecting, and Mechanick Souls should do so. And secondly, 'Tis more miraculous, that after all their Suf∣ferings they should continue to promote it, without the least regret of Conscience for so great a Villany, and without the least Con∣cernment for their Freedom from such Cruel Torments. Thirdly, Much more, That a Lye thus managed by such mean and contem∣ptible Persons, of a most hateful Nation and Religion, should prevail upon one single Per∣son, much more upon a City, a Nation, yea a World of Men, to ruine both Themselves and Families, their Souls and Bodies to pro∣mote it. Fourthly, That it should prevail so wonderfully without the help of humane

Power, or any thing to tempt affection, nay in despite of all that Eloquence and Power, and Interest could do unto the contrary. 5ly. That they should prevail by known Hy∣pocrisie and lyes, and feigning a Commission from the God of heaven, and a Great kindness to those very men they thus helped forward to their ruine, and only taught to be as very Hypocrites and base Impostors as themselves. 6ly. That they should all conspire to trans∣mit the falshood by the same Method, but with Greater Efficacy, unto succeeding Generations. 7ly, Yet more incredible it is, that they who went out from them,* 1.181 and renounced the Gospel, & so made Shipwrack both of Feith and Consciencee; those many Hereticks that spake perverse things to draw many Disciples af∣ter them, and to pervert the simple; those Libellatici and Thurificati, and Traditores, who were so hated and so infamous amongst them; those many that were delivered up to Satan, or underwent severest pennance, should none of them be tempted to disclose the cheat, or by that art which from the Christians they had learned, to confront that Testimony which by these Miracles they gave unto their Do∣ctrine; but that the heathen should be for∣ced for want of such confessions and assistances, to urge somea 1.182 silly women to confess them

Guilty of those Villanies from which more sobera 1.183 Jews andb 1.184 Heathens did acquit them. Tis lastly most incredible their most malicious Enemies the inquisitive and learned Grecian, and the Zealous Jew, who sent their chiefest Rabbies into each corner of the World to publish and proclaime the Christians A∣theists, and Guilty of most Gross impiety, durst not accuse them of fraud or falshood in what their Story had delivered;c 1.185 for it doth not appeare by any records of the Jews, that this so necessary and so effectual a Method to disgrace the Christian faith, was once attempted by the most able Doctors of their law. In fine, ought it not to be mat∣ter of our admiration, that men so vigilant, malitious, and powerful, as the Heathen were, though they had frequent opportunities in the first three hundred years, and though they were so much concern'd and so desirous to do it, should not be able to find out the fraud, which they declare the Christians exercised, in any one particular, or to out do and coun∣terplot their Magick, or to bear up against its power; but should suffer them to tram∣ple over their supposed Gods, and force them

to confess unto their very faces they were de∣vils; to stop the mouthes of their Magicians, Inchanters, and Southsayers, their Oracles and famous Tripods, and so to challenge them as Arnobius doth:2 1.186 Where is the man that can pretendunto the 1000^th part of what Christ did? but that the most able anda 1.187 admired Philosophers should be se∣duced to believe and suffer as the Christians did, and theb 1.188 most zealous Jews rather bring in their Judaisme, and mix it with Christianiy, as did the Ebionites the Nazarites, then to question, or deny the truth of it.

§. 8. SHOULD it be here objected, that the assurance which we have, that the Apostles did pretend such things on which our Argu∣ments do bottom, depends upon the truth of Sc. Story, of which no evidence is Given.

I Answer; That our Arguments depend partly upon such postulata as carry with them a convincing evidence, and partly, on the supposition of such actions done, of which we have the best assurance that matters of that nature can afford. Our postulata are these.

1. That Christ professed to be the King, or Messiah of the Jews, and consequently both to do, and suffer what was expected from, and prophesied of their Messiah; and had it not been so what expectations could he have of being so esteemed? or what could tempt the writers of his life and actions to be so fre∣quent in the mention of things to which he ne∣ver did pretend? what could induce the Pri∣mitive Professors to insist so much upon those Arguments? what motives could he have to suffer or pretend such things as were expe∣cted from Shilo?

Secondly, That the Disciples of this Jesus were what Jew and Gentile still objected to them, and they themselves confess'd, poor ignorant despised Persons. Thirdly, That these Disciples could not be taught to carry on their Masters design, if it were a Delusion, but they must know their Master to be a vile Impostor, and must despair of all that Happi∣ness and that Assistance which he promised; and that the like must be asserted of all those

who did endeavor to promote the Christian Faith, by Arts received from them. Fourth∣ly, That things being thus supposed, they could not but know, that all which He and his Disciples did pretend, was gross Hypocrisie. Fifthly, That Persons having all the Reasons to renounce Christ, which both their present and eternal Interest, their love of Truth and of their Countries safety, Credit and Religi∣on could suggest unto them, but not one Mo∣tive to avouch his Doctrine, would not con∣tinue so to do; much less could they prevail upon the World to imitate that Phrensie which was so greatly opposite to all the Prin∣ciples of Ingenuity and Reason, Truth and Interest.

But secondly, That we have just assurance that the Primitive Professors of Christianity did pretend these things, will be evinced from these Considerations. For,

First, 'Tis evident from their Apologies and Writings in the first Ages of the Church, that throughout all the World the Christians did for divers Centuries appeal to the Predi∣ctions of our Lord and his Apostles, and to the Gifts and powerful Operations of the Ho∣ly Ghost, they daily exercised, and to the speedy Propagation of the Gospel through the then known World, as to the most convincing

Evidences of the Truth of Christian Faith; which consident Appeal assures us, That those things were matters of unquestionable Truth. And 2ly, It is likewise evident, they held that riches werea 1.189 unprofitable, ab 1.190 burthen & tempta∣tion, & a greatc 1.191 impediment to their eternal weal, and that they thought it sufficient to have Meat, Drink, and Clothing, and their Duty not to cover more; and thereupon declinedd 1.192 Merchandise, and all those Callings which might tempt them to it; thate 1.193 Charity made their Enjoyments common not onely to their

Christian Brother, but theirf 1.194 Heathen Ene∣my; that they refused theg 1.195 Honors and Pre∣ferments of the World, and were so far from an ambitious pursuit of Glory, that they re∣ligiously declined it; that they were wont to slight theh 1.196 Pleasures of the World, and by their readiness to dye, made iti 1.197 appear how little they did relish all the Sweets and Satis∣factions of this present Life; that they ab∣stained from the most Lawful Pleasures, re∣fused tok 1.198 Dance, and gratifie the Flesh with

Feastings, but rather chose by solemnl 1.199 Fast∣ings to subdue it. That this they did, and held themselves obliged to do in order to their fu∣ture Bliss, and in compliance with the Chri∣stian Precepts; we have abundant Evidence from all the Writings and Apologies of Chri∣stian Fathers, and consequently we have the best assurance that they were not acted by any of those Principles in the Propagation of the Christian Faith. In a word, theirm 1.200 Poverty, and their contempt of Worldly Pleasures and Grandure; their dailyn 1.201 Persecutions and seem∣ing Derelictions, were the great matters of the Heathens Scandal, it was this they daily did object unto them, and reproach them with.

§. 9. Corol. NOW hence it follows, that what they have delivered to the World touch∣ing the appearance of Angels, and what they did and spake;

Secondly, That what they do relate of Christs Predictions of his Death, the Persons from whom he suffered; viz. the Scribes and Pharisees; the Elders and chief Priests; the

Disciple that betrayed Him to them; the man∣ner of His Death, and the deportment of the Gentiles towards Him; the flight, fear and scandal of His own Disciples, though promi∣sing the contrary; the three Denyals of St. Peter; the Predictions of His Death, and the continuation of the Life of His beloved A∣postle;

Thirdly, That what they tell us of his ac∣quaintance with the Thoughts, Conceptions and Imaginations of his own Disciples, and of those Jews with whom he did converse; their secret murmurs and desires to ask him Que∣stions; the reasonings and disputings of their Hearts; the secret Councils, vile Surmisings, the treacherous Intentions, and the mental Blasphemies of the malicious Jew; or what∣soever of like nature they have left on Record, were delivered bona fide, and with a full Con∣viction of the Truth of what was thus assert∣ed by them.

CHAP. III. SECT. II.

The Contents.

THat Christ and his Disciples could not be deceived in their pretensions to the things they spake of,* 1.202 and presumed they did, and yet prevail upon the World to own and to assert their Doctrine.

THAT Christ and his Disciples could not be deceived in their pretensions to the things they spake off,* 1.203 and pre∣sumed they did, and yet prevail upon the more knowing part of the World, to credit and assert their Doctrine under the greatest disadvantages. 1. Our Saviour could not be deceived, if his pretensions to be the Saviour of the World, and to accomplish what was foretold of the Messiah were not false: and if they were, this must infallibly destroy his Credit waith his Friends, (supposing what we have already

proved, that they were not wilfully Deceivers) and give his Enemies too, just occasion to cry out on the Impostor. The Testimony of S^t John concerning him; the voice from Hea∣ven; the Holy Ghosts descent in likeness of a Dove; Gods Declaration to him by these Tokens, that he was the Lamb of God, must be Delusions too: What Zacharias, and his Virgin Mother did pretend to see and hear; what Simeon, Elizabeth, and Hannah Prophe∣sied, must be the issue of distempered Brains; however, they were Men and Women of un∣blameable Lives, and Reputations. Both they who tasted of the Water, which he presumed was turned into Wine, and those Five thou∣sand Persons which were fed with five Loaves, and with two little Fishes, must have their Eyes, and Appetites, and Palates all deceived; Christ having, as it is here supposed, no De∣sign to put a Cheat upon them: All Christs Predictions must be false, and all the Spirit of Prophesie, to which the Primitive Christian did so much pretend, must be the Illusion of the Fansie: Imagination must produce that Star which led the Wise Men to our Saviour, and form those Voices which both he and his Disciples, and the whole Multitude did seem to hear; It must produce those frequent Ap∣paritions of Angels, and that Transfiguration

which his Apostles seemed to see. It must re∣buke the winds, and make the Sea obey him, and must enable him to walk upon it; It must form a conceit in him that he was the Son of God, and Saviour of the world; one sent into it from his Fathers bosome to take upon him flesh, and suffer for the sins of men; and all these great and strong delusions, must consist with an exemplary life, and an ex∣cellent wisdome, so visible both in his Do∣ctrine and discourses, as he that runs may read it; and lastly, with a Glorious resur∣rection, and the abundant Graces of is Spi∣rit. Again, it must prevaile upon himself and his Disciples, and the whole body of Belie∣vers (dispersed through the then known world) not only to believe that they did dayly cast out Divels, cure diseases, raise the dead, that they did prophesy and speak with tongues, but also on the eyes and eares of his and their Spectators, and their Hearers, and make them flock with their diseased to the places where they were, and press to touch their Garments, and come within the compass of their shadow, or beg they would but speak the word that so their dead might live, and their diseased might be whole. Imagination must prevaile on those who were before possessed, to believe,

that afterwards they were not, and so upon the very devil to lie dormant in them, it must prevail on those that were sick of what disease soever, to conceive that they were well; and think their sores and issues did not run; upon the Lame to think they walked, upon the Deaf to think they hear'd, upon the dead to think themselves alive, and lastly, upon those with whom they did converse (that is on their professed enemies throughout the world, me learned and inquisitive, and most concerned to find out the truth) not only to believe the same, but own the Christian faith upon the strength of those delusions. In a word this phansie must give eyes unto the Blind, and feet unto the Lame, and eares unto the Deaf, and life unto the Dead, through divers cen∣turies together, or it must have deluded the whole world with those pretentions for divers Generations, no man intending in the least to put a cheat upon them. Or lastly, it must prevail upon mankind to credit and to venture both their present and future, even their e∣ternal welfare, to confirme what both their eyes and eares and other senses told them, was but the vain delusions of some brain-sick Persons; and what is now recorded thus, that Many when they sew the miracles that Jesus did, believed; should be written thus, that many

when they saw the Great Delusions Christ and his Disciples suffer'd, believed on him. Now to conceive so strong and spreading a delusion should seaze upon so many millions through∣out all climates of the world, and this alone in the first ages of the Church, never before or after; that it should be peculiar to the Chri∣stian, never should agree to the Apostate, or the Heathen, is a phansy so prodigious, that nothing can be more. If we can once imagine, that the eyes and eares, and apprehensions of so many millions, should throughout diverse centuries, be so continually, and universally deceived, what reason have we to believe either our senses, or our undestanding, or to expect that others should do so? Why do we not con∣tinually suspect the like in all we seem to see, or hear, or understand? and so set up for Scep∣ticks and seekers in all things whatsoever. In a word it was never heard since the founda∣tion of the world, that men of a deluded phan∣cy did pretend to matters of so high a nature, and yet deliver precepts of so confess'd an ex∣cellency, that no Philosophy could match, no Laws or Rules of Living, how ever fra∣med by long experience, hard study, and the greatest strength of humane reason, could com∣pare therewith. And hence it is, that never any of their malicious Adversaries, however

they pretended things as frivolous and as ab∣surd as this, did ever charge them with such Gross delusions, or once imagine, that they could prevail upon such feeble Grounds; and therefore it would be folly to proceed to Con∣futation of what no Atheist, Heathen, Turk, or Jew, did ere object against them.

CHAP. IV.

The Contents.

THat we may safely take an esti∣mate of Christian doctrine from what we find recorded of it in the books of Scripture,* 1.204 those writings not being cor∣rupted, nor yet containing any thing repu∣gnant to the Christian Faith. Corol. con∣cluding that those Scriptures, which we dayly read, must be the works of those Apostles and Evangelists whose names they bear.

But 6ly we premise,* 1.205 that we may safely take an estimate of Christian doctrine, from what we find recorded of it in the books of Holy Writ. For it is incongruous to conceive, that Records which pretended to derive from the Apostles and Evangelists, (whilst both they, and many of their Con∣verts lived, and did receive the Gospel from their mouthes,) and which exhorted all with

so much passion to retain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Faith delivered to the Saints, and which de∣nounced such dreadful curses and Anathemas upon those who preached another doctrine; and charg'd them to shun the man who did not own their platforme, and not bid him God speed: I say it is incredible, that records of this nature should undermine that Faith, which those Apostles had so largely planted, and should present the Churches they converted, with such a standing contradiction to that do∣ctrine they had so lately taught, and yet ob∣tain and be received as the sacred Oracles and only Records of the Christian faith; still more incredible it is, that such a writ∣ing should be indited by those very men, and yet they pass for the Embassadors of the King of Heaven, and the prince of Peace.

2ly. It is most apparent, that the imme∣diate succeeding Age could not be ignorant of what was thus delivered to the Church, (whilst the Autographa were extant, as Ter∣tullian tells us in his time they were) when the Canonical books were evidently proposed as such, and (if we may believe the suffrage of Antiquity) collected and avouched by St John; yea whilest those very persons were alive to whom those writings were directed, and with whom they were entrusted, yea by

whom they were transcribed, and ³ read in publick and in private.

3ly, This corruption of the word of God, or substitution of any other doctrine for it, could not be done by any part or Sect of Chri∣stians, but they who had imbraced the Faith, and used the same Copies of the word of God in other places of the Christian world, must have found out the cheat; and therefore this corruption, if at all effected, must be the work of the whole world of Christians. But can it be supposed that the immediate succeeding ages should universally conspire to substitute their own inventions for the word of God, and yet continue stedfast in, and suffer so much for that Faith, which denounced the severest judgments against them that should doe such things? or that a world of men should with the hazard of their lives and fortunes, and all that was dear to them in this present world, a∣vouch the Gospel, and at the same time make so great a change even in the frame and sub∣stance of its doctrine, & become guilty of so uni∣versal an Apostacy from what the Gospel had delivered, whilst it yet sounded in their eares, employ'd their tongues, and was the Matter of the worlds Great Contest, and by so doing make it ineffectual? Can it be thought that they should venture upon that, which, were the

Gospel true or false, must needs expose them to the Greatest evills, whilst they continued Abettors of it? But had this bin done, can we in reason think that of those many thousands who in the Primitive Ages did renounce the Gospel, that of those many 3 wavering Spirits, those excommunicate Members, especially those 4 Hereticks, who upon other motives did renounce the Greatest part of Scripture: I say, can it be thought, that none of those should publish and disclose the forgery, or answer the Allegations made from Scriptures, that they were all supposititious; but that such ap∣parent forgeries should find a general reception from all that searched into their Truth, and be unquestionably received as genuine both by Jew, and Gentile, Christian, and Pagan, ever in those times in which, and in those places where they first were uttered, and by those Persons who so lately received another do∣ctrine?

4ly, Suppose those Primitive Professors could have been Guilty of so vile a thing. Can we believe that God who sent his Son out of his bosome to declare this Doctrine, and by the assistance of the Holy Spirit to indite and Preach it, and by the witness of so many and great miracles confirme it to the world; should suffer any wicked Persons to corrupt and alter

any of those termes on which the happiness and welfare of mankind depended? Much more to suppress and smother them, as that a counterfeit repugnant Story should obtain in lieu thereof; and so the benefit of all that Christ had done, and his Apostles delivered to the world, should be entirely lost? That Christ should do or suffer so great things in order to the welfare of mankind, and yet permit those Sons of Belial to frustrate all that he had done, and rob the world of all the vertue of his death and sufferings, can be conceived rational, by none but such as think it not absurd to say, that That God who sent his Son to die for our Salvation, and that Jesus, who became so great a sufferer in order to the same designe, should jointly envie and maligne the Good of Man. Nay since those very Scriptures which have been received for the word of God, and used by the Church as such from the first ages of it, pretend to be the termes of our Salvation,* 1.206 and precepts of that Saviour whose message was from heaven, and to be scriptures indited by men commissionated from Christ, and such as did avouch themselves Apostles by the will and command of God,* 1.207 for the delivery of the faith of Gods Elect, and for the knowledge of the truth, and the delivery of that which they received by the revelation of the holy Ghost, they must be

what they are pretended to be, or Providence must have permitted, yea contributed unto that Error, which hath continued fifteen Ages: and which, if it be a Forgery, hath ruined so many Thousand of well-meaning Souls.

Lastly, Those Records being once so ⁶ ge∣nerally despers'd through places at the greatest distance, so universally acknowledged and consented to by Men of curious Parts, and dif∣ferent Perswasions, and repugnant Judgements, and great Aversions from each other, preser∣ved in their Originals unto succeeding Ages, and ⁷ multiplyed into divers Versions, esteem∣ed the Christians Magna Charta, the Records of his Hopes and Fears; and thereupon being so ⁸ carefully sought after, so riveted in their minds (for many Fathers had them all ⁹ memo∣riter,) so frequent in their Writings; so con∣stantly ¹⁰ rehearsed in their Assemblies, by Men whose work it was to Read and Preach, and to exhort to the performance of those Du∣ties they enjoyned: being so often cited in the Confessions, Comments, Apologies, and E∣pistles of the Christian Worthies; as also in the Objections of those Adversaries to whose view they still lay open: it must needs be true, that they were handed down to the succeeding Generations, pure and uncorrupt; and there∣fore they are such upon whose Credit we may

venture to pass an Estimate of Christian Do∣ctrine.

§. 2. AND if it be objected, That we find by the Citations of the Ancients, that there was a difference betwixt their Copies of the Scripture, and these now extant among us; it is answered from ocular Demonstration, whosoever shall compare the ancient Copies, or any Texts that were cited by the Primitive Christians, with those Scriptures which we now own and use, shall find no considerable variation. We see that English Bible which we read and use in every Parish and Family, though it be often falsely Printed, yet receives no variation which is not soon and easily cor∣rected: and why should we suspect the same of the Original Scriptures, and of those Ver∣sions which were transcribed and read tho∣rowout the Christian World. If then no Writing, whilest the Apostles lived, could pass for Christian Faith, and yet destroy and undermine it, and be receiv'd as their Epistles when it was nothing less: If their immedi∣ate Successors could not be ignorant of what the Apostles committed to them, to be read and Preached as the Records of their Faith and Doctrine, nor would they be induced to deliver that for such, which they believed not

to be so, (they being Men whose Holy Lives, as well as Sufferings, made a full proof of their exact Integrity.) If neither they could uni∣versally conspire to effect this thing; nor can it be suspected that Providence should suffer them to do a thing so contrary to its great de∣sign of love unto Mankind: If lastly, it is morally impossible, that since the second Cen∣tury those Writings should be either forged, or accidentally corrupted in matters of con∣cern and moment, they must remain sufficient Records of the Christian Faith.

Corol. Hence it follows, That those Wri∣tings must be the very Works of those Apo∣stles and Evangelists, whose Names they bear; since no Man could pretend they were so, had they not really been such, but they must put a cheat upon the World, and substitute their own Inventions for the Word of God. Indeed, they have been handed down for such by a more general Tradition, and of a firmer Credit then any of those Books of Virgil, Ci∣cero, or Martial, which we indisputably own as theirs. For it was a Tradition of the whole ¹² Christian World, which owned, and cited, and received them for such from the Apostles days; as is apparent from the Epistles of S^t Clement, Barnabas, Ignatius, Polycarp, the Works of Irenaeus and Justin Martyr, whil'st others, which pretended to the same Original,

were universally rejected by them. Besides, they did attest them so to be by many Suffer∣ings (which they had no Temptation to en∣dure, besides the truth of their Assertion;) and many Wonders to confirm their Testimo∣ny. It was a Tradition which concern'd things of the highest moment, and which it was their greatest Interest to be well assured of, they be∣ing the sole ground and matter of their sup∣port at present under the sharpest Tryals, and of their future hopes, and therefore Writings they were concern'd to get, and hear, and read, and keep; Books written to whole Chur∣ches, Nations, yea the whole ¹³ World of Christians, who could not have received them easily, had the Apostles, by whom they were at first converted, given no Intimations of them: Books of the greatest opposition a∣gainst the Superstition both of Jews and of Gentiles, and which denounced against them the greatest Plagues and Judgments; such as obliged them to search, as much as it was pos∣sible, into the Truth of what they said: And yet these Books were not denyed to be the ve∣ry Works of those Apostles and Evangelists, whose Names they bare: Books which no cheat could be concern'd to forge, nor could obtain that belief which was not due to them, without the greatest Forgery: Books which could not be spread abroad as they were in the

Apostles Names, whil'st they were living, unless the Apostles had Endited them, nor be esteemed as if they were the greatest Charter of the Christian Faith, and the Apostles be so forgetful of them, as not to let those Per∣sons know it, for whose sake they were writ∣ten: Books which pretended to a Commission from the Holy Jesus, to leave a rule of Life and Doctrine to Mankind, which was intrust∣ed in the Hands of none but the Apostles and Evangelists; all others still pretending to de∣liver what they received from them. Lastly, They being written partly to confirm and to ascertain to us the story of Christs Birth, Life, Passion, Resurrection, and partly to engage us to believe; partly to put an end to Conten∣tions, and rectifie those Errors which had crept into the Church in the Apostles days, and which did need a speedy Reformation; partly to justifie themselves against false Bre∣thren, and to assert the Truth of their Apo∣stleship; and partly to preserve their Prose∣lytes from such as did pervert the Faith; and partly to instruct them how to bear up in Fiery Tryals, and to support the Soul under those Miseries the Christians suffered; and there∣fore on those Grounds which did require their quick dispatch on that Errand, and to those Churches unto which they did intend them, it

is evident the Apostles must intend that early notice should be given of them, and so accord∣ingly commit them to their new-born Prose∣lytes and Babes in Christ: and so the Records of our Saviour his Life, Death, Resurrection, Miracles, must be divulged throughout Iudea, whil'st the far greater part of Men were able to disprove them if they had been false.

ANNOTATIONS On the 4th Chapter.

1. TErtullian tels us] Percurre Ecclesias Apostolicas, apud quas ipsae authenticae earum literae recitantur, sonantes vocem & re∣praesentantes uniuscujusque.

2 Collected and consigned by S. John] Ve∣teres narrant Johannem Asiaticarum Ecclesia∣rum rogatu Germanum Scripturae Canoncm con∣stituisse. Euseb.

3 Those many wavering Spirits] nutant enim plurimi & maximè qui literarum aliquid attigerunt. Lact. l. 5. c. 1.

4 Those Hereticks who upon other motives did renounce the greater part of the New Test.] Cerinthus allowed only the Gospel of S. Mark; Valentinus only that of S. John; Iren. l. 3. c. 11. Marcion onely that of Luke. Tertul. cont. Marcio. c. 4. Epiph. Haeres. 42. Iren. l. 3. c. 11. the Ebionites rejected all the Epistles of S. Paul, and embraced only the Gospel of the Nazarites. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Cels. p. 274. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣seb. Hist. Eccl. l. 3. c. 27. vid. Valesium in locum. Ejusdem farinae erant Severiani & Ta∣tiani, ex quibus conflati sunt Encratitae: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euscb. Hist. Eccl. l. 4. c. 27. Hieron. catal. script. Eccl. in Tatiano. De Encratitis vid. Theod. haeret. fab. l. 1.

5 Soe universally acknowledged and con∣sented to] Euseb. calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hist. Eccl. l. 3. c. 25.

6 Soe generally dispersed] for even the pas∣sage of S. Irenaeus, which tells us of some bar∣barous Nations, Qui fidem crediderunt sine li∣teris, sine charta, sine atramento, scriptam ha∣bentes in cordibus suis salutem, doth shew plain∣ly that other places not deemed Barbarous, en∣joy'd them; as also doth the question following. Quid autem si neque Apostoli quidem scriptu∣ras reliquissent nobis?

7 Multiplyed into divers versions] Cum enim fides Christiana ab ipsis Apostolorum tem∣poribus recepta est (nec sine scriptur is esse po∣test Ecclesia) probabile est à primis nascentis Ecclesiae incunabilis harum versionum originem accersendam esse. Walton. Proleg. in Bib. Polygl. Of the innumerable latine versions that were extant in S. Augustine's daies, we have one sty∣led by S. Jerom. in Esaiam c. 14, 49. Com∣munis & vulgata; and by S. Gregory, Epist. ad Leandrum. Vetus; probabile est (inquit Waltonus) ipsam ab ipsis Ecclesiae primordiis in usu fuisse, cum Ecclesia Latina sine ver∣fione Latina esse non potuit, eamque Ecclesia Romana in communi usu reciperet. Of the Sy∣riack version he speakes thus, Ab Apostolicis viris factam concedo, quod praeter generalem Ec∣clesiarum Orientalium traditionem (cui mul∣tum in hoc loco tribuendum, cum nulla ratio clara in contrarium affertur) etiam ex insitis argumentis in ipsa versione, quae magnam ejus antiquitatem testantur, suaderi possit; in anti∣qua enim editione non extant Epistola secunda Petri, & tertia Joannis, Judae, Apocalypsis; —Scriptoresque Syritestantur has partes in antiqua editione non versas fuisse, unde colligi videtur factam esse antequam Canon N. Test.

communi Ecclesiarum consensu firmatus esset, cum de his Epistolis & Apocalypsi certum sit apud Antiquos dubitatum esse. Proleg. 13. ad Bibl. Polygl. p. 91.

8 So carefully sought after] As for the Books of the old Test. we see what great and early care they took to be assured of their num∣ber. Euseb. l. 1. c. 26. how constantly they per∣used them, and with what diligence they pre∣served them, as from Origen's Hexapla and O∣ctapla may be collected; and how unanimously they agreed in the number of them. Vid. D^r Cosen's Canon of Scrip. c. 3, 4, 5. and would they then be less regardful of those Books which the Apostles had delivered them?

9 Many fathers had them memoriter] Eu∣sebius l. 8. c. 11. p. 336. tells us of one Valens who was so perfect in them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as being able 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. and of one John who being blind, could when he pleased 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. l. 8. c. 13. p. 344.

10 So constantly rehearsed] Of this we have a full account in Iustin Martyr Apol. 2.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vide Orig. Hom. 11. in Ex. Hom. 7. in Lev. Euseb. l. 6. c. 19.

11 In the objections of their adversarys to whose perusal the Scripture was permitted] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iust. Mart. Apol. 2. p. 82. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tryph. dial. Inspice Dei voces, literas nostras quas neque ipsi supprimimus & plerique casus ad extraneos transferunt. Tertull. Apol. c. 31.

12 The tradition of the Christian World received them for such] Non per alios disposi∣tionem salutis nostrae cognovimus, quam per eos per quos Evangelium pervenit ad nos, quod qui∣dem tunc praeconiaverunt, postea vero per Dei voluntatem in scripturis nobis tradiderunt fun∣dementum & columnam fidei futuram. Iren. vide Orig. adv. Celsum p. 120.138. August. contra Faustum l. 2.

13 To whole worlds of Christians] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1. Cor. 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. Pet. 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

13 Who questioned their divinity] So the Ebionites, qui Apostolum Paulum recusabant, Apostatam eum legis dicentes. Iren. l. 1. c. 26. Idem de Cerinthianis tradit Epiphanius Hear. 28.

14 Not denyed to be what they pretended by the Jew or Gentile] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysostom. Homil. 6. in 1. Cor. p. 277.

CHAP. V.

The Contents.

THE Truth of Christian Faith asserted from the Gifts and Operations of the Ho∣ly Ghost in general: and more particularly from the Gift of Prophesie, and from the Gift of Tongues.

§. 1. HAVING by what is thus pre∣mised prepar'd the way, we now advance to that most clear and cogent evidence of Christian Faith, which the Apostle stiles the demonstration of the Spirit, and of Power;* 1.208 and we have ample confirmation of it, both from the Gifts, and Graces, the Predictions and Powerful Operations of the Holy Ghost, the Ex∣cellency of the Christian Doctrine, and its Sub∣servience unto our present and eternal Welfare.

§. 2. NOW that the Gifts and Power of the Holy Ghost were thus engaged to confirm and propagate this Faith, will be apparent,

1. From that assurance which the Baptist give both to thea 1.209 Jews in general, and to theb 1.210 Pha∣risees and Sadduces in particular, that the Messiah would suddenly baptize them with the holy Ghost: And secondly, from a like Pro∣mise which our Saviour made to his Disciples, that he wouldc 1.211 send his holy Spirit down upon them, and wouldd 1.212 baptize them with the holy Ghost; and by that Spirit woulde 1.213 shew them things to come, and bring to theirf 1.214 remembrance the things which he had spoken; and that he would instruct them, and teach them all things. For had no signal Evidence been given of the completion of these Promises upon the Pri∣mitive Professors of the Christian Faith, as they pretend there was, the Expectation of the Christian would have been entirely fru∣strated, and the whole Story of the Acts of the Apostles have been convinced of Falshood; especially,* 1.215 when it so roundly tells us, They were all filled with the holy Ghost. Thirdly, This is apparent also from their confident ap∣peal unto the Testimony of the holy Ghost, as a convincing Demonstration of the Resur∣rection of our Lord.* 1.216 The God of our Fathers hath raised Iesus to be a Prince and Saviour, and to give repentance unto Israel, and we are his witnesses of these things, and so is that holy Ghost, which he hath given to them that obey him.

They spake of this Testimony as a convincing motive to the Prophet, or Spiritual Person, to acknowledge, that what the Apostles writ,* 1.217 was the commandment of God; and that the Gospel which they Preached was the undoubt∣ed Truth, and that which was to be retained in opposition to the Law:* 1.218 The ministration of the Spirit, and Power of working Miracles, being the result not of the Law but of the Gospel. And lastly, This is apparent from the manifestation of this Spirit in the Church of God, by gifts of wisdom, knowledge,* 1.219 prophe∣sie, and the discerning of the mind of God, by miracles, by gifts of healing and of faith, by divers kind of tongues, and the interpretation of them; by the effusions of which Gifts on Iew and Gentile, bond and free,* 1.220 they were all baptized into one body, and made to drink into one spirit.

§. 3. BUT secondly, The Gift of Prophe∣sie affords a second Demonstration of the as∣sistance of the holy Ghost vouchsafed unto them; this being represented as a thing com∣mon and luxuriant in the Church of Corinth. For the Apostle tells them, that each man hath his revelation, and that they all might Prophesie;* 1.221 he instructs them how, and when to use, and when to limit and restrain this Gift, and chides

them for abusing it to the confusion of the Church, and the disturbance of her Peace. Now,* 1.222 since the tenure of the Promise made by Christ, of giving of his Spirit to Believers, and both the use and reason of the thing, did equally concern Believers, it may be rational∣ly concluded, That this Gift of Prophesie was equally vouchsafed unto other Churches: Hencea 1.223 Irenaeus tells us, That Prophesies and Visions, Predictions of things future, and Re∣velations of things secret, were frequent in his days: andb 1.224 Justin Martyr doth attest the same. And inc 1.225 Eusebius we have mention of an anti∣ent

Author, who to confute the Montanist, all whose pretended Prophets were Extatick, and bereft of sense, brings in a Catalogue of the Renowned Prophets of the true Christian Church, who never suffered the like phren∣sies. And not contented so to doe, he calls for aa 1.226 Succession of those Prophets as a thing re∣quisite in the true Christian Church; which, had the Gift then ceased, could not have been required from its Adversaries, without the Greatest prejudice unto the Church of Christ.

§. 4. BUT 3ly, Of those Gifts which shew the power of the Holy Ghost engaged to pro∣mote the Christian Faith, that of Tongues is most illustrious; For the Spirit, which fell up∣on the Christian Converts, opened their silent mouthes, and made them speak the proper Dialect of every Nation under heaven. No sooner did an Apostle lay his hands upon a rude illiterate Person,* 1.227 but he spake with Tongues; A thing so requisite unto the speedy propagation of the Gospel, which in the space offourty yeares was to disperse it self through∣out the World; so publick and notorious to all the Heathen World, among great multi∣tudes of whome it was dayly exercised;

they having free admittance unto the Chri∣stians publick Service,* 1.228 and whose conversion was intended by it; yea so continually expe∣rimented by those Persons, who became dayly Converts to the Christian Faith, as nothing could be more.* 1.229 All which appeares (1.) From that promise which our Lord and his Disciples made, that they who believed, should, speak with Tongues; that they who did repent and were baptized, should receive this Gift; and that because the promise did belong to them, and to their Children, and to as many as the Lord should call. 2ly. From that Assurance which the Scripture gives us of the miraculous Completion of this promise to the Disciples at the day of Pentecost, in presence of somany Persons of everya 1.230 Nation under heaven. Untob 1.231 3000 Converts at one time; to thec 1.232 Sama∣ritans, to thed 1.233 Family, Freinds, and kindred of Cornelius, toe 1.234 twelve Disciples by the hand of Paul; to thef 1.235 Disciples in General, and to the Chruch of Corinth in particular; amongst whose Gifts areg 1.236 reckoned diverse kinds of Tongues,* 1.237 with the interpretation of them; and a∣mongst whose standing Offices, which God had placed in their Church, diversities of Tongues are numbred; to whom it is objected, that when they came together every one had his tongue; and that, if they proceeded thus to

spake with Tongues, it would breed confusion,* 1.238 and make those Heathens, who were permit∣ted to assemble with them, conclude them mad; and if unto that Church in which the Apostle found so Great divisions, Errors, and Miscar∣riages, much more to those whose greater Love and Piety gave them a better title to the Gifts and Graces of the Spirits. So that 'tis justly questionable, whether the pregnant evi∣dence of the thing, or the frivolousness of the exceptions, which are made against it, do more irrefragably confirm it. For (1.) We have sufficiently prevented those who have attri∣buted this wonder to the Devil, by Proleg. the third. And as for others, who ascribe it to the strength of melancholy, or the diseases of the brain, their Phansie seems to have to much of both to merit our more Serious refutation; For to affert, that at the laying on of an Apostles handes, the Preaching of a Sermon, the rush∣ing of a mighty wind &c. so strange a fit of Melancholy, and such unaccountable diseases should seize upon so many thousands, and should direct each motion of their Tongues; and to assert that this effect should be so pro∣per and peculiar unto the Christian temper, as that no other persons should pretend unto it; that it should naturally cease when once the Christian Faith had spread it self throughout

all nations, (for tis observable that after Ire∣naeus, not any Father hath made mention of its continuance in the Church,) and never give the world one fresh experience of its wonted Efficacy, is sure an Argument of a more di∣stemper'd Phancy, and a deeper Melancholy.

CHAP. VI. SECT. I.

The Contents.

THe veracity of the Christian faith concluded from the de∣portment of the Christians under suffer∣ings;* 1.239 the Patience and undaunted Cou∣rage of the weaker sex; from the kindness of the Christians to their persecutors, and those indignities they suffer'd from them; from Gods miraculous assistance of them un∣der sufferings, and Great deliverances from them. For had they not been assured of the truth of Christian doctrine, tis both impossi∣ble they should, and inconceavable they would have suffer'd after such a manner. An Objection from instances of the like na∣ture answered.

§. 1. A Further evidence of the assistance of the holy Ghost, vouchsafed to the primitive Professors of Christianity, is their deportment under sufferings, their unwearied Patience, and unshaken Faith, their undaunt∣ed Courage under the Greatest pressures, and more amazing Kindness to their bloudy Per∣secutors. Which will appear more visible, if we consider. (1) How ¹ great and exquisite the torments which they suffer'd were. For it was the business of their Persecutors, both to invent the keenest and most confounding Torments, and to ² take care the Christians might still live to suffer them; that if their sharpness could not, their continuance by de∣grees might weaken and subdue their Faith. And 2ly. If we consider the number of their adversaries.* 1.240 For ³ Jew and Gentile, Prince and Peasant, the ⁴ Wisdome of the Wise, the Zeal and Fury of the Ignorant, yea the whole World conspired against them; and that with such an Indignation and impatient rage, as could not stay the Execution till sentence were past upon them, or let their ⁵ Ashes rest when they had suffered. If 3ly. We consider the continuance of those Persecutions for 300 years and upwards. And 4ly. The Qua∣lity

and Condition of the Persons suffering; they being of all Ages, ⁶ Places, and ⁷ Conditions; the soft and yeelding Sex, whose weakness and infirmities could not have born much lesser sufferings, without some Hea∣venly power to assist them; the wisest ⁸ sages, who could not easily be fool'd into their ru∣ine, or perish without Good assurance it was their interest so to doe: and on the other hand, the greatest Idiots, who are most subject to be frighted by the rod, and over-awed by terrors into base complyance, as having not sufficient reason to defend their tenets, or to oppose against the sense of present misery; they being also Men of religious Education, lives unblamable, which bore the greatest ⁹ Kindness, did the best Offices,* 1.241 and shew'd the strongest bowels of compassion to their Persecutors, and greatest freedome from re∣venge; yea men which gave the best exam∣ples, taught the best precepts which the world e're knew; and all whose hopes, designs, & interest depended only on a Future Life. 5ly. If we consider the ¹⁰ number of those Christian Sufferers; so many, that Sulpitius tells us,* 1.242 the World was more exhausted by one Persecution then by the most bloudy Wars. And 6ly. the effect of those so bloudy Persecutions, viz, The ¹¹ encrease of Proselytes, the more

effectuall Propagation of the Christian Faith; the shame and the ¹² Conviction of their Ad∣versaries; Conviction so great, that on this very score they oft desisted from their intended executions. And to conclude, the manner of their Sufferings doth give us full assurance, that the assistance of the Holy Ghost, which Christ and his Apostles promised to true be∣lievers, was accordingly vouchsafed to those Martyrs. They having born the Greatest suffe∣rings, not only with undaunted Courage, but with ¹³ Joy and Exultation; and being as desirous to suffer for the name of Jesus, as their Persecutors were to Torment them; and finding oftentimes ¹⁴ a perfect freedome from all Sense of Paine under the most afflicting pressures; Miraculous ¹⁵ Experience of Con∣solations under Sufferings; of ¹⁶ deliverance from them, and of an over-ruling, ¹⁷ controul∣ing, and sometimes ¹⁸ vindictive power upon the instruments of their Sufferings. Now,

(1) It seems impossible they could thus suffer without Divine assistance. For (1) what could create a freedome from the sense of Pain under the Greatest Torments, and most intolerable burthens unto flesh and blood? What could inject so great a Ter∣ror into the fiercest of wild beasts, as to muz∣zle their mouthes, and stop their craving appe∣tites?

and what could cause insensate crea∣tures, which by the Laws of Nature act to the utmost of their strength, to loose their wonted Efficacies? What should create such Joys and Exultations, suggest such comforts and supports under the sharpest and most fiery Tryalls and continuall pressures, the very thoughts of which afflictions have slain their hundreds, and made them out of dread of o∣thers Fury become their own Tormentors? What could embolden those who tremble at the Rod, and are so scared by the threats and frowns of angry Parents; Those who cry out, and Skreek, and Swoon at the approach of lesser Evills, yea dread those Terrours which their own Phansies did create; to de∣spise the worst of Torments when they were placed before their eyes? to bear up with more then humane Courage against inhu∣mane Cruelties; to endure them without a Sigh or Groan, and by their patience to baffle and Torment their Persecutors? That which doth cool the courage of the stoutest hearts, how should so many Feeble Souls encounter? And that at which the best of men do shrink and tremble, which they do pray and strive against, how could they who were held to be the filth and the ofscouring of the world, despise and laugh at?

§. 3. BUT 2ly. Tis more improbable they would undergo those fiery Trials without a full assurance of the Greatest blessings and rewards hereafter. We see how few will quit their Pleasures and Enjoyments here (though con∣science speaks so loud, and their duty is so oft inculcated) to purchase all the Glories of another world. Life is so sweet, that most men do desire to preserve it, though upon most dis∣honorable and unworthy terms. And would then such a world of men in so many Nations, and throughout so many Centuries of yeares, without all hopes of future blessings (but what deluded phansie could suggest) doe what's so highly inconsistent with the first principle of humane Nature, the reason & experience of all past ages, and of all that were then to come? In a word if they were Good men, to be sure they would not ruine and destroy themselves; if bad men, it must be their con∣cern to live, and to enjoy the pleasures of this present world; the future being either the mat∣ter of their dread, or at least no matter of their hopes. Nor can it reasonably be conceaved that Providence, which hath so Great and tender a regard to the sincere and honest heart, should let so many thousands of well meaning Souls, perish by the delusions of un∣grounded hopes, and vain imaginations,

and not dart in one ray of light to guide them to the truth.

§. 4. Object. SHOULD any here object the 19 Spartan boyes, who would not shrink at the severest whippings; the ²¹ Roman Legions, who went with Joy unto those places whence they expected never to return; a ²⁰ Polemo, or a ²² Possidonius, an ²³ Anaxarchus, Regulus, or a Zeno; the Quakers, Anabaptists, or such like hardy sects: It may be sufficient Answer to re∣mind them of the rareness of their sufferings, or the condition of the Persons suffering; in all which circumstances they are not to be compared with Christian Martyrs. At least not any of them will be found to have shewn such Charity towards them that were the causes of their Sufferings, experimented such Joys and consolations under sufferings, such perfect freedome from all sense of pain, such signal instances of an all ruling and sometimes Vindictive Power upon the instruments thereof, as was vouchsafed to those Mar∣tyrs.

Adde to this, that Philosophers stood bound in honour, (the thing they mostly thirsted af∣ter) thus to doe and suffer. Their Philosophy was but the doctrine of contempt of Death. It was their dayly buisiness to commend it

to their Scholars; and hence so many of them did eithera 1.243 Hang, orb 1.244 Choke, orc 1.245 Starve themselves, when life became a burthen or a trou∣ble to them; and when necessity was lay'd upon them, they suf∣fer'd which the Greatest Va∣lour. Whereas the meaner sort of Christians could have but little sense of Honor; their profession did forbid them to desire, or to re∣ceive it, and would be sure to expose them to the greatest infamy.

Agen, the Spartan boy was taught by cu∣stome and Instructions, Experience and Pra∣ctice, to endure his Stripes; and frequent Me∣ditation made the wise man valiant; the Chri∣stian void of all those helps became a con∣stant and undaunted sufferer; and oftentimes the Christian and the Martyr did begin to∣gether.

As for the Anabaptist and the Quaker, besides the lightness of their sufferings, they bottom upon expectation of an exceeding weight of Glory: whereas the Christian must suffer all those Miseries (as our adver∣sary supposeth) only to propagate a known delusion. For we have fully proved by Pro∣legomenon the 5th. that he could not be so far deluded as to believe himself in his pre∣tensions,

if they had been false. And this ²⁴ consideration gives the Greatest strength unto this present Argument, it being never known that any Sect of men considera∣ble, scarce any single person, continued for one year, much less through divers Cen∣turies, to suffer the severest Torments to pro∣pagate a known delusion.

ANNOTATIONS On the 6th. Chapter.

1 THe greatness of their torments] Ter∣tull. de Anima, p. 482. in illos omne crudelitatis ingenium exhauriunt. Hoc inenar∣rabile est qoud fit adversus eos qui malefaccre nesciunt. Lactant. Cyprian. ad Demetrium, Bestiis, gladio, ignibus punis, nec saltem conten∣tus es dolorum nostrorum compendio, as simplici & veloci brevitate paenarum, admoves laniandis corporibus longa tormenta, multiplicas laceran∣dis Visceribus numerosa supplicia, nec feritas, atque immanitas tua usitatis potest contenta esse tormentis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. dialog. cum Tryphone. p. 337. In the first persecution. Pere∣untibus addita ludibria, ut ferarum tergis conte∣cti laniatu canum interirent, aut crucibus affixi, aut flammandi, atque ubi defecisset dies in usum nocturni luminis urerentur. Tacitus, Annal. 15.

p. 363. in the 2 d. persecution. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb E. H. l. 5. c. 1. Under the 7th. persecution. Lib. 6. c. 41. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Euseb. H. E. l. 8. c. 8. In the 10th. persecution, Dioclesian & Maxim. being Emperours, they suffer'd, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 idem ib. c. 9. Their Persecutors contending Lib. 8. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the same Author speaking of the same Persecution, after a short remission being more vehemently prosecuted, saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 9. c. 6.

2 And to take care the Christians might still live to suffer them] Pertinaci stultitia Jubent curam tortis diligenter adhiberi, ut ad alios cruciatus membra renoventur, & reparetur no∣vus sanguis ad paenam. Lact. l. 5. c. 11.

3 Jew] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Ap. 2. p. 72.

4 The wisdome of the Wise] Crescens Phi∣losophus, Antoninus Philosophus, Hierocles, Por∣phyrius, Plinius, Celsus, Julian, &c.

5 Or let their ashes rest] Bacchanalium fe∣riis nec mortuis parcunt Christianis, sed ipsos de requie sepultureae, de Asylo quodam Mortis jam alios, jam nec totos avellunt, dissecant, di∣strahunt. Tertull. Apol. c. 37. In cineres saeviunt, ne quis extet sepulturae locus. Lact. l. 5. c. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb.

6 All places] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. dial. cum Tryphone, p. 337.

7 All conditions] Pueri & mulierculae no∣strae cruces & tormenta, feras & omnes suppli∣ciorum terriculas inspiratâ patientiâ doloris il∣ludunt. Minutius p. 42. Quid facies de tan∣tis millibus hominum, tot viris & feminis, o∣mnis sexus, omnis aetatis, omnis dignitatis, offe∣rentibus se tibi? Tertull. ad Scap. c. 4. Ecce sexus infirmus, & fragilis aetas dilacerare se toto corpore urique perpetitur, non necessitate,

quia licet vitare si vellent, sed voluntate, quia confidunt in Deo. Lact. l. 5. c. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 5. c. 11. vid. Ambr. de virg. Basil. in Mart. Julittam. Bedae Martyrologium Niceph. Hist. Eccl. l. 4. c. 17. l. 5. c. 30. l. 6. cap. 21.

8 The Wisest sages] Tam magnis ingeniis praediti Oratores, Grammatici, Rhetores, Con∣sulti juris, ac Medici, Philosophiae etiam secre∣ta rimantes. Arnobius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. In Cels. P. 285.

9 The greatest kindness to their persecutors and greatest freedome from revenge] Ipsi (scil. Advocati contra Christianos) beneficia habent Christianorum, licet adclament quae volunt. Ter∣tull. ad Scap. c. 4. who having spoken of the mul∣titude of Martyrs, & their readiness to suffer, adds, Quid tamen de tam desperatis unquam de∣notastis, de tam animatis ad mortem usque pro in∣juria

repensatis? Itid. Apol. c. 37. Justin Martyr speaking of the Jews whose custome was to curse the Christians in their synagogues, saith thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. cum Tryph. p. 335. And again, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 236. They pray'd for all their persecuting Empe∣rors, for Jews, Samaritans, and Heathens, for all the people that beheld them, for the Iudge that condemned them, for the Executio∣ner. Euseb. Hist. Eccl. l. 8. c. 8. p. 332. When Plague and famine raged among the Heathens. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hist. Eccl. l. 9. c. 8.

10 The unmber of their sufferers] vnder

the 8th persecution. Leo mag. tells us, Innume∣ra Martyrum millia coronata esse, Ser. 2. de fe∣sto Pentecost. In the 10th persecution. Adeo in Christianos toto orbe saevitum est, ut nomen eo∣rum extinctum videretur. Hor. Hist. Eccl. Unde nummi à Diocletiano cum hac inscriptione cusi, nomine Christianorum deleto qui Rem-publicam evertebant: immo de subactis deletisque penitus Christianis columnae erigebantur. Baron. Ann. 304. num. 89. Infinite were the suffercrs saith Euseb. Hist. Eccl. l. 3.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; In Aegypt. l. 8. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 8. c. 9. At Thebes they slew an hundred by the day. Erat illa acerbissima persecutio, quae per decem annos plebem Dei depopulata est. Sulpitius. l. 2. c. 46. trig. dierum spatio 17. millia trucidata sunt. Beda.

11 The encrease of Proselytes, and propaga∣tion of the Christian faith] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Just. Ep. ad Diogne∣tum, p. 499. vid. p. 498. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Auth. Quaest. & Resp. ad Orthod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Alex. Stro. l. 6. p. 698. vid. Tertull. Apol. c. 50. Orig. in Celsum p. 183.349. Arnob. l. 2. p. 45. Aug. de Civ. Dci. l. 22. c. 6.

12 The Conviction of their adversaries] And that (first) by their constancy and joy un∣der the greatest torments, Just. Mart. Apol. 1. p. 50. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; secondly, enquirie into the Causes of their sufferings. Dum inter se invicem quaerunt quae sit hujus perseverantiae causa, multa quae ad Religionem pertinent divulgata dicuntur, quae quia bona sunt placeant necesse est. Lact. lib. 5. c. 22. quisque enim tantam tolerantiam spe∣ctans,

ut aliquo scrupulo percussus, & inqui∣rere accenditur quid sit in causa, & ubi cogno∣verit veritatem, ipse statim sequitur. Tertull. ad Scap. c. 5. s. 2. Idem Apol. c. 50. Illa ipsa obstinatio quam exprobratis magistra est: quis enim non contemplatione ejus concutitur ad re∣quirendum quid intus in re sit? Quis non ubi requisivit, accedit? ubi accessit, pati non exoptat? 3ly Gods vengeance on their persecutors. Prae∣terea ultio consecuta (sicut semper accidit) ad credendum vehementer impellit. Lact. p. 533. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ita Constantinus apud Euseb. in vit. Const. l. 4. c. 12. vid. Tertull. ad Scap.

13 With Joy and Exultation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Just. Mart. Dial. cum Tryph. p. 265. Cum omni saevitiâ vestra concertamus, etiam ultrò erumpentes, magisque damnati quam absoluti gaudemus. Tertull. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius Historiae Ecclesiasticae libro octavo cap. nono. Great Courage in the midst of suffe∣rings. Solebant etenim 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 8. c. 9. Nostri autem (ut de viris taceam) pueri, & mu∣lierculae Tortores suos taciti vincunt, & expri∣mere illis gemitum nec ignis potest. Lact. lib. 5. c. 13. vid. Orig. in Celsum l. 7. p. 357. & p. 359. Minut. p. 41.

14 An Apathy under the severest torments] Apostolus Johannes in oleum igneum demersus nihil passus est. Tertull. de praescript. c. 36. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. ita Euseb. Hist. Eccl. l. 5. c. 1. de Blandian. vid. eundem l. 8. c. 10. p. 338.339.

15 Experience of Consolations vnder them] For they did, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 8. c. 9. vide Historiam Theodori, Sozom. Hist. Eccl. l. 5. c. 20. Socr. l. 3. c. 19. Aug. de Civ. Dei, l. 18. c. 52.

16. Deliverance from their sufferings] Un∣der the 10th persecution, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 9. c. 8.

17 His controuling] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ita Euseb. de feris quibus Christiani exponebantur. Hist. Eccl. l. 8. c. 7.

18 And vindictive power] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. lib. 8. p. 342. who instanceth in the death of the two persecuting Governors of Damascus and Cae∣sarea Hist. Eccl. l. 9. c. 6. Possumus exitus quorundam Praesidum tibi proponere, qui in fine vitae suae recordati sunt deliquisse quod vexas∣sent Christianos, Vigellium, Saturninum, Clau∣dium Herminianum, Cecilium, Capellam. Ter∣tull. ad Scap. c. 3.5.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Julian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 57. Nazinaz. de Maximino. Unde vindice & ultore Deo coge∣batur

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 8. c. 16.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys. or. 2. in Babylam p. 462. de Juliano verba faciens.

19 The Spartan Boys] Spartae vero pueri ad aram sic verberibus accipiuntur, ut multus è

visceribus sanguis exeat, nonnunquam etiam ut cum ibi essem, audiebam ad necem. Quorum non modo nemo exclamavit unquam, sed ne in∣gemuit quidem. Cie. Tusc. 2. p. 209. A. & p. 212.

20 The Roman Legions] Quas scribit in Originibus Cato Major in eum alacres profect as locum unde se nunquam redituras scirent. Lud. Vives. in August. de C. D. l. 1. c. 12.

21 A Polemo] De quo Laertius tradit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. p. 264.

22 Possidonius] Solebat narrare Pompejus eum graviter de hoc ipso (nihil esse bonum nisi quod honestum esset) cubantem disputasse, cum∣que quasi faces ei doloris admoverentur, saepe dixisse, nihil agis dolor quamvis sis molestus, nunquam te esse confitebor malum. Cic. Tusc. 2. p. 215. B. 216. A.

23 Zeno, Anaxarchus] obversentur spe∣cies honestae animo, Zeno proponatur Eleates qui perpessus est omnia potius quam conscios delendae tyrannidis indicaret. De Anaxarcho Democri∣tio cogitetur, qui cumtin manus Cyprii Nico∣creontis Regis incidisset, nullum genus supplicii deprecatus est neque recusavit. Cic. Tusc. 2. p. 213.

24 This consideration doth give the greatest strength unto the present argument] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Chrys. in prima ad Cor. Ho. 4. p. 263, 264. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 65.

CHAP. VII.

SECT I.

The Contents.

THat from the fulfilling of things fu∣ture and contingent, we may reasona∣bly infer the Being of an over-ruling Providence, which interests itself in their completion. The truth of Christian Faith evinced, 1. From those predictions which concern the Person, Birth, Life, Actions, and Passions, of our Lord and Saviour. The confirmation of this Argument. 2ly. From those miracles which his disciples wrought agreably to our Saviours promise, predicti∣on, and commission: for they healed the di∣seased, and ejected Devils, according as our Lord foretold.

§. 1. TO strengthen what we offer from the predictions of our Lord in con∣firmation of the Christian Faith, it will be needfull to premise, That the punctuall ful∣filling of predictions of things future and con∣tingent, especially when those predictions descend to many Circumstances, and those such as are peculiar and unusuall, and such as respect the unconstrain'd motions of the will: I say, this fulfilling of predictions, gives just assurance to us, that an all Wise and over-rul∣ing Providence doth interest it selfe in their completion. For 1. He only who at first made all things by his Power, and by his Wisedome guides them to their respective ends, He whose will & pleasure doth give laws to all the motions of the Soul, and limits to the powers of Inferior causes, he only can foresee the issues, and foretell those Circum∣stances, which do entirely depend upon such causes. Yea 2ly. that mind, which through its own inherent power, is able to determine any matters of this nature, must on the same grounds be acquainted with all future things, though never so contingent in their immedi∣ate causes; there being equall reason for them all. For since things Future have at present

no existence, nor is there any reason, if con∣tingent, whence it may be certainly conclud∣ed, they rather are to be, then not to be; no mind can possibly foresee their futurition, but that, whose understanding is so perfect, as to be able to extend it self to all things future, as they in due time shall exist; and whose command∣ing pleasure doth limit and determine, or Guide and Manage their indifferences, as seemeth most conducing to his Glory. Whence God provokes the Heathen Deities,* 1.246 to shew the things that are to come hereafter, that so it may be known that they are Gods,* 1.247 and Heathens did conclude it certain, si divi∣natio, ergo Deus if there were divination, there must be a Deity.

§. 2. NOW that predictions of this na∣ture have been made in confirmation of the Christian Faith, will be abundantly evinced from those, which more immediately concerne the person of our Saviour; he being signally marked out unto us, by such peculiar Circum∣stances of his Birth, Life, and Passion, such singularities of his actions, such proper Cha∣racters of his Person, so certainly foretold in the Law and Prophets, (and therefore firmly credited by the Jew) as must infal∣libly conclude them ridiculous and mad, that

should falsly pretend to them. An Elias was to usher in his advent, and toa 1.248 make ready a people prepared for the Lord, by turning of the disobedient unto the wisdome of the just: ac∣cordingly John Baptist in theb 1.249 Power & Spirit of Eliah went before Jesus, attesting that he was the truec 1.250 Messias, the Lamb, the Sonne of God, and that he was informed from Hea∣ven of him, & thence commissionated to pre∣pare his way. And so effectually this Elias pre∣vail'd on the whole Nation of the Jews, that they esteemed him ad 1.251 Prophet, ae 1.252 Burning and a Shining light, in which they willingly rejoyced; a Just and Holy man, whose Do∣ctrine they liked very well:* 1.253 whose Counsell they would gladly follow, & whose baptisme they receiv'd with greatest readiness. The Messias was to be the offspring of af 1.254 Virgins womb, and have no Father but the God of Heaven; an opinion too incredible to find ac∣ceptance without greatest Evidence, or to be unnecessarily pretended without Greatest Folly, or to obtain and win upon the world, when managed by the worst of fooles. He was to come into the world ² before theg 1.255 Scepter did depart from Judah, before the ³ ruine ofk 1.256 Jeru∣salem, before thel 1.257 ceasing of the dayly Sacrifice. He was to come into the world whil'stn 1.258 Beth∣lehem remained amongst the Governours of Ju∣dah, and whil'st the secondo 1.259 Temple stood. He

was to suffer Death at the Conclusion of thep 1.260 weekes of ⁴ Daniel; which in the Judg∣ment of the Jews, ⁵ who then impatientlyq 1.261 expected their Messias, was that very time in which our Saviour did appear. And well might they expect his present coming, when both John Baptist taught, that his appearance was at hand, and some of them were assured by speciall revelation, that theirr 1.262 eyes should see their Saviour; when both that ⁶ Ancient Pro∣phesie, which had obtained Credit through∣out the Easterne world,* 1.263 and their own Pro∣phets, Paraphrasts, and Doctors, did agree in the assertion of it: It being in it self so evi∣dent out of their writings, that at this day the Jews confess, Christ either came about that time, and lies concealed ever since, or else his comeing was deferr'd beyond the time prefixt, by reason of the abounding sins of their Nation. In ⁷ Bethlehem he was to be born, a thing which hapned by so strange and un∣accountable a taxing, (such as none was ever known before, and there was no occasion for it then, there being peace throughout the Ro∣man Empire,) that nothing but a secret and over-ruling Providence could have procured it. All which particularly afford a most con∣vincing demonstration to the Jew, that his Messiah was in vaine expected, or is already

come. For where is now the second Temple, and the City Bethlehem? What place a∣mongst the Governours of Judah doth it now retaine? where's Judahs Scepter, and where the Law-Giver between his feet? Is not Jerusalem destroyed? Are not their sacri∣fices and oblations ceased? And if the weekes of Daniel do not end, where Christians do con∣tend they did, what certaine period can they have? or what instruction can they give us, when the Messiah, whom they speak of, will appear? Besides he was to be as 1.264 Prophet and foretell things to come: in his times wast 1.265 peace to flourish, as at his birth it did through∣out the then known world; Janus his Tem∣ple being shut, which in the time of War stood allwaies open. A constant throng of ⁸ Mira∣cles was to attend his life and doctrine; he was to bear away our griefes, and ⁹ heal our sick∣nesses, to cure thev 1.266 Lame, the Deafe, the Blind, and Dumb, and make his bodily cures become the preface to his spirituall; & yet his gratious Embassage, his infinite amazing love, must find no other welcome butx 1.267 reproach and infamy; he was to come into the world poor and lowly, and riding on any 1.268 Ass; to bea 1.269 despised, set at nought, buffeted, and spit upon, and to be numbered with transgressours: he was to be ¹⁰ rejected by, ¹¹ & suffer from

those very persons for whose sake he suffered. He was to be ad 1.270 man of sorrows, and to increase those sorrows nothing bute 1.271 Gall and vinegar was to be tendered to him: his Life was to conclude in anf 1.272 untimely Death; a death attended with such circumstances as added to the wonders of his life; hisg 1.273 Hands, and Feet, and ¹² sides were to be pierc∣ed, yet maugre all the Tyrannies of Custome, and Jewish Malice of his adversaries not ah 1.274 Bone of him was to be broken, not a Rent was to be made upon his Garment; Hisi 1.275 Soul must not be left in Hell, nor must his Body see corruption; his ¹³ resurrection was to be as signall as his death, for he was then to see thek 1.276 travel of his soul, and to draw all men after him. He was to be exalted into the highest Heavens, and sit at the ¹⁴ right hand of God;l 1.277 Government was to be upon his shoul∣ders, and to continue there for ever. The fresh appearance of the Star of Jacob, was to expell the shadows of the ¹⁵ law, Christ at his resurrection was to throw down them 1.278 Temple of the Jews, and to inflict upon them for their unbeliefe the Greatest and most dreadfull vengeance, which ever yet be∣fell the nation: he was to ruine and pull down the Kingdome of the Prince of darkness, to spread the ¹⁶ Gospell through then 1.279 Gentile

world; & by the plentiful effusions, and pow∣erfull operations of the ¹⁷ spirit on his own Disciples, to justify his mission, and convince Gainsayers, that his Doctrine was the Mind and Will of God; and lastly to transforme into the Christian purity, a world of men, in∣slaved to heathen superstitions, and over∣whelm'd in sin.

§. 3. LOE here a crowd of Circum∣stances, so certainly foretold of the Messiah, as that the Jew found nothing to except a∣gainst them: so signally fulfilled in our Je∣sus, that nothing can be farther needfull to confirme their truth. And 3dly. incompa∣tible to any other person. For that I may not here repeat what I have already say'd, that no man would have chosen to under∣goe those hard termes, which were declared in the Scripture of the Old Testament, to be∣long to the Messiah; it being contrary to humane Nature to desire to lead a poor and miserable life, and then dye a painful Ig∣nominious death, unless it were in prospect of some great advantages that might accrue unto him; such as the resurrection, and those other glorious things that were foretold of the Messiah. But now could any other per∣son hope for such a glorious resurrection,

and to enable a few illiterate despised persons, by mighty signes and wonders by admirable Gifts and Graces of the Holy spirit, to subdue the world to the beliefe of things in∣credible? viz. To owne and worship for the God of Heaven and Earth, one who was lately hanged on a tree, and one that by his owne Nation was rejected as the worst of Malefa∣ctours.

§. 4. AND now to take off that objection which is so often made by ¹⁸ Celsus, and other Adversaries of the Christian Faith, that all those places of the old Testament, which are sup∣posed to respect our Jesus, are in themselves ambiguos, and may by pregnant phansies be applyed and fitted unto any subject. Let it be considered. 1. that the prophesies which are here selected, are in themselves most clear, and such as cannot well admit of any other sense. And 2ly. That the sense here given of them is confirmed, where it is needfull, in the Annotations. And 3ly. That they are such as Christ and his Apostles urg'd with greatest confidence in their discourses with the Jews, and their Epistles to them, and by these they prevail'd upon some thousands of them, not∣withstanding their great and many prejudices, to owne this Faith, as being publickly and

mightily convinced from the scripture,* 1.280 that Je∣sus was the Christ; which sure would not have been attempted, nor could possibly have been effected, had not those scriptures been ap∣plyed by them, according to the clear impor∣tance of the words, or the received interpre∣tations of the Jewish Doctors. And hence when Justin Martyr in his dispute with Trypho urged those places,* 1.281 he (though a Jew) con∣fessed that they were all intended of the Messiah of the Jews; the truth of which confession we shall abundantly make good in the ensuing Annotations on this Chapter.

But to proceed unto some further instan∣ces; the prophesies of Christ touching the mighty signs and wonders, which should at∣tend the first Professors of the Christian Faith, and touching the destruction of Jerusalem, have been so signally fulfill'd that ¹⁹ Phlegon reflecting upon those and such like instances, confessed Christ was endowed with the Gift of prophesie, and the event did answer his predictions. And,

(1.) It was prophesied, and that without exception or restriction to any sort of persons, that they who did believe his doctrine, should be endowed with power to cast out devils, and to heal diseases, and to speak with tongues. Of

the completion of which prophesie as to the Gift of tongues we have already spoken.* 1.282

As for the Gift of healing, this was so com∣mon in the Apostles days, that the Epistle of St. James directs the Sick and the Diseased to the Rulers of the Church, with promise that they shall be healed. It was a thing so con∣stantly pretended in their Story,* 1.283 and made so oft the matter of their Prayers, as well as of our Saviours promise, that Christianity, had this pretention been a lye, would have assuredly been blasted by it. Besides this Gift continu∣ed frequent and notorious in after Ages; its instances were famous and innumerable, throughout the Christian World.a 1.284 To re∣store to health by imposition of hands, to cure the Weak, and Lame, and Paralytick, and those that labour under any other malady, is a thing frequent in the Church, faith Ireneus. Andb 1.285 Origen gives us his owne experience of

it in these words. We oft have seen the peo∣ple by the Christians freed from extasies and madness, and from a 1000 other dreadful symptomes and calamities, from which nor Men nor Devils could recover them; and they at pre∣sent heal by invocation of Christs name. Whence 3ly. We may note that generally those di∣seases were incurable by all the powers of hu∣mane Arts, and all assistances of Heathen De∣ities, or any other name then that of Jesus. Thusc 1.286 Arnobius; And since you have the confi∣dence to bring the petty cures of the Heathen Deities into contest with Christ, how many thou∣sands shall we instance in who have in vain re∣paired

to their Temples? And what doth it a∣vaile to tell us of the Good success of two or three, when the complaints of thousands speak their want of power to assist the needy?

As for the ²⁰ ejection of Devils both out of Men, and Beasts,* 1.287 and places where they did reside; that this was done etiam à rusticis Christianis, as Arnob. or by the rudest and most simple Christians, as Origen, we have the frequent attestations of all the Records of Christianity through divers Centuries, and their Apologies unto the Heathen world; all which abound in frequent mention of this thing. Moreover they did often urge, solli∣cite, and ²¹ provoke their adversaries in their Apologies, and Disputations with them, to try the truth of their assertion; and make their ²² Senses Judge of what they did pre∣tend to. They did ²³ appeal to their own Consciences and knowledge of it, and tell them that many ²⁴ Hundreds were still living of their owne superstition, as well as Christi∣an Proselytes, who by their personall experi∣ence could attest it. They offer'd upon ²⁵ pain of Death, and loss of all that could be dera unto them, not only to eject those very demons they invoked, but make them confess, that ²⁶ they were cheats, and own themselves

to be but Devils. They publickly declared, that by their presence only they could stop ²⁸ mouths of Oracles, and put to flight their Gods, or render them unable to assist the Priest.* 1.288 that when the ²⁷ Heathens could not by all their charms, and exorcisms, and invocations of their Deities, the Christian by the name of Jesus could eject them, that false and Hypocriticall Professors had this power, and that the, name of Jesus ²⁹ though pronounced by Jews or Heathens, would per∣forme the same. A thing so notable, that evne their ³¹ Inchanters used it for that end, and ³⁰ many Proselytes were won unto the Chri∣stian Faith by due consideration of it. In fine the Apostles, and the Church had power to command the Devil to torment Irregular professors, and to inflict diseases on them; and ³² this was often the punishment of their Apostacy, impenitency, and such like irregu∣larities, for which the censures of the Church did pass upon them. All this we have deliver∣ed upon certain knowledge, and confirmed to us with the highest attestations, by men of greatest Wisdome, Piety, and Sincerity, in every Nation where the Gospell had obtain∣ed. Now can we think the Devil, without any constraint from a superiour power, should not only quit the tyranny which they had so

long exercised on Humane Bodys, and o're the Consciences of men, who gave Idolatrous Worship to them, but should also confess what they were, to those who sought the ruine of their Kingdome, and made use of their confessions to that purpose? Or coulda 1.289 the name of Jesus without that power to which he pre∣tended, have been so great a Terrour and a Torment to them? Did ever any of the Heathen Juglers with all their Arts of Magick extort such plain confessions from them? Did they thus force them to desert, not only their possessed Bodys, but their Temples too, and to exert their power unto the ruine of themselves, and and the amendment of those Souls they had ensnared? Or would the Christians thus ap∣peal unto the senses and experience of their most subtile Adversaries, would they pro∣voke their Tryall, and boast of their continu∣all Triumph over Satans kingdome through∣out all the world, and could they by those means prevail upon the world, and dayly gain new Proselytes; had not the evidence of truth confirmed their sayings?

ANNOTATIONS On the 7. Chapter.

1. THE coming of Elias to prepare his way] This the Jews put among the pre∣vious signs of their Messiah. R. Abraham ex Se∣der Olam in lib. Juchas. p. 12. Maimon. in Hil. Mel. c. 12 s. 2. Kimchi ad c. 4. Mal. Before the coming of the Son of David Elias shall come to declare his advent, faith the Gloss in Hieros. Pesach. fol. 30.2. vide Lightf. in Matt. 17. 11.

2 He was to come into the World before the scepter did depart from Iudah] which Prophe∣sy the Targums do apply to the Messiah, & Shilo is by Onkelos interpreted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Ionathan & the Ierusalem Targum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Cabalists do also so interpret it, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to their computation, makes the same number with the letters of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. 358. And Rabbi Iohanan, asking the name of the Mes∣siah, they of the School of R. Shila answer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according unto what is written, untill Shilo come. Coch. in duos tit. Talmud. p. 359.

Now that the scepter did depart from Iudah before the desolation of Ierusalem, their greatest Rabbins do assure us. Our Rabbins have delive∣red that 40 years before the Temple was destroyd, judgement of life and death was taken from them, and of pecuniary causes in the days of Rabbi Simeon. l. Sanhedr. Hier. & dine Mam∣monoth. And when the Romans had expell'd the Sanhedrim out of their Palace at Ierusalem, they put on sackcloth and cryd out, Woe to us for the scepter is removed from Iudah &c. and yet our Shilo is not come. Talm. Hieros. Tract. Sanhe∣dr. And Epiphanius tells us that the transla∣tion of the Kingdome 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (He∣rodianorum) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. that the Scepter is now departed, is confessed by Kimchi on these words. The Chil∣dren of Israel shall abide many days without a King and without a Prince. Hos. 3.4. for these (sayth he) are the days of the captivity which we at present suffer, having no King nor Prince in Israel, but being subject to Heathen Po∣tentates.

3 Before the Ruine of the Temple] The Lord whom yee seek shall suddenly come to his Temple, Mal. 3.1. This ••ord sayth Kimchi is

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence R. Iose, who saw the destru∣ction of the Temple, sayd, the times of the Mes∣siah are now come. That the Prophesy of Mala∣chi concerns the Messiah, is farther evident from those expressions which style the person mentio∣ned, Lord, the Angel of the covenant, and the desire of the Iews, and speak of an Elias to prepare his way. That his coming was not be de∣fered 2000 years, is clear from these expres∣sions, behold he cometh suddenly.

4 At the completion of the weeks of Daniel] That the weeks of Daniel comprehended only 490 years the Iews confess. Whereas it is written that 70 weeks are determined for the cutting off of the Messiah, we are by him to un∣derstand 490 years Auctor. Beth. Israel. R. Saa∣dias Gaon. Aben Ezra. apud Raymund. Pug. fid. p. 237. R. Moses and R. Selomo apud Morn. de Christ. Relig. c. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. An∣tiq. Iud. l. 10. c. 12. So that in his opinion the 70 weeks were then concluded, and that of which he prophesyed was come to pass. There are who so interpret the 70 weeks of Daniel as to con∣ceave,

that at the end of them the Messiah should appear to make them Lords of all things; and this did animate the Iews in their Rebellion against the Romans, they still expecting under the greatest miserys, that their Messiah would appear to save them. Manasse Ben Israel de ter∣mino vitae. p. 175.

5 Who then impatiently expected their Mes∣siah] Hence so many false Christs and false Prophets. 1. Herod. Herodiani Christum He∣rodem esse dixerunt. Tertull. adv. Haeres. c. 45. 2. Dositheus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum l. 1. p. 44. 3. Barcho∣cheba. Ille Messiam seipsum pronuntiabat. Au∣ctor Schalschelet Hakkabalah, vide Drusium de tribus sect is l. 3. c. 4.6. 4. Vespasian, who by the flattery of Iosephus was induced to destroy the line of David, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 3. c. 12. Ioseph. de Bello Iud. l. 7. c. 12. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. de Bell. Iud. l. 2. c. 23. with many others. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. Antiq. Iud. l. 20. c. 6. and this made them so forward to rebella∣gainst the Romans. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de bello Jud. l. 7. p. 967.

6 That antient Prophesie] Percrebuerat O∣riente toto vetus & constans opinio esse in fa∣tis, ut eo tempore Judaea profecti rerum poti∣rentur; id Iudaei ad se trahentes rebellarunt. Sueton. in Vespas. c. 4. Tacit. Hist. l. 5.

7 Of Bethlehem] From Thee shall spring Messiah the Son of David. R. Salomo Iarchi in Mich. 5.2. Chald. Paraph.

8 A continuall throng of Miracles] Midrash Coheleth in Eccles. 1.11. R. Hadarshan in Ps. 74. Raymund. Pug. fid. p. 610. vide Comment. in c. 8.5.1. num. 1.

9 Heal our diseases] Our Masters tell us that the name of the Messiah should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, leprosus de domo Rabbi. It being sayd, surely He took upon him our infirmities, and heal'd our sicknesses. Gem. Sanhedr. cap. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sec. 36. That the Messiah was to open

the eyes of the blind we are told Midrash in Ps. 146.

10 Reproched & rejected] Esa. 53.2.3. on which place R. Moses Alsheid sayth thus. Be∣hold our Doctors of happy memory conclude with one mouth, that this is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the Messiah as they receaved from their An∣cestors. The Son of David shall be a stone of stumbling, and a rock of offence to the two fa∣milies of Israel. R. Jehud a. vide Coch. in duos tit. Talm. p. 210. Gloss. Talm. tract. Sanhedr. c. 11. Mornaeum de Christian. Relig. c. 30.

11 He must suffer] That the Messiah of the Iews should suffer death, was so expresly de∣livered by the Prophets, that they who dream'd of a Messiah, who should sway the scepter and sub∣due nations under them, were forced to invent a double Savior; Messiah Ben Ioseph to be slain, and Messiah Ben David, whose reign was to be glorious upon earth. Targum. in Cant. 24.5. & 7.3. Talmud in Massecheth Succa c. 5. Sol. Iarchi in Esa. 24.28. Kimchi in Zach. 12.10.

12 His Sides were to be pierced] R. Sol. on the place speaks thus, Our Rabbins have ex∣pounded this of Messiah Ben Ioseph, who was to be slayn. vid. lib. Succa dist. Hachalil Cha∣misha.

13 His resurrection] Of which Ps. 16.9. is expounded in Midrash Tehillim, and for which the example of Ionah is alledged Menasse B. Israel de Resur. l. 1. c. 5.

14 At the right hand of God] That the Antient Rabbins did understand this Psal. of the Messiah, will appear from R. Ionathans Tar∣gum, from Midrash Tehillim in Psal. 2.7. & 18.36. R. Moses Hadarshan in Gen. c. 18.1.

15 The shadows of the Law] The law which thou at present learnest, shall be vanity compared to that law which is to be delivered in the days of the Messiah. R. Hizkiah apud Raym. p. 608. Our Doctors of happy memory conceive, that Israel shall afterwards receive another law, as formerly they did immediately from the mouth of God. Auctor Sepher. Ikkarim l. 3. c. 19. Our Rabbins sayd of Sacrifices, they should all cease excepting those of prayer and prayses, Midrash in Num. 13. vide R. Hadarshan in Gen. 41.49. Ionathan sup. Esaiam 12.3. Raymund. Pug. fid. p. 608.

16 The Conversion of the Gentiles] The Gentiles shall be saved after the war with Gog and Magog. R. David Kimchi in Esa. 49.6. which they expect before the coming of their Messiah. The whole World shall be one Church,

according to that of Zeph. 3.9. that they may all call upon the name of the Lord with one con∣sent. Bereschith Rabba on these words, on that day will I build the Tabernacle of David &c.

17 The Gift of the holy Spirit] Then shall the Spirit of Prophesy reside among the people, so that our sons and our daughters shall Prophesy, according unto that of Ioel 2.28. R. Saadia Gaon in Sepher Haemunoth c. 8. Sal. Iarchi in Es. 44.2.

18 Celsus] Who calls the Prophesys of the old Test. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Orig. l. 7. p. 333. & p. 338. he speaks thus of them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

19 Phlegon] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 69.

20 The ejection of Devils out of men and beasts and places] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 376. the Attestations of the Christians thorough divers Centuries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. dial. cum Tryph. p. 302. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 20. subjecta est nobis tota vis daemo∣num, Tertull. Apol. c. 23. sec. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. contra Hieroc. c. 1. p. 514. vide Iren. l. 2. p. 215.218. Justin Mart. p. 45.247.302.311. Origen. in Celsum p. 7.20.34.53.62.124.127.334.337.376. Minut. Fel. p. 31. Tertull. Apol. c. 23.25. ad Scap. c. 2.4. Cypr. ad Demetr. Firmic. p. 19. & p. 40. Theodoret. de curand. Gr. aff. ser. 3. p. 55.

21 They provoked their adversarys to try

the truth of what they sayd] Veni & cognosce vera esse quae dicimus. Cypr. Epist. ad Demetr. sec. 12. Tertull. Apol. c. 23. edatur hic aliquis &c.

22 To make their senses judge] Vel ipsis quos colis crede, aut si volueris & tibi credere, de teipso loquetur, audiente te, qui nunc tuum pectus obsedit. Videbis sub manu nostra stare vinctos, & tremere captivos, quos tu suspicis & veneraris ut Dominos. Certè vel sic confun∣di in erroribus tuis poteris, quando conspexeris & audieris Deos tuos quid sint interrogatione nostra statim prodere, &, praesentibus licet vo∣bis, praestigias illas & fallacias suas non posse celare. Cyprian. Epist. ad Demetr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. dial. cum Tryph. p. 311. vide Ap. 2. p. 45. Dictis non stetis si oculi vestri & aures per∣miserint vobis. Tertull. Apol. c. 23.

23 They appeald to their own knowledge of it] Daemonas de hominibus expellimus sicut plu∣rimis notum est. Tertull. l. 2. ad Scap. Haec omnia sciunt plerique pars vestrum. Minut. p. 31.

24 To hundreds of living witnesses] Haec omnia tibi de officio suggeri possunt, & ab eis∣dem advocatis, qui & ipsi beneficia habent Chri∣stianorum,

licet adclament quae velint; nam & cujusdam Notarius, cum à Daemone praecipita∣retur, liberatus est, & quorundam propinquus & puerulus, & quanti honesti viri (de vulga∣ribus enim non dicam) aut à Daemoniis, aut à valetudinibus remediati sunt. Tert. ad Scap. c. 4.

25 They offered upon pain of death] Nisi se Daemonas confessi fuerint, Christiano men∣tiri non audentes, ibidem illius Christiani pro∣cacissimi sanguinem fundite. Tertull. Apol. c. 23.

26 And make those very Daemons confesse that they were cheats and devils] Ipsis testibus esse eos Daemonas, de se verum confitentibus, credite. Minut. p. 31. vid. Lact. l. 2. c. 15.

27 That when the Heathens could not by their charms & exorcisms, the Christian by the name of Jesus could eject them] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iust. p. 45. Dial. cum Tryph. p. 311. Ecce aliquis instinctu Daemonis percitus effer∣tur,

insanit, ducamus hunc in Jovis O. M. Templum, vel quia sanare homines Jupiter nescit, in Aesculapii vel Apollinis fanum, ju∣beat utriuslibet Sacerdos Dei sui nomine, ut no∣cens ille spiritus excedat ex homine; nullo id pa∣cto fieri potest, at vero iidem Daemones adjurati per nomen Dei veri protinus fugiunt. Lact. l. 4. c. 27. p. 441.

28 That they could stop the mouth of Priests and Oracles] Si constituatur in medio is quem constat incursum Daemonis perpeti, & Delphi∣ci Apollinis vates; eodem modo Dei nomen hor∣rebunt, & tam celeriter excedet de vate suo A∣pollo, quam ex homine spiritus ille Daemoniacus, & adjurato fugatoque Deo suo Vates in perpe∣tuum conticescet. Lact. 4. c. 27. vide supra Prol. 3d.

29 The name of Jesus pronounced by Jews and Heathens would performe the same] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. ad Celsum. l. 1. p. 7. D. N. no∣mini subjecta sunt omnia, & propter hoc Judaei usque nunc hac ipsa advocatione Daemonas fu∣gant. Iren. l. 2. c. 5. Vide quae Judaei virtute nominis hujus praestabant Raymund. pug. fid. p. 289. 290. Voisin. in eundem.

30 Many Proselytes were won unto the Chri∣stian Faith by the consideration of it] Nec haec quidem levis causa est, quod immundi Daemo∣num spiritus accepta licentia, multorum se cor∣poribus immergunt, quibus postea ejectis omnes qui resanati fuerint adhaereant religioni cujus potentiam senserunt. Lact. l. 5. c. 22. 533. Haec denique testimonia Deorum vestrorum Christianos facere consueverunt. Tert. Ap. c. 23. sec. 6.

31 Inchanters used it for that end] Illi ipsi qui seducunt per ligaturas, per incantationes, per machinamenta inimici, miscent percanta∣tionibus suis nomen Christi. August. tr. 7. in Joh.

32 And this was often the punishment of their Apostacy, or those irregularities which brought the Censures of the Church upon them] In Judaeos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sive Apostatas (inquit Gro∣tius) utpote exsortes divini foederis Diaboli, divina concessione, dominium exercebant; sic & in Iudaeos incircumcisos Angelo cuidam jus fuis∣se concessum tradunt Hebraei ad Exod. 4. & ex Hebraeis Origenes. Sic & Christiani deficien∣tes à fidei regula mancipia Diaboli fiebant. Cyprian. Quam multi quotidie poenitentiam non agentes nec delicti sui conscientiam confiten∣tes

immundis spiritibus adimplentur? Tert. de spect. c. 26. vid. Cor. 4.21.5.5. & 2. Cor. 13.10. 1. Tim. 1.20.

CHAP. VII. SECT. II.

The Contents.

THe Truth of Christian Faith evinced from those Predictions, which concern the ruine of the Iewish Temple, discipline, and Nation; the Authors, time, and manner; the Greatness, and Duration, Concomitants, and Attendants of it, as the Scripture men∣tions them; and the wonderful completi∣on of them all. A confirmation of this Ar∣gument from the attempt of the Apostate Ju∣lian to rebuild the Temple, and the miracu∣lous frustration of it.

§. 1. OF the destruction of the Temple, and downfal of the Jewish Oeco∣nomy; the Predictions of our Lord are extant Matth. 24. Mark 13. Luke 21. where we have punctually foretold,

1.* 1.290 The fore-runners of the ruine, viz. The preaching of the Gospel throughout all the world: And 2^ly, the multitude of false Prophets and false Christs, which should endeavour by ma∣ny lying Wonders to deceive both Jew and Christian. 3^ly, The Apostacy of many from the Christian Faith, whose love, when Per∣secutions did grow hot, would cool and vanish.

2^ly, The Concomitants, or the imme∣diate Attendants of it,* 1.291 viz. Great earthquakes in divers places, famines, pestilences, and dread∣ful apparitions, or occurrences, signs in the sun and moon, and stars; the sea, and the earth roaring; mens hearts failing them for fear; signs in the heavens of the Son of man, or his appearance in the clouds with power, and great glory: which sign from Heaven, both Phari∣sees and Sadduces expected, and desired of our Lord, as being what their Doctors had con∣cluded from the Words of Daniel, chap. 7.13. I saw in the night visions, and behold one like the Son of man came with the clouds of heaven: thus R. Alexander tells us, that R. Joshuah B. Levi did compare these places, The Son of man cometh with the clouds of heaven, Dan. 7.13. and he cometh poor and riding upon an ass, Zach. 9.9. and he resolves the seeming Con∣tradiction thus:* 1.292 If the Iews deserved that the

Messias should come Gloriously, he should come in the clouds of Heaven, if not, he should come poor and riding upon an Ass.

3ly. The Authors of it, viz. The Roman army,* 1.293 Matt. 24.28. (called the abomination of desolation) which should besiege Jerusalem.* 1.294For what is thus delivered Matt. 24.15. when you shall see the abomination of desolation &c. then let them that are in Judea, flee unto the Mountains, is Luc. 21.20. when you shall see Jerusalem compassed with Armies, then let them that are in Judea &c. 2ly. Tis the abomina∣tion of desolation spoken of by the Prophet Daniel, who speaks of the destruction of the Temple, when the Messias should be slaine chap. 9. 26. and after 62. Weeks shall Messiah be cut off, but not for himself,* 1.295 and the people of the Prince that shall come, shall destroy the City and the Sanctuary; which we know af∣ter the death of the Messiah the Romans, and they only, did. And hence Josephus tells us, that Daniel prophesyed of it.

4ly. The time when; and that, both Nega∣tively, not till the Gospel should be spread over the then known world, and positively, before

the Generation that then liv'd should be ex∣tinct.* 1.296This Generation shall not passe away till all these things be fulfil'd.

5ly. The Greatness of the ruine, 1. Of the Temple,* 1.297 of which there was not to be left one stone upon another which should not be cast down. And 2ly. Of the People, to whom God threat∣neth such afflictions as never happened hereto∣fore, nor the like should ever happen here∣after.

6ly. The continuance of the desolation of Jerusalem, and of the Judgments threatned to the Jewish Nation.* 1.298 They shall be led away captive into all Nations, and Jerusalem shall be trodden down, untill the time of the Gentiles be fulfilled.

7ly. Gods providence towards the true and persevering Christians of that time,* 1.299 to give Salvation to them, and redemption from the cruel persecuting Jews, and so preserve them, that not one hair of their heads should perish.

In fine the very manner of the seige is most particularly describ'd Luc. 19.43. Thine enemies shall cast a trench about thee and com∣pass thee round, and keep thee in on every side. Now the completion of all these so many, and so remarkable, and so improbable parti∣culars, has been so full and pregnant, that nothing could be more. For, to resume these heads.

1. Saint Paul in his Epistle to the Ro∣mans, written about the 2d Year of Nero,* 1.300tells them their Faith was celebrated through∣out all the world. In his Epistle to the Co∣lossians, about the 6th of Nero, he assures them that the Christian Faith was preached to every creature under Heaven, and pro∣claimed to the whole world. The truth of which assertions will be sufficiently made Good from Proleg. the 6th.

2ly. Of the multitude of false Christs, we have already spoken. Of false Prophets we are informed by ² Eusebius, who from Josephus tells us of one Theudas, who by his Magi∣call

collusions prevail'd upon a multitude of Jews to follow him to the river Jordan, which that pretended Prophet promised to divide before them:

and of an ³ Aegyptian in the days of Nero, who being also a Ma∣gician & pretended Prophet, deceaved 30000, who partly were dispersed, and partly slaine by Felix Governour of Judea. ⁴ Josephus speak∣ing of the conflagration of the Temple, and of the multitude that perished in it (6000.) ascribes their ruine to a lying Prophet, who drew them thither with promises of signs and wonders, that should there be wrought for their deliverance; and then adds, that there were many such deceivers who still endeavoured to

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delude the people with promises of help from hea∣ven. Nay the Apostle tells us,* 1.301 that they e∣specially were the vain bablers and deceivers, and the perverters of the truth; that by their Fables, and their zeal for their Traditions, and empty Ceremonies, they did pervert Men from the Faith, and hinder the progress of the Gospel.

Thirdly, Their false and lying Wonders made them deserve the Title of Magicians. And indeed the Miracles recorded by their Rabbins,* 1.302 the Stories which their * Talmud gives us of their Skill this way; their fre∣quent ⁵ Exorcisms by Invocation of the God of Jacob; their Amulets and * Ligatures, and confident ⁶ Assertions,* 1.303 That God gave power to his Law, his Name, and Attributes, when thus applyed by them, to heal diseases and work signs and wonders. Lastly, Those many ⁷ Instan∣ces Iosephus gives us of Men pretending to such Works; all these sufficiently evince how much they were addicted unto false and lying Wonders.

Fourthly, the Apostacy of many from the Christian Faith, especially of the Jews, is ma∣nifest from the Epistles of S^t Paul, complain∣ing that they apostatized unto the Law of Moses,* 1.304 and that all Asia had shaken off the Gospel; and from the descriptions which S^t Peter and

S^t Iude give of them, That they denyed the Lord that bought them. They went out from us,* 1.305 saith S^t Iohn.

Fifthly, The sign of the Son of man coming in the Heavens, being some visible appearance in the Heavens of his coming to destroy Ieru∣salem, and to revenge his death, and all the Persecutions of his Prophets and Apostles on them: that ⁸ Comet which appeared like a flaming sword, and for the space of a whole year did point down upon the city, may refer unto it. But that which best comports with the Expression of our Saviour, who tells us, his appearance should be in the clouds with power and great glory,* 1.306 or with an Host and Splendor; and also agrees with the Opinion of the Jews, That this his coming with the clouds of Heaven, was coming with the host of heaven as ⁹ R. Saadias hath it) is that ¹⁰ appearance in the clouds of Chariots, and of Armed Men incompassing the City, and attended with the noise of War. And whereas it is said, immediately after the tribu∣lation of those days, the Sun shall be darkned,* 1.307and the Moon shall not give her light, and the Stars shall fall from Heaven, and the powers of heaven shall be shaken, let it be noted, That these Words intend not to declare unto us, what should happen after the desolation of Ie∣rusalem;

as will appear, 1. From the Words ensuing,* 1.308 When you shall see these things come to pass, know that it is nigh, even at the door. Secondly, From the incouragement that fol∣lows to the Christian:* 1.309 When these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh. If this Redemption do not import the Christians freedom from this present vengeance, and from those fiery Persecutions which were raised a∣gainst them, chiefly by the malice of the Jews, it will be hard to know what it can signifie, since all the Judgements which befel the Hea∣then World, did not redeem the Christians from their Persecutions, but were the causes of them, they being still ascribed by them un∣to the ¹¹ anger of their gods against the Chri∣stians. And thirdly, Because the Prophet Ioel, who foretels the very same events,* 1.310 That God would shew wonders in the heavens, and on the earth; that the sun should be turned into dark∣ness, and the moon into blood, assures us, this was to happen before the great and terrible day of the Lord; that is, before the plenary Exe∣cution of Gods vengeance on the Jews,* 1.311 when wrath should come upon them to the uttermost. Now hence it follows, That these Expressions must concern the Jewish Nation, and signifie

(by a ¹² Prophetick Scheme, and sutably un∣to the manner of the ¹³ Eastern Nations) those great and dreadful Judgements God had re∣solv'd to bring upon the Jewish Nation, which would Eclipse their Sun and Moon, convert their glorious and shining Days, into the days of darkness, and create as great a Terror to them, as if these Prodigious Things had hap∣ned in the course of Nature.

The ¹⁴ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fearful Occurrences or Apparitions mentioned by S^t Luke,* 1.312 may haply respect the flying open of the Temple doors; the Light that shone about the Temple and the Altar before the multitude; the Confla∣gration, the Voices of an unseen multitude crying out, Let us depart and quit this place,* 1.313and especially of one Jesus denouncing Wo continually unto the City, Temple, and the People of Ierusalem; and many other Signs which did declare their desolation, and by the wiser Jews were thought to signifie it. Last∣ly, how dreadfully the ¹⁵ Famine raged a∣mong them; how great and numerous the Earth-quakes were which happened about those Times, Iosephus, ¹⁶ Grotius, and other Authors will inform us.

Sixthly, That the Authors of this Deso∣lation were the Roman Armies, led on by Ve∣spasian and his Son Titus; that the destruction

of the City and the Temple, hapned within the space of 42 Years after our Lords Predi∣ctions, and so within the compass of that Ge∣neration, it will be needless to evince by Te∣stimony, these being things attested by the ge∣neral consent of Writers.

Seventhly, That the ruine of the Temple compleatly answered our Lords Prediction, is evident from what ¹⁷ Josephus hath recorded; viz.

That Titus did command his Souldiers to dig up the City, and the Temple;

which was so fully done, that they who saw it, judged it never would be built again; yea, the Jews Talmud speaks the same, anda 1.314 Maimon. gives the very Moneth and Day when

Turnus Rufus, the Captain of the Army left by Titus, did with a Plough-share tear up the Foundations of the Temple, in order to the completion of the Prophesie, * 1.315 Sion shall be ploughed as a field.

After all this, when Julian the Apostate sent the Jews to build again the Temple, S^{t 18} Cy∣ril Bishop of Ierusalem did con∣fidently tell them, this Prophe∣sie of Christ should be most sig∣nally fulfilled by them, which came accordingly to pass; forb 1.316 they in preparation to their intended Temple, digged up,

purg'd out, and took away the Reliques of the old Foundation: the work being thus begun, an Earth-quake comes, and casteth up the remnants of it, and the adjacent Buildings.

Eighthly, As for the greatness of the Judgement, ¹⁹ Josephus gives us an account thereof, just parallel to that of Matthew, as∣suring us, 'Twas such as never City suffered, nor ever City more deserved.

Ninthly, The ²⁰ manner of the Siege was such as Scripture had fore∣told; for as Iosephus tells us,

The Roman Army built a Wall 39 Fur∣longs in compass, and having 13 Castles on it which did enclose the City.

And here I cannot but observe with him,* 1.317

That they were instigated to the work by a Superior Power;

and as if the same Power had assisted them, 'twas built with an incredible celerity.

Tenthly, Gods Providence towards the Christians, and that Salvation he vouchsafed to them, when the Confusion was spread upon their Enemies:* 1.318 for when Gratus who besieged Ierusalem, had on a suddain (no other cause appearing that could move him to it) raised the Siege, the Christians presently did quit Ieru∣salem, ²¹ being admonished so to do by Reve∣lation from Heaven, as Eusebius tells us.

Lastly, For the continuance of this Deso∣lation, not to dispute whether it shall be per∣petual, as many of the ²² Fathers taught and held; or whether the Jews shall be converted and brought back unto Ierusalem, and have a Glorious Appearance there; whether the times of the Gentiles will ever be fulfill'd, and God provoked by their Sins, will cast them off, and re-assume the Jews into his favor, as ²³ H. Grotius thinks the Words may signifie; or whether these Words import the final desola∣tion of the Temple, State, and People of Ie∣rusalem (as Dr. Lightfoot thinks,)* 1.319 I say not to insist on this Dispute, 'tis sure the Jews have oft in ²⁴ vain endeavor'd to rebuild it. Their last attempt was under Iulian, who to convince these Prophesies of Falshood,* 1.320 gave them a Commission to rebuild the Temple; but the immedi∣ate hand of Providence soon forced them to desist from that unhappy En∣terprise. The Story is very signal & re∣markable for many Circumstances. As,

1. The Persons that relate it, who are ma∣ny and very considerable Authors, Gregory Nazianzen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Ambros. Ep. 29. ad The∣odos. Chrysost. orat. 3. adv. Iud. Ruff. l. 1. c. 38, 39. Men that flourished in that very Age, and writ when the attempt was fresh; and

as Theodoret assures us, was frequent in the mouth of every one: to omit Socrates, Theodoret, and Sozomen, who writ the Story within the space of fifty Years after the thing was done.a 1.321 Am∣mianus Marcellinus, a Heathen, who flou∣rished in those very Times, gives us the story thus,

That Iulian endeavored to rebuild the Temple of Jerusalem, and gave it in charge to one Alypius of Antioch, assisted by the Rector of the Province, and a vast Treasure from the Emperor to hasten and promote the Work; which undertaking to perform, he was soon forced to desist from this his Enter∣prise by Balls of Fire, which issuing from out of the Foundations, did terrifie and burn those Persons that were engaged in the Work.

To this Nazianzen, Chrysost. So∣crates, Sozom. and Theodoret, adde, That an earthquake did tear up even the reliques of the Foundation.

Secondly, The Evidence of the thing is most unquestionable: Nazianzen tells us,

It was believed by the very ²⁵ Atheist; The∣odoret, That it was common in the mouths of all Men;* 1.322 Socrates, That it was done in the presence of exceeding many, and that the Fame thereof brought many far and near unto the Place. Sozomen assures us, That it was a thing believed of all; and adds, That if to any it should seem incre∣dible, it would be attested by many yet living, both of them who were present, and of them who received it from the Mouths of them who were present at it.

Thirdly, The ²⁶ Effect of it, in the Con∣fession of the Jews, that Christ was to be wor∣shipped and adored. And secondly, In their Con∣version to the Christian Faith: Fora 1.323 Sozomen and Nazianzen tells us,

That many upon this occasion were added to the Church, and were Baptized, and did endeavour by their Hymns and Supplications to this Jesus, to appease his anger for their attempts against him.

Now to conclude, If this Relation be a Truth, 'tis an abundant confirmation of the Christian Faith: If false, How came it to ob∣tain so great and uncontrouled Credit? How came it to be left on record by the Adversaries of Christianity, and to force such clear Con∣fessions from their mouths, and to be a means of converting many of them to the Christian Faith? How great must be the Impudence of those Historians, who durst so confidently re∣late a lye so gross and palpable; and having done so, appeal unto so many Living Wit∣nesses for attestation of what the World must know to be a lye? and how prejudicial must these Pretences have been to the Christian Faith? These things considered, I may con∣clude with that of our ²⁷ Eusebius,

He that doth weigh these things, must soon be forced to confess, and to admire the Truth and the Divinity of Christs Predictions:

or in the Words of Nazianzen, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. B. p. 83. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. What can the Wise men of the World object against such clear Predictions, and such convincing Demonstrations of the Power of Christ?

ANNOTATIONS On the 7th Chapter. SECT. II.

THeir Doctors had concluded] Ideo moder∣ni Judaei dicunt Messiam non venisse, quia nondum viderunt eum venire in nubibus Coeli. Raymund, Pug. fid. p. 276.

2 Euseb.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eccl. Hist. l. 2. c. 11.

3 Of an Aegyptian] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. l. 2. c. 21.

4 Josephus ascribes their ruine to a lying Prophet] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de Bello Judaico. l. 7. c. 11.

5 Their frequent Exorcisms by the invocation of the God of Jacob] Matt. 12.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Dial. cum Tryph. p. 311. vide Tertull. contra Marcionem. Theophilum, l. 2. ad Autolyc. Orig. in Celsum. p. 185. vide Annot. in c. 1. num. 4.

6 Their assertions that God gave power to his law name and attributes to heal diseases] The Author of Sepher Ikkarim tells us, That the At∣tributes of God are Instruments to which he hath annexed a power 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, That signs and wonders should be done by them. Why is it that they who skill this art work miracles? The reason is because the law is of divine Original. Auctor Neve Shalom l. 5. c. 5.

7 These Instances Josephus gives] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Bello Jud. l. 7. c. 12.

8 That comet which appeared like a flaming sword] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de Bello Jud. l. 7. c. 12.

9 R. Saadias] Quod autem scribit Cum nubi∣bus coeli, illi sunt Angeli de exercitu coeli, haec erit maxima dignatio, quam conferet Deus Christo. In Dan. 7.

10 The Appearance in the clouds of chariots and of armed men] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. ibid.

11 To the Anger of their Gods against the Christians] vide infra. Not. in c. 8. s. N. 19.

12 A Prophetick Scheme] See the like E∣saiah 13.10. c. 24. v. 18.19.20.23. c. 34. v. 4. Jer. 4.23. Ezek. 32.7.8. Joel 2.10. Rev. 6.12.8.12.

13 And sutably to the manner of the Eastern Nations] Apud Arabes, de eo cui singulare ali∣quod infortunium accidit, dicitur, quod coelum ipsius in terram conversum sit, vel super terram ejus ceciderit. Maimon. More Nevochim p. 265. & againe, Neque quemquam puto ita ignoran∣tem,

caecum, literaeque Parabolarum & narra∣tionum Historicarum vel Oratoriarum addictum esse, ut existimet stellas, coelum, lucem Solis & Lunae, mutata esse, vel terram de centro suo mo∣tam, quando destructum fuit regnum Babel: ve∣rum repraesentat nobis tota haec narratio, statum & conditionem hominis victi, cui lux omnis a∣tra, dulce amarum, immo cui terra nimis an∣gusta, & coelum ruinam minitari videtur: ib. part. 2. c. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Artemidorus Oneirocrit. l. 2. c. 36.

14 The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may respect the flying open &c.] Of which things we have the testimony of Josephus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. scilicet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De Bello Ju∣daico l. 7. c. 12. &c. 11. Evenerant prodigia, visae per coelum concurrere acies, rutilantia ar∣ma, & subito nubium igne collucere Templum, expassae repente delubri fores, & audita major humanâ vox, excedere Deos, simul ingens mo∣tus excedentium. Tacitus Hist. l. 5. p. 621.

15 Of the famine] see Josephus de Bello Iudaic. l. 7. c. 7.8.

16 Of the Earth-quakes in divers places] Grot. in Matt. 24. vers. 7.

17 From what Josephus hath recorded] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Paulo post, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, de Bello Jud. l. 7. c. 18. lin. 1. Gr.

18 S. Cyril Bishop of Ierusalem] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Socrat. Hist. Eccles. l. 2. c. 20. Ruff. l. 10. c. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socr. ibidem.

19 Of the greatness of the judgement Iose∣phus gives account] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

20 The manner of the Siege.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ioseph Bell. Iud. l. 6. c. 13.

21 They did quit Ierusalem being admo∣nished from Heaven] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eccles. Hist. l. 3. c. 5. & Epiphanius de Ponde∣ribus & Mensuris c. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

22 Whether this desolation shall be perpetual

as many of the Fathers held] Origen. Annot. in Sh. 16. c. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in Cels. l. 4. p. 174. Chrysost. crat. 3. adv. Iudaeos. Dionysius Alexandrinae Ecclesiae Pontifex elegantem scribit librum ir∣ridens mille annorum fabulam, instaurationem Templi &c. Hieron. Proaemio ad l. 18. Com. in Esaiam.

23 As Hugo Grotius thinks.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Intelligere licebit ••••mpora divinae patientiae prae∣stituta emendationi eorum qui ex Gentibus Chri∣sti nomen professi, à disciplina Christi plurimum recesserunt; ut nimirum intelligamus Deum ir∣ritatum à Gentibus, modo quodam novo atque ex∣traordinario usurum in convertendis adse Iu∣daeis, sicut ab Iudaeis irritatus, modo simili Gen∣tes ad obsequium suum pertraxit. In locum.

24 Sayth Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, orat. 3. adv. Iu∣daeos.

25 That it was believed by the very Atheist]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. p. 81. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sozom. l. 5. c. 21.

26 The effect of it the invocation of Christ.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. p. 85 Sozom. Hist. Eccl. l. 5. c. 21. So∣cr. Hist. Eccl. 21. c. 29.

27 Conclude with that of our Eusebius.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Eccles. Hist. l. 3. c. 7.

CHAP. VIII.

SECT. I.

The Contents.

Evincing the truth of Christian Do∣ctrine. [Arg. 4] 1. From the Miracles wrought by Christ suitably to his Design, and to the Prophesies of the Old Testament, and to the expectation of the Iews. These Mi∣racles were many, mighty, and they had most remarkable Effects upon the Hearers and Spe∣ctators of them. They were avouched with greatest confidence by his Apostles, who by those means converted thousands, and whose Records of these things became the rule of Faith unto the Christian Converts. The con∣firmation of this from the Miracles wrought by Christs Apostles, who affirm, Christ gave commission to them whil'st abiding with them, to work the greatest Miracles, which they accordingly performed. And that this Power

was more abundantly conferr'd upon them af∣ter the Resurrection of their Lord, is argued from the Promise of Christ; from the Con∣fession of Iews and Heathens; from the re∣cords of Scripture. Like wonders were per∣formed by Christians in all places of the World, and the same Power continued in the Church for divers Centuries. The confir∣mation of this second Argument. The re∣sult of these Particulars.

FOURTHLY, [Arg. 4] Those Miracles which Christ and his Apostles wrought in confirmation of the Christian Faith, are a most signal Demonstration of its truth and certainty: as will appear, if we consider,

1. The Design on which our Saviour came into the World: For it was requisite, that he who came to baffle and pull down the Devils Kingdom, should shew his Power over those evil Spirits which upheld it. Needful it was, that he who taught the World to slight and to detest those Heathen Deities, which had so long obtained in the World, and had confirm∣ed it in their service by seeming Miracles,* 1.324 Pre∣dictions, gifts of Healing, and the like, should by more powerful works convince the World

he was more worthy of their Adoration. And it was also requisite, that he who gave it out that he came down from God to manifest the will of heaven to the world, should by unquestion∣able signs of Gods assistance, prove the truth of his Commission from him. And lastly, It was requisite, that he who came to null that Law of Moses which was established, or by the Jews conceived to be established by many Miracles, should give a greater proof of his Commission from the God of Heaven, then were the Miracles of Moses.

Secondly, This will be farther evident, if we consider that the Jews expected great and many Miracles from their Messiah. They tell us,* 1.325

that the Miracles of Moses should not be remembred, by reason of those greater Mi∣racles which their Messiah should perform: That the signs of the Messiah should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 substance,* 1.326 whereas the signs of the depar∣ture out of Aegypt, compared with them, should be only accidents.

And this their Expectation was grounded upon these Predi∣ctions of their Prophets, that their Messiah should make the blinde to see, the deaf to hear,* 1.327the dumb to speak, the lame to walk.

Thirdly, The Jews and Heathens did in effect confess, that sutably to these Predicti∣ons of the Prophets, and to the expectation

of the Jews, they did work Miracles. For to ascribe them to ¹ Shem Hamporash, or to the Arts of ² Magick, as Jews and Heathens did, is to confess that they were done by Christ; since nothing but the evidence of Fact could tempt his most malitious Enemies to use such slight Evasions, and to confess, as did the Pharisees and the Chief Priests, that Christ did Miracles so many, and so powerful, that if he had been let alone,* 1.328 all men would have be∣lieved on him. The wiser Heathens, as ³ Cel∣sus, ⁴ Porphyry, ⁵ Hierocles, and ⁶ Julian, confess'd the thing. ⁷ Pilate, who lived upon the place where his Disciples tell us that all his Miracles were done, and who passed Sen∣tence on him, gave such a large account to Ti∣berius, both of the Wonders of his Life, and Death, and Resurrection, as made the Em∣peror ⁸ propose him to the Senate, as one fit to be admitted among the Roman Gods. And this account the Christians frequently appeal∣ed to, and sent the Romans to their own Ar∣chives to be convinced of its truth. Others conclude, that he did his Wonders by that Art of Magick which he had learn'd from the ⁹ Aegyptians,* 1.329 and think it is sufficient to op∣pose against him an ¹⁰ Apollonius, or an Apu∣leius, as Men of equal Fame for working Wonders: which, had the truth of what the

Christian Records do affirm concerning them been questionable, they could have had no reason, and no temptation to have done, it being sufficient for their purpose to have questioned, or disproved what was delivered by those Records.

But fourthly, His Apostles do affirm his Mi∣racles were very many, and done in many places: They tell us, that he compassed alla 1.330Galilee, and all the cities and villages of Iu∣dea, preaching the Gospel of the Kingdom, and healing all diseases, and all sicknesses among the people. Heb 1.331 healed many that were sick of di∣vers maladies. All the diseased throughout Syria. Great multitudes, yea all that could bec 1.332brought unto him. Hed 1.333 cast out many devils, ande 1.334 healed all that were possessed of the devil: And then they adde, that there were many o∣therf 1.335signs which Iesus did, which were not written by them. From which compendious Repetition of them, we may well infer his Miracles were more than they were able to re∣count particularly, or more than they thought needful so to do.

Fifthly, The same Apostles tell us, they were mighty deeds, for he rebuked the winds, and ^g quell'd the ragings of the sea, andh 1.336 walk∣ed upon it. Hei 1.337 satisfied 5000 with two loaves

and with five little fishes; he gave sight unto the blinde, and life unto the dead; he cast out devils, and knew the secrets of the heart: He wrought his Miracles by inconsiderable means,* 1.338 for he cast out the evil spirits, and heal∣ed diseases with a word; or by such means as were as insufficient by any natural Virtue to produce the Cure. He raised the dead only by touching of the Bier on which they lay,* 1.339 or taking of them by the hand: His word made Lazarus come forth, though bound with Grave-cloathes, and his Word made the Fig∣tree wither.

Lastly, The Wonders of his Death were as remarkable, as were the Actions of his Life; For then the Heavens were over-spread with darkness,* 1.340 the Temple vail was rent, the Earth trembled, the Rocks rent, the Graves opened, many dead Bodies did arise, and shew themselves to many living in the holy City: which when the People saw, some of them being forced by remorse of Conscience,* 1.341 smote upon their breasts, and said of Christ, Truly this was the Son of God, this was a just and upright man: and so notorious were these things, that Hea∣thens have recorded them.

But sixthly, His Apostles tell us, That he performed these things in publick; and in the

presence of the Pharisees,* 1.342and Doctors of the Law of every Town of Galilee, Judea and Je∣rusalem, and from the Sea-coast of Tyre and Sidon, which came to hear him, and to be heal∣ed of their diseases. That he did nothing pri∣vately, but in the Synagogues & Temples,* 1.343 where his Accusers were still present.

And seventhly, they affirm, That these his Miracles had most remarkable Effects upon the Hearers and Spectators, even the most perverse and spiteful of them: Both Pharisees and Lawyers throughout Judea, Jerusalem,* 1.344 and Galilee, when their eyes saw the Power of God so efficacious to heal the sick, were struck with fear and extasie, and forced to cry out, We have seen 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strange and unheard of Miracles,* 1.345such as we never saw before, and such as one∣ly God could do; whence they so freely own∣ed Gods power in them, and gave him the glo∣ry. The Multitude cry out with much asto∣nishment, He hath done all things well,* 1.346 he ma∣keth both the deaf to hear, and dumb to speak. When they beheld his Power over evil Spi∣rits, they were amazed, saying,* 1.347 What a word is this? for with authority he commandeth the un∣clean spirits, and they come forth. Upon all these accounts,* 1.348 his fame was spread throughout the Regions round about; and many who had seen his Miracles believed on him, concluding from

the wonders he performed that God had visited his people,* 1.349 that a Great Prophet was risen up among them, and that this Prophet was one sent from God, and one assisted by his power, that he was the Son of David the true Messiah,* 1.350the Shilo that was for to come. And generally they expressed their confidence and full con∣viction of his power to work the greatest Mi∣racles. The Leaper saith unto him if thou wilt thou canst make me cleane.* 1.351 The Centurion, speak but the word only, and my Servant shall be healed. The Ruler of the Synogogue, come and laye thy hands one my Daughter,* 1.352 and she shall live. The Diseased woman, if I may but touch his Garment I shall be whole. The people of Gennesereth, as soon as he was entred into their coasts, run through the Regions round about,* 1.353and carry out in Beds those that were sick to all places where he was. And whithersoever he entred into Villages, or Cities, or Countries, they laid the sick in the Streets, and besought that they might touch if it were but the border of his Garment, and upon all occasions the multitude are flocking after him.

8ly His Apostles did avouch with greatest confidence, that what they thus ascribed to their Master, were things notorious to the Jew, and what their consciences bore witness to, & by these sayings they converted those that

heard them. Thus in that Sermon of Saint Peters which added to the Church 3000 souls Jesus of Nazareth is said to be a man demon∣strated to be the Christ by signes and wonders,* 1.354and powerful operations done in the midst of those to whom he spake, for which he presently appeals unto their consciences in these words This you also know. In another Sermon preached to Cornelius and his Friends he speaks thus You know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the thing done throughout all Iudea viz. how Iesus of Nazareth,* 1.355whom God annointed with the Holy Ghost and with power, went about doing good, and healing all that were oppressed with the Devil, for God was with him.

Now all these things, had they not been be∣yond the possibilitie of just exception, are such as could not be delivered in those ages, and by those persons, by whom pretended to be done, and presently obtain upon the Faith of thousands at a bare relation, and engage so many of that very Nation, besides a world of Gentile Converts, to seal the truth of things so hard to be believed, and harder to be done with their hearts dearest blood; and rather suffer all that malice could invent, than disbe∣lieve them. Impossible it is, that men pre∣tending that the miraculous operations of Je∣sus

were so many that should they all be written the world would scarce be able to contain the Re∣cords.* 1.356That he went about among them doing Good, and healing all that were possessed of the Devil, and all that were afflicted with any man∣ner of Disease. That he did this often in the presence of the greatest multitudes as well of Pharisees and Doctors of the Law as of the ruder sort; and commonly upon their persons. That by these actions he astonished and ama∣zed his adversaries, and forced them, notwith∣standing all that prejudice they had against him, to own him for a Prophet and one sent from God, and made them throng and strive to touch him, and upon all occasions bring the diseased for cure to him; and that even Gen∣tiles did confess the thing. I say impossible it is, that men declaring that these things were acted and experimented, in the places where those persons lived who embraced this Do∣ctrine, and for whom those Gospels were in∣dited which contained, these things, should by such Gross untruths prevaile upon these per∣sons, to embrace that story, which told these Barefaced lyes, for a divine unerring History, fit to be sealed with their Blood. In a word let it be considered (whether any person can imagine this to be the likely'st way to gain a reputation in the World? Or whether any

reasonable man can think it fit to suffer death, in attestation of such things, which all his neighbours must know to be untruths, or whether he were like to gain belief by doing so. And 2ly whether a story of like nature, pre∣tended by 12 Quakers to be done in England by one James Nailer, or the like, were likely to prevaile upon one single person, not to say the Nation, or the whole world of Christians, to desert that Faith they own at present, and embrace another which condemns and vilifies it, and casts reproach upon the Nation.

Moreover these Disciples tel us, that Christ, whilst he continued upon Earth, gave them commission, to heal all manner of diseases,* 1.357 and to cast out Devils, & to raise the Dead, and triumph over all the power of the enemy assuring them, that neither serpent nor any other thing should hurt them.* 1.358 And they accordingly did preach the Gospel, healing every where, casting out many De∣vils, and making Satan fall as quick as lighten∣ing from the Heavens, rejoycing that evil spi∣rits were made subject to them, anointing many with oyle and healing them.

And that this Power was more abundantly confer'd upon Them, and upon their Converts, when their Lord had left this world, hath been sufficiently shewed in the foregoing chap∣ter,

and may more fully be evinced by these considerations.

1. That they have left on record in the Books they published and committed to their new converts as the Rule of Faith, and which were owned by many thousands as Divine, Christs Promise, that his power should miraculously assist his Church, that his Spirit should be con∣fer'd upon as many as the Lord should call; and this by virtue of a promise which he stood ob∣liged to fulfil, by powring his Spirit on all flesh, to make their Sons and Daughters prophesie, their young men to see visions, and their old men to dream Dreams; They gave it out that Christ assured them,a 1.359 they should out do those many mi∣racles which He himself had wrought; Ioh. 14.12. which was a promise of so strange a nature, that never any person did pretend the like, nor could it be fulfilled, according unto what these Records have delivered, without the greatest demonstration of Christs power, or fail of being so, without the ruine of that faith

which he had planted, & the rejection of those Histories, which spake of its exact completion. But let it be considered,

2ly That Jews and Heathens, their most malitious and subtile enemies, confess the thing.* 1.360 That indeed a notable miracle hath been done by them, is manifest to all them that dwell at Jerusalem, and we cannot deny it, say the High Priest and Rulers of the Jews. The Heathens tell us, that they were the greatest ¹¹ Juglers, and had ¹² received from our Sa∣viour Books which did instruct them in these arts, and made them able to derive the cheat unto their followers. Nay they ¹³ ac∣knowledge that at their very Sepulchers were many wonders done.

3ly Agreably to these predictions and con∣fessions, we are told in the forementioned Re∣cords, that God confirmed the word of his Grace,* 1.361by doing signs and wonders by the Apostles hands: and that these Miracles were not mean ordinary things, but mighty, that with great power gave the Apostles witness to the Resurre∣ction, and that great grace was upon them all. The dead were raised by them; Tabitha by Peter, and Eutychus by Paul: and Irenaeus tells us, that in his time by the prayers and fastings of the Church, the dead were frequently re∣stored

to life.a 1.362 Hereticks (saith he) for all their boast of miracles, they cannot raise the dead, as Christ and his Apostles did, and as many of the Brotherhood when the necessities of the Church required it, have by their prayers and fastings often done. Their miracles were wrought at distance, and by unlikely and in∣considerable means; by Handkercheifs and Napkins, which obtained this virtue of doing mighty cures, only by being sent from an Apo∣stles hand.b 1.363 St Peters shadow healed all that were afflicted with evil Spirits, throughout all Ierusalem, and all the Cities round about it. Their very Sepulchers were instrumental to

the working of so many and such apparent Miracles, that as their Enemies were forced to confess them, so Christians did often ¹⁴ plead them with the greatest confidence: they were such as conquered and amazed the Conjurer,* 1.364 such as prevailed with the Magi∣cians to burn their Books, and make confession of their Practises, and own that Doctrine, (though with the hazard of their Lives) which pronounced them guilty of contracting with the Prince of darkness.

3^ly, These Wonders were perform'd by Chri∣stians, throughout all places of the World, in which the Gospel did obtain and flourish: S^t Paul assures us, that from Jerusalem,* 1.365 and round about unto Illyricum, the Gospel had been preached by him with mighty signs and wonders, and by the power of the Holy Ghost; and both the reason and the necessity of the thing assure us, that what was done by him, must be done also by the rest of the Apostles, and e∣specially by those, who were preferred above him by the Church of Corinth and Galatia. The Records of the Churches, and the Apo∣logies of Christians, writ from each corner of the World; the Conversion of so many by the Apostles Preaching, in every quarter of it;* 1.366the Promise of the Holy Spirit to be poured out upon all flesh,* 1.367 and given to as many as the

Lord should call: all these, and many other Circumstances, confirm us in the Truth of this Particular.

Fourthly, This Power of working Mira∣cles, was still retained in the World for di∣vers Centuries. For the Apologies and Re∣cords of the Christians in their respective A∣ges, still avouch and plead them against the Heretick, the Jew, the Heathen, for confir∣mation of their Faith. Irenaeus writing against the Gnosticks, Carpocratians, and Valentinians, asserts, That if they truly did what they pre∣tended only, yet was it not to be compared with the Miracles of Christ and his Disciples. And then he adds,a 1.368

It is impossible to rec∣kon up all the miraculous Gifts which the Church throughout the World receives, and exerciseth to the benefit of the Heathens.

Origen in commendation of the Christian Faith above the Jews Pretensions, tells them,

Thatb 1.369 since the coming of a Saviour, they

were left destitute of all the signs of Gods especial Presence with them; they had no Prophets, nor any Wonders done amongst them: whereas the Christians were plenti∣fully endowed with these Gifts of Miracles and Prophesie.c 1.370 How many Men of repu∣tation, (for we speak not of the vulgar sort) have been freed from Devils by us? when is it that our Prayers and Fastings do not cause their dearths to cease?

So Tertullian. Of this miraculous Power, the second and third Ages give us instances innumerable: Of its conti∣nuance in the fourth Century, Eusebius and ¹⁵ Cyril, Theodoret and ¹⁶ Augustine, are suf∣ficient Witnesses. If therefore these were matters, which the Jews and Heathens, who persecuted Christ and his Disciples, do con∣fess; if Christians of all places, through di∣vers Ages of the World, pretended and ap∣pealed to them, using no other method to convince the World: If their Apologies and Disputations with their Adversaries, which were so mightily prevailing, did bottom on the truth of these Particulars; and if those Writings which contained them, were univer∣sally

acknowledged as Divine, and absolutely true, then must the Miracles recorded in them be Divine, and such as they are held to be by Christians. Besides, the Apostle Paul assures the Church of Rome,* 1.371 he would not speak of any thing which Christ had not performed by him: and yet he adds,* 1.372 That he could glory of the grace given to him, to make the Gentiles obedi∣ent by word and deed, through mighty signs and wonders by the power of the Spirit of God: And to the Church of Corinth he writes thus, That he had given them full proof of his Apostleship; that he had fully been made manifest among them in all things; that he did not come behind the very chief of the Apostles. Which is suffi∣cient to evince, that not S^t Paul alone, but others of the Apostles, were eminent for work∣ing Wonders. Now to imagine, that what S^t Paul in these Epistles thus asserted, was a lye, is to conclude him not only a vile wick∣ed Person, but an unreflecting Idiot, who in those Letters he endited, to arm his Converts against false Disciples, (who sought to blast his Mission and Apostleship,) should go about to stablish and confirm it to them, by what they could not choose but know to be a lye. This is, as if a Mountebank in commendation of his Balsomes, should pretend that he had wrought great Cures upon many Persons pre∣sent,

and before his Eyes, who all were ready to attest, that they were ignorant of any bene∣fit received by him. But now his Education at Gamaliels Feet, his Apologies for himself, and his Epistles to his Christian Converts; his Disputations with the Jews, and mighty Power to convince the Gentiles, are Argu∣ments sufficient that he was no Idiot, nor could be guilty of so great a folly.

Now to conclude: These Miracles thus done, are a most pregnant confirmation of our Saviors Mission, and of the Truth of Chri∣stian Doctrine. For be it so, that Providence could assist such vile Impostors, (as Christ and his Apostles are esteemed by Infidels) to back and to confirm their Cheat, with Miracles so great, so many, and of such long continuance, the like to which were never done, nor any thing that can deserve to be recorded with them, and give in no immediate internal Evi∣dence of the Imposture, we must stand bound both by the Laws of God and Nature, to be∣lieve and do as they require, as having no suf∣ficient reason to conclude their Message false, but the most powerful Motives to believe it true.

ANNOTATIONS On the 8th Chapter. SECT. I.

1 SHem Hamphorash] The Jews confess that Christ by virtue of this name did raise the dead, and walk upon the Sea, and cure the Lame, and cleanse the Lepers. vide Raymund. Pug. fid. 290.

2 The Jews expected miracles from their Messiah] The Messiah shall be exalted more then Abraham, more then Moses, more then the ministring Angels. Beresch. Rabba sup. Gen. 28.10. See Annot. in Chap. 7. Sect. 1. num. 8.

2 To the arts of Magick] Solent Judaei 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum. Which also Celsus did. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. adv. Celsum p. 7. vide p. 30. vide Lactant. l. 4. c. 13. Euseb. demonstr. Evang. l. 3. c. 3.8. August. de verbis Petri serm. 9.

5 Hierocles] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Euseb. contra Hie∣roclem p. 512.

6 Julian] who tells us Christ did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Cyrill. Alexandr. l. 6.

7 Pilate gave such a large account] That there were such acts of Pilate appears, 1. From those false Acts the Heathens made containing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccles. l. 9. c. 5.7. 2ly From the appeal of Hereticks to them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epiph. de Quartadecima∣nis. That these acts were such as did confirme the Christian Faith is evident from those Passa∣ges of the Fathers which appeal unto them for this end: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Apol. 2. p. 84. Ea omnia (sc. quae de Christi miraculis, morte, resurrectione,

ascensu in coelum enuntiant Evangelia) Pilatus, & ipse pro suâ conscientiâ Christianus, Caesari tunc Tiberio nuntiavit. Tertull. Apol. c. 21.

8 Tiberius proposed him to the Senate] Ti∣berius cujus tempore nomen Christianum in sae∣culum introivit, annuntiata sibi ex Syriâ Pa∣laestinâ, quae veritatem illius divinitatis revela∣verant, retulit ad Senatum cum praerogativa suf∣fragii sui; Senatus quia non ipse probaverat re∣spuit; Caesar in sententia mansit, comminatus periculum accusatoribus Christianorum. Tertull. Apol. c. 5.

9 Others say he did his wonders by those arts which he had learned from the Aegyptians] Magus fuit, clandestinis artibus omnia illa per∣fecit, Aegyptiorum ex adytis Angelorum po∣tentium nomina, & remotas furatus est disci∣plinas. Ethnicus apud Arnob. p. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. adv. Cel∣sum p. 30.

9 The Jew and Gentile though frequent and expert Magicians] Of the Jews their Talmud tells us that the great Sanhedrim was skild in Magick, tract. Sanhed. c. Dine Mammonoth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. contra Judaeos ser∣mone 5. p. 360. 361. Et rursus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vi∣de Cochum in duos tit. Talm. p. 18. Joseph. Antiq. Jud. l. 20. c. 6. Annot. in c. 1. n. 1. The Heathens] Circa Deos ac Religiones negligen∣tior, quippe addictus Mathematicae, persuasionis∣que plenus cuncta fato agi. Sueton. de Tiberio. c. 69. Quin & facto per Magos sacro evocare Manes, & exorare tentavit Nero. Idem c. 34. vide Plin. l. 30. c. 11.

10 So notorious that Heathens have recorded them] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phlegon. l. 13. Olymp. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. African. vide Eu∣seb. Chronicon. ad An. 2040. Tertull. Apol. c. 21. Orig. tract. 35. in Mat. & p. 80. adv. Cels.

11 The Heathens tell us that Christs Dis∣ciples out did all others in the art of Jugling] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 habemus apud Julianum. vide Cyril. Alex. l. 3. p. 100. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. adv. Celsum p. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hieroc. de Apostolis apud Euseb. contra Hier. p. 514.

12 And that they had receaved from our Saviour books and instructions in that art] Celsus affirms he saw 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud O∣rig. p. 302. who thus replys 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian. de Apo∣stolis

apud Cyrill. Alex. l. 10.

13 They acknowledge that at their Sepul∣chers were wonders wrought] Responde quo∣modo in vilissimo pulvere, & favillâ nescio quâ, tanta sit signorum virtutumque praesentia, nisi forte in morem Gentilium Impiorumque, Porphyrii & Eunomii has praestigias daemonum esse dicas. Hieron. adv. Vigilant.

14 And Christians confidently appeal'd unto them] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Iulianum p. 36.

15 Cyrill.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cy∣rill. Alex. contra Iul. l. 6. p. 202.

16 August.] Etiam nunc fiunt miracula ejus nomine. Et rursus. Fiunt ergo etiam nunc multa miracula, eodem Deo faciente per quos vult, qui & illa quae legimus fecit. August.

de Civitate Dei l. 22. c. 8. vide Theodor de cur. Gr. affecta. Euseb. contra Hieroc. c. 1. p. 514.

CHAP. VIII. SECT. II.

The Contents.

PRoving the Truth of Christian Do∣ctrine from the speedy Propagation of it through the World, [Arg. 3] by inconsiderable and unlearned men, against those many prejudi∣ces, which did attend it. and many ene∣mies which did oppose it, The avowed Prin∣ciples on which this Argument depends. A further Confirmation of it, by comparing its effects with those of Heathen Wisdome or Philosophy.

§. 1. THIRDLY, The Powerful Assistance of the Holy Spirit, was manifested in the effectual and speedy Propa∣gation of the Christian Faith. For it is not to be conceived how such a Doctrine, as this was, should be so wonderfully propagated, without

the special Help of God. A Doctrine so ¹ new and therefore so Reproached and Vilified, so necessary, as it was pretended, for the promoting of Gods Glory, and for the Good of Man, that no Salvation was to be expected from any other Name but that of Jesus;* 1.373 and yet reserved for the ² last of times, and the declining Ages of the World; A Doctrine so inconsistent with, and so ³ destructive of all other ways of Wor∣ship; and whose Professors, as many of them as came out of Heathenisme, were obliged to look upon the Heathen World, upon their former selves, and the whole Race of their Progenitors,* 1.374 as the most vile Idolaters; and such as hitherto had lived without God and without Hope; yea were obliged to detest as Devils those whom they had hitherto adored as Gods; A doctrine so ⁴ incredible in its Au∣thor, in his Birth from a ⁵ Virgin, and the Obscureness of his Parentage; in the ⁶ Mean∣ness of his outward Condition, and in his Re∣ception and Usage by the Governing part of the world, in all those circumstances which are most considered by the Generality of Man∣kind. For he was contemned, opposed, re∣viled, whipped and ⁷ condemned as the Worst of Malefactors by the Chief Priests, and Scribes, and Rulers of the People; by the Rabbies, who were held to be the wisest, and

the Pharisees who went for the Holy Men of his Nation; he seemed to be, and confessed he was one ⁸ deserted by that God whom he pre∣sumed to call his Father, and whose Message he pretended to deliver. He that had taken upon him to be the Sav our of the World, could not save himself from the Greatest Mi∣series that can be suffered in this Life; nor at last from a Painful and Accursed death. This it was which so disparaged his Doctrine both to Jews and Gentiles, that to one it is said to have been a stumbling block,* 1.375 and the other looked upon it as foolishness; A Doctrine so incredible in that Article, which is alledged to make amends for the Scandal of the former, and, which is indeed the Basis of the Chri∣stians Hope; viz. The ⁹ Resurrection of Christ from the dead, as a pledge and earnest of a future Resurrection for all them that be∣lieve in him: A Doctrine so infamous for those horrid things that are charged upon the Se∣ctators of it both by Jews and Gentiles; who made them Guilty of ¹⁰ Atheisme, ¹¹ Rebellion, Sacriledge, ¹² Incest, Murder, Anthropopha∣gy, the ¹³ Worship of the Cloudes, and of an ¹⁴ Asses head, and of the ¹⁵ Secrets of the Priests; which foul defamations that they might Spread the more effectually, and with the better shew of Truth, they forced some

Slaves and ¹⁶ Silly Women by torments to confess them; and formed ¹⁷ Supposititious acts of Pilate, fill'd with the vilest Blasphemies, and Impious Revilings of Christianity, and cau∣sed them to be learnt by Children, the more assuredly to print an hatred of it on their Spi∣rits, and cause them upon those Accounts to ¹⁸ quit the Christians company. A Doctrine so pernicious,* 1.376 as to make every Christian an unprofitable member of the Commonwealth; and their Religion so hateful, as to be deem'd the ¹⁹ Rise of all those Miseries, which afterwards perplexed the Roman Empire; Whose sud∣den ²⁰ Ruine it pretended to foretel, ²¹ the pleasure of whose Senate it controuled, and whose ²² Gods so vigilant, to preserve and extend its bounds farther then the Sea washes, or the Sun shines,* 1.377 (as Octavius saith of them) it traduced as Devils or dead men; and by such vile affronts made them, as their Wor∣shippers imagined, to ²³ withdraw their kind∣ness, and forget their wonted Love to that Empire; A Doctrine so repugnant to every Sect of Philosophers, in those opinions for which they most eagerly contended; to the Epicurean's conceit of an idle & unconcer∣ned Diety, to the Academicks Scepticisme, the ²⁴ Platonists Demons, ²⁵ and community of

Wives; to the ²⁶ Pythagoreans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Peripateticks conceits of a God shut up in Heaven, and of a World that has been from Eternity; to the Stoicks opinions of a Corpo∣real God subject to the Laws of Fate, and of every mans Power over his own Life to de∣stroy it when he pleaseth. Again, it is a Do∣ctrine professedly opposite to the ²⁷ Decrees of Emperours against Witchcraft, ²⁸ Conjura∣tions, ³⁴ Unlawful Conventicles, night meet∣ings, and against the ²⁹ Introduction of new ways of Worship; and what they styled Re∣bellion, Sacriledge, irreligion. A Doctrine which call's for Self-denyal, Love of enemies, a life of Highest Purity, and separation from the Pleasures, and the Enjoyments of the World; and for a willingness to bear the Cross, and suffer all the Miseries of Life, and cruel Death if there be occasion, and this on∣ly in hopes of future blessings from a crucifi∣ed Jesus. A Doctrine which did thwart the Principles of Education, the Passions, Hu∣mours, and Affections, the Inclinations, Cu∣stomes, Prescriptions, and Superstitions of the World; and that Habitual Corruption which had so long orespread it, and therefore render'd the Practise of it as difficult as the Be∣lief. A Doctrine which for these causes was so violently contradicted both by the ³⁰ Zeale,

and malice of the Jew,* 1.378 and the Philosophy of the Gentile, which it condemned as Folly, and its Authors as the worst of fooles; and by the Sword of Emperours, still glutted with the bloud of Christians; and by the Rhetoricians Topicks of perswasion, and all the Machina∣tions both of men and Devils: I say it is not to be conceived, that such a Doctrine should by the means of Simple and Illiterate men, subject to many thousand miseries, ³¹ and de∣stitute not only of that Eloquence which was so taking in those days, but of all visible pro∣tection, and apparent kindness from that Je∣sus for whom they di pretend to suffer; and void of all that might commend them to the World, or which might fit them either to in∣struct their Proselytes, or to confound their Adversaries: I say, that such a Doctrine should, by the means of Persons so unqualified, spring forth and shoot like lightning from the East unto the West, cancel the Ceremonies of the Jew, confound the Scepticisme, and baffle all the Wisdome of the Creeks, that it should in∣struct the Rudeness of Barbarians in the subli∣mest Mysteries, and change their Savage Cu∣stomes unto the Christian Charity and Humi∣lity; that it should suddenly usurpe the name of ³² 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the Prevailing Do∣ctrine, as Porphyry and others call it; that it

should shackle even the Prince of Darkness, and make his Kingdome fall more quick than lightning from the skies; that it should sub∣due by sufferings, and make the Scepter stoop and bow to the Cross; that it should ³³ Con∣quer the most part of the civilized World, in lesser time than others take to travel over it; A world of so riveted by Laws, and Customes, and so enslav'd by mulcts and penalties, to its Antient, and therefore Venerable Superstiti∣ons; so enthral'd to the Vassallage of Satan, and over-Grown in wickedness, and so impa∣tient of disturbance; I say, that such a Doctrine should convert such a World, by such unlike∣ly meanes, haveing no heavenly Power en∣gaged to assist it, but rather to confound it, if our adversaries say true; and having no o∣ther thing to be alledged by its Assertors, but the assistance or the holy Ghost, and the per∣formance of their Saviours promise, that he would be with them, and Give a mouth and wis∣dome to them which all their Adversaries should not be able to Gainsay; this of all matters of this nature must be most incredible, and is no less then a very Prodigy of Prodigies.

§. 2. THIS Argument depends on these Principles, which are confirmed to us by Rea∣son and Experience.

1. That the stronger the prejudice is, the stronger must that power be which overcomes it.

2ly, That a new Doctrine, which stands ob∣noxious to Great and many prejudices both of the Judgment and affections, and which contains many things, that seem to render it incredible to the one, and many more which render it unpleasant to the other; and also suf∣fers disadvantage both from the infamy, and rudeness of its propagators, is most unlikely to prevail upon the World, in opposition to all other Doctrines.

3ly, That men are not easily induced to re∣ject those Principles, which they received from their Education, but still are backward to ad∣mit new Faith, and to confess their Errours, and condemne themselves, and pass hard Sen∣tences upon the state of their beloved Freinds, and their Relations, and their Ancestours.

4ly, That men are naturally wedded to their Lusts, and bear a passionate affection to the pleasures and enjoyments of the World; and therefore that which suddenly prevailes upon them, to Renounce them all, must be of Greater Power, and of more prevailing Effi∣cacy, than the Temptations of the World.

5ly, That as any distemper is more dangerous

and more rooted and inveterate, so the nature of it is the more Malignant, and so much the ••••onger and more efficacious must that Power be which effects its cure.

6ly, That it is not easy to prevail upon the World to quit a present and important Inte∣rest, only in hopes of future Good, to or ex∣pose themselves to the worst of sufferings in confirmation and pursuance of those Hopes, without the most concluding Grounds of hope, much less in contradiction to them.

7ly, That men of the lowest Birth and E∣ducation, and such as were Great Sufferers both in their Reputation and their Persons, and thereforeseem to be deserted by that God they owned, were men unlikely to prevail up∣on the Wise, and the inquisitive Philosophers, who examine things by Reason; upon Prin∣ces, and Statesmen that consider their Interest; upon the Magician and Sorcerer, the Mer∣chant and the Tradesman, who measure things by their advantage and profit; upon the Gid∣dy and inconstant multitude, which is led by the sense and custome and opinion of Persons; upon the soft and tender Sex, the passionate and heady Youth the infirme and feeble Age; upon Persons of all sorts and conditions what∣soever, to quit their Religion, and their ha∣bitual Lusts, their Worldly Interests, and

their alluring Pleasures, and their espoused Tenets; much more their Livers and Dearer Relatives, and to expose themselves unto those evils, which are most contrary to the desires of humane nature, and to the designes of meer natural men.

Lastly, That when the Greatest Potentates and Princes edged with the keenest malice, and assisted by the Arts of Wit and Policy, Learning and Eloquence, and driving on pro∣fest designes to ruine, and extirpate such in∣considerable men, whose faith enjoyn'd them to endure all afflictions without the least di∣sturbance of the Civil Government, or op∣position to their Cruel and tyrannous Gover∣nours: I say when Persons of so Great ability and wisdome, by all their subtilty and power, and all their other arts engaged against them, only encreased the number of those men, whose utter extirpationthey intendedand pursued; 'tis rational to conclude, as they affirmed, that a more powerful hand was on their side, and that God had choosen the foolish things of the World to confound the Wise, and weak things to confound the mighty.

§. 3ly, IN confirmation of this Argument, it may deserve to be considered, that albeit the wisdome of the Heathe Philosohers had

nothing in it that seem'd to thwart the reason, or the affections and inclinations of mankind; albeit their divinity did not reproach what their Forefathers own'd; but was consistent with all those modes of worship which had ob∣tained in every country; albeit it met with nothing to oppose and persecute the first Abet∣tors and the Promoters of it; but was encou∣raged by Kings and Princes, and had all the advantages of art and Rhetorick to set it off; and the engagements of the smooothest pens, and subtlest heads to recommend it to the World; yet could it not present the world with any thing so well accommodated unto our natural apprehensions, or any thing so wor∣thy of a Deity, & so entirely fitted to the Good and welfare of mankind, as are the Christians Faith and Precepts; nor yet obtain and spread it self in many hundred years, through any pla∣ces of those Barbarous Nations, in which the Gospel flourished in the Apostles days; but in its flourishing condition was confined to Greece and Italy; where it did either vanish of its own accord, or else concluded in Scepticisme, or was ecclipsed by the appearance of the Gospel light: and whilest it did continue, 'tis appa∣rent from the compliants, confessions, and from the declarations of their Greatest Sages, as well as Christian Writers, how ineffectual

it was to work a reformation on the world, how few of those who were the Greatest ma∣sters of it, live according unto what they writ, how rare a thing it was to find a Polemo or Phaedon,* 1.379 or any other person, whose reforma∣tion it had wrought. Since then the Christian Doctrine, though stript of all those fair advan∣tages, which might commend it to the world, and clog'd with all the prejudices forementio∣ned, did in the space of forty yeares make such a large diffusion of it self through many places, where scarce the name of a Philoso∣pher was known; and since it wrought so ad∣mirable a change and reformation in the cu∣stomes, lives, and manners, laws, and concep∣tions of so many millions; it may be rational∣ly thought to be derived from that superior Power to which all other ways of Worship do in vain pretend. Add to this, that none of the Philosophers or of their chief admirers, would suffer for the truth of their assertion, or seal it with their bloud, none did pretend their do∣ctrine derived from heaven, or that they had received the Gift of miracles or tongues, in or∣der to the propagation, and to the confirma∣tion of it, unto succeeding Cenerations, by a∣ny of those acts they could deliver to them; whence evident it is they wanted all those mo∣tives and Arguments of credibility, which

Christianity affords us. See this Argument excellently managed by St Chrysost. in 1 ad Cor. Hom. 4.5, 6, 7. in Act. Apost. Hom. 36. Serm. 2. in Babyl. pag. 444. 445. Serm. 2. Contra Jud. pag. 322. 323. &c. Serm. quod Christus est Deus pag. 622. 623. &c. by Theodoret. de Cur. Gr. affec. Serm. 5. pag. 80.81. Serm. 9. pag. 124. 125, 126. by Origen in Celsum l. 1. p. 20 21, 22. l. 3. p. 152. l. 8. p. 408. by Euseb. in his Evang. praepar. & demonstr. passim.

ANNOTATIONS On the 8th. Chapter. SECT. II.

1. SO new] Christianity was by Suetonius called Superstitionis novae Genus. Suet. in Nerone. Arnob. l. 2. p. 92. Tert. l. 1. ad Nat. c. 10. and this was thought sufficient to stablish heathenisme, and to confound Christianity. Hoc unum satis est Majores nostros ita tradidisse. Cic. de N. D. l. 2. Servanda est tot seculis fides, & sequendi sunt nobis parentes, qui sequuti sunt feliciter suos. Symmach. in Relat. ad Imp. vid. Licinii Orat. ad milites apud Euseb. de vita Constant. l. 2. c. 5. Cic. de N. D. l. 3. ab initio.

To question what Antiquity had taught them, was to reproach the Gods & sit in Iudgment on them. Quanto venerabilius & melius Antisti∣tem veritatis Majorum excipere disciplinam, nec de numinibus ferre sententiam, sed priori∣bus credere. Caecil. apud Minut. p. 6.

It was to contradict their Oracles, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Rhetor. ad Alex.

And the consent of all mankind. Omnes enim religione moventur, & Deos patrios sibi reti∣nendos arbitrantur. Cic. or. quint. in Verrem.

And to disturb the peace and quiet of the World. Patrum Avorumque aetate negocium Magistratibus datum, ut sacra externa fieri vetarent, omnem disciplinam sacrificandi prae∣terquam more Romano abolerent: judicabant e∣nim prudentissimi viri omnis divini humanique juris nihil aeque dissolvendae religionis esse, quam ubi non patrio sed externo ritu sacrificaretur. Posthum. apud Livium l. 39.16. Separatim Deos non habendos neque novos, was the Roman Law. Cic. de leg. l. 2. The Graecians had the like, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And both of them establisped the severest penalties against offendors in this Kind: for as S. Cyril goes on, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyrill. Alex. cont. Iulian. l. 6. p. 189. Hence Socrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dyed for it. Laert. in vit. Socr. p. 114. Ed. Stanl and the Roman law ran thus, Qui novas & incognitas

religiones inducunt, ex quibus animi hominum moveantur, honestiores deportentur, humiliores capite puniantur, Paulus 5. sentent. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. praep. Evang. l. 4. c. 1.

2 The last times] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Diognet. apud Iustinum p. 492. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Celsus apud Orig. p. 165. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian. apud Cyrill. alex. l. 3. p. 106. & l. 4. p. 138. Iaponenses eadem objecerunt. Siquidem est Deus ut dicitis, idemque adeo bonus est, cur ad hoc usque ••empus celavit bonitatem suam, eamque tam sero Iaponiis declaravit? Varen. descript. Regn. Iapon. c. 8. p. 143.

3 Destruction of all other modes of worship] The Heathen worship. 1. Cor. 10.21. Act. 14.15. 1. Cor. 8.4. 10.22.5.13.6.9. Gal. 5.20.21. 1. Thess. 1.9. Atque hinc Christianos Atheos, sacrilegos, homines desperatae atque illi∣citae factionis pronuntiabant. Cecil. apud Mi∣nut.

Odio dignus est (Christus scilicet) quod ex orbe religiones expulit, quod ad Deorum cultum prohibuit accedi. Ethnicus apud Arnob. l. 2. p. 43. vid. Iustinum Apol. 1. p. 47. 2. p. 56. B. Tertull. Apol. c. 10. Athenag. leg. pro Christianis p. 13. B. Euseb. H. Eccl. l. 4. c. 15. Arnob. l. 1. c. 16. Elmenh. in locum. 2ly The Jewish Paedagogy. For it pretended the abro∣gation of the Iewish Law, as rude, imperfect, and fitted onely to their infant state. Heb. 7.12.8.13. Gal. 4.1.9. Unable to purify the con∣science, Heb. 9.10.1.2. and remove the power & guilt of sin, and justify the sinner. Rom. 8.3. Gal. 2.21.5.5. Heb. 10.11. Now this exceedingly incensed the Iewes, who were all, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 21.20.22.3.15.1.5. Ro. 10.2.

4 Incredible in its Author] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Celsus apud Orig. l. 4. p. 162. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Trypho. Dial. cum Just. p. 292. D. vid. Lact. l. 4. c. 22.

5 Virgin Birth] to assert this sayth Trypho is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vid. Lact. l. 4. c. 12.

6 The meannes of his life] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Celsus apud Orig. l. 1. p. 47. vid. p. 51. Cur ad docendos homines non ut Deus venit? cur se tam humilem imbe∣cillemque constituit, ut ab hominibus & contemni & paena affici posset? cur vim ab imbecillibut passus est cur non Majestatem suam sub ipsa saltem morte patefecit? Lact. l. 4. c. 22.

7 His condemnation] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Trypho. dial. cum Justino, p. 249 B. vid. p. 317. A. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Apol. 2. p. 61. vide Celsum apud Orig. l. 7. p. 340. Julianum apud Cyrill. Alex. l. 6. p. 194. Arnob. l. 1. p. 20. Lact. l. 4. c. 16. Theodoret. ser. 8. p. 112.

8 Descerted by God] Celsus ridiculum di∣cit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Orig. p. 62. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 404. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chrysost. in Cor. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Haec cum in∣firmis quibusdam Christianis incredibilia vide∣bantur, fidei naufragium fecerunt, & deprava∣ti sunt ab itinere recto. Lact. l. 4. c. 30. vide locum.

9 The doctrine of the resurrection] Erat hoc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum. Arnob. l. 2. p. 51. Act. 17.32. Id∣que 1^o quia sine exemplo: tot jam secula tran∣sierunt, quis unquam unus ab inferis resurre∣xit, ut exemplo ejus fieri posse credamus? Lact. l. 7. c. 22. Min. Fel. p. 11. Just. Mart. Ap. 2. 2^o Quia impossibile. Act. 26.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cels. apud Orig. p. 240.

10 Atheisme,] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Apol. 2. p. 56. Athenag. Legat. pro Christianis, p. 13. Euseb. H. Eccl. l. 4. c. 15.

11 Rebellion] Sacrilegii & Majestatis rei convenimur. Tertull. Apol. c. 10. &c. 31.

12 Incest, Murther, Anthropophagy, Athe∣nag.

p. 4. Minut. p. 8.9. Tertull. Apol. c. 2. Patres ferè omnes.

13 The worship of the Clouds] Hoc crimi∣ne infamabantur Christiani, quia inter orandum ad caelum oculos tollebant. Tert. Apol. c. 24.

14 An Asses head] Audio eos turpissimae pe∣cudis caput Asini consecratum ineptâ nescio quâ superstitione venerari. Hinc dicti Asinarii. Mi∣nut. p. 9. Tert. Ap. c. 16. Adv. nat. l. 1. c. 11.

15 Antistis Genitalia] Minut. p. 9.

16 Some silly women by torments to confess] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Ecc. Hist. l. 5. c. 1. l. 9. c. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. Ap. 1. p. 133. Ed. R. Steph. 1551.

17 Supposititious acts of Pontius Pilate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euse. Eccl. Hist. l. 9. c. 5.

18 Quit their company] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum l. 6. p. 294.

19 The rise of all the miseries they suffer'd] Omnis publicae cladis, omnis popularis incommo∣di. Tert. Ap. c. 40. Christianorum (inquiunt) causa mala omnia Dii ferunt. Arnob. l. 1. p. 1.3, 8. Cypr. Ep. ad Demetr. Orig. in Matt. c. 24. tr. 28. Aug. de C. D. l. 2. c. 2.3.

20 Whose ruine it pretended to foretell] Esse enim Romanum imprium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Omnes Ecclesiastici scriptores tradiderunt. Hieron. in Dan. c. 7. donec de medio fiat. Quis, nisi Romanus status? Tertull. de resurr. carnis c. 24. Romanum nomen quo nunc regitur orbis (horret animus dicere, sed dicam quia futurum

est;) tolletur de terra, ac rursus oriens domi∣nabitur, atque occidens serviet. Lact. l. 7. c. 15. &c. 25. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vid. Tert. Ap. c. 32. Ambros. in 2. Ep. ad Thess. c. 2. Chry∣sost. in locum Cyrill. Hieros. Cat. 15. De la Cerda in Tertull. p. 170.

21 The pleasure of whose Senate it controu∣led] Vetus erat decretum ne qui Deus ab Im∣peratore consecraretur nisi à Senatu probatus. Tertull. Apol. c. 5. Chrysost. Hom. 66. ad Pop. Prudent. ad Symm. l. 1. and it was an antient Law, Separatim nemo habessit deos, neque novos, sed ne advenas nisi publicè adscitos privatim colunto. Cic. de leg. l. 2.

22 Whose Gods so vigilant] Pro eo imperio augendo custodiendoque pertinax Deorum indul∣gentia semper excubuit. Valer. Max. l. 1. vide Minut. p. 27. Tertull. Apol. c. 25.

23 Made them withdraw themselves] Que∣rebantur enim ipsos etiam caelites derelictis so∣lennibus, quibus quondam solebant invisere res nostras, terrarum ab regionibus exterminatos esse. Arnob. l. 1. p. 1.

24 Platonists Daemons] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plat. Tim. p. 69. vide Apuleium de Deo Socr. Orig. in Celsum, p. 200, 203.

25 And his community of Wives] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de Rep. l. 5. & eodem lib. p. 459. hanc habemus legem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

26 The Pythagoreans 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. l. 8. p. 576. vide Agell. l. 4. c. 11. Cic. qu. Tusc. l. 1.

27 The Decrees of Emperors] Quinetiam sceleratissimi homicidae contra pios jura impia condiderunt, nam & constitutiones sacrilegae, & disputationes Iurisperitorum leguntur inju∣stae, Lact. l. 5. c. 11. Against night meetings,] Cautum 12 tabulis ne nocturni caetus in urbe agitarentur. Cic. 2. de legibus. vide Minut. p. 8.

28 Conjurations] Magicae artis conscios pla∣cuit bestiis objici, aut cruci suffigi, ipsi Magi vivi exuruntur. Paulus l. 5. sentent. ad L. Cornel. de Sicariis: Scio multos ad bestias dam∣nâsse

sacrilegos, nonnullos etiam vivos exussisse. Ulpian. l. 6. D. ad l. Jul. pecul. Christiani autem magi & sacrilegi existimabantur.

34 Unlawfull Conventicles] D. Severus rescripsit, eos qui illicitum collegium coiisse dicuntur apud Praefectum urbis accusandos. Ulpian. de off. Praetoris Urb. l. 1. Affirmabant hanc esse summam vel culpae suae vel erroris quod essent soliti stato die ante lucem convenire—quod ipsum facere desiisse post edictum meum, quo secundum mandata tua Hetaerias esse vetue∣ram. Plin. Ep. ad Trajanum l. 10. Ep. 97.

29 The introduction of new ways of worship] vide supra num. 1.

30 Zeal and malice of the Iew] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iust. Mart. Ap. 2. p. 72. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. cum Tryph. p. 363. vide p. 234.266.321.323.335.

31 Destitute of all visible protection from that Iesus &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian. apud Cyrill. alex. l. 6. p. 213. Cur Deus ille Ma∣gnus quem rerum potentem, quem Dominum omnium confiteris, haec fieri patitur, nec cultores suos aut vindicat aut tuetur? Lact. l. 5. c. 21. p. 529. vid. Clem. Alex. Strom. l. 4. p. 505. Euseb. Eccl. Hist. l. 5. c. 2. demonstr. Evan. l. 8. c. 8. Minut. Fel. p. 12. Arnob. l. 2. p. 97. August. de C. Dei, l. 1. c. 29.

32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Porphyr. l. de orac. Phi∣los. vide Valesium in Euseb. p. 62, 63.

33 Conquer the World in lesser time then others travel over it] Quod enim fides Chri∣stiana, juxta Domini nostri praedictiones, ante Templi Hierosolymitani demolitionem per omnes orbis tunc noti partes diffusa erat & disseminata, ex D. Pauli Epistolis hoc ipsum expressim & sae∣pius asserentibus constare potest. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clem. Rom. Ep. ad Cor. p. 29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. dial. cum Tryph. p. 345. Ne∣que enim civitates tantum, sed vicos etiam at∣que

agros superstitionis istius contagio pervaga∣ta est. Plin. Ep. l. 10. ad Trajanum Ep. 97 vide Orig. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 4. c. 1. Isidor. Pe∣lus. l. 1. Ep. 270. Arnob. l. 1. p. 33.

CHAP. IX.

The Contents.

An Answer to some Objections 1. Touch∣ing the Miracles of Simon Magus, Apol∣lonius, and touching those predictions, Mi∣racles & Gifts of healing, to which the Hea∣then Oracles, and Deities pretended. And that 1. From the issue of them for they were blasted and confounded. And 2ly. From the designs they aimed at, which were all un∣worthy of a Deity. They were controuled by Providence. They were such whose deceit t'was no mans interest to detect. Obj. 2d. Touching the General rejection of Christia∣nity by the Jewish Nation. An account of their rejection of it. 1. From the temper and disposition of that people. From the dan∣ger to which it exposed them. From the pre∣judices they conceaved 1. Against the per∣son of our Saviour. And 2ly. Against his Doctrine.

§. 1. SHOULD it be here objected that Hereticks, and Heathens, ² Simon Magus, and ¹ Apollonius Tyanaeus, have been so signal and Renown'd for working Mi∣racles, and for ³ predictions of things future, that the ⁴ wisest sages have been deceaved by them, and have ⁵ esteemed them Gods; and their Abettors have compared them with Christ, and his Apostles, as men of equal fame and power. And 2ly. That ⁶ Heathens do pretend the same ⁷ predictions, ⁸ Mira∣cles, and ⁹ Gifts, and do appeal unto expe∣rience; as that which did abundantly con∣firme this thing; and that their Magicians had the like ¹⁰ power of Ejecting Devils, and doing things which did, as far as we are able to conceave, transcend the power of nature; and that all this is frequently con∣fessed by ¹¹ Christians, and as to Miracles foretold by Christ and his Apostles: I say should any plead these things against the Ar∣guments we have used, and should hence in∣fer witha 1.380 Clesus, that tis incongruous to con∣clude the truth of our profession from what may be consistent with the worst of cheats.

§. 2. IN refutation of these things, it is obvious to say, (1) That the world was in those times of darkness very ¹² credulous, and apt to be imposed upon, as it is appa∣rent from those Fables which their Religion did espouse.* 1.381 (2) That God in Judgment might permit their seeming divinations, and pretended wonders (in poenam impiorum) that they whom the convincing evidence of Christian Piety could not win to the recepti∣on of the truth, might be deluded by a lye. (3) That the predictions to which they pre∣tended, were either so ¹³ false, that they knew not when to believe them, or so ¹⁹ obscure, as to comply with any issue. That they were false, & the result not of divine assistance but of chance, was confess'd both by those ¹⁷ wiser Heathens who resorted to them, and by those ^{14 18} Priests who served at the Altar, and attended on those Oracles. Their obscurity was the complaint, not only of the Poets, but the Hi∣storians

and the ¹⁶ Philosophers, who did assert upon their own ¹⁵ experience of them, that they had Generally either many senses, or none that could be understood. And when they were intelligible, they did commonly ²⁰ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not speak the inspirations of a Deity, but the desires or interests of their Priests; who would be bribed or forced to answer any thing. But besides all this, the Christian Fathers tell us, that those predict∣ons were either Grounded on the ²¹ Revela∣tions of God to his Prophets, or were the ²² conjectures of the Devil bottomed on ex∣perience, or naturall ²³ observations; or were present informations of those spirits conveyed and told to their favourites of things that were acted on another Stage.

As to the ²⁴ Miracles pretended it may be Answered. First, that they were partly false, and such as did ²⁵ serve the ends of nature, or the interests of man. (2.) That they were few and mean, ²⁶ unworthy to be brought into comparison with those of Christ and his Apostles, and such as hapily might not ²⁷ exceed the power of those evil Spi∣rits, whose interest it was to set them up in opposition unto Christ and his Apostles, and to whom they were ²⁸ ascribed by the greatest enemies of the Christian Faith. (3.) The ²⁹

diseases which they cured, were only those which their familiars did inflict and heal by ceasing to inflict them, or those which might be wrought by Phansie, or humane skill, or by natural observations, and diabolicall assi∣stances and applications, without the mira∣culous power of God; All these, and many other Answers of this nature I shall wave, in∣sisting only upon such as fundamentally de∣stroy the force of these, and of such like ob∣jections.

§ 3. 1. THAT all the great things as∣cribed to those persons have been ³⁰ sudden∣ly blasted, and they like Comets have ap∣peared for a while to amaze the world, and presently have set in darkness; nor ³¹ be∣ing able, nor so much as pretending to transmit this power which they vaunted of, to any other person, as our Saviour did in confirmation of his doctrine, or to leave be∣hind them those who by like actions should attest the truth of what they did deliver; or ³² suffer for the cause they owned. Which is a pregnant evidence that they derived from the Prince of darkness, and only feign∣ed a commission from the King of Heaven. For can it be supposed that God, who wants not power or wisdome to carry on his purpose

and decrees, maugre all opposition that the world can make, should not assist his messen∣gers in the tradition of that faith, which he commanded them to preach to the world; or doing so should fail of his intended purpose, though working all things according to the pleasure of his will? And yet this was the fate of Apollonius, and Simon Magus, and other like Impostors; whilst the Religion we pro∣fess was like the rising sun, which shineth more and more unto the perfect day; and the Apostles of our Lord out did their Ma∣ster, and a continued throug of miracles did through divers centuries attend that Faith which they delivered to the world, as hath already been evinced.

§ 4. 2ly. THAT the Adversaries of the true Christian Faith either ³³ wa••e all preten∣ses to the power of working miracles, or else pretend them ³⁴ wrought to none or evill pur∣poses, as being done to establish the barba∣rous obscene and foolish rites of Heathen su∣perstitions; (which was the Grand designe of Apollonius,) or else to introduce the lust, intemperance, and all the other villa∣nies of ³⁵ Simon Magus; or somewhat equal∣ly repugnant to the concerns of real piety; and consequently, it is sure that Heaven

would never set its seal unto them, or be so much concerned to propagate an Hell a∣bove Ground. Whereas the propagation of the Christian Faith, was a thing worthy of the most pure and Holy God, as being the most lively transcript of his own perfections; and a most effectuall method to work the Soul into the Greatest likeness to a Deity, and opposition to that Sin which he doth infinitely detest. For to walk worthy of this holy calling, is tolead a life of most Ange∣lick purity, abstracted from all worldly mind∣edness, and anxious concerns for temporall things; to abound in meekness, and humi∣lity, long suffering, patience, and mercy, love, and charity; and to endeavour with the Greatest care, to keep the unity of the spi∣rit in the bond of peace.

§. 5. 3ly. I adde, that as for Hereticks and Heathens, providence controuled their attempts, and gave in evidence sufficient to evince their vanity. It ³⁶ struck dumb the statue of Apollonius, and the oracles of the Gentiles; it confounded ³⁷ Simon Magius, and in compliance with the Apostles prayers, put a conclusion to his miracles and life.

§. 6. 4ly. That it was no concernment

of mankind, to sift these things before the coming of our Saviour; they opposed not their interests, their superstitions, lusts, or re∣putations; they did not go about to overturn all other wayes of worship, and to establish new Laws of Government, and to subject the knowing wold to the humours and con∣ceptions of rude Mechanick Souls. But 1. The world found it necessary in order to the ends of Policy, that a Religion should be kept on foot, and ³⁸ knew nothing better to strike an awe upon the consciences of men, than the religion then estalished; and therefore had Just reason to conceal, but no inducement to disclose its falsehood. 2ly. Who e're should venture to oppose what was so Gene∣rally own'd, must have done it without en∣couragement. For they might well expect the Greatest opposition and affronts from men, nor could they promise to themselves assistance from an higher power in propagat∣ing any other doctrine.

§. 7. 5ly. Twas the concernment of the swicked one, thus to confirm their superstiti∣ous and Idolatrous worship, and their ab∣surd and brutish ceremonies, and give in his assistance towards the propagation of those heresies which did evert the Faith of Christ.

This was to propagate and to uphold his kingdome, and put a fatall stop to the pre∣vailing influence of Christian Faith. It was also the concernment of all Heathen Priests; they got their Honours and revenues by it, & therefore all those seeming miracles, and those pretended divinations this objection mentions, may be presumed to derive from him, who is the Great deceaver of the world; and to whose power, arts, and subtilty, the Fathers do so oft ascribe them, or from the skill and Magick of those Priests, who served at his Altars.

§. 8. Obj. 2. If the Miracles of Christ were so Great, and many, and if He so visibly performed all that the scriptures had foretold and spoken of the true Messiah: If his do∣ctrine were so holy, his life so full of Good∣ness, and obliging Charity, is it not matter of astonishment, that of that Nation, which was then big with expectations of a Saviour, and did so readily embrace false Christs, which saw the miracles he did, were the ob∣jects of his pity, and living monuments of his power, so few embraced his doctrine, so many did reject and blast him as a deceaver, and a Malefactor?

§. 9. Ans. WE shall have little reason to admire this issue of our Saviours coming, if we consider, (1) the temper and the dispo∣sition of those men with whom he had to do; whose promises being mostly carnall, their minds were wholly bent on Riches, Victory, Grandeur,* 1.382 Dominion, and such things which bore the Greatest opposition to Christs spiritu∣all Kingdome. They also were persons of the most stubborn and rebellious natures,a 1.383 proud and 'cove∣tous, and very prone to infidelity, and of most wicked and unhallowed lives; and therefore very much indisposed to re∣ceive this pure, humble, self-denying doctrine of Jusus. Josephus tells us, that never any Generation of men was more corrupt, or could more deserve that ruine which befell them, than the Jaws. And as a just result of their im∣piety, their disobedience and deafness to the pre∣scripts of their holy Prophets, they were

men given up by Gods just Judgments to un∣beliefe and blindness. Hence holy Scripture tells us, that the destruction which befell them was that to which they were designed; they being Vessels fitted for it;* 1.384 that both their hearts were hardned, and their eyes blinded, least they should be converted and be healed.

§. 10. AND 2ly. We shall have little reason to admire this issue of our Savi∣ours Preaching to the Jews, if we consider the danger to which it exposed them. To own him for the true Messiah,* 1.385 was to incurre the censure of the Jewish Sanhedrin,* 1.386 and to be rejected from the Synagogue, a thing exceed∣ing dreadfull to the people, and to the Ru∣lers of the Jews. Besides Christ gained the favour of the Multitude, and was a likely man to blast the reputation of the Scribes and Pha∣risees, and as they thought, to raise a tumult,* 1.387and so engage the Roman Empire to take a∣way their Place and Nation. So that their in∣terest and Reputation, were both engaged to disown him.

§. 11. BUT 3ly. This will be yet more clear, if we reflect upon those many prejudices which they conceav'd against his Person and his doctrine.

And 1. against his person they had these pre∣judices. 1. That they were very well acquaint∣ed with his birth and parentage,* 1.388 but when Christ cometh, no man can know (saith their tradition) whence he is.* 1.389 2ly. that his descent was mean and base (his Parents being not sufficient to redeem him with a Lamb,* 1.390 but only with a pair of turtles.) And 3ly. he came out of Galile,* 1.391 from whence no Prophet could arise. 4ly. He came not riding on the Clouds of Heaven as the Prophet Daniel did foretell of the Messi∣ah; nor 5ly.* 1.392 Did Elias come to usher in his ad∣vent, according to the prediction of Malachi.* 1.3936ly.* 1.394 That Christ was to abide for ever, whereas our Lord was lifted up, and died an ignomi∣nious death.* 1.395 7ly. That the Messiah Ben Da∣vid was expected in a triumphant manner, to subdue Nations under them, and make the Jews to Lord it over all their enemies: where∣as our Jesus renounced all title to an earthly kingdome.

§. 12. BUT 2ly. His doctrine and his con∣versation was greater matter of offence unto them. For 1. He did what seemed inconsistent with their holy and perfect man, for he con∣versed with publicans and sinners, & suffer'd a sinfull woman to embrace his feet. 2ly. He did what they esteemed a violation of the

Sabbath, and hence they took occasion to conclude, this man is not of God,* 1.396 because he keep∣eth not the sabbath day. 3ly. He represented the Scribes and Pharisees and renowned Rab∣bies, as the most gross deluding Hypocrites,* 1.397men blind and foolish, and busie about mint and Cumin, [V. 23] whilest they neglected the most sub∣stantial matters of the Law; as Children of Sa∣tan, [V. 15] and Factors for the Devil, [V. 13] such as re∣fused to enter into Heaven, or suffer others so to do; whereas the Jews esteem'd them men of greatest piety and knowledge, and did pro∣verbially say, if Heaven were reserved for but two men, the one must be a Scribe, and the other a Pharisee. He representted their whole Na∣tion as men that neither did observe, nor yet believe the Law of Moses;* 1.398 that had no reall love to God, nor any knowledge of him, such as pretended to be the seed of Abraham, but were indeed the Devils Children, as people whom no reason could reclaime; they hav∣ing shut their eyes, made Gross their hearts,* 1.399 and stopped their eares, least they should be concert∣ed, and be healed. He represented their tra∣ditions (for which they had so Great a Zeal) as foolish and absurd,* 1.400 and such as did evacu∣ate the law of God. He taught the abolition of that law which they esteemed Eternall; the ruine of their darling temple, and the de∣struction

of their Nation,* 1.401 by a doom more sad than that of Sodom and Gomorrah, and with such a tribulation as never was before, and never should hereafter be.

And now tis obvious to consider how hard∣ly we can brook the man, who blasts those things and persons, for which we have the Greatest kindness and concerne, and from which we expect our chiefest happiness: since to be patient in this case, were to re∣nounce our judgments, and to proclaime our selves superstitious fools. Besides it is a thing most difficult to sentence and condemne our selves as the most vile and hypocritical, especially when zealous, as we do imagine, for the cause of God. And lastly it is visible, that we are very slow to credit what we are most unwilling should be true, and what doth contradict those tenets which we receaved for the Greatest truths.

ANNOTATIONS On the 9th Chapter.

1. APollonius Tyanaeus] Nihil amplius do∣minum, quam alii homines facere potue∣runt, fecisse vel gessisse mentiuntur: Apollonium siquidem suum nobis, & Apuleium, aliosque ma∣gicae artis homines in medium proferunt, quo∣rum majora contendunt extitisse miracula. Mar∣cell. Epist. 4. ad August. Apollonium vel paria vel etiam majora fecisse contendit Ethnicus a∣pud Lact. l. 5. c. 3. p. 464. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hierocles de cod. apud Euseb. contra Hier. p. 512.

2 Simon Magus] Dicebant autem se ex ea∣dem circulatione cum Jesus habere animas, & si∣miles ei esse, aliquando autem & meliores. Iren. de Gnosticis. l. 2. c. 59. vide Clem. Recogn. l. 2. f. 32.

3 Predictions of things] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tradit Philost. in ejus vita l. 1.

4 The wisest sages have bee deceaved by them] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tradit Orig. in Celsum, p. 302. vid. Euseb. contra Hierocl. p. 530, 531.

5 Esteemed them Gods] Simonem Magum statua & inscriptione sancti Dei inauguratis. Tertull. Apol. c. 15.5.4. Justin. Mart. Ap. 2. p. 69. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. idem p. 349. de Apollonio.

6 The Heathens did pretend the same] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Celsus a∣pud Orig. l. 4. p. 407. vide eund. p. 417. Mi∣nutium p. 7. Arnob. l. 4. p. 133.

7 Heathens do pretend te same predictions] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Celsus apud Orig. p. 417. Pleni & mixti Deo vates futura praecerpunt, dant cau∣telam periculis, morbis medelam. Cecil. apud Minut. p. 7. Isid. Orig. l. 8. c. 9. Cic. de Nat. Deor. l. 2. p. 59.

8 Miracles] De Miraculis Apollonii vide Philostratum, qui magna industria studebat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyrill. Alex. contra Iul. p. 76. de Simone Mago. Vide Iren. l. 1. c. 22. Euseb. l. 2. c. 13. Hammondum & Grotium in 2. Thess. 2.9. Cyrill. Hieros. Catech. l. 6. p. 53, 54. tradentes, eum magicis praestigiis in tantum va∣luisse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ΣΙΜΩΝΙ ΔΕΩ ΣΑΓΚΤΩ.

9 Gifts of healing] Frustra tantum ar∣rogas Christo, cum saepe alios sciamus & scieri∣mus Deos & laborantibus plurimis dedisse medi∣cinas, & multorum hominum morbos, valetu∣dinesque curâsse. Ethnicus apud Arnobium l. 1. p. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ita Porphyr. de Pythagorâ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iulian. apud Cyrill. Alex. l. 7. p. 235. vide Celsum apud Orig. l. 8. p. 416. v. Philostr. de Apollon. vita l. 4.

10 The power of ejecting devils] Horum mystici Sacerdotes libidinosè quidem vivunt,

Magias autem perficiunt, & quemadmodum po∣test unusquisque ipsorum, exorcismis & incan∣tationibus utuntur. Iren. de Gnosticis l. 1. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scilicet Philostratus de Apollonio. Euseb. contra Hieroc. p. 521. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 530.

11 All which is frequently confessed by Chri∣stians] Signis & miraculis & oraculis fidem di∣vinitatis operantur. Tertull. Apol. c. 21. s. 8. c. 23. s. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iustin. Dial. cum Tryph. p. 225. vide Lact. l. 2. c. 16. iAugust. de C. D. l. 21. c. 6.

12 The Word was very credulous] Majo∣ribus nostris tam facilis in mendaciis fides fuit, ut temerè crediderint etiam alia monstruosa mi∣racula; Scyllam multiplicem, Chimaeram mul∣tiformem, & Hydram felicibus vulneribus re∣nascentem, & quicquid famae licet fingere, illis erat libenter audire, Octav. apud Minut. p 21. Antiquitas recipit fabulas etiam fict as incondi∣tè. August. de C. D. l. 22. c. 6.

13 Their predictions were mostly false] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porph. apud Theodor. serm. 10. p. 137. Nonnunquam ea quae praedicta sunt minùs eveniunt, Cic. de div. l. 1. p. 85. & l. 2. p. 119. B. Quid ego aruspicum responsa commemorem? possum equidem innume∣rabilia, quae aut nullos habuerunt exitus, aut con∣trarios. vide Theodoret. serm. 10. p. 138. Eu∣seb. praep. Evang. l. 5. c. 27. Arnob. adv. Gen∣tes. l. 4. p. 133, 134. Cic. de Nat. D. l. 2. ab initio.

15 Which both their Priests confessed] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogenianus apud Euseb. Praep. Evang. l. 4. c. 3.

16 Their experience proved] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogen. 16. p. 137. Quae nobis in Graeciam Romà responsa Aruspicum missa sunt, quae dicta Pompeio, non lubet commemorare, nec verò necesse est, tibi praesertim qui interfuisti, vides tamen omnia ferè contra ac dicta sunt evenisse. Cic. de div l. 2. p. 119.

17 As their owne Philosophers do assure us

&c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dicit Porphyr. serm. 10. p. 137. de E∣lect. Philosophia apud Theodoretum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diogen. ib. p. 138.

18 So esteemed by the wiser Heathen] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Praep. Evang. l. 4. c. 2. Simi∣lia habent, Orig. in Celsum, p. 333. Plutarch. de plac. Philos. l. 5. c. 1. Diog. Laert. l. 10. p. 299. Edit. N. Cic. de Nat. Deorum, l. 1. l. 2. de div. l. 1.

19 And by those Priests who served at the Altar] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Praep. Ev. l. 4. c. 2.

20 Or so obscure] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Porph. de Philosophia ex oraculius hausta apud Euseb. Praep. Evang. l. 4. c. 8. Multa obscura, multa ambigua, Cic. div. l. 1. p. 104. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. de Apolline dial. Deorum p. 32. vide Thucyd. 3.15. Herod. 3.54. Plutarch. in Fla∣min. c. 34. Aelian. l. 3.45. Justin. l. 12. c. 2.

21 That they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Demosthenes quidem qui abhinc annos propè 300 fuit, jam tum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pythiam dicebat, id est quasi cum Philippo faeere, hoc autem eo spectabat, ut eam à Philippo corruptam diceret, quo licet existi∣mare in aliis quoque Oraculis Delphicis aliquid non sinceri fuisse. Cic. de div. l. 2. p. 402. Diog. Laertius testatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 5. p. 361. vide Minutium p. 29.

22 Either Grounded on the Prophetick reve∣lations] Dispositiones Dei & tunc Prophetis

concionantibus exceperunt, et lectionibus reso∣nantibus carpunt; Ita & hinc sumentes quasdam temporum sortes, aemulantur divinitatem, dum furantur divinationem. Tertull. Apol. c. 23. vide Lact. l. 2. c. 16. p. 224.

22 Or the conjectures of the Devil built upon experience or natural observation] Aut enim alitum volatu, aut extis, aut oraculis homines praemonentur, praedicente aliquo propitio Daemo∣ne, qui sit eorum quae deinceps sequuntur praescius. Chalcidius in Timaeum. Tertull. Apol. c. 22.

23 Or by their swiftnes conveyed & told to their favorites] Memento ubique sunt, totus orbis illis locus unus est, quid, ubi geratur, tam facilè sciunt, quam enuntiant, velocitas divi∣nitas creditur, quia substantia ignoratur. Ter∣tull. Ap. c. 22.

24 Their pretended miracles were mostly false and delusory] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. Thess. 2.9. quod de Simone Mago & Apollonio even∣tus docuit: porro ejusmodi sunt quae de Ulmo Apollonium voce muliebri alloquente, de lunati∣co abs eo precibus ad Mindum fluvium fusis sanato &c. tradit Philostr. l. 6. & 8.

25 Such as did not serve the ends of nature and interests of man] Qualia erant apud Brach∣manas tripodes lapidei sponte sua nutantes, &

ab aereis pincernis calices in gyrum acti, fulmina & venti in doliis asservata &c. Euseb. contra Hierocl. p. 526. Philostr. l. 3.

26 Unworthy to be compared with those of Christ] Potestis aliquem nobis monstrare ex omnibus illis Magis qui unquam fuêre, consimi∣le aliquid Christo millesima ex parte qui fece∣rit? Arnob. l. 1. p. 25.

27 Such as might not exceed the power of evil spirits] Quicquid miraculi ludunt, per Daemones faciunt. Minut. vide Tertull. Apol. c. 22.

28 To whom they were ascribed by the ene∣mies of Christian Faith] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porph. de Elect. Philoso∣phia apud theodoret. serm. 3. p. 47. & rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem l. 2. de abstinentia.

29 That the diseases which they cured were only such as their familiars did inflict] Bene∣fici planè & circa curas valetudinum, laedunt enim primò, dehinc remedia praecipiunt, ad mi∣raculum

nova, sive contraria, post quae desinunt laedere, & curâsse creduntur. Tertull. Apol. c. 22. vide Minut. p. 30. Tatianum adv. Gen∣tes.

30 What others persons have pretended to hath suddenly been blasted] De Simone Mago. Epiph. sic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Haer. 22. de Menan∣dro Simonis discipulo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 44. vid. p. 282. de Apollonio Lact. sic. Cur igitur O delirum caput, nemo Apollonium pro Deo colit, nisi fortè tu solus? p. 465. & Chrysost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orat. 3. in Judaeos, Tom. 6. p. 322.

31 Not being able to transmit this power toother persons] Neque quicquam est ab illo gestum— quod non omne donaverit faciendum parvulis illis & rusticis, & eorum subjecerit po∣testati. Quid dicitis, ô Mentes incredulae,— alicuine mortalium Jupiter ille Capitolinus

hujusmodi potestatem dedit? Curionem, aut Pontificem Maximum, quinimo Dialem, quod ejus est, Flaminem isto jure donavit? non di∣cam ut mortuos excitaret, non ut caecis restitue∣ret lucem, &c. sed ut Pustulam, reduviam, papulam, aut vocis imperio, aut manus contre∣ctatione comprimeret. Arnob. de Christo l. 1. p. 30. Transcribere posse in hominem jus tuum, & quod facere solus possis, fragilissimae rei dona∣re, & participare faciendum, supra omnia sitae potestatis est. Idem p. 31.

32 Or suffer for the cause they owned.] Eu∣sebius inter Gnosticorum placita haec enumerat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hist. Eccl. l. 4. c. 7. Tertull. adv. Gnostic. c. 12.

33 They either wave all these pretences to the power of miracles] Mahometes asserit se non cum miraculis, sed cum armis missum esse. A∣zora 3.14.17.30.71.

34 Pretend them wrought to the establishment of Heathen superstitions] Ita Apollonius in∣troducit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. contra Hierocl. p. 528. Et. p. 531. Domitianum sic affatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

35 The villanies of Simon Magus] Qui ejus sectae sunt omni libidini & intemperantiae se dederunt. Iren. l. 1. c. 20. Theodoret. Hae∣ret. fab. l. 1.

36 It struck dumb the statue of Apollonius] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Author quaest. & resp. ad Orthod. p. 405. qu. 24.

37 Confounded Simon Magus] quem Petri precibus praecipiti ruina prostratum esse tradunt. Arnob. l. 2. p. 50. Sulpit. Severus l. 2. c. 41. Clemens Const. Apost. l. 6. c. 9. Hegesippus l. 3. c. 2. Epiph. l. 1. contra Haer. p. 31. Cyrill. Hieros. l. 6. Ambr. Hexam. l. 4. c. 8. August. de Petro & Paulo serm. 3. Tom. 10. f. 268. Philastrius, Palladius, & Maximus Turonensis apud Grot. 2. ad Thess. c. 2.

38 The World knew nothing better] Cice∣ro cum multa dixisset quae ad eversionem reli∣gionum valerent, ait tamen non esse illa vulgo disputanda, ne susceptas publicè religiones dis∣putatio talis extingueret. Lact. l. 2. c. 3. Er∣rabat multi•••••• rebus Antiquitas. Retinetur au∣•••••• & ad opinionem vulgi, & ad magnas uti∣litates Reip. Mos, Religio, disciplina, jus Au∣gurum. Cic. de Div. l. 2. p. 123. Imperiti & insipientes falsas Religiones pro veris habent, quia neque veram sciunt, nec falsam intelli∣gunt; prudentiores vero quia veram nesciunt, aut in iis quas falsas esse intelligunt perseve∣rant, ut aliquid tenere videantur, aut omnino nihil colunt, ne incidant in errorem. Lactant. ubi supra.

CHAP. X.

The Contents.

COncluding for the truth of Christian Doctrine from the excellency of its Precepts, [Arg. 5] in order, (1.) to the publick Welfare of man-kind. 2ly, To the perfection of humane nature. First, by the clearest in∣formations of man's understanding in matters which concerne the knowledge of God, & of Virtue and Vice. And secondly, by tender∣ing the most prevailing motives to engage the will and the affections to obedience. And thirdly, the most strong engagements to seek the welfare of our Brother's Soul. Heathen Philosophy and their receiv'd Theologie de∣structive of Religion, and fitted to promote the Interest of Satans kingdome. This prov∣ed from their conceptions both of God, and of his Providence, and of his Attributes, and their uncertainty in Matters of this na∣ture, and from their want of precepts to di∣rect

them in, or promise to encourage to the per∣formance of their duty; & from their doubtings of a future State, and their denial of all future punishments, and from their false concepti∣ons of the rise and fatality of Sin. That these opinions are destructive to the service of a Deity, and the concernments of Religion. That they received opinions which destroyed mora∣lity. This proved from their mistakes and er∣rors. (1.) Touching the duties and con∣cerns of love & charity to their neighbour And secondly touching the laws of Chastity, Justice, and of truth. Heathen Philosophy proved ineffectual, not only to reforme the world, but the Professors of it. The wicked∣ness of their lives. The accounts and rea∣sons of it. Theresult of all in confirmation of the Christian Faith.

§. 1. BUT that which is the Crown of all, and indeed potissima demon∣stratio, a most convincing evidence of the As∣sistance of the holy Spirit towards the propa∣gation of the Gospel, is the excellency of the Christian precepts, and the subservience they bear, not only to our future, but to our pre∣sent welfare.

§. 2. IT were endless to insist upon the incredible Power of Christianity, when cor∣dially embraced, to sheath the Sword, & beat it into plow-shares, to still contentions, and bind the hand to its good behaviour, to prevent all waies of being cruel to our neighbours life, or prejudicial to his estate and Fortunes, or inju∣rious to his name or honour, by taking up or venting a reproach against him, or by discover∣ing those Errors and infirmities which Charity doth bind us to conceal. It were infinite to re∣count those liberal provisions it hath made for Love and Charity, pity and compassion, and whatsoever may indear my Brother to me, and draw forth all my powers to assist him. It gives the truly generous and publick Spirit; it com∣mands every man to seek his Brothers weal, and shew him all that kindness, which he could expect or beg, when under like necessity. It bids us burn, when others are afflicted, and weep with those that weep; That is, it bids us be as forward to relieve them under all their pres∣sures and afflictions, as if their afflictions were our own. Now what can further be required to our present happiness, than the security of what a present we enjoy from any hand of vi∣olence, and the assurance of our Brothers help towards the enjoyment of the thing we want:

Nor is it less conducive to the publick good. Christianity gives such a relish of sublimer Bliss, as disintangleth the more noble Soul from all the trivial concernes of earth. It tells us that the freindship of this world is enmity to God, that he who beares affection to these earthly things, is but pretender to the love of heaven. It inspires into us that contentmēt which allayes the hell & torment of an inordinate & still ga∣ping appetite. It transformes the man into humility and meekness, and so prevents the tumult & disturbance of the haughty Spirit. It enforceth peace upon us by the strongest mo∣tives, and threatneth an eternal flame to the Incendiary. It moulds the Soul into a simple honest, and sincere deportment, and interdicts those flattering Addresses, which belye the thoughts and Conscience of the Speaker; and more then this it cannot do in order to our pu∣blick welfare, since that can never suffer, but from unjust and treacherous, factious and tur∣bulent, proud worldly or rapacious Spirits.

§. 3. CHRISTIANITY is a Religion high∣ly perfective of humane nature, and such as best comports with the concernments of our Souls, and most advanceth its most noble faculties.

It gives the best discoveries of the Divine existence, and of Providence, and of that obe∣dience and homage which we owe unto a Dei∣ty,

and of those attributes which are the only grounds, and most prevailing motives to it; viz. The Truth and Freedome, the Justice, Power, Goodness, the Wisdome, Unity, and Omnipresence of a Deity; all which must be entirely owned as the foundations of reall Piety. It presents us with such admirable dis∣coveries of Wisdome, Justice, Goodness, Mer∣cy, and Compassion, in the contrivance and procurement of Pardon and Salvation to us by the death of Christ, as Judaisme could ne∣ver boast. It holds forth the clearest light to guide our darke and purblind Reason into the paths of vertue, and to secure us from the splitting rocks of Vice. It gives the best and largest Comment upon those duties of the mo∣ral Law, which are so imperfectly and so ob∣scurely hinted by the light of nature, and so much questioned and disputed by the Gentile World, as wee shall see hereafter. It discovers to us those impediments which would retard and clog us in the performance of our duty, that so we may avoid them. It makes the e∣vil thought as guilty as the evil action, and calls as much for purity of heart, and freedome from every vile affection, as from those actions that doe issue from them. It setleth the float∣ing soul on the firm Basis of divine veracity; and for the Heathens faint surmises, and the Jews

darker shaddowes of good things to come, it gives the Christians lively hopes, and full assurances of Faith. It tenders the holy Spirit as an earnest of our future bliss, and assures us if we doe the will of heaven, we shall know what is so. In fine, the knowledge of a future endless bliss and misery, is the result of Gos∣pel revelation, which upon all these grounds doth best provide for the information of our understanding, in what it is concern'd to know in order to our future happiness; to wit, the being of a God, and our engagement to adore and serve him: what will procure his Favour, and will provoke his Indignation, and what concernes we have sincerely to avoide the one, and to pursue the other.

§. 4. NEXT it presents the Will, with the most soveraigne motives and engage∣ments unto duty, and bindes that on us with most powerful cords of Love, and the amazing mercies of our God and Saviour; The obligations of repeated vows, and Co∣venants, especially of those of Baptisme, and the Sacred Eucharist; the convictions of our conscience, the laws and Sanctions of that Ma∣jesty, who strikes an awe upon it, and the ex∣ample of our Saviours which doth at once pre∣scribe to our obedience, and provoke us to it.

It pains forth sin to us in its own dress, atten∣ded with the dangers of present, and a dreadful expectation of eternal miseries; and those en∣hanced by all the aggravations which love and mercy, conscience and duty, the light of rea∣son and religion, the experience of our selves and others can afford it. It presents Goodness to us in its fairest and most tempting aspects, as∣sures us that the ways of God are Good & ho∣nourable, safe and easie, and full of comfort and present satisfaction to the Soul. It courts the affections with the most admirable delights that heaven can tender, it surrounds us with the pleasures of a virtuous life, the joys of charity, the comforts of an upright conscience, the smiles of heaven, and its concernment for the good man's welfare here and happiness hereafter; such happiness as far exceeds what we are able to conceive. It blows off all our prejudices, buoys up the sinking Spirit with fresh supplies of grace and spiritual assistance, and all the comforts of a never failing promise, that God will never leave us nor forsake us,* 1.402but will make the heaviest of afflictions be in∣strumental to work together for our good.* 1.403 It quells all feares & Jealousies of the desponding Spirit, by giving full assurance of our pardon on the most reasonable and easy termes, and re∣presenting our heavenly Father, not only wil∣ling

to receive, but so gracious as to invite the Prodigal. It rendreth our discouragements the best of motives, assuring us that our af∣flictions will augment our joys, and that our thorns will blossom into crownes of glory. And what can weigh against such powerful mo∣tives, when life the first of mercies, and the foundation of all others, and death the last and most dreadful evil, are such low trifles, as are not worthy to be compared to them:

§. 5. AGEN, it layes the highest obligations on us to endeavour the welfare of our Brothers Soul.* 1.404 It calls upon us to a instruct the igno∣rant, and them that oppose themselves to the truth; to warne the unruly Person, to rebuke him, and not suffer Sin upon him; It requires us to support the weak, and to administer comfort to the feeble minds, to stirr up and provoke each other to the greatest heights of love, and pi∣ety and goodness. In prosecution of these ends it shews how much our Lord hath done and suffered by emptying himselfe of all his glory, and taking on him the infirmities of humane nature, by entring on that life of miseries which did at last conclude in an accursed ig∣nominious death, by interceding dayly for mercy to us; and by conveying of his Gifts and favors to all the members of his body: last∣ly

by guiding all the Acts and ways of Provi∣dence, to the best compliance with the good & welfare of his servants. It shewes how much the God of Heaven hath been concern'd for them, in employing his Wisdome from eternal ages in thoughts of mercy to them, in sending his Beloved from his own bosome, to redeem them by his bloudy sufferings; his Spirit first to con∣vince them of Sin and misery, the more assu∣redly to fright them into the armes of mercy, and then to sanctifie, and by so doing to fit them for those mansions of eternal bliss he hath prepared for them; and lastly, sending his Embassadours by their most passionate entrea∣ties to bessech them to be reconcil'd to him.

§. 6. SUCH is the nature of the Christian Faith, so good and pious are it's Precepts, & so well suted to the interests and apprehensions of man-kind; whereas the wisdom of the hearthen world, the faith they own'd, & the religious cu∣stomes they espoused, were such as overthrew religion in the foundations of it, & such as made it to be consistent with the most vile impurities, & only serviceable in the promotion of the de∣vils Kingdom, or such as did exceedingly deface the beauties of it, and obstruct it's influence. Morality was either wholy slighted, and Vice or Vertue deemed to be only what humane

laws commanded and forbid, or their conce∣ptions of it were so gross, and so exceeding va∣rious, that not one duty of the moral Law was left unquestioned by them. The 1 common issue of their search after the knowledge of those things was only Scepticisme, and the most knowing men were they who did renounce all knowledge of them.

§. 7. TO touch upon those things which do exceedingly obscure the influence, or ruine the foundations of true Piety; some of those heathens plainly deny'd the 2 being of a God, and many of them 3 doubted and demur'd up∣on it; especially when a 4 cross act of provi∣dence did tempt them to it. As for his over∣ruling providence, we find it exploded by the school of 5 Epicurus. By 6 Aristotle and his party it was confined to heaven, (whence it is well infer'd by† 1.405 Atticus that his opinion is in effect the same, as to the interest of Vice and Virtue, with that of Epicurus.) This great concerne was by the 7 Platonist and 8 Pythago∣rean (that I add not the 9 whole heathen world) committed to inferior demons, this being their

professed Tenet,* 1.406 quod nullus Deus misce∣tur homini, by which denyal of Gods imme∣diate power engaged to create, preserve, and go∣vern us, they 10 rob'd us of our chiefest mo∣tives to adore and imitate him, who thought us thus unworthy of his care. Some 11 doubted of the thing, others allowed a general, but 12 denied a special providence, and hence took liberty to sin at pleasure. The 13 Stoicks most∣ly did restrain the actings of this providence, unto the great concerns of earth, and held it unconcern'd for lesser matters. Scarce any of the heathens could afford a satisfying answer to that grand objection which was made a∣gainst it from those adversities which hapned to the best, and those prosperities which did attend the vilest persons.

§. 8. 2ly, THEY were as much mistaken in their conceptions of his attributes, and the nature of a Diety; renouncing the only true God, they knew not where to stint the num∣ber of their Deities; some held them 14 thir∣ty thousand, others conceiv'd them to be numberless, and yet they stood obliged to wor∣ship all the rabble of them, that none might be offended because slighted by them; for as Ter∣tullian tells them, Cum alii alios colitis,* 1.407 uti∣que quos non colitis offenditis; praelatio alterius,

sine contumelia alterius esse non potest, quia nec electio sine reprobatione; and therefore when calamities befel them, they paid their homage to an ¹⁵ unknown Deity, and made addresses in these doubtful formes. Quisquis es sive Deus sive dea,* 1.408 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to that un∣known God or Goddess, who as they presum'd might be incensed by the neglect of service. And albeit the wiser sort of heathens acknow∣ledged one Supreme, and all-ruling Deity, yet did they worship Demons; not only such as they accounted good, but ¹⁶ evil and perni∣cious, least they should destroy them. They pay'd their homage to the ¹⁷ Sun and Moon, and to the whole host of heaven, to ¹⁸ men with whom their Forefathers had conversed, and to whose ¹⁹ departed souls their supersti∣tion did give an Apotheosis upon designs of policy. To ²⁰ Emperors and all that had been knowing men; especially if they had suffered for their Country. They advanced the ²¹ meanest creatures into Deities; earth, fire, wa∣ter, aer, the herbs and cattle of the field, the fishes of the sea, their leeks and onions, and pay'd their homage to those Idols which were nothing in the world; and which is yet more vile, they worshipped those parts which nature bindes us to conceal, and modesty permits me not to mention. Add to this, that they who

knew what these Gods were, yet chose in ²⁴ practise to comply with all those rites, which custome offer'd to such execrable and ignoble Deities. Thus did they give the knowledge due to the only true God, to what they knew to be a lye.

§. 9. 3ly, THE ²⁵ Stoick and the School of Epicurus held that God is a corporeal Being, which must exceedingly degrade him in the conceptions of man-kind. They ²⁶ universally fancied him to be of humane shape, and so they chang'd the image of the incorruptible God into the likeness of a corruptible man, & hence they deemed an ²⁷ Image requisite unto the worship of a Deity, and would reproach the Christians, and pronounce them Atheists for defect of it. They took the boldness to ²⁸ li∣mit and confine Gods power, and dispute his omnipresence, they held him ²⁹ unable to do any thing without the help of matter, and un∣sufficient to ³⁰ correct those evil dispositions to which it inclined us. They owned an evil and pernicious God of equal power with, and independent on the God of heaven; who, as they thought, was insufficient to restrain the actions of this ³¹ evil principle. Thus did they make vice loose its name by being necessary, and leave us all in misery, because inevitably

subject to the power of this pernicious being. The Stoicks bound up God in the Chaines of unalterable fate; the ³² Peripatetick made him not to act at all, or else to do it from the ²³ necessity of his nature; both which are e∣qually repugnant to his worship, and to the na∣ture both of vice and virtue; They doubted of his omnipresence, and by so doing made it doubtful whether our supplications could be heard, and he become a present help in trou∣ble. ³⁴ The Platonist would not permit him to be free in the expressions of his Goodness, and so they rob'd us of those motives, which the consideration of that freedome doth afford; some thought he could ³⁵ conceive no anger, and therefore could not punish sinne; others conceived him so severe and froward that he could never be atoned; the first spake comfort and encouragement unto the vilest sinner, and made all Gods threats to be but bruta fulmina; the other did as much discourage all inclinati∣ons to bee good. ³⁶ Prayer was rejected as a useless thing, not only by the school of Epi∣curus, which renounced providence, and by the Stoicks fate; but also by the ³⁷ Pythagorean who held we should not pray because we knew not what to ask, & by the ³⁸ Stoicks who dee∣med it needless to intreat that happiness from God which they were able to confer upon

themselves; they also agreed in this, that it was every man's duty to serve God More patrio, af∣ter the manner of the place he liv'd in, what ever were his private thoughts; and so obli∣ged men to be obscene, and lustful, unnatural towards their Children, inhumane to their brethren, and the like, where customes of this nature did obtain in their solemnities. Thus did they bind the world to those rites, which whilst they did observe, they must be hateful and reproachful to a Deity, and infinitely di∣stant from that Piety which chiefly doth con∣sist in being like him; For what is morea 1.409 re∣proachful to an holy God, then to conceive we are as pleasing to him by the most vile obsceni∣ties, as by the purest actions? And what is more repugnant to this good and merciful Creatour, then to imagine he seeks the ru∣ine of his creatures?

§. 10. 4ly, THEY who obtained the best re∣pute for wisdome, and had gone farthest of all the heathens in pursuit of knowledge, after all their search, were forced to confess their igno∣rance and blindness touching the nature of a

God, and the concernments of another world. Socrates confessed he knew not any thing con∣cerning them. Democritus and Anaxagoras, Anaximander and Empedocles, Pherecydes, Protagoras and Melissus, and almost all the An∣tients did acknowledge this. They concluded all matters of this nature to be ⁴⁹ uncertain, and beyond the reach of humane knowledge; and therefore either quietly ²¹ submitted to the popular error, and out of feare of punish∣ment, comply'd with the absurdest rites of any Country, as ⁴² thinking all religion to be a politick contrivance; or if they durst and thought it worth their while to be inquisitive, they ran out into vain and idle speculations concerning God; They conceived opinions of him so strangely ⁵³ various and uncertain, as could leave but small impressions on the soul, and must needs render all her pious motions faint and heartless. Such were the fluctuati∣ons of the wisest men in matters of this nature, that others knew not what to say or think con∣cerning them.* 1.410 This saith ^a Cecilius might be made good, that all things of this nature are un∣certain, doubtful, and at the best but likely to be true. The various apprehensions of wicked men

(saithb 1.411 Cicero) will justifie the doubtings and de∣murrs of Scepticks, and it will be then sufficient to account them malepert, when others have found out the truth. That nothing was concluding which their wise-men spake, was the complaint ofc 1.412 Plato; andd 1.413 Porphyry cries out, what opinion is there in all Philosophy not doubtful? what ap∣prehensions of the Gods which is not meer conje∣cture?

§. 11. 5ly, THE Heathen Sages were as much deficient in the grounds and motives to obedience, they having no experience of that love and mercy which the scripture tendereth, and which alone can be the spring of that inge∣nuous service which results from Gratitude; Nay they had no example to provoke, no pro∣mise to encourage to the performance of their duty, nor prescript to direct them in it, and therefore had no means to know what wor∣ship would be pleasing to a Deity. They had

a sense of† 1.414 weakness and infirmity & of a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and disability of the soul to virtuous actions, and of it's head strong bent & inclina∣tion to evil, but no assurance of assistance in the ways of Virtue, or of its future re∣compence; nor could they possibly obtain the know∣ledge of it without a reve∣lation, those blessings be∣ing free, and not the fruits of our desert, but Gods abundant Goodness. They knew not what would reconcile them to God, when by their sinnes they had offended him; nor being reconciled, what would con∣tinue and secure them in his favour. This was the rise of that inhumanerite of sacrificing Infants, and men of riper yeares. They that did this, conceited that nothing besides death could make atonement for their sin against God; yet they were loth to dye for it themselves, and therefore they made others dye; hoping God would accept them in their stead. The ⁴⁴ doctrine of the souls immortal state, & of a future recompense was laught at and contem∣ned, not only by the school of Epicurus, but the most learned men of the other sects. Their records tell us, that Pherecydes Syrus was the

first that taught it. It was the prevailing judg∣ment of the ⁴⁵ Stoick, that departed soules continued for a while, but still were subject to corruption. And yet their Great Friend ⁴⁶ Lip∣sius doth confess, that this was matter of con∣test among them. ⁴⁷ Antoninus, Seneca, and o∣thers of them do very much distrust, or ⁴⁸ else deny it; as Aristotle also did; and that eternal state of which we read so often in the Plato∣nist,* 1.415seemes rather to have been their Guess than any matter of their Faith. They ventur'd to say of it what they could not prove; and that they were not confident of what they say'd, it appeares by the stile and manner of their writing; every thing comes from them so coldly, and so timorously, so qualified with ifs, and Ands, and peradventures, when they write upon this subject. Plato himfelse when he had persued this theme with all his Rheto∣rick how lamely comes he off at last?† 1.416 of this (saith he) I am not very confident. Nor is it to be wondred, that he was so uncertain of the concernments of another life, who renoun∣ced all certainty in this. The Pythagorean do∣ctrine of the Metempsycosis condemned the soul to a continual round of troubles; it im∣prisoned

it in Brutes, & made its prison (for so the body was by them esteemed) as im∣mortal as it selfe. Among those many Gods to whom they could address themselves for Corne and Wine, the Gentiles had none from whom they craved or expected the ⁵⁰ blessings of eternal life. And for the ⁵¹ punishments of another life, those were but matter of contempt and scorne to the wisest Heathens, who look'd upon the ⁵² Christian doctrine in this matter, as an absurd and melancholy phancy, a thing so vaine and so extravagant, that scarce their children and old wives could credit it. They generally held, that either ⁵³ death be∣reft men of all sense and being, or chang'd this present for a better life. To the more virtuous and noble soule the ⁵⁴ Stoick would allow a future happiness as lasting as the world; but for the simple and debauched Person, who had lived the Brute, they made him dye so too; or else abide some very little season. The ⁵⁵ Py∣thagorean and the Platonist who make the Sin∣ner come so oft upon the stage, give him no smal encouragement to sinne, and do at worst but threaten he shall live that brute to which his sinnes have best disposed him. Among those few who held the soule immortal, ⁵⁶ some hence concluded her impassibility, and so her freedome from all future punishments, then

which no Greater motive to impiety could be propounded. The ⁵⁷ Stoick held the Soule to be a part of God, whencea 1.417 Tully well infers, that should it suffer, God must do so to.

§. 12. AGEN, they did ascribe the ⁵⁸ ori∣gine of evil either to an incorrigible fate, or to an evil Demon, or to that ⁵⁹ matter which com∣posed us, whose inclinations, they presumed, it was not in the power of the God of Heaven to correct; or to the ⁶⁰ influence and over-ruling power of the Stars; and by so doing they made all evil actions necessary, and therefore such as could deserve no punishment. This also was the natural result of the ⁶¹ Platonick year, and ⁶² of the circuit of the Stoicks; it being foo∣lish to conceive that after any period, all a∣ctions should become the same agen, without some cause that should infallibly produce the same effects continually. And yet those do∣ctrines were mostly the receiv'd opinions of the Heathen world. This circulation was the professed doctrine, not only of the Platonist and Stoick, and of Pythagoras and Heraclitus, but

of all those who held the 62 world to be eter∣nal. That all our actions were the result of an 63 inexorable fate, was the opinion of Demo∣critus and Heraclitus, Empcdocles, and Aristo∣tle, Parmenides and Lucippus, Chrysippus, Cel∣sus, Pythagoras, and Epicurus.* 1.418 The Platonist and Stoick, Chaldean and Aegyptian, Pythagoras, and all the lovers of Astrology, subjected all our actions to the power of the Stars, our vices were ascribed to the incorrigible bent of matter by Plato, Zeno, and Pythagoras, to an evil Ge∣nius by the General suffrage of the antient Heathens. The Stoicks 65 held all sins were equal, and that all virtues were so too, and by so doing they lessoned our concernment to pre∣vent the one, or to pursue the other. And now how perfectly destructive these opinions are to the service of a Deity, and to all the parts, and the concernments of religion is exceeding evi∣dent.

§. 13. FOR first, since hope and feare are the two radical and leading passions of the soul; seeing the expectations of reward, or future Good, and dread of future evil, are the two soveraigne motives to the renouncing of a lust, or the embracing of a virtuous life; who

ever comes to God in way of duty, must be∣lieve that he is, and that he is a rewarder of all those that diligently seek him. And sure that homage may be spared which brings me in on∣ly my labour for my paines, and the complaint of David that he did cleanse his hands in vaine must be allowed of, if with like fredome from vindictive justice, and as much temporal ad∣vantage of himselfe, he might have imbrued them in his Brothers blood. And therefore to deny the being of a God who can reward or punish; to question providence, and to say it is unconcern'd in the affaires of men; to make God a being who hath neither† 1.419 love nor ha∣tred, affection or concerne for what we doe; to set up fate and evil Demons, starrs and mat∣ter to controule and overrule him; and to make the expressions of his power and Good∣ness necessary, & therefore such as lay no obli∣gations on us to returnes of love, is to renounce Religion, and the worship of a Deity; because these apprehensions take off all the motives to it.

§. 14. NAY seeing God is an all pow∣erful Being, and therefore able to dispense re∣wards and punishments according to our workes; what ever can induce me to believe he will not do it, must also force me to conclude that he is wholly careless in those matters; that he doth not love that virtue, which he will not crown, defend, and cherish: nor hate that vice, which he will not restraine and punish; it be∣ing the most natural result of hatred to shew a Great displeasure, and where our power is e∣qual to our will, to leave some tokens of dislike and opposition to what we hate, by our endea∣vours to suppresse and crush it. As on the other hand it is the genuine effect of love to wish and to endeavour, where our power meets with nothing to controul it, the preservation and welfare of the object loved. And therefore it is folly to conceive that Gratitude should lead me to the pursuance of that virtue which will not be Grateful, or the forbearance of that vice, which cannot possibly displease the Person to whom I stand obliged to express my gratitude.

§. 15. 2ly, SINCE evident it is, that all things here do come alike to all, and there is one event unto the just and unjust. Since it is not the ex∣perience only, but the complaint and scandal

of the world, that wicked persons flourish in it like a green bay tree; that they are fat and well liking, and often have a late and quiet passage to their Graves. In a word since here we finde no dispensations of rewards or punishments, according to the Good or bad demeanours of mankind; it follows, that those doctrines which deny the future being of the soule, and make its bliss or misery conclude with its existence in the body, must render Piety not only useless, but oft destructive to the interest both of the soul and body, and so repugnant to our reason.

§. 16. 3^ly, SINCE all rewards dispensed by the hand of providence must be the conse∣quents of actions, ordered according to God's will and precepts, and tending to his honour; and seeeing all the punishments inflicted by Him, must be the products of such actions as bear an opposition to his will, and so are pro∣per acts of disobedience; (it being inconsi∣stent with the wisdome, as well as with the justice of a God, to give rewards to what doth infinitely displease him, and reflects on him with dishonour;) to leave the soule uncer∣tain of his will, must clip the wings of the most fledg'd devotion. For when beholding the va∣riety of men's inventions to appease a Diety, and pay their homage to him, their soul could

only pitch on one, and that as dispu∣table as the rest; it must be either temp∣ted to put the matter to a venture, and re∣nounce Gods' service, or else be scar'd into su∣perstition, or an immoderate dread of God. For what can free the soul from endless terrours, when it can arrive at no security, that what it doth, is acceptable to that God, from whom it must expect a future and eternal re∣compence, according to its actions in this life.

§. 17. 4^ly, SEING the will is guided by the convictions of the judgment, where this doth doubt and fluctuate, its influence upon the will, especially when tempted to oppose its dictates by the strongest passions and inclinati∣ons of the soul, and by all the pleasures of our senses, must be inconsiderable. For whether we are moved by hopes or feares, the terrours of an evil threatned, or the expectations of a future good; the more our doubtings are of what we hope or feare, the lesse our judge∣ments are convinc'd or satisfied, and so much the less able they are to prevail, or stand their ground against the strength of our affections and the importunity of our passions.

§. 18. 5ly, SINCE what it is not in my power to avoid, it cannot be my duty to avoid,

and what doth follow from the laws of fate, and those extrinsick causes whose operations are immutable, is also unavoidable, it follows, that those doctrines which make our sinful a∣ctions to proceed from such a cause, must make it cease to be my duty to avoid them.

§. 19. THE Heathen had as gross concep∣tions in matters of morality, as of Religion to∣wards God, they embraced opinions which thwarted all the duties of the second table, and acted sutably to those opinions. Christianity indeed calls for the largest Bowels ofa 1.420 com∣passion to our Brother, and an entireb 1.421 for∣giveness of his offenses against us. It enjoyns usc 1.422to do Good to all, and beare the same affection to others, which we do to our selves, it pro∣nouncesd 1.423damnation upon those who indulge any causeless passion, that may Provoke them to do mischief to him; it tells us no murtherer can have eternal life, and so prevents the shed∣ding of our Brothers bloud, and all the mis∣chieves of revenge and passion; so well doth it consult the peace and welfare of man-kind. Whereas among the Heathen-, it was held the sign of a low 65 dastard spirit to pass by an injury; and their 66 Good man, when pro∣voked, might do the greatest mischiefs. Ly∣curgus

his laws were wholly† 1.424 sanguinary, and only did intend to make the Spartans the more able murtherers; Their 6i gladiation was but an art to kill, their sacrifices and service to their Gods were stained with the bloud of In∣fants, and men of riper yeares. 6g Mercy was by the Stoick made a vice, self 69 murther was held sometimes a duty by Epicurus and the Stoick, and made the 70 common practise of Philosophers. To cut and launch, to be cruel to, and to unman themselves was to be plea∣sing to their bloody Dieties.

§. 20. 2^ly, The Christians rule commands the greatest Chastity,* 1.425 the lustful eye is by that law adultery and fornication; damnation is the punishment of both. The Christian is to possess his vessel in the greatest purity, and not indulge to an immodest unbeseeming Ge∣sture. His bond of matrimony is such as never can be cancel'd, and he that takes a second to his bed (though married to her) whilst the first survives, commits adultery; of which this

only reason can be given, that the first re∣maines his Wife, and Christ permits not to as∣sume a second to her, and that our matrimonial contract gives the power of our body wholly to her, and therefore renders us unjust if we presume to give it to an other Person: But now the 71 Heathen rites were many of them full of the most vile obscenities, their temples were the worst of stews; Amongst the 72 Cyprians & Babylonians their women were oblig'd to re∣pair unto them to commit adultery, and by so doing were made sacred to the Gods: the 73 Ly∣dian Cyprian, Armenian, and Phaenician Virgins did commit whordome in their Temples, till by so doing they had earn'd a dowry; their service was the prostitution of their souls to lust, and fit only to be tendred to a Phallus, a Priapus, or such like beastly Deities. 74 plu∣rality of wives was common both to Jew and Gentile, 75 no wonder the Philosophers were free to lend them when they could spare so many; the Stoick and the Platonist allowed community of wives, the 76 Cynicks, Diogenes, and Theodorus fulfil'd their lusts publickly in the market place; It is said that many Indians did the like; 78 Incest was commonly allow∣ed, it had the approbation of Philosophers, and was 79 practised by divers nations. To en∣joy a Mother or a Sister, was a common thing,

only with the softer Persian and Aegyptian, but with the wise Greek and the Athenian, from whom the custome was derived to the Persian. To use a common Strumpet was no disgrace to any man; it was frequent with the 81 Philoso∣phers, and others had their liberty to do it when their lust provoked them; 82 Stews were allowed and pay'd their custome and their tri∣bute, both the 83 Philosophers at Athens, and Senators of Rome were wholly given up to the love of Boyes; and to the sinne of Sodome, for which God rained fire and brimstone down upon four Cities; and made the land of Canaan spew forth its inhabitants, and yet their 84 Oracles allowed the same; the 85 Stoicks held it lawful to use the most obscene and filthy words, & to do 86 a∣ctions as immodest, and fit only to be used in 87 Plato's common wealth, where women were commanded to uncover what nature bound them to conceal. Lastly, such was the 88 vile∣ness of their secret Mysteries that they disown∣ed and renounced them, when they were char∣ged with them by the Christian, but all in vain, for they were either practised or approved by them as Arnobius doth largely shew.

§. 21. 3ly, CHRISTIANITY forbids not only violence and rapine, opression and

extorsion, but it restrains us from all the arts of fraud and overreaching practises; it com∣mands us not to take advantage of our Bro∣thers wants, or ignorance, or weakness; as knowing that God is the avenger of all such.* 1.426Whereas amongst the 89 Spartans and Aegy∣ptians, Sicilians, and Barbarians, theft was a thing permitted and commended, to rob their neighbour was not their shame, but matter of their glory, all was their own that they could get by fighting,* 1.427 and to restore what by vio∣lence they had taken, must have reduced the the Greatest Monarchs unto the condition of poor Cottagers.

§. 22. 4ly, THE Christian doctrin makes it a part of the new creature,* 1.428 and of that image to which Christianity renews us to speak the truth and put away the lying lip; It speaks damnation to the man that makes or loves a lye. Wheras the Heathens Rule was this, ubi expedit mendacium dicere dicatur. 90 Philoso∣phers, Layers, Physitians, Rheroricians main∣tained it sometimes lawful, viz. when it was useful to preserve themselves, or to deceive their enemy.

§. 23. LASTLY, Christianity did work a 91 through reformation upon all its Prose∣lyts

& made the worst of Christians better than the Exactest Heathens. And in this argument the Christian chiefly triumphed, that whilst ⁹² Philosophy did prove so ineffectual to re∣duce the world to sobriety, Christianity did mightily prevaile on the Professors of it, and exalt them to the Greatest purity, a thing so certain, that even ⁹³ Heathens did confess it, and the Apostate Julian did urge their pat∣tern and example to provoke the Heathens to love and piety; & which is most to be admired, this reformation was effected (notwithstanding all lets and prejudices which we have largely mentioned) on many thousands at a time, & that by speaking of such words as seemed to carry nothing of power and demonstration in them; which is an argument more efficacious, than their miraculous Gifts of healing, to prove the assistance of a Deity. Whereas the lives of Heathens after all arts and subtilties, insinua∣tions, Rhetorick and demonstrations, which their Philosophy could boast of, were sutable unto their loose opinions, and Guilty of most vile enormities. Philosophy did but amuse their understandings, and imploy their heads, it left the manners of the wisest Sages as cor∣rupt as ever; nor was it much to be expected that it should it be otherwise if we consider.

§. 24. FIRST, that the wisdome of the Greeks was either ⁹⁵ purposely concealed from the vulgar, or incommunicable to them, the 65 Pythagorean held the ruder Person who was not versed in Mathematicks unable to re∣ceive his precepts; they could not work on the unruly passions of our Youth; that ⁹⁷ age was deemed unfit for philosophical instructions, or for moral virtues; whereas the Christian do∣ctrine wrought its effectual reformation upon those of all ages, sexes and conditions, as be∣ing not the empty rudiments of humane wis∣dome, but the demonstration of the Spirit, and that which was enforced upon the Soul not by the slender powers of Rhetorick, but by that power of God which nothing can resist.

§. 25. 2ly, THAT they had no discove∣ries of what was ⁹⁸ just and unjust, but were intirely left to the dim light of nature which if not helpt by education and instruction, will not be able to resist the force and interest of passion, affection and example, and all the im∣portunities of an unbridled appetite; their Gods gave them no rules of piety, no revelation of their concernment to be good; and hence saith Maximus† 1.429 Tyrius, could I consult an Oracle

which would returne a plaine and undeceiving Answere, I would enquire about those Great concerns of piety and justice, in which the Gods have been so silent and obscure

§. 26. 3^ly THAT they continûally did thwart ⁹⁹ each other, and what ws equity and goodness to the one, was to the other highly culpable, what seem'd the worst of follys unto some, was to the others innocent; what any ¹⁰⁰ rightly did conceave they were not able to defend against their adversarys, as having no foundations whereupon to buid.

Besides those sects ¹¹⁰ and tenets, Authors and opiniosn which overthrew the pillars of true piety, Justice, and equity, and introdu∣ced

the greatest loosnes and corruption, were as freely tought, and had as full permission to be discoursed of, and embraced by any, s those of Plato and the Stoicks: The Epicure & Sceptick, the Cynick, & Peripatetick had no restraints upon them, but as great freedome to corrupt the people as others to instruct them: nay tis observable that those vile opinions flou∣rish'd ¹⁰² most, and that the Abettors of them did ¹⁰³ accord the best among themselves, and had as great a stipend ¹⁰⁴ from the Ro∣maine Emperours as those of any other Sect.

§. 27. 4^ly THAT they were destitute of motives and inducements from a superior in∣terest which should enforce upon them those acts of equity & justice. We see amongst Christians self interest so strong, & worldly love so powerfull in those who most pretend to live above it, and to be crucify'd unto it, as that too oft it tempts them to act in opposition to all the Rules of charity and justice, and if the light of Christian doctrine and all the motives of eternall bliss and misery are un∣succesfull, no wonder that the light of nature should be so, hence also it was that they ¹⁰⁵ took up with carnal pleasures; and held them the ¹⁰⁶ chiefest good, and many of them would pretend they knew no other, and

many made the pleasure of the mind to vail to them.

§. 28. 5^ly THE Philosophers were so taken up with contemplations as to neglect Morality, Hence we are told that Socrates ¹⁰⁷ first introduced it into familys, and towns, and countreys, and made it matter of the Schools enquiry, the issue of their disquisitions was too often this, that there was ¹⁰⁸ no∣thing just or unjust in it self ¹⁰⁸ but as the Laws of Nations by their peculiar constitutions made it so: Or that the truth in matters of this nature could be hardly found, and there∣fore it was wisdome to embrace what they already found established.

§. 29. 6^ly THE examples and worship ¹⁰⁹ of their deitys did give encouragement to the leudest actions, for to be come the vilest miscreants was to be likest to those Heathen Deitys. Hence Porphyry ¹¹⁰ complains of this as the matter of his Greatest trouble,* 1.430 and Plato took such care that what they had re∣ceived from their Ancestors should not be taught the younger fry, least they should say with him in the Comedian,* 1.431 when when Guilty of Adultery and incest, and such scarlet sins. Quod fecit is qui templa caeli summa sonitu con∣cutit, Ego homuncio hoc non facerem?

§. 30. AND now to give you the result of these particulars, If it were so great a matter of admiration to Amelius that one of these Barbarians should have the same opinion and conception of the production of the world with Heraclitus; if one sentence of our Sa∣viour was thought so memorable by a Heathen ¹¹² Emperour as to be writ in divers places of his Imperial Court, is it not matter of the greatest wonder, that those Barbarians should in all other tenets which concern our Faith and manners so much out strip the wisest of Philosophers and best of Moralists, and with the Greatest perspicuity and most prevailing evidence deliver to the world what they in vain had studyed to discover, or perswade them to, and what they could not but acknow∣legde to be worthy both of their approba∣tion and imitation?

ANNOTATIONS On the 10th. Chapter.

1 THE common issew of their search was onely scepticisme.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Socrates apud Plat. in Phaed. cum Zenone Archesilas sibi omne certamen in∣stituit non pertinacia aut studio vincendi, ut mihi quidem videtur, sed earum rerum obscuri∣tate quae ad confessionem ignorationis adduxe∣rant Socratem, velut jam ante Socratem De∣mocritum, Anaxagoram, Empedoclem, omnes poenè veteres. Cicero Acad. quaest. lib. 1. p. 57. de Socrate vide Diog. Laert. l. 2. p. 41. ed. n. Aristot. Sophist. Elench. l. 2. c. 34. de Demo∣crito Laert. l. 9. p. 957. de Protagora l. 9. p. 662. de Anaxarcho l. 9. p. 667. de Pyrrhone ibid. de Heraclito Stobaeum, ser. 19. de Xeno∣phane Empedocle & Platone. l. 9. p. 255. ed. n. de seipso Cicero. Non sumus ii quibus nihil verum esse videatur, sed ii qui omnibus veris falsa quaedam adjuncta esse dicamus tanta simi∣litudine

ut in iis nulla insit certa judicandi & & assentiendi nota, de nat. Deorum l. 1. p. 4. vid. Acad. qu. l. 2. p. 9. A. B. p. 7. A. l. 1. p. 51. vide sextum Empir. adv. Mathematicos p. 146.153. Gatakerum in Anton. p. 199.200. Laert. l. 9. p. 677.678.

2 Some of those Heathens plainly denyed the being of a God.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de Plac. Philosoph. l. 1. c. 7. Diog. Laert. l. 2. p. 152. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philo∣strat. de Magis Persicis.

3 Many of them doubted and demurr'd upon it] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Protag. apud Laertium p. 250. vide Arnobium l. 2. p. 82.

4 When a cross act of Providence did tempt them to it.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Plutarch. de Plac. Philos. l. 1. c. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Simpl. in Epictetum c. 38. p. 223. vide Ci∣ceronem de Natura Deorum, l. 3. p. 76. Caeci∣lium apud Minutium p. 5. Ouzelium Notis in eundem p. 29.

5 Epicurus his axiome being this] Quod aeternum beatumque est id nec habere ipsum ne∣gotii quicquam, nec exhibere alteri. Cic. de N. Deorum l. 1. p. 11. de divin. l. 2. p. 130. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de Plac. Philos. l. 1 c. 7. p. 881.

6 By Aristotle and his party t'was confined to Heaven.] Aristoteles Dei providentiam us∣que ad Lunae regionem progredi censet, infra verò neque providentiae scitis regi, nec Ange∣lorum ope consultisque sustentari, nec vero Dae∣monum perspicientiam putat intervenire, pro∣ptereaque

tollit omnem providentiam, negatque praenosci futura, Chalcid in Tim. Plat. ed. Leyd. p. 345. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Theodoret. de cur. Gr. Affec. p. 77. Plutarch. de Plac. Philos. l. 2. c. 3. vide Laert. l. 5. p. 321.

7 Twas by the Platonist committed unto Demons] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato in Timaeo. vide Alcinoum de doctrina Platonica. c. 15. &c. 16. August. de C. D. l. 9. c. 1. &c. 16. Max. Tyr. diss. 27. p. 259.

8 And by the Pythagorean] qui statuit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diog. Laert. l. 8. p. 587.

9 The whole Heathen World] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Julian. apud Cyrill. Alex. l. 4. p. 115. vide etiam p. 143. 148. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de Orac. def. p. 418. & p. 414. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vide p. 416. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numen. apud Euseb. Praep. l. 11. c. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Celsus apud Orig. p. 247.

10 They rob'd us of our chiefest motives to adore and imitate him] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyrill. Alex. contra Jul. l. 2. p. 61. vid. p. 68. 117. & rursus p. 60. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

11 Some doubted of the thing] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. p. 208. Audimus quos∣dam philosophandi studio deditos, partim ullam negare vim esse divinam, partim an sit quoti∣die quaerere. Arnob. l. 1. p. 18.

12 Denied a special Providence] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. in Epict. l. 1. c. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. p. 36. & de Xenophane Plutarch. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apud Eu∣seb. Praep. Evang. l. 1. c. 8. Atque hinc 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. p. 218.

13 The Stoicks did restrain the actings of this Providence unto the great concerns of earth] Balbus ex Stoicorum sententia, Cic. de N. D. l. 2. sub finem. Magna Dii curant, parva negligunt, & l. 3. p. 77. At enim mi∣nora Dii negligunt, neque agellos singulorum, nec viticulas persequuntur. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eu∣rip. apud Grot. vide Plutarch. de leg. Poet. c. 7. & de irac. coercenda.

14 Some held them 30000, others concei∣v'd them to be numberless.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Max. Tyr. dissert. 1. p. 15. Nomi∣num non magnus numerus, ne in Pontificiis quidem nostris, Deorum autem innumerabilis. Cic. de N. D. p. 18. & 79. & p. 12. ex hoc illud efficitur, si mortalium tanta multitudo sit, esse immortalium non minorem. Et si quae interimant, innumerabilia sunt, etiam ea quae conservent, infinita esse debere. Sit ista quam praedicatis plebs numinum, sint Deorum innumerae Gentilitates, unde vobis compertum est, hine dii sint in caelo quos colitis? finga∣mus enim vos colere deos mille, potest forsi∣tan fieri ut deorum millia centum sint, potest ut hoc amplius. Arnob. l. 3. p. 102.

15 To an unknown Deity] Hence their Sa∣crifices, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. in Epimenide p. 78. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vide Vossium de Idol. l. 1. c. 1. p. 7.

16 But evil and pernitious] Pernitiosis etiam rebus non modo nomen Deorum tribui∣tur,

sed etiam sacra constituuntur. Cic. de N. D. p. 72. Labeo malos deos propitiari caedibus & tristibus supplicationibus asserit, bonos au∣tem obsequiis laetis & Jocundis. August. de C. D. l. 2. c. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Praep. Evang. l. 5. c. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Porphyr. de Orac. Philos. apud Euseb. Praep. Evang. l. 5. c. 8.

17 The Sun and Moon and the whole host of Heaven] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vult Pythagoras Laert. l. 8. p. 582. Stoici. Singulas stellas numer as Deos. Cotta ad Balbum. Cic. de N. D. l. 3. p. 67. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de plac. Philos. l. 1. c. 7. vide An∣ton, l. 8. s. 19. Plato in Timaeo dicit, & in legibus, & mundum Deum esse, & coelum, &

astra, & terram, & animos, & eos quos ma∣jorum institutis accepimus. Cic. de N. D. l. 1. p. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Epin. p. 702. p. 699. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sanchoniathon apud Cyr. Alex. in Jul. l. 6. p. 205. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Cratylo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. adv. Colot. p. 1123. vide Porph. Ep. ad Anebonem apud Euseb. Praep. Evang. l. 3. c. 4. Cic. de N. D. l. 2. p. 36. & 42. Celsum apud Orig. l. 5. p. 234.

18 Men with whom their fore-Fathers had convers'd] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sanchon. apud Cyrill. Alex. in Jul. l. 6. p. 205. In Craecia multos habent ex hominibus deos, cuncta Crae∣cia Aesculapium, Herculem, Tyndaridas. Cic. de N. D. p. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. Eth. l. 7. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diod. Sic. l. 6. Hos deos medioxu∣mos vocabant, eorumque festa, necia. Vives in Aug. de C. D. l. 2. c. 14. Vide Herod. Clio p. 56. Diod. Sic. l. 2. p. 9. Lact. l. 1. c. 15. &c. 10. p. 43. Comment. Aug. de C. D. l. 18. c. 3.4.8. Minut. p. 21.22.

19 To whose departed Souls] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato apud Euseb. Praep. Ev. l. 12. c. 3. Horum cum remanerent animi,

atque aeternitate fruerentur, Dii ritè sunt habiti, cum & optimi essent, & aeterni. Cic de N. D. l. 2. p. 38. vide Max, Tyr. diss. 27. p. 266. 267.

20 Upon designes of Policy] In plerisque civitatibus intelligi potest augendae virtutis gra∣tia, quo libentius Reip. causa periculum adiret optimus quisque, virorum fortium memoriam honore Deorum immortalium consecratam. Cic. de N. D. l. 3. p. 69. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Plato de Reip.

21 To Emperors] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodor. de cur. Gr. affect. p. 43. Justin. Ap. p. 67.

22 They advanced the meanest creatures in∣to Deitys, Earth, Fire, Water, Ayre] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herod. in Clio de Persis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. de Magis in Proem.

23 The fishes of the Sea, their Leeks and

Onyons] Quidam illorum coluerunt ovent, qui∣dam Hircum, alii Vitulum & Porcum, non∣nulli Corvum & Accipitrem, & Vulturem, & Aquilam, alii vero Crocodilum, quidam Cat∣tum, & Canem, & Lupum, & Simiam, & Draconem, & Aspidem, alii Cepas & Allia, & Spinas. Auct. Historiae Barlaami ubi de Aegy∣ptiorum superstitionibus. Vide copiosè de his omnibus. Ouzel Comm. in Minut. p. 32.

24 Chose in practise to comply with all those rites which custome offer'd to such execrable & ignoble Deities] Omnem istam ignobilem Deo∣rum turbam, quam longo aevo longa superstitio congessit, sic adorabimus, ut meminerimus cul∣tum eum, magis ad morem, quam ad rem perti∣nere: haec omnia sapiens observabit tanquam le∣gibus jussa, non tanquam Diis grata. Seneca a∣pud August. de C. D. l. 6. c. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato in Tim. vide August. de C. D. l. 10. c. 3. quae cum recitave∣rat Theodor. haec addit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de cur. Gr. affect. serm. 3. p. 43. & Velleius apud Ciceronem de eodem, in Timaeo dicit & in legibus, mundum esse Deum & coelum & astra & terram & animos, & eos quos majorum institutis accepimus, quae & per se sunt falsa perspicuè, & inter se vehementer repugnantia. l. 1. de N. D. p. 8. Orig. etiam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Celsum l. 5. p. 277. Vide eadem de Cicerone re∣liquisque Philosophis apud Lact. l. 2. de Orig. erroris c. 3.

25 The Stoick and the school of Epicurus held that God is a corporeal being] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O∣rig. in Celsum l. 4. p. 169. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodoret. de cur. Gr. aff. serm. 2. p. 37.

26 They universally fancied him to be of humane shape] Velleius apud Cic. à natura ha∣bemus omnes omnium Gentium speciem nullam aliam nisi humanam Deorum, quae enim alia

forma occurrit unquam aut vigilanti cuiquam aut dormienti? l. de N. D. p. 11.

27 They deem'd an image requisite unto the worship of a Deity] In hac consuêstis parte cri∣men nobis maximum impietatis affingere, quod non Deorum alicujus simulacrum constituamus aut formam. Arnob. l. 6. ab initio. Verentur ne omnie eorum religio inanis sit & vana; si nihil in praesenti videant quòd adorent, nec ullam religionem putant ubicunque illa non fulserint. Lact. l. 2. c. 6. Minut. p. 10.

28 To limit and confine Gods power, & di∣spute his omnipresence] Molestum illum volunt, inquietum, impudenter etiam curiosum, siqui∣dē adstat factis omnibus, locis omnibus intererat, cum nec singulis inservire possit per universa di∣strictus, nec universis sufficere in singulis occupa∣tus. Cecil. apud Min. p. 10. de Christ. Dec. Tem∣pla his construimus, & imagines, ut eos possu∣mus coram & cominus intueri, affari de proxi∣mo, sub axe enim undo & sub aetherio tegmine invocati si fuerint, nihil audiunt, & nisi de pro∣ximo admoveantur iis preces, tanquam nihil di∣catur, obstructi atque immobiles stabunt. Ethni∣cus apud Arnob. l. 6. p. 192. cui sic regerit Arnob. Tollitur ergo omnis spes opis, erit in du∣hio audiamini à diis necne, si quando res sacras

caeremoniarum conficitis debitis. Et rursus; Si omnes uno in tempore rebus divinis factis, quod sua quosque necessitas cogitare compellit, poscunt de numine, referendi beneficii quaenam omni∣bus spes erit, si non undique ad se missam vocem Deus exaudiet? p. 192.193. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Max. Tyr, dissert. 27. p. 259.

29 Held him unable to do any thing without the help of matter] Nullo modo arbitrabatur quicquā effici posse ab ea natura quae expers esset corporis, nec vero quod efficeret, aut quod effi∣cerctur, posse esse non corpus. Cic. de Zenone Acad. qu. 1. p. 54. Neque enim materiam ipsam cohaercre potuisse, si nulla vi contineretur, neque vim sine aliqua materia. ib. p. 53. A. Quod ve∣ro sine corpore ullo Deum vult esse, id quale esse possit intelligi non potest, careat enim sensu ne∣cesse est, careat prudentiâ, careat voluptate. Cic. de Plat. l. 1. de N. D. p. 8. vide Lact. l. 7. c. 3.

30 And insufficient to correct those evil dis∣positions to which it inclined us] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Max. Tyr. diss. 25. p. 248. Amagno artifice pravè formentur multa, non quia cessat ars, sed quia id in quo exercetur saepe inobse∣quens est arti. Sen. in Praefat. quaest. Nat. l. 1. Non potest Artifex mutare materiam. haec passa. est. quaedam separari à quibusdam non possunt. idem de Provid. c. 5. vide Gatak. in Anton. p. 54.66.

31 Of this evill Principle] Diog. Laert. de Magis ait, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plu∣tarch. de Iside & Osiride p. 369.370. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; chrysost. in Act. Apost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 B. vide ib. plura.

32 The Peripatetick made him not to act at all] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. pol. l. 7. c. 3. & Eth. l. 10. c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

33 Or else to do it from the necessity of his nature] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Met. l. ult. c. 7.

34 The Platonist would not permit him to be free in the expressions of his goodness] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. l. 3. p. 229.

35 Some thought he could conceave no anger] Omnino irasci posse negatis Deum. Cic. de N. D. l. 3. p. 78. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. p. 1102. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. l. 10. p. 755. vide D. Laert. l. 10. p. 285.300. ed. n. Plut. adv. Colotem Cic. de N. D. l. 1. p. 11. Nemes. de Nat. Hominis c. 44. Sen. l. 4. de Ben. c. 4. And hence Lactantius infers that he destroyed the worship of a Deity, Si enim Deus nihil unquam boni tribuit, si colentis obsequio nullam gratiam refert, quid tam vanum tam stultum quam tem∣pla aedificare, sacrificia facere, dona conferre,

rem familiarem minuere, ut nihil assequamur? l. de ira Dei. c. 8. & rursus. Quod si negotium Deus nec habet nec exhibet, cur non ergo delin∣quamus? &c. ibid. vide Sen. de ira l. 2. c. 27. de Ben. l. 4. c. 19. Arnob. l. 1. p. 10.12. Cel∣sum apud Orig. p. 229.280.

36 Prayer was rejected as an useless thing, not only by the School of Epicurus] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum p. 68. vide M. Tyr. diss. 30. p. 294.295.

37 By the Pythagorean.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. D. Laert. de Pythag. p. 216.

38 The Stoicks who deem'd it needless] Quid votis opus est, fac teipsum felicem. Sen. Ep. 31. & rursus, Quam stultum est optare cum possis à teipso impetrare, non sunt ad coelum elevandae manus. Ep. 41. Judicium hoc omnium morta∣lium est fortunam à Deo petendam. à seipso su∣mendam esse sapientiam. Cic. de N. D. l. 3. p. 77. B. vineta, segets, oliveta, —omnem de∣nique commoditatem prosperitatemque vitae â diis habemus, virtutem autem nemo unquam

acceptam Deo retulit, propter virtutem enim jure laudamur, & in virtute rectè gloriamur, quod non contingeret, si id donum à Deo non à nobis haberemus. ibid. vide eadem apud Max. Try. diss. 22. p. 216.217. unde plutarchus optimè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. de Stoic. repug. c. 27.

39 To serve God more patrio] Hinc illa Mecaenatis ad August. apud Dion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 52. ritus familiae patrumque servanto, divos & eos qui coelestes semper habi∣ti colunto. leg. Rom. apud Cic. de leg. l. 2. vide in c. 8. not. 1.

40 To be uncertaine] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pherycydes apud D. Laert. l. 1. p. 86. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Socrat. in Euthyp. p. 49. Dicendum est mihi ad ea quae sunt à t dicta, sed ita nihil ut affirmem, quaeram omnia, dubitans plerumque & mihi ipsi diffi∣dens: si enim aliquid certi haberem quod dice∣rem, ego ipse divinarem, qui esse divinationem

nego. Cic. de div. l. 2. ab initio: & rursus, Quea∣ritur primum sintne Dii nec ne, difficile est nega∣re, credo, si in concione quaeratur, sed in hujusmo∣di sermone & consessu facillimum, itaque Ego ipse Pontifex qui ceremonias religionesque publi∣cas sanctissimè tuendas arbitror, Hoc quod pri∣mum est esse deos, persuaderi mihi non opinione solum, sed etiam ad veritatem planè vellem, mul∣ta enim occurrunt quae conturbent, ut interdum nulli esse videantur. Cotta apud Cic. de N. D. l. 1. p. 13. Vos cum perturbare Philosophiam benè jam constitutam velitis, Empedoclem, Anaxago∣ram, Democritum, Parmenidem, Xenophanem, Platonem etiam & Socratem profertis. Lucullus apud Cic. Ac. qu. l. 2. p. 9.

41 Submitted to the popular errour] Exi∣stimo tardiores ad hanc sententiam multos esse fa∣ctos, quippe cum poenam ne dubitatio quidem effu∣gere potuisset. Cic. de N. D. l. 1. p. 14. & Plu∣tarch. de Epicuro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. non posse vivi suaviter &c. p. 1102. B.

42 As thinking all Religion to be a Politick contrivance] Quid hi qui dixerunt totam de Diis immortalibus opinionem fictam esse ab homini∣bus sapientibus Reip. causâ, ut quos ratio non posset, eos ad officium religio duceret. Cic. de

Natura Deorum l. 1. p. 25. vide p. 16.

43. So strangly various and uncertain] Cic. de N. D. l. 1. ab initio. Qui Deos esse di∣xerunt tanta sunt in varietate ac dissensione con∣stituti, ut eorum molestum sit dinumer are sentan∣tias. Et p. 5. Profecto eos ipsos qui se ali∣quid certi habere videantur, addubitare cogit doctissimorum hominum de re maxima tanta dis∣sensio. Et. l. 3. sub finem. Haec ferè dicere habui de natura Deorum, non ut eam tollerem, sed ut intelligeretis quam esset obscura, & quam diffi∣ciles explicatus haberet. p. 79. vid. Arnob. l. 1. p. 18. Minut. p. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ep. ad Anebonem Aegyptium. Et rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. idem ibidem.

44 The doctrine of the Souls immortal state] Caterve veniunt contradicentium, non so∣lum Epicureorum, quos equidem non despicio, sed nescio quomodo doctissimus quisque contem∣nit. Cic. Tusc. l. 1. p. 189. B.

45 The Stoick that departed Soules conti∣nued for a while] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. in Zenone l. 7. Diu mansuros aiunt esse animos, semper ne∣gant. Cic. Tusc. 1. vide Lips. Phys. Stoic. l. 3. c. 11. Gatak. in Anton. p. 139.

46 Lipsius doth confess that this was matter of contest among them] Rarus ipse est Epicte∣tus, in immortalitate, aut & longaevitate ani∣morum adstruenda: quid adstruenda? vix tangen∣da: nimirum inter Stoicos ipsos controversa ea res, nec consensu recepta. Phys. Stoic. l. 3. diss. 11. Panaetius apud Ciceronem, interire animas arbitratur, Tusc. 1. p. 190. Arnob. l. 2. p. 82. vide Gat. in Anton. p. 141.142.143.

47 Antoninus Seneca and others much di∣strust] Antonin. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 7. s. 32. vide l. 3. s. 3. l. 7. s. 50. l. 8. s. 25.58. Se∣neca. Fortasse, si modo sapientum vera fama est, recepitque nos locus alius, quem putamus periis∣se, praemissus est. Sen. Ep. 63. vide eundem. Ep. 54.78.82.102. ad Mar. c. 19. Socrates apud Platonem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Et rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Phaedone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Apol. Socr. Cic. Ea quae vis ut potero explicabo, nec tamen quasi Pythius Apollo certa ut sint, & fixa quae dixero, sed ut homun∣culus unus è multis probabilia conjecturâ conse∣quens, ultra enim quo progrediar quam ut veri∣similia videam non habeo. Tusc. 1. p. 175. A. vide p. 176.177.189.195. & l. 2. p. 202.

48 Or else deny it] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Anton. l. 5. s. 13. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arrian. in E∣pict. l. 3. c. 13.

49 Aristotle] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Atticus de Aristot. apud Eu∣seb. praep. Evang. l. 15. c. 5. Aristotelem qui a∣nimarum immortalitatem è medio omnem sustu∣lit, silentio praetereo. Aenaeas Gazaeus in Theo∣phrast. Voss. de Idol. l. 3. p. 463.

50 The blessings of eternall life] Varro ipse ostendens in omnibus quid sit cujusque munus, & propter quid cuique debeat supplicari, in hac universa diligentia nullos demonstravit vel no∣minavit

Deos, à quibus vita aeterna poscenda sit, propter quam unam propriè nos Christiani su∣mus. August. de C. D. l. 6. c. 9.

51 The punishments of another life, these were but matter of contempt & scorn to the wisest Heathens] Naturae cognitionem admirantur, e∣jusque Inventori & Principi gratias agunt exul∣tantes, liberatos enim se per cum dicunt gravis∣simis Dominis terrore sempiterno, & diurno & nocturno metu: quo terrore? quo metu? quae est Anus tam delira quae timeat ista quae vos, si Phy∣sica non didicissetis, timeretis? Cic. Tusc. l. 1. p. 173. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. de superst. p. 166. & l. non posse suaviter &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. Mor. p. 1104, & p. 1105. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vide Juv. Sat. 2. v. 149. Arnob. l. 2.

p. 52. Lact. l. 7. c. 26. Platonem apud Euseb. l. 12. c. 6.

52 They looked upon this Doctrine as an ab∣urd and melancholy fancy] Audetis ridere nos cum gehennas dicimus, & inextinguibiles ignes. Arnob. l. 2. p. 52. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iust. Mar. Apol. 2. p. 47.

53 They concluded that either death bereft men of all sense and being, or changed the present for a better life] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aristot. l. 3. de Mor. c. 11. Gradie∣tur ad mortem, in qua aut summum bonum, aut nullum malum esse cognovimus. Cicero Tusc. 1. p. 198. v. p. 200. eundem de finibus 2. p. 102. & Caesar apud Salust. in Catil. Mortem ae∣rumnarum requiem, non cruciatum esse (dicit) eam cuncta mortalium mala dissolvere, ultra ne∣que curae, neque gaudio locum esse. Vide Marc. Anton. l. 6. s. 28. Epict. l. 3. c. 13. Senec. Ep. 24.65.72. Socratem in Apol. Gatak. in An∣ton. l. 3. p. 90.

54 The Stoick] Sapientibus placet non cum corpore extingui animas magnas. Sen. Ep. 57.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Numenius de Stoicis apud Euseb. Praep. Evang. l. 15. c. 17. vide Lips. Phys. Stoic. l. 3. diss. 11. Gat. in Anton. p. 139.140.

55 The Pythagorean and the Platonist] In∣ter Platonis sententias hanc refert Laert. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 3. Ed. St. p. 227. vide Minu∣tium p. 38. Nemesium, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 c. 2. ipsum Platonem de Rep. l. 10. p. 620. in Tim. tom. 3. f. 104. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Author est Diod. Siculus l. 1. & Herodot. Euterpe. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dicitur apud Olympiod. in Platonis Alcib. Iudaeos, Gal∣los, Germanos eadem docuisse, vide apud Ouzel in Minut. p. 202.

56 Some hence concluded her impassibility] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iust. Mart. Dial. cum Tryph. p. 218. Rem enodabi∣lem

suscipit, ut cum animas dicat immorta∣les, puniri eas dicat tamen, & doloris afficiat sensu. Arnob. de Platone. l. 2. p. 52. Et rursus. Quis hominum non videt, quod sit immortale, quod simplex, nullum posse dolorem admittere? Haec ille, Theologia Ethnica instructus magis quam Christiana.

57 The Stoick held the Soul to be a part of God] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epict. dissert. l. 1. c. 1. Dei pars. Seneca, Ep. 92. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Marc. Anton. l. 5. s. 27. of the Pythagorean see Cic. de N. D. l. 1. D. Laert. l. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plutarch. quaest. Platon. l. 1.

58 The Origin of evil either to an incorri∣gible fate] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato in Theat. p. 176. & Celsus apud Orig. p. 205. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 207. Whence Origen. concludes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 208.

59 Or to that matter which composed us] Pythagoras ait, Existente providentia mala quo∣que

necessario substitisse, propterea quod sylva sit, & cadem sit malitiâ praedita. Chalc. in Tim. Plato de Diis minoribus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Tim. p. 69. Hinc de Platone August. Is ad creatoris injuriam, car∣nis accusavit naturam, de C. D. l. 14. c. 5. & Theodoret. inter ejus opiniones hanc ponit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 addit vero, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 De cur. Gr. aff. ser. 3. p. 63. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theod. ser. 6. p. 87. vide Orig. in Celsum p. 207.

60 Or to the influence and overruling power of the Stars] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Porphyr. de elect. Philos. apud Theodor. ser. 10. p. 138. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Por∣ph. apud Euseb. Praep. Ev. l. 3. c. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mercur. ad Ammonem. Stob. Ecc. Phys. l. 1. p. 13. Et rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ibid. Eandem sententiam tribuit Plato∣ni & Pythagorae, Theodoret. de cur. Gr. aff. ser. 5. p. 74. vide Lud. viv. in Aug. de C. D. l. 5. c. 1.

61 Of the Platonick year] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Orig. in Celsum l. 5. p. 245. Vide Spencerum in locum. Cic. de fin. bon. l. 2. p. 102.

62 Of the circuit of the Stoicks] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Orig. 16. p. 244. & 246. Vide Spencerum in locum p. 63. de Chrysippo vide Lact. l. 7. c. 23. de Heracl. tradit Laert. eum asseruisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 l. 9. p. 632. vide M. Anton. l. 3. s. 3. l. 5. s. 13. l. 10. s. 7. l. 11. s. 1. & Gatakeri annotata in eundem. Philonem de Mundo. Lipsium Phy. St. l. 2. c. 22.23.

63 Who held the World to be eternal] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stob. Ec. Phys. l. 1. p. 44.

64 That all our actions were the result of an inexorable fate was the opinion of Democritus, and Heraclitus, Empedocles, and Aristotle, Par∣menides, and Leucippus, Chrysippus, Epicu∣rus, and Pythag.] Duae sententiae erant veterum Philosophorum, una eorum qui censerent omnia ita fato fieri, ut id fatum vim necessitatis affer∣ret, in qua sententia Democritus, Heraclitus, Empedocles, Aristoteles fuit. Cic. de fato. De Democrito vide Laert. l. 9. p. 658. Sext. Emp. adv. Math. p. 329. de Heraclito Laert. p. 631. Plutarch. de pl. Philos. l. 2. c. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Theodor. de cur. Gr. aff. ser. 9. p. 87. de Pythagora vide Laert. l. 8. q. 584. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Stob. Eclog. Phys. l. 1. c. 8. de Epicuro vide Laert. l. 10. p. 299. Empir. ad v. Math. p. 312.

65 The Stoicks held all sins were equal, and that all virtues were so too] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laert. de Stoicis l. 7. p. 499. 510. Sen. Ep. 59.82. Plutarch. de Stoicorum repugn. p. 1038.

66 Amongst the Heathens it was held the sign of a low dastard spirit to pass by an injury] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. ad Nicom. l. 4. c. 11. Anger was defined by them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Cic. ad Antonium ita secum sta∣tuit. Sic ulciscar facinora singula quemadmo∣dum à quibusque sum provocatus.

67 Their good man when provoked might doe the greatest mischeif] Vir bonus nocet ne∣mini nisi lacessitus injuria. Cic. apud Lact. qui

sic reponi. Non minus mali est referre inju∣riam quam inferre: nam unde certamina, pugnae, contentionesque nascuntur, nisi quod improbita∣ti opposita impatientia magnas saepe concitat tem∣pestates. l. 6. p. 610.

68 Their Gladiation was but an art to kill] Disciplina est ut perimere quis possit, & gloria quod perimit. Cypr. Ep. 1. ad Donatum. In Gla∣diatoriis homicidii disciplina est. Minut. Fel. p. 42. vide Tertull. de Spec. c. 19.

69 Mercy was by the Stoicks made a vice] Erat enim dogma Stoicum & quasi rata senten∣tia, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laert. in vita Zen. p. 512. Sapientem gratia nunquam moveri, nunquam cujusquam dclicto ignoscere, neminem misericordem Esse nisi stultum aut le∣vem, viri non esse exorari, neque placari. Cic. pro Muraena. Clementiam mansuetudinemque o∣mnes boni praestabunt, misericordiam vitabunt, est enim vitium pusilli animi ad speciem alieno∣rum malorum succidentis. Sen. de Clem. l. 2. c. 5. vide Gatak. in Anton. l. 1. s. 15. p. 28. l. 2. p. 69.

70 Self-murther held sometimes a duty by Epicurus and the Stoicks] Torquatus Epicu∣reus apud Ciceronem. Robustus animus ad do∣lores ita paratus est, ut meminerit maximos

morte finiri, par vos multa habere intervalla quie∣tis, mediocrium non esse nos dominos: ut si toler a∣biles, sint feramus, sin minus, aequo animoè vite cum ea non placeat, tanquamè Theatro exemus, de fin. Bon. l. 1. p. 71. & p. 73. B. Sapiens non du∣bitat, si ita melius sit, de vita migrare, vide Sen. Ep. 26. de Stoicis Laert, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In Zen. l. 7. p. 195. Sapiens vivit quam∣diu debet, non quantum potest, si multa occurrum molesta, & tranquillitatem turbantia, emittit se, nec hoc tantum in necessitate ultima facit, sed cum primum illi caeperit suspecta esse fortu∣na. Sen. Ep. 70. vide Marc. Anton. l. 3. s. 1.5. s. 29.8. s. 47. & Gatak. p. 83.213. Stob. Collect. To. 1 tit. 4. s. 8.

71 And made the common practise of Phi∣losophers] De Aristotele vide Laert. p. 304. de Metrocle l. 6. p. 161. de Menippo p. 162. de Empedocle p. 614. de Pythagora l. 8. p. 592. Plerique istorum temporum Philosophi, ut in Laertio legimus, si affecta jam atate diuturnio∣re aliquo morbo premerentur, ne qui contem∣ptum mortis aliis commendaverant, ipsi vitam in tali vita nimis diligere viderentur, mortem solebant occupare. Mer. Casaub. in Laert. p. 2. c. 1.

72 The Heathen rites were many of them full of the most vile obscenities] Nam quo non prostat foemina templo. Juv. Sat. 9. v. 24. Caeterum si adjiciam quae non minus conscientae omnium re cognoscunt, in templis adulteria com∣poni, inter aras lenocinia tractari, in ipsis ple∣rumque aedituorum & sacer dotum tabernaculis, sub iisdem vittis, & apicibus, & urpuris, thure flagrante libidinem expungi. Tert. Apol. c. 15. vide de la Cerda in locum.

73 Amongst the Cyprians and Babylonians their women were obliged to repair unto them to commit adultery] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. l. p. 83.84. Vide Cyr. Alex. contra Jul. l. 7. p. 238.

74 The Lydian, Cyprian, Armenian and Phaenician Virgins did commit whoredome in their Temples] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. l. 1. p. 40. de Cy∣priis vide Justinum l. 18. c. 5. de Armeniis

Strabonem l. 11. De Phaenicibus Eusebium Praep. Ev. l. 4. c. 8. Aug. de C. D. l. 4. c. 10.

75 Plurality of Wives was common both to Iew] Rabbini vestri 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dial. cum Tryph. p. 364. vide p. 371. B.

76 And Gentile] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Diod. Sic. l. 1. Euripides mulieres fere omnes exosus est, sive quod duas simul uxores habuerat, cum id decreto ab Atheniensi∣bus facto jus esset, quarum matrimonii pertae∣debat. Agellius l. 15. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sext. Empyr. Hyp. l. 3. c. 24. vide Athen. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. l. 13.

77 The Stoick and the Platonist allowd com∣munity of Wives] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Laert. l. 7. p. 517. Vide p. 457. & l. 6. p. 411. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Plato de Rep. l. 5. & eo∣dem lih. p. 459. hac legem habemus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. l. 9. p. 684. Sext. Empir. Pyr. Hyp. l. 3.24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Athen. deip. l. 3. p. 555. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bardes. apud Euseb. Praep. Ev. l. 6. c. 10.

78 The Cynicks, Diogenes, and Theodorus fulfilled their lust publickly in the market pla∣ce.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sex. Empir. Pyr. Hyp. l. 2. c. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Laert. de Theo∣doriis p. 153 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Laert. l. 6. p. 154. de Cynicis Lact. l. 3. c. 15. p. 284.

79 Incest was commonly allow'd] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sext. Em∣pir. Pyr. Hyp. l. 3. c. 24. Plutarch. de Stoicis Repugn. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vide Laert. l. 7. p. 209. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. B. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 452.

80 And practised by divers Nations] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Schol. in Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 64. Ed. Mont. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iow 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tradit Diod. Sic. l. 1.

p. 12. Aegyptiis & Athenis cum sororibus le∣gitima connubia. Minut. p. 35. de Persis res notissima esT. De Aegyptiis vide Sext. Empir. l. 3. Hyp. c. 24.25. Euseb. Praep. ev. l. 6. c. 12. De Athenis Philonem in Dec. praec. 6.7. Senecam de morte Claudii. Aemilium Probum Cimone. Cyrill. Alex. contra Jul. l. 6. p. 167. Wov. & Emen. in Minutium.

81 To use a common strumpet was no dis∣grace] Plautus.

Nemo hic prohibet nec vetat Quin quod palam est venale, si argentum est, emas Dum te abstineas nupta, vidua, virgine, Juventue, pueris, liberis, ama quod lubet.

Si quis est qui meretriciis amoribus interdi∣ctum putet juventuti, est ille quidem valeè se∣verus, negare non possum, sed abhorret non modo ab hujus seculi licentia, verum etiam à majo∣rum consuetudine atque concessis, quando enim hoc non factum est? quando reprehensum? quando non permissum? Tull. orat. pro Cae∣lio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. ap. 2. p. 70. vide Tert. ap. p. 112.115. Lact. l. 1. c. 10. Orig∣in

Celsum p. 177. Aug. de Civ. D. l. 2. c. 20.

82 'Twas frequent with Philosophers.] Vi∣de Laertium de Demetrio p. 132. Aristippo p. 137. Plato. p. 204. Erillo p. 540. vide Athe∣naeum Deipnos l. 13. c. 2.

83 Stews were allow'd and payed their cu∣stome] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Mart. Ap. 2. p. 70.

84 Philosophers at Athens and Senator at Rome were wholy given up to the love of Boys] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Schol. in Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 64. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tat. orat. adv. Gentes, vide Orig. in Cel∣sum l. 7. p. 365. Chrys. Tom. 5. p. 452. vide Laert. p. 352. Juven. Sat. 6. v. 34. Bardes. apud Euseb. Praep. Ev. l. 6. c. 10.

85 Their oracles allow'd the same.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Theodoret. ser. 10. p. 141.

86 The Stoicks held it lawful to use the most obscene & filthy words] Placet Stoicis suo quamque rem nomine appellare, sic enim disse∣runt nihil esse obscaenum, nihil turpe dictu. Cic. Ep. ad Paetum l. 9. Ep. 22. & de off. l. 10. Quint. inst. orat. l. 9. c. 3.

87 And doe actions as immodest] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Sext. Empir. Pyr. Hyp. l. 3. c. 24.25.

88 In Plato's common wealth] Ubi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 esse voluit. De Rep. l. 5. p. 457. Chrys. Vide Plutarch. in Licurgo, Laert. l. 7. p. 457. in Act. Ap. Ho. 4. p. 634.

89 Such was the vilenes of their secret my∣steries that they renounced them] Non sunt Reip. nostrae haec sacra dicitis. Quisnam istud dicit, Romanus, Gallus, Hispanus, Afer, Ger∣manus, aut Siculus? & quid adjuvat causam si vestra haec non sunt, cum qui ea conficiunt ve∣strarum sunt partium? aut quid refert utrum∣ne ea probetis necne; cum quae vestra sint pro∣pria, aut simili faeditate, aut turpitudinis genere reperiantur esse majore. Arnob. l. 5. p. 173. Et

rursus, Si vobis viderentur ineptiarum fabulae neque in use retineretis quotidiano, neque ut rerum simulacra gestarum sacrorum conserva∣retis in ritibus. p. 154. Nunquid barbatum Io∣vem, Imberbem Mercurium Poetae habent, Pon∣tifices non habent? Nunquid Priapo Mimi, non etiam Sacerdotes enormia pudenda fecerunt? an aliter stat adorandus in locis sacris, quam proce∣dit ridendus in Theatris? August. de C. D. l. 6 c. 7.

90 Amongst the Spartans and Aegyptians, Cecilians, and Barbarians, theft was a thing permitted and commended] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sext. Emp. Pyr. Hyp. l. 3. c. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. l. 9. p. 684. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bardesan. apud Euseb. Praep. Ev. l. 6. c. 10. vide Grotium de Ver. Christia∣nae Rel. annot. in lib. 2. p. 109.

91 Philosophers, Lawyers, Physitians,

maintained it sometimes lawful.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Menander apud Stob. ser. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Plato apud eundem ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herodot. l. 3. p. 191. Stoi∣corum quoque asperrimi confitentur facturum aliquando virum bonum ut mendacium dicat. Vide Stob. Tom. 1. l. 2. Tit. 4. s. 8. Lucian. Philoph. Celsum apud Orig. p. 171. Lact. l. 6. p. 608. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. proclus.

92 Christianity did work a speedy and effe∣ctual reformation, upon all its Proselytes.] 1. A speedy: Dei praecepta quia & simplicia & vera sunt quantum valeaut in animis hominum quotidiana experimenta demonstrant, da mihi virum qui sit iracundus, maledicus, effrena∣tus, pancissimis Dei verbis tam placidum quam ovem reddam. Da cupidum, avarum, tenacem, jam tibi eum liber alem dabo, & pecuniam suam plenis manibus largientem. Da timidum doloris

ac mortis, jam cruces & ignes contemnet. Da li∣bidinosum, adulterum, ganeonem, jam sobrium, castum, continentem videbis. Da crudelem, & & sanguinis appetentem, jam in veram clemen∣tiam furor ille mutabitur. Da injustum, insi∣pientem, peccatorem, continuo & aequus, & pru∣dens & innocens erit. Uno enim lavacro mali∣tia omnis abolebitur, tanta divinae sapientiae vis est, ut in hominis pectus infusa, matrem deli∣ctorum stultitiam uno semel impetu expellat. Lact. l. 3. c. 26. p. 329. 2. An effectual re∣formation. When Lact. had reckoned up those vile enormities of which the Heathen world stood guilty, he puts this question to them. Nostro au∣tem populo quid horum potest objici, cujus omnis religio est sine scelere vivere? l. 5. c. 9. p. 484. 485. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Orig. in Celsum p. 128. vide Tert. Ap. c. 3. Orig. in Celsum p. 50. Its many thousands: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum l. 1. p. 21.

93 Whilst Philosophy did prove so ineffe∣ctual] Ineffectual 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Orig. adv. Celsum l. 1. p. 50. Their lives: Veterum quidem sapientiae professorum multos & honesta praecepisse, & ut praeceperunt, vixisse, facilè con∣cesserim, nostris vero temporibus sub hoc no∣mine maxima in plerisque vitia latuerunt, non

enim virtute ac studiis, ut haberentur Philoso∣phi, laborabant, sed vultum & tristitiam & dis∣sentientem à caeteris habitum pessimis moribus praetendebant. Fab. inst. orat. l. 1. in Proem. Haec eadem num censes apud eos ipsos valere, nisi admodum paucos, à quibus inventa, dispu∣tata, conscripta sunt? quotus enim quisque Phi∣losophorum invenitur qui sit ita moratus, ita animo ac vita constitutus, ac ratio postulat, qui disciplinam suam non ostentationem scientiae, sed legem vitae putet? videre licet alios tanta levitate & jactatione iis, ut fuerit non didicisse melius, alios pecuniae cupidos, gloriae nonnul∣los, multos libidinum servos, ut cum eorum vita mirabiliter pugnet oratio. Cic. Tusc. 2. p. 203. B. vide Senecam de B. vita c. 20. item Ep. 20. Ep. 108. Epict. l. 2. c. 7. l. 3. c. 7. Agel. l. 13. c. 8. l. 17. c. 19. Quintil. decl. 268.283. Plin. l. 1. Ep. 22. l. 3. Ep. 11. Lact. l. 5. c. 2. Orig. contra Celsum l. 4. p. 178. Minutium p. 43.

94 Heathens did confess it] se Sacramen∣to obstringunt non in scelus aliquod, sed ne furta, ne latrocinia, ne adulteria committe∣rent, ne fidem fallerent, ne depositum appellati abnegarent. Plin. Ep. ad Trajanum l. 10. Ep. 97.

95 The Apostate Julin urg'd their exam∣ple.]

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Epist. ad Arsacium Pontif. Gal. Et rursus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ibid. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sozom. Hist. Eccl. l. 5. c. 16. vide eadem apud Naz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 69.

96 The Wisdome of the Greeks was either purposely conceald] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Tyr. diss. p. 286. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Laert. in vita Pythag. p. 577. maxime ea quae ad Deos pertinĒtquos fuisse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ait Proclus in Plat. Casaub. in locum.

97 The Pythagorean held him unable to receive their precepts who was not vers'd in Mathema∣ticks] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laert. l. 4. p. 259. vide Just. Mart. p. 219. Lact. l. 3. c. 25. p. 326.

98 That age was deem'd unfit for Philoso∣phical instructions] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. Mor. l. 1. c. 1.

99 They had no discoveries of what was just and unjust.] Pertinebat ad consultores deos bo∣nae vitae praecepta non occultare populis cultori∣bus suis, sed clara praedicatione praebere, per va∣tes etiam convenire, atque arguere peccantes, palam minari poenas malè agentibus, praemia rectè viventibus polliceri, quid unquam tale deorum illorum templis prompta & eminenti voce concrepuit? Aug. de C. D. l. 2. c. 4.

100 That they continually did thwart each other, and what was equity and goodness to the one was to the other highly culpable.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Tyr. diss. 1. p. 4. Sa∣pientibus vos viris creditis nempe illis qui nihil sciscunt, nec pronuntiant unum, qui pro suis sen∣tētiis bella cum adversantibus conferunt, qui per∣vicacia semper digladiantur hostili, qui dum al∣ter alterius labefactant, destruunt, convellunt que decreta, cuncta incerta fecerunt, nec posse aliquid sciri ex ipsa dissensione monstrarunt. Lact. l. 2. p. 48. vide p. 83. Pereunt igitur universi, & si∣cut Spartiatae illi Poctarum sic se invicem jugu∣lant, ut nemo ex omnibus restet; quod eo fit, quia gladium habent, scutum non habent. Lact. l. 3. c. 4. p. 243. 244.

101 What any rightly did conceave, they were not able to defend, as having no foundations whereupon to build it] Totam igitur veritatem, & omne divinae religionis arcanum Philosophi attigerunt, sed aliis refellentibus defendere id quod invenerant nequiverunt, quia singulis ratio non quadravit. Lact. l. 7. c. 7.

102 These Sects and Tenets] Palam in conspicua & novissima porticu, in Gymnasiis & Hortulis, in locis publicis ac privatis, pro sua

quisque opinione certabat. August. de C. D. l. 18. c. 41. Et rursus, Has & alias diffensio∣nes innumerabiles Philosophorum quis unquam populus? quis Senatus? quae potestas? vel di∣gnitas publica impiae civitatis dijudicandas, & alias probandas, & recipiendas, alias im∣probandas repudiandasque curavit? ac non pas∣sim sine ullo judicio, confusé que habuit in gre∣mio suo tot controversias hominum non de agris & domibus, sed de his rebus quibus aut mi∣sere vivitur aut beatè, dissidentium? August. ibidem.

103 A stipend from the Roman Empe∣rours] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lucian. Hunuch. p. 160. & p. 161.

104 Flourished most.] Quaeritur saepe cur tam multi sunt Epicurei. Cic. de fin. Bon. l. 1. Multi postea defensores & nescio quomodo ii qui auctoritatem minimam habent maximam vim populus cum illis facit. Idem l. 2. p. 87.88. & p. 89. Dicitur Philosophus nobilis à quo non solum Graecia & Italia, sed etiam omnis Barbaria; commota est. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Laert. l. 10. p. 712. vide p. 721.

105 The Abettors of them did accord the best.] Epicurus una in domo, & ea quidem an∣gusta, quam magnos, quantaque amoris conspi∣ratione conjunctos tenuit amicorum greges? quod fit etiamnum ab Epicureis. Cic. de fin. l. 1. Numen. apud Euseb. Praep. Ev. l. 14. c. 5.

106 Hence they took up with carnal pleasu∣res] Nec equidem habeo quod intelligam bo∣num illud, detrahens eas voluptates quae sapore percipiuntur, detrahens eas etiam quae auditu & cantibus, detrahens eas etiam quae ex formis percipiuntur oculis, suaves mentiones, five quae aliae voluptates gignuntur in toto homine quolibet è sensu; —quae sequuntur in eadem sententia sunt, totusque liber qui est de sum∣mo bono refertus & sententiis & verbis talibus est. Cic. Tusc. 3^o de Epicuro. Et rursus. Nam

singo? num mentior? cupio refelli: istam vo∣luptatem Epicurus ignorat quippe qui testifica∣tur ne intelligere quidem se posse ubi sit, aut quid sit ullum bonum praeter illud quod cibo aut potio∣ne & avrium delectatione, & obscena volupta∣te capiatur. An haec ab eo non dicuntur? de fin. bon. l. 2. de N. D. l. 1. Non id semel dicit sed saepius, annuere te video, nota enim tibi sunt, proferrem libros si negares. His gemina habes apud Athen. deipnos. l. 12. c. 12. Laert. l. 10. p. 710. Plutarch. Moral. p. 1098.

107 Held them the chiefest good.] Plerique voluptatem summum bonum dicunt. Cic. de div. l. 2. & de fin. bon. l. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. adv. Colotem p. 1125. vide Laert. l. 2. p. 54. Ed. St. Cic. de N. D.

108 Socrates first introduced it into fami∣lies:] Ab antiqua Philosophia usque ad Socra∣tem numeri motusque tractabantur, & unde o∣mnia orirentur, quove recederent, studioseque ab his syderum magnitudines, intervalla, cur∣sus inquirebantur, & cunct a caelestia: Socrates autem primus Philosophiam devocavit è coelo,

& in urbibus collocavit, & coegit de vita & moribus rebusque bonis & malis quaerere. Cic. Tusc. qu. l. 5. & l. 3.

109 That there was nothing just or unjust in it self, but as the Lawes of Nations made it so] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A∣ristot. Eth. l. 1. c. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pyrrho apud Laert. p. 262. Hujus sententiae erant Archelaus. Laert. l. 2. p. 37. Cyrenaici ib. Theodorii p. 57. Aristippus p. 55. Pyrrho p. 252. Epicur us p. 302. vide Sext. Empir. adv. Math. p. 450.

110 The examples and worship of their Dei∣ties did give encouragement unto the lewdest actions] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plato de Rep. l. 2. vide August. de C. D. l. 1. c. 7. Nazianz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 77.

111 Porphyry] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Ep. ad Ane∣bonem apud Theod. ser. 3. p. 48.

112 Amelius] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Theodoret. de cur. Gr. aff. serm. 2. p. 33.

113 A Heathen Emperour as to be writt] Clamabat saepius quod à quibusdam sive Judaeis, sive Christianis, audierat & tenebat, idque per praeconem quum aliquem emendaret dici jubebat, quod tibi fieri non vis alteri ne feceris; quam sententiam usque adeo dilexit, ut & in Palatio & in publicis operibus praescribi juberet. Aelius Lamp. de Alex. Severo Hist. August. Leyd. ed. p. 577.

CHAP. XI. OF THE RESƲRRECTION of our Saviour Christ.

THE CONTENTS.

PROLEGOMENA in order to the de∣monstration of the Resurrection of our Lord. 1. That the Apostles did presently attest the thing. 2. This attestation could not be a bare∣faced and notorious lye. Arg. 1. from the testimony. Arg. 2. from these 3 considerations. 1. that our Saviours body did not continue in the sepulcher when they proclaimed him risen. 2. That his Disciples did not conveigh his body thence. Nor 3. was that done by any other persons who had no relation to Christ, and no affection for him. Arg. 3. from the conside∣ration of the persons testifying.

AND thus we have dispatch'd our de∣monstrations of the Christian Faith. We now proceed unto that Article of it from which we may infer the rest, viz. The Resurrection of our blessed Saviour. Which that we may conclude with Greater evidence, we premise,

§. 1. THAT the Apostles did presently attest the thing. The predictions of our Lord and Saviour, own'd by the malice of the Jew, and all their vain endeavours to pre∣vent what he foretold touching his Re∣surrection; the expectation of his friends, and that abundant satisfaction which they found in this particular; the early records of the Christians Story, and Symbols of his faith, which every where inculcate it, all these give in a full assurance of this truth. Nay had the knowledge of his resurrection been defer'd beyond that period which he himself had fixed, how impossible had it been to have cajold the world into so firme and stedfast a belief of the particular circumstances? to have held up the drooping Spirits, & baffled hopes of his disciples? or to have kept the insulting Jew from giving visible demonstra∣tions of the vanity of their pretensions, or from crying out of the imposture. Could his

Disciples be assured of his resurrection, by fre∣quent apparitions of him, and not endeavour to acquaint the world with what so much con∣cern'd the truth of his predictions, and their hopes, & which was of so great importance to mankind, and could not be neglected by the Disciples of our Lord, & they be faithfull unto the commission which they pretended? Or could they be so quick & nimble to conveigh his body from the sepulcher, and yet their tongues be backward to proclaim him risen? Would interest or reason suffer them to pull the greatest prejudice on their cause, to blast their Growing hopes, and frustrate their bold adventure by an undue concealment of what their Masters promise and predictions had made so necessary to be divulged? But

§. 2. 2^ly I premise that common prudence would not suffer the Disciples of this JESUS, to pretend such things in confirmation of their testimony, which must infallibly render it the scorn and hatred of the world. Wherefore they could not possibly pretend such things were newly acted on a publick stage, and in the face of their professed adversaries, which owed their being only to their phancies, and of which their story gave the first account unto the world. For men to certify to all Jerusalem, that lately there was such a man

as JESUS known throughout all Judea to be mighty both in words and deeds,* 1.432 one who did publickly foretell unto the Scribes & Pharises the place and manner of his death, the time, and glorious issues of his resurrectiō, and to averre that this prediction was notorious to his mor∣tall enemies, and the contrivers of his suf∣ferings, and made them industrious to secure his body, & watch the motions of his friends, and carefully provide against what ever the most subtile malice could invent to gull their senses, and put a cheat upon them,

3^ly To pretend the earth did quake and tremble, and the watch grow pale, and that dead bodys did arise and shew themselves to many (whicha 1.433 resurrectiō was a thing expected by the Jewes upon the advent of their Shilo,) I say to testify all this unto those persons who could as readily confute, as they relate it, yea whose interest it was to confute it, was the most certaine way to ruine and confound their testimony, had it been found a lye, and consequently assures us that it must be true.

These things premised, our Arguments will

naturally result from a due estimate of these particulars. The testimony, and the persons te∣stifying.

§. 3. FOR 1. it was a relation in it self in∣credible, whose fundamentall article contained the ignominious and accursed death of the beloved Son of God, and the miraculous re∣surrection of a man condemned for blasphemy. A thing which they might easily foresee could gain no reputation to them, but of fools and madmen, especially considering it found so little credit in that City where it was preten∣ded to be done.

It was 2^ly a testimony which did acquit this Jesus from all the calumnies and false as∣persions of the Jew, pronounced their greatest Rabbies an evill brood of vipers, hypocrites,* 1.434 fools and blind, serpents and vipers, a wicked and adulterous generation, a divelish damned crew; nay their whole Nation Guilty of the most horrid crime that could be charged upon man, even the murther of the Lord of life, and which assured them there was no salvation to be hoped, but from that very person whom they had taken, and by wicked hands had crucifyed and slaine; and that all power both in heaven and earth was given to him; which told them also that he would shortly come and execute

the most dreadfull vengeance on their Nation which ever yet befel mankind; that he would cancell their Laws, bury their temple in its own ruines, and cut them off from being any more a people.

3^ly It was a testimony delivered at such a season when all the Jews seem'd to be crouded into one Metropolis, and their dispersions re∣collected; for t'was the† 1.435 Passeover, and so that time when all stood bound to worship at Je∣rusalem, Deut. 16.5.6. and when the Messias was become the universall matter of their ex∣pectation; and therefore such a testimony as must be throughly sifted both by the Jew (who were it true must be the greatest sinner, and after a few days the greatest sufferer) and by the Gentile, (for whom it did pretend the greatest kindness,) and undoubtedly would have been suppress'd, had not the evidence of truth upheld it since.

4ly. This testimony avouched a thing no sooner done than certified to the world; and the same Theatre which saw it acted, heard it as soon proclaimed to the face of the professed adversaries of Christ. Earthquakes, and apparitions of dead men, the consternations of the watch, and their confessions thereupon; the testimony of five hundred men eye witnesses of his ascension, (and many of them living when St Paul indi∣ted his Epistle to the Church of Corinth) were all produced in evidence of the fact; and there∣fore means of information could not be want∣ing in this case to those that sought them. For can we think those Jews who persecuted Paul whilst preaching in the Synagogues of A∣sia, and afterwards impeached him at Jerusa∣lem, would not enquire into the truth of this his confident report among them; or that St Paul should be so wholly void of reason, as to divulge a lye so palpable, in such a place where there were Jews abundant to evince its fals∣hood, and in an Epistle to be read in all the Churches of the World.

And yet this testimony so incredible in it self, so contradicted by the Jew, so punctual, and yet so various in its circumstances, so fresh in its delivery, which underwent so critical and severe a scrutiny; I say this testimony found a reception more incredible than it self. For the bare relation of it converted thousands, which nothing but the insuperable force of truth, and the more pierceing influence of Heaven could so miraculously have effected.

§. 4. OUR second demonstration of the Resurrection of our Saviour, will arise from three conclusions. First that our Saviours bo∣dy was removed from the Grave. For its conti∣nuance there must surely have discovered the falsehood of this bold assertion, and made all o∣ther ways of confirmation of it, not only need∣less, but absurd, whilst by an ocular demonstra∣tion any one might have perceived the truth, and discovered the impudent folly of all those, who durst affirm that it was risen from the dead.

2ly. The disciples of our Saviour cannot be justly charg'd with its conveiance from the Sepulcher, for (besides the no advantage, nay the assurance of the worst of miseries which could attend the promulgation of this do∣ctrine;) they dream'd of a Messiah who should

sway the Scepter, and subdue the Nations under them; and when they found it otherwise, their hopes lay buried in his Grave, and expired to∣gether with him. After such manifold expe∣rience of their Masters power to assist them by an Almighty hand; after their solemne protestations made to own him in the sharpest tryals, they shamefully deserted him, and at first assault betook themselves to their heeles; their Prolocutor renounced him, and secon∣ded his denyal with an oath; they barr'd their dores, and hid their heads, dreading every thing they heard or saw. And can it be imagi∣ned that persons so extreamly timerous should hazard their lives to rescue his dead body from the Grave, who after all obligement both of faith and duty, did so little to preserve him from it, against a watch so vigilant, and zea∣lously concerned to prevent the mischiefs of a second, and therefore more pernitious error? After commands so strict & peremptory to se∣cure the Sepulcher, in vain must they attempt to rifle it; which if any say they did whilest the watchmen slept, how came they privy to it, what credit can their word deserve? if whilst they waked, what could induce those watch∣men to make lyes their refuge and wilfully permit the cheat? Besides it is a timerous trade to play the thief, much more to rob the Grave

of its Inhabitants, and they might well expect that vengeance should arrest them in a fact de∣signed to delude the world, and to entitle God unto the worst of villanies, and hence not only their respect unto their Master, but their own safety must have taught them to di∣spatch their business, and not to spend their time in the uncasing of his body, and rowling up the Napkins that were about his head, and to do things of such needless curiosities.

But 3ly more incredible it is, that persons unconcerned for this Jesus should run so great an hazard, or be concerned to remove his bo∣dy thence; or that the Apostles should bot∣tom all their hopes on such a tottering foun∣dation, & trust to the fidelitie of those men, who in this very busines, in which their silence could alone befriend them, were the worst of cheats. Tis lastly most incredible that persons of this temper should still go on to stifle and conceal the matter, and not be tempted by the pleasure of the thing, the service they might do to their Religion, the hopes of a consider∣able reward, or by the hatred of a cheat so Gross and palpable, to manifest the shame and infamy of those that forged it. Besides how could his own Disciples hope by mighty signs and won∣ders, by Gifts and Graces of the Holy Spirit, great & numerous, to give in evidence unto his

Resurrection (which they confidently preten¦ded) had he been still reserved under the power of death, and only by their own or others art reoved from his Sepulcher? How is it that they never thought within themselves, he could not save himself, and whence shall we expect Salvation? He could not by his Mira∣cles of power and Goodness prevail upon one Nation to believe his Doctrine, and can we, though destitute of all that power which resi∣ded in him, think to reduce the world into obedience, or to impart the Holy Ghost to others, when we our selves have the Spirit of delusion only? Nay might not the example of Theudas, Judas, and many others (both of their own and other Nations) all whose en∣deavours (although their hopes and their abi∣lities were greater and their undertaking less) proved unsuccesful, and ended in the ruine of those bold adventurers, be sufficient to deter them from such bold attempts? Lo here a te∣stimony which gives the Greatest evidence to it self, and yet asserted by such men, who nei∣their would deceive, nor were deceived in this particular, and consequenty whose attestation could be no deceit. Which that it may appear with greater evidence,

Consider first, That they pretended to ma∣ny and infallible convictions of the Truth, to

frequent apparitions of this Jesus, attended with some signal circumstance to evidence their truth unto them, and gae it out that they conversed with him fourty daies, saw many Miracles done by him, received instructions from his mouth, to feed his Sheep, to teach all Nations and Baptize them. Yea that they were endowed with power from him to confirm the testimony by mighty signes and wonders, and for the truth of this they frequently appeal'd unto their adversaries, and the experience of those who did embrace their Doctrines; in all which confident appeals and attestations, re∣quiring little more then eyes and ears to certi∣fie the truth unto them, tis equally incre∣dible they should deceive or be deceived.

Did they give credit to this Jesus, they must conclude him risen according to his own prediction, and therefore could not be decei∣vers in asserting it? Did they conclude him an Impostor, what motives could they have to pub∣lish him the Saviour of the World, who after he had call'd them to leave all and follow him, and made such ample Promises unto them of Judging the twelve Tribes of Israel, left them so sadly in the lurch, exposed unto shame and infamy? Did they give credit to the Sacred Oracles, and reverence the Law of Moses, why did they not dread those Judgements which

God proclaimed against the false and lying Prophet? if they did not believe it, why were they so concerned for the Truth of the predi∣ctions of the Law concerning the Messias, as to assert them with the loss both of the freedome and safety of their lives?

Should we ascribe the cheat unto the powers of imagination, (since they pretended to be eye witnesses of the Resurrection, and to de∣liver nothing but what they saw and heard) is it not strange to think that Phancy should create a person to them frequently appearing, preaching, and instructing, giveing out com∣missions, administring of holy Ordinances, and the like; that it should draw them out unto the mount of Olives after an aery Phantasm, and then present it, carryed up into Heaven? In short, they were certain his body was not pri∣vately conveyed away by their endeavours, and that this only was pretended to disgrace their testimony, and what could farther be re∣quired to assure both them and us, that they were not deceived? To Conclude,

If this relation were untrue either they were beside their senses when they did be∣lieve, or besides their wits when they affirm'd it, and did endeavour to confirm what they did not believe with loss of life and fortunes; and if so, what shall we say to the world

of Christians, that maugre all temptations to the contrary did stedfastly believe these men, who had so little reason to believe themselves? It is prodigious to think, that a poor ignorant young man, of meanest birth and breeding, of a most hateful Nation, and hated by that Nation to the death, because pretending that he was a Prophet sent from God, and after this his death, only avouched to be so by twelve Fishermen, pretending with loud boasts of mi∣racles, false as God is true, to testifie his Re∣surrection, though a greater falshood, and pro∣mising to all that would believe it nothing, be∣sides this power of working Miracles, but death and miseries at present, which their ex∣perience proved to be true: I say, it is pro∣digious to think, that He and his Disciples should with no other charmes worke such a lasting Faith in all the wisest part of men, that neither time nor vice, though most concerned to do so, should ever be able to deface it. And yet what's so prodigiously incredible, must be certain truth, or else the Resurrection must be so.

THE CONCLUSION.

SHEWING that if what hath been delivered should be only probable, yet the Christian Faith must in all reason be embraced, as being, 1. the safest way, and 2ly the greatest instrument of present Happines. A recapi∣tulation of the whole, with a practical re∣flection upon what hath been discoursed.

IF what hath been delivered do not seem to any to carry a convincing evidence, let it but passe for probable, and that which pro∣ves the Christian Faith more likely to be true than false, and this will be sufficient plea for the profession of it. For were it supposed only such, it must in reason be embraced as being the securest way, and the best instrument of present happiness.

And(1) CHRISTIANITY is the best help to present happines, because it gives the highest motives to contentment in our pre∣sent state, the strongest comforts and supports against those evils we can fear or suffer,

the best preservatives and remedies against the terrors of an evil conscience, the most effectual remedies against those passions and corrupt af∣fections, which impair our health, and which disturb our peace and quiet. It gives the fairest hopes and promises, and so the greatest motives unto love and kindnes, as is exceeding evident from Scripture, and from what we have discour∣sed in the 10^th Chap. of this Book.

(2.) That Christianity is also the securest way hath been already proved; and is invin∣cibly concluded from what Arnobius saith of it,* 1.436in illo periculi nihil est, si quod dicitur imminere cassum fiat & vacuum, in hoc damnum est ma∣ximum, id est salutis amissio, si cum tempus ad∣venerit aperiatur non fuisse mendacium.

Besides, all other waies of Worship, which stand in competition with it, are so absurd, or surely antiquated, as not to bear the least de∣gree of Evidence, compared to the Evidence of Christian Faith: and therefore we may rest assured, that if there be a Providence, it can∣not be offended with us for preferring this be∣fore them: But God may justly be incensed against us, for not embracing of the Christian Faith, though the Inducements so to do were only probable, because we prosecute the most important Actions and Affaires of humane life upon the like Inducements. We goe to sea only

in hopes of a good Voyage, and a safe returne, and have recourse to the Physician only in hopes of a recovery, and therefore cannot be excused, if we neglect to do what we have like or greater reason to believe is both the will of God, and that which doth conduce to our eter∣nal happines: especially considering that Chri∣stianity doth promise greater measures of Con∣viction, and degrees of Evidence to such as do obey its Precepts; assuring us that he who doth the Will of Christ, shall know the Doctrine whe∣ther it be of God or not.

§. 2. IF then it be but probable, that Christ and his Disciples were endowed with any Power of working Miracles in confirmation of the Christian Faith, that any of them healed diseases, cast out devils, raised the Dead, and whilst they constantly pretended to these things for many generations, and in all places of the World, and did avouch them with their dearest blood, were not the worst of fools and knaves, or most deluded persons. Or if it be but probable that such Men could never leave unto the world the best and the sublimest Re∣velations, such as outdid the Laws of wisest Nations and all the Precepts of Philosophy, such as best serve the present and eternal In∣terests of Man, such as are most consistent with

the common Principles of Reason, and yet too hard for reason to invent. If it be probable that they could never by the bare Assertion of the Resurrection of a condemned malefactor (con∣firmed only by a lye) prevail upon the world to owne him for their God, to desert all other ways of Worship, and to run the greatest risks at present, only in expectation of some future Blessing, which he had promised in another life. If it be probable that such a world of men would never suffer fiery tryals, and sundry kinds of death, become the scorne, and the Ofscouring of the world, only to propagate that lye which scarce afforded a temptation so to do. If it be probable that any real Judg∣ments were inflicted upon the Enemies of the Christian Faith, or upon such as did pre∣varicate in the profession of it, or that the Church, and chiefly the Apostles, had power to inflict such Judgments, and did not terrify their converts vith vain words. If it be proba∣ble that any Revelations have been ever made in favour of the Christian Cause,* 1.437 and that S. Paul in his Epistles to the Church of Corinth, doth not give directions about things of nought, and confidently tell them that ever one had a Revelation, when no man did enjoy it. If it be probable that any Dreams or Visions have been vouchsafed to them, or any tokens

of divine Assistance under sufferings, of won∣derful deliverance from them, of confusion to their Adversaries. If it be probable that the predictions of the Messiah of the Jews were perfectly accomplish'd in our JESUS; and that things particularly foretold by him (viz. his Death and Resurrection, the large and speedy Propagation of the Christian Faith, the Mi∣racles of his Disciples, the destruction of the Jewish nation) however most incredible, were most assuredly fulfill'd, or that that gift of Prophesie, to which so many thousand soules pretended throughout divers centuryes, was really vouchsafed to any one of them. If it be probable that any of them spake with Tongues, and the Apostle did not charge the Church of Corinth with the too fre∣quent exercise of a gift with which they never were acquainted. If it be probable that the whole Sect of Christians for three hundred years were neither wicked Impostors, nor yet deluded Persons. If it be probable that they had no assistance from good or evil Angels to delude the World, and yet did things which could not be effected without the aid of some supernaturall Powers. If it be pro∣bable that both their Gospels and Epistles were indited in that Age they lived in, and sent to those Persons to whome they are in∣scribed,

and if it be improbable that whilst so many were alive that could attest the truth or falsehood of their story, it should, though a prodigious and bare-faced lye, obtain to be the Rule of Faith. I say if all these things are probable, then must Christianity be highly probable; and if it ought to be embraced upon the Probability of any one, the Probability of all these Circumstances must give an ample confirmation to it, and make it needless to insist farther on this Argument.

§. 3. AND now that this discourse may have that Influence upon the Reader which matters of this moment ought to have, let me intreat him to consider, how much his interest and Wisdome doth oblige him to improve the certainty of Christian Faith into a Christian conversation; that soe his knowledge may not aggravate his future doom, and render all his wilful Disobedience against the Christian pre∣cepts inexcusable. The speculative Atheist may have some colour of a plea, that his miscar∣riages were the Result of ignorance, not of contempt and wilful disobedience, whereas the man who owns the certainty of Christian Faith, but lives a contradiction to his knowledge, and by his practise gives the lye to his pro∣fession, he, I say, can have no shadow of

Excuse. He must confess his full acquaintance with his Masters pleasure, and that his Rea∣son did commend those precepts to him, which Christianity enjoyned, as things most excel∣lent, and certain, and infinitely to be pre∣ferr'd before those vile affections which stood in competition with them, and those enjoyments he preferr'd before them. His conscience must accuse him dayly of most strange ingratitude, in acting his rebellions against the Majesty of heaven, and his dearest Lord: it must convince him of his stupidity and folly, not only in neglecting of so great salvation, but in running headlong to his owne destruction, and being at such cost and pains to purchase to himselfe damnation. He must acknowledge at the dreadfull day, his life was spent in a contempt and full defyance of the holy Jesus; and that he still maintained that contempt in opposition to, and in despight of the convictions of his conscience, the stri∣ving of the Holy Spirit, and all the motives of his present and eternal interest: and then how miserable must is condition be? how dreadful, but how just his doom? The sorest judgments that ever happened to the Gentile world, those derelictions which betray'd them to the most brutish and unnatural lusts, were the result of sin committed against conscience,

and truth detained in unrighteousnes:* 1.438 and if to sin against the dim and gloomy light of Nature became so fatal to the Gentile, how dismal will the doom of Christians be, who sin against the clear Meridian shine of Gospel Revelation? For if Christianity be true, the disobedient and unbelieving person will be convinced by sad experience of the assured falshood of his infidelity, his flattering hopes, and false imaginations, and be depriv'd for ever of Gods blisfull presence, and those comforta∣ble relations which he beares unto his crea∣tures, and all those glories, pleasures, and per∣fections which the Saints hereafter shall enjoy. His soul shall be exposed to that incen∣sed justice,* 1.439 which shall come in flaming fire to take vengeance on it, and to that God, who will then stir up all his wrath,* 1.440 and make the Greatness of his power known upon such vessels fitted for destruction: and he shall find no rest by day or night,* 1.441 as being still tormented by that worm which never dyeth, and suffering the vengeance of that fire whose smoak ascends for ever: this being the avowed doctrine of the firsta 1.442 Ages of the Church, and that which did expose them to the worst of suffer∣ings, and theb 1.443 derision of their adversaries.

Besides, if Christianity be true, then all the blessings it hath promised to the pious and obedient Person must be accomplish'd in their season, by the advancement of our weak, vile, mortall bodies into a state of incorru∣ption, power,* 1.444 and glory, and into the like∣nes of Christ's Glorious body; and by the exal∣tation of the soul to a capacity of seeing God as we are seen of God,* 1.445 and being like to him whose happines is infinite; for when he doth appear wee shall be like him, by the participation of a superlative, exceeding, and

eternal weight of Glory, and the enjoyment of those blessings, which neither eye hath seen,* 1.446nor ear hath heard of, nor hath thought conceived.

As thereforec 1.447 Plato doth conclude his di∣sputation on this subject with this resolution viz.

Being convinced of a future state of bliss and misery, I bid adieu to the caresses of the world, and to the vain applauses of the vulgar, and have no other care but how I may appear before my Judge with a soul pure and spotless; how I may live the best of men and dye secure of happines:

So let the Christian Reader be perswaded to improve the confirmations and convictions of the truth of his Religion into a fixed Resolution, and sin∣cere endeavour of obedience to the Christian precepts, that so he may avoid those dreadful torments, and everlasting miseries it threatens to the disobedient, and may enjoy that more exceeding weight of Glory, which is prepared for the upright Christian.

FINIS.

Notes

• * 1.1

  Heb. 11.6.
• * 1.2

  vid. Chap. 9. sect. 1.
• * 1.3

  Acts 2.5.
• * 1.4

  Vid. Ray∣mund. Pug. fid. part. 2. c. 8. s. 6.
• * 1.5

  a∣In Gen. 19.26.
• * 1.6

  Numb. 5, 27.28.
• * 1.7

  Act. 12, 23.
• * 1.8

  Dan. 2 47.3.29.
• * 1.9

  Ezra. 4.15.19.
• * 1.10

  Levit 25.21.
• * 1.11

  Jos. 7.9.14.20. Judg. 18.23.29.1. Sam. 23.11.12.2. Sam. 2.1.5.19.23.
• † 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Orig. in Celsum l. 1. p. 28.29.
• * 1.13

  2. Kings 1.3.
• a 1.14

  Vid. ins. c. 5. sect. 2.
• a 1.15

  Joseph. Ant. Jud. l. 11. c. 1.
• * 1.16

  Isaiah 44.28.29.45.1.2.3.
• * 1.17

  Who calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 apud Eu∣seb. praep. Evang. l. 9. c. 49.
• † 1.18

  Cyrus devict â Asiâ pondo 34 Mil∣lia in∣venerat, praeter vasa aurea aurumque factum, & in eo folia, ac platanum vitemque. Quâ victoria argenti 500. Millia talentorum reportavit, & craterem Semi∣ramidis cujus pondus 15. talenta colligebat. l. 33. c. 3.
• * 1.19

  Jer. 51.28.36.
• † 1.20

  Tòv 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herod. l. 1. p. 78. ed. Goth.
• * 1.21

  C. 1. v. 2.
• † 1.22

  Cer∣tissima apud Hebraeos traditio est, quod à Manasse serra lignea disse∣ct us sit Drus. observ. l. 10. c. 19. Iustin. Dial. cum Tryp. p. 349. B. Tertull. adv. Gnost. c. 8. de nat. c. 14. Orig. in Mat. p. 225. Hom. 2. in Esaiam. Epist. ad Iul. Afric. vid. de la Cerdam in Tert. tom. 1. p. 389.
• * 1.23

  Vid. Gro∣tium in Esaiam cap. 53.
• a 1.24

  Abydenus apud Eu∣seb. praep. Evang. l. 9. c. 41.
• * 1.25

  Ezra. 4.15, 19.5, 17.6, 1.
• * 1.26

  Ezeck. 14.14.
• * 1.27

  ch. 28.2.
• * 1.28

  vid. Stan∣ly, Theol. Chald. sec. 3. ch. 6, 7, 8.
• † 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Cel∣sum, l. 1. p. 35.
• * 1.30

  Gen. 41.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ar∣tap. a∣pud Eu∣seb. l. 9. c. 23.
• * 1.32

  vid. Stan∣ly, Phil. Chald.
• * 1.33

  vid. ch. 9.
• * 1.34

  Quin etiam hoc non dubi∣tans dixe∣rim, si unum aliquid ita sit praedi∣ctum praesen∣sumque, ut cum evenerit ita cadat ut praedictum sit, neque in eo quicquam casu ant for tuito fact um esse appareat, esse certe divinationem, idque esse omnibus confitendum. Cic. Divin. l. 1. p. 106.
• * 1.35

  vid. Can∣tucuz. O∣rat. in Mahum. sect. 23.
• * 1.36

  Azora 3.14, 17, 30, 71.
• † 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 324. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 338.
• * 1.38

  vid. ch. 7.
• * 1.39

  Titus.
• † 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrys. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 p. 325.326. vid. etiam. p. 331.
• a 1.41

  Ex. 12.41. Gal. 3.17.
• b 1.42

  Jer. 25.12.29.12. Dan. 9.12.
• c 1.43

  Dan. 12.12.
• * 1.44

  Eid D. Kimchi & 11. R. Solomen. in Hag. 1.8.
• † 1.45

  Quin que de∣fuisse templo secundo Arcam cum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & Cherubin, ignem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spiritum Sanctum, Urim & Thummim, ejusque rei indicio esse quod Hag. 1.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in scriptione omittitur, traditum est in Joma cap. 1. Coch. in Sanhed. p. 157. comment. in hac verba. Ex quo mortui sunt Prophetae posteriores Haggaeus, Za∣charias, Malachias, ablatus est Spiritus Sanctus ab Is∣raele, nihilominus tamen usi sunt filia vocis: vide Chry∣sost. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 3. p. 340.
• * 1.46

  Dial. cum Tryph. p. 247.
• * 1.47

  Ex. 76.
• * 1.48

  Philops. p. 570. & 574. ed. 8.
• * 1.49

  Pag. 17.
• * 1.50

  Pag. 184, 185. v. p. 262.
• * 1.51

  Dial. cum Tryph. pag. 311.
• * 1.52

  l. 2. c. 5.
• * 1.53

  l. 3. p. 122.
• * 1.54

  Pag. 184.
• * 1.55

  Antiq. Jud. l. 1. c. 4. p. 10.
• * 1.56

  p. 756, 757.
• * 1.57

  De soler∣tia ani∣malium p. 968.
• * 1.58

  l. 1. c. 4. p. 10.
• * 1.59

  cont. Jul. l. 1. p. 9.
• * 1.60

  Gen. 13.10.
• * 1.61

  ed. Sal. c. 36.
• * 1.62

  Hist. lib. 5 c. p.
• * 1.63

  l. 7. c. 12.
• * 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. p. 81.
• * 1.65

  p. 1089. E
• * 1.66

  Diodor. Sic. l. 11.
• * 1.67

  l. 19. c. 7.
• * 1.68

  de C. D. l. 6. c. 11.
• * 1.69

  lib. 10. pag. 343.
• * 1.70

  In vita M. Aurel.
• * 1.71

  Voss. de Idol. l. 2. c. 62. p. 322.
• * 1.72

  De tranq.
• * 1.73

  Com. in 1 Sam. 28.11.
• * 1.74

  De anim.
• * 1.75

  l. 7. c. 13. pag. 690.
• * 1.76

  L. 30. c. 1.
• * 1.77

  Apol. p. 54.
• * 1.78

  In Celsum p. 199.
• * 1.79

  P. 193.
• * 1.80

  H. 3.
• a 1.81

  Gal. 3.2, 5.
• b 1.82

  1 Cor. 14.26.
• c 1.83

  1 Cor. 12.9, 10.
• d 1.84

  Acts 2.38, 39.
• e 1.85

  Acts 8.17, 18.
• f 1.86

  Heb. 2.4.
• g 1.87

  2 Cor. 12.12.
• i 1.88

  Mark 16.18
• k 1.89

  Matt. 17.20.
• l 1.90

  Job. 15.20.
• m 1.91

  Mark 6.56.
• n 1.92

  Acts 19.12.
• o 1.93

  Acts 5.15.
• p 1.94

  Mark 16.20.
• q 1.95

  Acts 2.22. & 10.37.
• r 1.96

  2 Cor. 13.5.
• s 1.97

  1 Cor. 15.6.
• t 1.98

  Acts 2.39.
• v 1.99

  Acts 8.17, 18. & 10.44, 46.
• x 1.100

  1 Cor. 5.5
• y 1.101

  Jam. 5.14, 15.
• z 1.102

  1 Cor. 12.10.
• a 1.103

  Gal. 1.6. 1 Thess. 2.10.
• b 1.104

  2 Pet. 1.16.
• c 1.105

  2 Cor. 2.17. & 4.2.
• d 1.106

  1 Thess. 2.3, 4, 5.
• e 1.107

  Rom. 15.18, 19.
• f 1.108

  1 Cor. 14.37.
• g 1.109

  1 Joh. 1.2.
• h 1.110

  Luc. 1.1.
• i 1.111

  2 Pet. 1.16.
• k 1.112

  Luc. 1.2. Mark 3.14. Act. 1.21.
• l 1.113

  2 Cor. 12.2.
• * 1.114

  Matt. 8.3.
• * 1.115

  Joh. 4.50. Matt. 8.13.
• * 1.116

  Murk 9.38. & 5.8.
• * 1.117

  Acts 5.9. & 13.11.
• * 1.118

  Luke 2.13.24.4.
• * 1.119

  Luke 1.11.28.
• * 1.120

  Mat. 3.17
• * 1.121

  Mat. 17.5.
• * 1.122

  Joh. 12.28
• * 1.123

  Act. 9.7.
• a 1.124

  Joh. 5.16.17.
• b 1.125

  Joh. 5.19.20.21.
• c 1.126

  Joh. 8.18.10.25.
• d 1.127

  Joh. 8.18.10.25
• e 1.128

  Joh. 5.36.14.11.
• f 1.129

  Mat. 3. Pet. 2.1.17.
• g 1.130

  Joh. 1.33.
• a 1.131

  Luis enim non sentiat cujusmodi spiritus tali∣bus obscoenitatibus de∣lect entur, nisi vel nesci∣ens utrum omnino ulli immundi Spiritus De∣orum nomine decipiant, vel talem agens vitam, in qua istos potius quam Deum verum, & optet propitios, & formidet iratos. August. de C. D. l. 2.2.4.
• * 1.132

  Zeph. 2.11
• * 1.133

  Acts 8.13, 19.
• * 1.134

  Orig. in Celsum, p. 234
• * 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Na∣zian. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. p. 99. vide Euseb. Praep. Evang. l. 1. c. 1. August. de C. D. l. 4. c. 29.
• * 1.136

  Euseb. Hist. Ec∣cles. l. 8. c. 8.
• * 1.137

  Matth. 9.4. & 12.25. Mark 2.6, 8. & 9, 33. Joh. 2.25.
• * 1.138

  Theodoret. sect. 3. p. 51.
• * 1.139

  Proleg. 4.
• * 1.140

  Sect. I. Proleg. 4.
• * 1.141

  Zach. 9.9.
• * 1.142

  Isa. 53.2.
• * 1.143

  ver. 12.
• * 1.144

  Joh. 19.30.
• * 1.145

  Acts 3.18. & 10.43. Luke 24.44.
• * 1.146

  Isa. 53.3.
• * 1.147

  ver. 9.
• * 1.148

  Joh. 3.14. Matt. 16.21.
• * 1.149

  Matt. 26.31.
• * 1.150

  Joh. 7.39. Act. 1.5, 8. Mark 16.7.
• * 1.151

  Psal. 16.8, 9.
• * 1.152

  Joel 2.28.
• * 1.153

  Matt. 24. Mark 13.10.
• * 1.154

  Zeph. 2.15.
• * 1.155

  Matt. 17.6. & 20.21.
• * 1.156

  Luke 9.46. & 24.37.
• * 1.157

  John 1.34.36.
• * 1.158

  Mar. 6.20. Matt. 24.5. Luk. 20.6.
• a 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iosep. Antiq. l. 18. c. 7.
• b 1.160

  Ipse est De∣us quem doctis∣simus Philosophorum, quamvis Christianorum acerrimus ini∣micus, etiam per eorum Oracula, quos Deos putat, Deum magnum Porphyrius confitetur. August. de C.D. l. 19. C. 22.

  Denique tanquam mirabile aliquid atque incredibile prolaturus, praeter opinionem, inquit, profecto videtur esse quod dicturi sumus: Christum enim Dii piissimum pronunciaverunt, & immortalem factum cum bona praedicatione ejus meminerunt. Et post haec, de Chri∣sto interrogantibus, si est Deus, ait Hecate, Viri pieta∣te praestantissimi est illa anima. Aug. l. 19. c. 23. & lib. 22. c. 25. Ille est Deus quem nec commemor are me pi∣get confitente Porphyrio, atque id Oraculis Deorum su∣orum probare cupiente, ipsa Numina perhorrescunt.
• * 1.161

  Lucian. Peregr. p. 338. Mi∣met. p. 4. Celsus a∣pud orig. p. 146, 147. Hieroc. a∣pud Euseb. contra Hi∣eroc. p. 5, 14. Tertul. Apol. c. 49. Arnob. l. 1. p. 34, 35.
• * 1.162

  Nam cum vi∣deret futuros vos esse gestarum abs se rerum divinique operis abrogatores, ne qua subesset suspicio magicis se artibus muner a illa beneficiaque largitum, ex immensa illa po∣puli multitudine quae suam Gratiam sectabatur admirans, piscatores, opifices, Rusticanos at{que} id genus delegit impe∣ritorum, qui per varias Gentes missi cunct a illa miracula sine ullis fucis atque adminiculis perpetrarent. Arnib. l. 1. p. 30.
• † 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. or. 2. in Bab. p. 446.
• a 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Celsum. p. 70.
• * 1.165

  Mat. 26.36. Mar. 14.71. Gal. 1.13. 1 T-m. 1.15.
• * 1.166

  2 Thes 3.9.
• b 1.167

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Thes. 2.10. Rom. 16.17. 1 Tim. 1.20. Titus 3.10.
• * 1.168

  1 Cor. 4.9. 2 Cor. 4.9. Luk. 6.20
• * 1.169

  Acts 20.23. 2 Cor. 23.27
• † 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Celsus apud Orig. lib. 7 pag. 343.
• * 1.171

  1 Cor. 1.17. cap. 2.4, 13.
• * 1.172

  Mark. 5.13. c. 3.3.
• * 1.173

  Act. 17.32.26.8.
• a 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tom. 8. p. 101
• * 1.175

  1 Cor. 2.2, Phil. 3.8. Gal. 6.14
• * 1.176

  1 Thess. 1.9.
• * 1.177

  1 Thess. 2. v. 3, 4, 5.
• * 1.178

  1 Pet. 2.21. 1 Thess. 3.3. 2 Tim. 3.12.
• * 1.179

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Lu∣cian Peregr.
• † 1.180

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iust. Mart. Ap. 1. p. 43. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Idem Apol. 2. p. 57.
• * 1.181

  1 Joh. 2.19.1 Tim. 1.19. Act. 20.30. Cypr. Ep. 52. ad Antm. sec. 7.8.9.1 Cor. 5.5.1 Tim. 1.••0.
• a 1.182

  See Aot. in e. 8. s. 2.
• a 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tryph. apud Just. pag. 227.
• b 1.184

  Plin. Ep. l. 10. ad Trajanum Ep. 97.
• c 1.185

  Justin. Dial. cum Tryph. p. 234.
• 2 1.186

  Potestis aliquem mon∣strare ex omnibus Magis qui unquam fuere per secula consi∣mile aliquid Christo millesima ex parte qui fecerit l. 1. p. 25.
• a 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 testatur Orig. adv. Celsum p. 368.
• b 1.188

  Tum paenè omnes Christum Deum sub legis ob∣servatione colebant. Sulpit. Hist. Sac. l. 2. c. 45. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 4. c. 5. Vid. Epiphanium, Euseb. Chron. ad An. 125.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beatior in hoc itinere vivendi qui pau∣pertate se sublevat, non sub divitiarum onere suspirat. Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis, f. 219. Hieron. in Jonam. c. 3.
• b 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Synes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beatior in hoc itinere vivendi qui pau∣pertate se sublevat, non sub divitiarum onere suspirat. Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis, f. 219. Hieron. in Jonam. c. 3.
• c 1.191

  Virtutis via non capit magna onera portantes, hanc tenere non potest nisi qui fuerit expeditus & nudus. Nam isti locupletes multis & ingentibus Sarcinis onerati per viam mortis incedunt. Lact. l. 7. c. 1. & l. 5. c. 15. p. 505.
• d 1.192

  Peregrinis mercibus delectabitur qni nec lucrum sci∣at appetere cui sufficit victus? Lact. l. 5. c. 17. p. 510. Tertul. de Idol. c. 7. Arnob. p. 71.
• e 1.193

  Quia animo animaque miscemur nihil de rei commu∣nicatione dubitamus, omnia apud nos indiscreta sunt prae∣ter uxores. Tert. Ap. c. 39. Aug. de Civ. D. l. 5. c. 18. Tom. 10. Serm. 27. de verbis Domini. Arnob. p. 152.
• f 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Julian. Apost. Epist. ad Arsacium. vid. Euseb. H. Eccl. l. 9. c. 8.
• g 1.195

  Nobis ab omni gloriae & dignitatis ardore frigentibus nulla est necessitas coetus. Tert. Ap. c. 38. Minut. p. 35.
• h 1.196

  Vos vero suspensi interim atque solliciti honestis vo∣luptatibus abstinetis, non spectacula visitis, non pompis interestis, Convivia publica sine vobis. Cecil. apud Mi∣nut. p. 12. Tert. Apol. c. 38. sect. 2.
• i 1.197

  Non igitur quaestus & commodi gratia religionem i∣stam commenti sunt, quippe qui & praeceptis & reipsa eam vitam secuti sunt, quae & voluptatibus caret, & omnia quae habentur in bonis spernit, & qui non tantum pro fide mor∣tem subierint, sed etiam morituros se & scierint & praedix∣erint. Lact. l. 5. c. 3.
• k 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Conc. Laod. c. 53. p. 23. v. Elmen. in Arnob. p. 90.
• l 1.199

  De Ic∣juniis Christi∣anorum solenni∣bus v. Minut. p. 8. & p. 13. Tert. Ap. c. 4. sect. 2. & Cō∣ment. in u∣tros{que}
• m 1.200

  Eccepars vestrum major & melior egetis, algetis, opere, fame, laboratis, & Deuspatitur, dissimulat, non vult, aut non potest opitulari suis. Cecil. apud Minut.
• n 1.201

  Vid. Annot. in cap. 8. num. 31.
• * 1.202

  Proleg. 5.
• * 1.203

  Proleg. 5.
• * 1.204

  Proleg. 6th.
• * 1.205

  §. 1.
• * 1.206

  Joh. 7.16.26, 28. Joh. 3.16. Joh. 6.40.
• * 1.207

  Gal. 1.1.1 Cor. 1.1. Eph. 1.1. Col. 1.2 Tim. 1.1.
• * 1.208

  I Cor. 2.4.
• a 1.209

  Luke 3.16.
• b 1.210

  Matt. 3.7, 11.
• c 1.211

  joh. 15.26.
• d 1.212

  Acts. 5.5.
• e 1.213

  Joh. 16.13.
• f 1.214

  Joh. 14.26. and 16.13.
• * 1.215

  Acts 4.31, 33.
• * 1.216

  Acts 5.30, 31, 32.
• * 1.217

  1 Cor. 14.37.
• * 1.218

  Gal. 3.5.
• * 1.219

  1 Cor. 12.8, 9, 10.
• * 1.220

  1 Cor. 12.13.
• * 1.221

  1 Cor. 14.24, 26, 31.
• * 1.222

  Joh. 7.39.
• a 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iren. l. 5. c. 6. & l. 2. c. 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.224

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Just. Mart. dial. cum Tryph. p. 308.
• c 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb. Hist. Eccl. l. 5. c. 17.
• a 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Euseb.ibid.
• * 1.227

  Act. 5.8.8.17, 10.46.19.6.
• * 1.228

  1 Cor. 14.22. & 26.
• * 1.229

  Act. 2.38.39.
• a 1.230

  Act. 2.5.
• b 1.231

  Vers. 41.44.
• c 1.232

  Ch. 8.17.
• d 1.233

  11.5.
• e 1.234

  19.6.
• f 1.235

  Act. 4.
• g 1.236

  13.52.
• * 1.237

  h 1 Cor. 12.10. Cor. 1.14.26, v. 33.
• * 1.238

  Vers. 26.
• * 1.239

  Proleg. 4.
• * 1.240

  Quoties suo jure nes inimi∣eum vul∣gus inva∣dit lapidi∣bus & in∣cendio. Ter∣tull. apol. c. 37. Eu∣seb. Hist. Ecel l. 5. c. 1. l. 6. c. 41.
• * 1.241

  Occidunt eos quos & ipsi fa∣tentur i∣mitatores esse justo∣rum Lact. l. 5. c. 9.
• * 1.242

  l. 2. c. 46.
• a 1.243

  Menippus. Laert. lib. 6. Ed. St. p. 162. Empedocles ib. p. 614. Ed. Steph.
• b 1.244

  Metrocles. Laert. l. 6. p. 161. Ed. St. Zeno ib. p. 171.
• c 1.245

  Pythagoras. Laert. l. 8. Ed. Steph. p. 592.
• * 1.246

  Esa. 41.23.
• * 1.247

  Cic. de div. li. p. 82.
• a 1.248

  Mal. 3.1.2.3.
• b 1.249

  Luk. 1.17.
• c 1.250

  Joh. 1.29.34.33.31.
• d 1.251

  Mark. 11.32.
• e 1.252

  Joh. v. 35.
• * 1.253

  Joseph An∣tiq. Juda∣ic. l. 8. c. 7.
• f 1.254

  Esa. 7.14.
• g 1.255

  Gen. 49.10.
• k 1.256

  Mal. 3.1.
• l 1.257

  Dan. 9.26.27.
• n 1.258

  Mich. 5.2.
• o 1.259

  Hug. 2.5.7.9.
• p 1.260

  Dan. 9.24.
• q 1.261

  Luc. 2.25.38.
• r 1.262

  Luc. 2.26.
• * 1.263

  Talmud. Cod. San∣hedr. c. 11.5.33.
• s 1.264

  Deut. 18.15.18. Joh. 4.25.
• t 1.265

  Esa. 9.6.7. Janum terra ma∣rique pace parta ter clausit. Suet. de Augusto cap. 22.
• v 1.266

  Esa. 35.56.
• x 1.267

  Esa. 53.12.
• y 1.268

  Zech. 9.9.
• a 1.269

  53. Esa. 2. Esa. 50.2. Ch. 53.12.
• d 1.270

  Esa. 53.3.
• e 1.271

  Psal. 69.21.
• f 1.272

  Dan. 9.26.
• g 1.273

  Psal. 22.17.25.12.1.
• h 1.274

  Ex. 12.46. Psal. 22.18.
• i 1.275

  Psal. 16.10.
• k 1.276

  Esa. 53.11.
• l 1.277

  Ps. 110.1. Mat. 22.43.
• m 1.278

  Mat. 23. Mark. 13.
• n 1.279

  Esa. 11.10. Jer. 16.19.
• * 1.280

  Act. 18. 28.
• * 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin. Dialog. p. 316.
• * 1.282

  Mark 16. 17. 18.
• * 1.283

  Act. 5.12. 4. 30. 8. 7. 28. 9.
• a 1.284

  Net e im cae∣cis possunt donare visum, ne{que} sur∣dis auditū neque o∣mnes dae∣mones ef∣fugare, neque debiles, claudos, aut paralyticos curare, vel alia quadam par∣te corporis vexatos; quemadmodum saepe evenit fieri secundum cor∣poralem infirmitatem, vel earum que foris accidunt infirmita∣tum bonas valetudines restaurare. Iren. l. 2. c. 56. &c. 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig in Celsum. l. 1. p. 34. & rursus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. vid. l. 2. p. 80.
• c 1.286

  Et quoniam beneficia salutis datae ali∣orum numinum comparatis & Christi quot millia vultis a nobis debi∣lium ostendi? Quot tabificis afectos morbis nullam omnino retulisse medicinam, cum per omnia supplices irent templa, cum Deorum ante ara prostrati limina ipsa converrerent osculis? cum Aesculapium ipsum datcrem, ut praedicant, sanitatis, quoad illis superfuit vita, & precibus fatigarent, & invitarent miserrimis votis? Quid ergo prodest oftendere unum aut alterum fortasse curatos, cum tot millibus subvenerit nemo? Arnob. l. 1. p. 29.
• * 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Cel∣sum l. 7. p. 334.
• * 1.288

  See notes in Chap. 2. Num. 1. 2. 3.
• a 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O∣rig. in Celsum p. 133. Nomen Philosophorum daemonia non fugat. Tertull. Apol. c. 46.
• * 1.290

  Matt. 24.9, 14. Mark 13.10, 13. Mark 13.6. Matt. 14.5.11. Mark 13.22, 14. Matt. 24.12.
• * 1.291

  Luke 21.25, 26. Matt. 24.29. Matt. 14.30. Matt. 24.29. Matt. 16.1. Mark 8.11.
• * 1.292

  Gem. San∣hed. cys. 33.
• * 1.293

  Marc. 13 14.
• * 1.294

  Matt. 24.15. Luc. 21.20. Matt. 24.15.
• * 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Antiq. l. 10. c. 12.
• * 1.296

  Marc. 13.30. Luc. 21.32.
• * 1.297

  Mat. 24.2 Luc. 19.44. Matt. 24.21.
• * 1.298

  Marc. 3.19. Luc. 21.24.
• * 1.299

  Matt. 24.13. Marc. 13.13. Luc. 21.28.
• * 1.300

  vid. Light∣foot Harm. N. T. P. 121.136. Cha. 1. 8, 1. Col. 6. 22.
• * 1.301

  Tit. 1.10, 11, 14.
• * 1.302

  Lightf. Horae Hebr. in Mat. p. 266, 267.
• * 1.303

  Lightf. ibid Voisin observ. in Raymund. p. 557, 558.
• * 1.304

  Gal. 3.4. 2 Tlm. 1.15.
• * 1.305

  1 Joh. 2.19.
• * 1.306

  Matt. 24.29, 30.
• * 1.307

  Matt. 24.29.
• * 1.308

  Matt. 24.33.
• * 1.309

  Mark 13.29.
• * 1.310

  Joel 2.31.
• * 1.311

  1 Thess. 2.16.
• * 1.312

  Luke 21.11.
• * 1.313

  Joseph. de bel. Jud. l. 7. c. 12.
• a 1.314

  Maim. Taanith. c. 5. Apud Josephum, l. 7. c. 7. vocatur Terentius Rufus.
• * 1.315

  Ier. 26.18.
• b 1.316

  Sozom. Hist. Eccles. l. 5. c. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ioseph. Bel. Jud. l. 6. c. 13.
• * 1.318

  Dr. Ham∣mond in Matt. 24. Not. G.
• * 1.319

  vid. Har∣mony of the New Test. p. 195.
• * 1.320

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sozom. l. 5. c. 21. Theo∣dor. l. 3. c. 17.
• a 1.321

  Ambi∣tiosum quoddam Templū apud Hi∣erosoly∣mam sumpti∣bus im∣modicis instaura∣re cogi∣tabat, ne∣gotium{que} maturā∣dum A∣lypio de∣derat Antio∣chensi; cum itaque rei idem fortiter instaret Alypius, juvaretque Pro∣vinciae Rector, metuendi Globi flammarum propè fundamenta crebris insultibus erumpentes, locum exustis aliquoties operantibus inaccessum fecere, hocque modo Elemento obstinatius repellente ces∣savit Inceptum. Am. Marcel. l. 23. ab initio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. B. p. 83.
• * 1.322

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. H. Eccl. l. 2. c. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.324

  vid. Not. in cap. 9. num. 5, 6, 7, 8.
• * 1.325

  Midrash Coheleth, in Eccles. 1.11.
• * 1.326

  vid. Ray∣mund, Pug∣fid. p. 610.
• * 1.327

  Isaiah 35.6.
• * 1.328

  Joh. 11.48.
• * 1.329

  vid. An∣not. in cap. 9.1.
• a 1.330

  Matt. 4.24. & 18.16. & 9.35.
• b 1.331

  Mat. 12.15. & 15.30. & 19.2.
• c 1.332

  Luke 4.40.
• d 1.333

  Mark 1.34.
• e 1.334

  Matt. 8.16.
• f 1.335

  John 20.30.
• h 1.336

  Matt. 8.26. & 14.25.
• i 1.337

  Mark 6.42.
• * 1.338

  Matt. 8.3, 16. Mark 8.7, 13. Joh. 4.50.
• * 1.339

  Luke 7.14, 15, 16. & 18.54. John 11.43, 45.
• * 1.340

  Matt. 27.49, 52.
• * 1.341

  Luke 23.47.
• * 1.342

  Luke 5.17. & 6.17. & 18.19. Matt. 14.35, 36.
• * 1.343

  John 18.20, 21.
• * 1.344

  Luke 5.17, 26.
• * 1.345

  Mark 2.12. Luke 19.37. John 3.2.
• * 1.346

  Mark 7.37.
• * 1.347

  Luke 4.36, 37.
• * 1.348

  Mark 1.28. John 2.23.
• * 1.349

  Luc. 7.16. Mat. 21.11. Joh. 3.1.
• * 1.350

  Joh. 4.29.6.14.
• * 1.351

  Mat. 8.2. v. 8.
• * 1.352

  Mat. 9.18, 21.
• * 1.353

  Mat. 14.35, 36. Mark. 6.56.
• * 1.354

  Act. 2.22.
• * 1.355

  Act. 10.36, 37.
• * 1.356

  Job. 21.15.
• * 1.357

  Mat. 10.1.8.
• * 1.358

  Luc. 10.19. Luc. 9.6. Luc. 10.17, 18. Marc. 6.13.
• a 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Tom. 5. Orat. 2. in Bab. p. 442.
• * 1.360

  Act. 4.16.
• * 1.361

  Act. 14.3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Act. 19.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 8.13. Act. 4.23. Act. 9.40.20.10.
• a 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iren. l. 2. c. 56. &c. 57. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Chrysost.
• * 1.364

  Acts 19.18, 19.
• * 1.365

  Rom. 15.19.
• * 1.366

  Joel 2.28.
• * 1.367

  Acts 2.29.
• a 1.368

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Iren. l. 2. cap. 57.
• b 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Cel∣sum. l. 2. p. 62.
• c 1.370

  Quan∣ti honesti viri (de vulgari∣bus enim non dici∣mus) aut à Daemo∣niis, aut valetudi nibus re∣mediati sunt? quando non Geni∣culatio∣nibus & Jejuna∣tionibus nostris e∣tiam sic∣citates sunt de∣pulsae. Tertul. ad Scap. c. 4.
• * 1.371

  Rom. 15.15, 18, 19.
• * 1.372

  2 Cor. 11.6. & 12.12.
• * 1.373

  Act. 4.12.
• * 1.374

  1 Thes. 1.9. Eph. 2.12. 1 Cor. 10 20.
• * 1.375

  1 Co. 1.23.
• * 1.376

  Infructuo∣si in nego∣tiis dici∣mur. Ter∣tul. ap. c. 42.
• * 1.377

  Ʋltra so∣lis vias & ipsius O∣cedni li∣mites. a∣pud Mi∣nut.
• * 1.378

  1 Cor. 1.19. 3, 19. Rom. 1, 12.
• * 1.379

  Vid. Orig. in Cels. l. 3. pag. 152
• a 1.380

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clesus apud Origl. l. 6. p. 303. & rursus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; ibid. pag. 89.
• * 1.381

  Vid. Au∣gust. de C. D. l. 7. c. 35. de doctr. Christ. l. 2. c. 23.
• * 1.382

  Act. 7.51.
• a 1.383

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Orig. in Cel∣sum l. 2. p. 106. Nihilmi∣rum videri potest Christum ab his non esse receptum, cum jam inde ab initio toties in Dominum rebelles depre∣hendantur. Sulpitius Hist. l. 1. c. 48. p. 135.
• * 1.384

  1. Pet. 2.8. 1. Ro. 22. Joh. 12.40.
• * 1.385

  Joh. 9.22.
• * 1.386

  Joh. 12.42.
• * 1.387

  Joh. 11.48.
• * 1.388

  Joh. 7.27.
• * 1.389

  Mat. 13.55.
• * 1.390

  LUc. 2.24.
• * 1.391

  Joh. 7.41.52.
• * 1.392

  Dan. 7.13.
• * 1.393

  Chap. 4. 5.
• * 1.394

  Joh. 12.34.
• * 1.395

  Tryph. Di∣al. cum Justin. Mart. p. 249. 365. Coch. in Tit. Talm. p. 364. 365.
• * 1.396

  Joh. 9.16.
• * 1.397

  Matt. 23.19.
• * 1.398

  Joh. 5.49.7.19. Joh. 5.38.42. Joh. 8.44.
• * 1.399

  Matt. 13.15.16.
• * 1.400

  Matt. 15.6.
• * 1.401

  Matt. 24.21.
• * 1.402

  Heb. 13.5.
• * 1.403

  Rom. 8.32.
• * 1.404

  Heb. 5.2. 2 Tim. 2.25. Luk. 17.3. Heb. 10.24.
• † 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Euseb. praep. l. 15. c. 5.
• * 1.406

  August. de C. D. l. 9. c. 16.
• * 1.407

  Apol. c. 13.
• * 1.408

  Plaut. Rud. Act. 1. Sc. 4. Plutar, qu. Rom. 61.
• a 1.409

  Cum enim pro∣brum jacitur in Princi∣pem patriae bonum atque utilem, nonne tanto est indignius, quanto à veritate remotius & à vita illius alienius; quae igitur supplicia sufficiunt, cum deo fit ista tam notoria tam insignis injuria? August. de C. D. l. 2. c. 9.
• * 1.410

  Nul∣lum ne∣gotium est pa∣tefacere omnia in rebus humanis dubia, incerta, suspensa, magisque omnia veresimilia quam vera. Min. p. 4.
• b 1.411

  Tum demum mihi procax Aca∣demia videbi∣tur, si aut consenserintalii, aut erit inventus aliquis qui quid verum sit invenerit. de N. D. 1.
• c 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Theaet.
• d 1.413

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. apud Theodoret. de cur. Gr. affect.
• † 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Max. Tyr. diss. 22. p. 218.
• * 1.415

  Credebam opinioni∣bus mag∣norum vi∣rerum rem gratssi∣mam pro∣mitten∣tium ma∣gis quam probanti∣um. Scn. Ep. 102.
• † 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in phaed.
• a 1.417

  Pythago∣ras qui censuit animumesse per naturam rerum omnium intentum & commean∣tem ex quo nostri animi carperentur, non vidit distractione hu∣manorum animorum discerpi & dilacerari deum, & cum mi∣seri animi essent, quod plerisque contingeret, tum Dei partem esse miseram, quod fieri non potest. Cic. l. 1. de Nat. D. p. 7. B.
• * 1.418

  Fatum homines quando audiunt usitatâ loquendi consue∣tudine nihil a∣liud in∣tolli∣gunt nisi vim po∣sitionis syderum August. de C. D. l. 5. C. 1. ibi esse fata Plato, Stoici, & caeteri propè Philosophi existimarunt, Chaldaeos ac Aegiptios secuti, qui bus omnis Mathematicorum manus suffragata est. Lud. Vives in locum.
• † 1.419

  Epicu∣rus vero exanimis hominum radicitus extraxit religionē, cum diis immor∣talibus opem & Gratiam sustulit; cum enim optimam & praestantissimam naturam Dei esse dicat, negat idem esse in Deo Gratiam, tollit id quod ma∣xime proprium est optimae praestantissimaeque naturae: quid enim melius aut quid praestantius bonitate & beneficentia quâ cum carere deum vult neminem deo, nec Deum, nec hominem, carum, neminem ab eo amari, neminem diligi vult. Cic. de N. D. l. 1. p. 25.
• a 1.420

  Col. 3.12, 13.
• b 1.421

  Gal. 6.10.
• c 1.422

  Rom. 13.9.
• d 1.423

  Mat. 5.22. 1 Joh. 3.15.
• † 1.424

  Lycurgi leges a∣grestes & san∣guina∣riae erant ut Plato & Ari∣stotiles nota∣runt, fi∣nis enim earū uon erat a∣lius quam ut optimos bellatores facerent Spartanos L. vives in Au∣gust. de C. D. l. 2. C. 16.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Arist. de Repl. l. 7. c. 14.
• * 1.425

  Mat. 5.28. Heb. 13.4. 1 Th. 1.4.4, 7.
• * 1.426

  Thes. 4.6.
• * 1.427

  Cic. apud Lact. E∣pit. c. 1.
• * 1.428

  Col. 3.9. Eph. 4.24, 25. Apoe. 22.15.
• † 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. M. Tyr. diss. 1. p. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Id. diss. 25. p. 243.
• * 1.430

  De Rep. l. 2. p. 249.
• * 1.431

  Terent.
• * 1.432

  Luc. 24.19. Matt. 20.18, 19. Mark 10.33., 34. Mar. 8.31 Matt. 27.63. v. 66.
• a 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Messias resuscitabit dormientes in pulvere. Midrash Tillin. f. 42. 1. Justi quos suscitabit Deus è mortuis in diebus Messiae. Gloss. in Bab, 102. Sanhed. f. 92. Non tantum ex libris Mosaïcis, verum etiam Pro∣pheticis constat resurrectionem mortuorum conjunctam fore ad∣ventui Messiae. Manasse Ben Israël de Resur. l. 3. c. 2. Vide Cochum in duos Tit. Talmud. p. 317.
• * 1.434

  Matt. 3.7. Matth. 16.3. ch. 23. Matt. 23.17.33. Matt. 12.39. Matt. 23.33. Act. 4.11.12. Matt. 28.18. Matt. 24. Maro. 13. Luc 19.
• † 1.435

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (2700000) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Joseph. de Bell. Jud. l. 7. c. 17.
• * 1.436

  See the Preface.
• * 1.437

  1. Cor. 14. 29, 30, 31, 32.
• * 1.438

  Rom. 1.
• * 1.439

  2 Thess. 1.8.
• * 1.440

  9. Rom. 22, 23.
• * 1.441

  Rev. 14. xi.
• a 1.442

  Cent. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens Rom. Frag. Epist. 2. Ed. Patricii Junii. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Barnabas Ed. Vossii p. 251.

  Cent. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iren. lib. 1. c. 2. Et l. 3. c. 4. de norma fidei & veteri Apostolorum traditione loquens haec habet, venturus est (scilicet Christus) judex eorum qui judicantur, & mittens in ignem aeternum transfiguratores veritatis, & contemptores Patris sui, & adventus ejus. Poe∣na damnatorum apud Justinum Mari. dicitur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. p. 41. & 46. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, p. 71. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pag. 57.

  Cent. 3. Post inexpiabile malum saeviens ignis aeterna sce∣lerum ultione torquebit. Cypr. l. de laude Martyrii. Servan∣tur cum corporibus suis animae infinitis cruciatibus ad do∣lorem. idem lib. contra Demetr. Tormentis nec modus ullus, aut terminus. Minutius p. 39. Si. quis occisionem carnis at∣que animae in gehennam ad interitum & finem utriusque substantiae arripiet non ad supplicium, quasi consumenda∣rum, non quasi puniendarum; recordetur ignem gehennae aeternum praedicari in poenam aeternam, & inde aeternitatem occisionis agnoscat; tunc & aeternas substantias credet qua∣rum aeterna sit occisio in poenam. Absurdissimum alioquin si idcirco resuscitata caro occidatur in gehennam uti finia∣tur, quod & non resuscitata pateretur. Tertull. de resurr. Carnis. Illud tamen scire oportet, quoniam sancti Apostoli fidem Christi praedicantes de quibusdam quaecunque ne∣cessaria crediderunt omnibus credentibus, etiam his qui pigriores erga inquisitionem divinae scientiae videbantur, ma∣nifestissimè tradiderunt. Origenes in Proaemio. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Omnis turba impiorum pro suis facinoribus in conspectu Angelorum & justorum perpetuo igni cremabitur in aeternum, haec est doctrina sanctorum Prophetarum quam Christiani sequimur. Lact. l. 7. c. 26. Vide Theophilum ad Autolycum l. 2. pag. 79.
• b 1.443

  The derision of their heathen adversarys] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Justin Mart. Apolog. 1. p. 47. Hoc errore decepti beatam sibi, ut bonis, & perpetem vitam pollicentur, caeteris ut injustis poenam sempiternam. Caecilius apud Minutium p. 11. Haec est nostra sapientia quam isti qui vel fragilia colunt, vel ina∣nem Philosophiam tuentur, tanquam stultitiam vanitatem∣que derident, quia non defendere hanc publicè, atque ad∣serere nos solemus. Lactant. l. 7. c. 26. Vide Origen. in Celsum p. 408. 409. vide not. 52. in c. 10. p. 357.
• * 1.444

  Philip. 3.21.
• * 1.445

  1. Joh. 2.2.
• * 1.446

  1. Cor. 2.9.
• c 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. in Gorgiâ p. 312. Ed. Ficin.