Grotius, his arguments for the truth of Christian religion rendred into plain English verse. De veritate religionis Christianae. English Grotius, Hugo, 1583-1645. 1686 Approx. 331 KB of XML-encoded text transcribed from 93 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42204 Wing G2085 ESTC R5887 12191951 ocm 12191951 55884

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Early English books online. (EEBO-TCP ; phase 1, no. A42204) Transcribed from: (Early English Books Online ; image set 55884) Images scanned from microfilm: (Early English books, 1641-1700 ; 101:1) Grotius, his arguments for the truth of Christian religion rendred into plain English verse. De veritate religionis Christianae. English Grotius, Hugo, 1583-1645. Virgil. Bucolica. 4. English. [16], 168 p. Printed for Jonathan Robinson ..., London : 1686. Translation of: De veritate religionis Christianae. "Virgil's fourth eclogue faithfully translated": p. 137-141. "Imprimatur, Dec. 16, 1685, Z. Isham" Errata on p. [16] Reproduction of original in Huntington Library.

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eng Catholic Church -- Apologetic works. Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. Indifferentism (Religion) -- Early works to 1800. 2007-12 Assigned for keying and markup 2008-04 Keyed and coded from ProQuest page images 2008-05 Sampled and proofread 2008-05 Text and markup reviewed and edited 2008-09 Batch review (QC) and XML conversion

GROTIƲS HIS ARGUMENTS For the Truth of Chriſtian Religion; Rendred into plain Engliſh Verſe.

Ʋbi quid datur otî Illudo chartis; hoc eſt mediocribus illis Ex vitiis unum— Hor. Serm. Lib. 1. Sat. 4.

IMPRIMATUR, Z. Iſham. Dec. 16. 1685.

LONDON: Printed for Ionathan Robinſon, at the Golden Lion in St. Paul's Church-Yard. MDCLXXXVI.

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

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

Non ſatis eſt pulchra eſſe Poemata dulcia ſunto,Hor. de arte Poet. Et quocun que volent animum auditoris agunto. Verſe ſhould be ſoft, and ſweet, as well as fair, Moving the raviſh'd Soul like fluid Air.

Yet as thoſe Commands, which ennoble theſe Endeavours, were entirely with reſpect to publick benefit: if I can attain that end, tho with the cenſure of being an ill Poet, or what perhaps would be worſe for me, a tolerable good one; I ſhall be content, with King David dancing before the Ark, to appear vile, 2 Sam. 6.20, 22. or like one of the vain Fellows. I muſt confeſs, I had not finiſh'd this Task, before I met with a Tranſlation of this Book into Engliſh Proſe, by an excellent Hand, which might have ſeemed juſtly to ſuperſede my farther Progreſs. But I cannot but believe that many may be willing to divert themſelves with this, who would think the other not ſufficiently entertaining; for which I take leave to apply that of the admirable Herbert;

A Verſe may find him who a Sermon flies, And turn delight into a Sacrifice.

Meaſure is at leaſt an art of Memory, an help for the treaſuring up thoſe thoughts which may inrich our Minds; ſuch I am ſure Grotius's are; and what ſo well deſerve to be thought on more than once, that I am confident many, who have read both the Latin and Engliſh Proſe, nay, and the original Dutch Verſe too, will not think their time loſt in reading the ſame Arguments repeated, in ſuch a way as I have repreſented that Impreſſion which they made upon my Mind. Wherein I muſt needs ſay, I never labour'd for a ſecond Thought, if the firſt, without offending againſt the common rules, or This warrants the frequent uſe of a Verſe two Feet longer that the reſt. practice of Verſe, ſeem'd clearly to expreſs Grotius's Senſe; nor hunted about for taking Epithets, or Flowers; but left Truth, and dry reaſoning, to their natural Energy, if not Graces.

I cannot but flatter my ſelf, that in ſeveral places I have removed ſome Clouds, and made the Arguments more eaſy to be comprehended, by taking from their length.

The Truths here propounded, are of that nature, that me-thinks the Mind ſhould be eager to come to the proof of them, and impatient even of Ornaments which may detain from the full view of their delightful Features.

If however this Verſion appear dull and flat, I hope it will be conſidered that it is but a Copy of a Copy; and if I had underſtood the Original Dutch Poem, as I ſhould have had more aſſiſtance to Fancy, I know not but I might have offered here ſomething more Poetical.

Yet ſtill it muſt have been as careleſs and unlabour'd as now it is, unleſs I could have ſtolen more time from a Life not unactive, than I fear the Critiques will think, I have already but thrown away on this occaſion.

Ad Virum Ornatiſſimum — de Veritate Chriſtianae Religionis ab eodem in Verſus Anglicanos traductâ. BElla canant alii nullos habitura triumphos, Et malè converſos cognata in viſcera cives, Victoreſ que ſui populos, dum vincitur Hoſtis Qui conſanguineum genus eſt; alii que theatris Spe lucri, aut aurae nimio popularis amore Perpetuô inſudent, quibus & ſua carmina vendant; Furtivos narrent alii, ſua crimina, Amores, Et quae Bella gerunt, Veneris dum caſtra ſequuntur. Nobilius moliris opus, dum ſacra profanis Poſthabitis modò bella canis, ſeu fundere verſus, Seu vitam verâ pro Relligione paratus. Nobiliora canis, dum Relligionis avitae Impulſus ſtudio, facili ſacra dogmata venâ, Et rerum à primâ deducis origine cauſas. Macte igitur virtute novâ; myſteria tantùm Voce quidem, at ſtrictâ, ſtricto velut enſe tuêris. Exemplar ſuperavit opus, mihi crede, nec undae Purius ex ipſo jam ſemper fonte bibentur. Pegaſidas quiſquis duxit te primus ad undas Non leviter tinxit, ſed pleno flumine merſit; Nam modo vitales Grotius ſi duceret auras, Non alium ambiret vatem; tam divite fundis Quae non ſola fides docuit myſteria venâ: Seu canis eſſe Deum, ſeu preſſiùs occinis unum Eſſe Deum tantùm, ſeu quae miracula Chriſtus Edidit, enumeras, ſeu Chriſti dogmata veris Annumeranda canis, ſeu fortè objecta repellis: Nec tantùm Grotium tibi debeat Anglica Tellus; Munus & illa tuum magni praeſaga Maronis Pars fuerit, Virgil's fourth Eclogue, containing the Cumaean Sybil's Prophecy, tranſlated. rurſus mundo Saturnia Regna Quae ſpondet, ſobolem que novam, Coeleſtibus ortam Oris progeniem, magnum Jovis Incrementum. Nec tantùm vates, legum que peritus ubi que Audis; An Appendix in Proſe concerning Prophecies and Predictions, particularly the Sibyls. ſed quae etiam fudêre Orâcla Sibyllae Linceus aequatis appendis lancibus, idem Et ſophus, & vates, & conſultiſſimus aequi. Accinebat David Abercrombii, M. D.
To my Learned, and Ingenious Friend —on his Tranſlation of Grotius de veritate Religionis Chriſtianae, into Engliſh Verſe. WHat pains of old did Great Lucretius take To ſhew ſuch Gods, as did Mankind forſake? Ʋnthinking, uſeleſs Beings, free from pain, Did lazily in endleſs Pleaſures reign. A State ſo baſe, no Gen'rous Heroe wou'd After his death, vouchſafe to be a God. But you on happier Theams your Thoughts employ, Which thoſe fantaſtick Notions quite deſtroy; In charming Numbers myſtick Truths reherſe, And prove a Powerful, Active God, in Verſe. You ſhew him Great, Juſt, Merciful, and Good, By whom all things are made, all underſtood. The Night is Day to him, his piercing Ray, Do's all the Secrets of our Souls diſplay; Our Thoughts, e're they proceed to action, He knows, and all our Actions when they'r don. No Grove, no Cave, no Cloud is ſo obſcure, Can from our God a guilty Head ſecure. The Heav'nly Vengeance does like Lightning pierce The dark Receſſes of the Ʋniverſe: Yet takes of humane Race propitious care, Sees, and knows ev'ry thing, is ev'ry where. The Noble Building Learned Grotius rais'd, By you adorn'd, is doubly to be prais'd. You to his Arguments, and weighty ſenſe, Have added Beauty, and Magnificence. So to an Ancient Church, plain built, and low, Wren gives an higher Roof, and Cupalo: Long rows of Pillars the whole Frame ſupport, And that which was God's Houſe, becomes his Court. Hail great Apoſtle of the Muſes, hail! May your Example o're their Sons prevail, To change Parnaſſus for your Sion Hill, And all their Minds with divine Raptures fill. Ill Plays, falſe Satyr, empty Songs no more, Henceforth prophane our hallow'd Britiſh ſhore; Before your Ark may their lewd Dagons fall, And you without Dragoons convert them all. J. E.
To his worthy Friend—on his Verſion of Hugo Grotius, of the Truth of Chriſtian Religion, into Engliſh Verſe. 'TIs not, Dear Sir, the leaſt ambitious aim Of being noted for Poetick Flame, Or with exalted your's to mix my Name; That now invites my Muſe to celebrate Thoſe praiſes, you have juſtly got of late But as a Tribute to our Friendſhip due, That I this ſlender Off'ring make to you. As Noah, with a pious firmneſs, ſtood Againſt th' Aſſaults of the invading Flood, Ʋntil thoſe happy days the welcome Dove The Olive brought, by Orders from Above; So you in ſtormy Weather have I ſeen, Eaſy in Thought, and of a Mind ſerene, Ʋntil thoſe Clouds Jehovah did diſperſe, And led your ſetled Thoughts to ſacred Verſe: And ſurely from Above you took that Fire, For none below ſuch thoughts could e're inſpire. For, David-like, your charming Lyre you ſtring, In praiſe and honour of th' Eternal King. But firſt of all, as a wiſe Architect, Who, that he may unſhaken Piles erect, Sees his Foundations ſolid are and ſure, The only means his Buildings to ſecure; So while Religion does your Numbers fill, And ſweetly flows from your judicious Quill, Your Corner-ſtone, and Principles you take From him, who did thoſe equal Precepts make. And firſt 'gainſt Ath'iſts you his Being prove, And all their ſhallow Arguments remove. With ſtrongeſt Reaſons then you plainly ſhow, That all his Attributes from's Eſſence flow; And this in Verſe, and terms ſo well expreſt, As if He taught from your inſpired Breaſt. Then by your Verſe, you liberty have giv'n To Providence, which ſome confin'd to Heav'n; As did Lucretius, who had fondly taught, The lazy Gods of earthly things ne're thought. In better colours you the Godhead ſhow, And fully prove, to Providence we ow The change & turns of all things here below. Then next Religion, you in all its parts Have ſurely fortifi'd, by the beſt Arts Of Verſe and Reaſon, and to th' World evince, That Piety ne're ſtranger was to ſenſe. Here may the empty noiſy Town-Gallant, Who knows no Language but the modiſh Cant, Whoſe tedious minutes ſtick upon his hands, And make him curſe the ſlow and lingring Sands; By your Example learn his time t'employ On things, that yield a ſolid laſting joy. Thus taught by you, he ſpeedily will find, No Pleaſures equal thoſe' oth' pious Mind. But tho' in well-choſe Numbers you excel, And true Philoſophy your Verſe does ſwell; Yet no confinement knows your active Soul, But rifles other Arts without controul. You into the abſtruſeſt Notions dive, And loaded with the ſweets return from th' Hive. Nor does the knotty Law, which few untwiſt, Your piercing Judgment's conq'ring force reſiſt; And tho' to ſome it takes Gigantick Form, Yet you its Frowns and Menaces do ſcorn; And being o'recome at your expence and toil, The weaker Heads may bear away the Spoil. Thus joining Law to Piety, you prove, The Law not more of Serpent hath than Dove. A. M.
To his Friend the Author. POet and Preacher, heretofore the ſame, In dull or lazy times diſtinct became; In pleaſing Numbers Britiſh Bards of old To th' liſt'ning Croud Religion did unfold: In Verſe they choſe their Raptures to expreſs, In Verſe their ſacred Myſteries to dreſs; Religious Ardours thus they did inſpire, And kindle with a pure Poetick Fire. Primitive Muſes modeſt Virgins were, Ne're ſung what might offend the chaſteſt Ear; In lovely Dreſs each Vertue did adorn, In ugly Shapes each Vice expos'd to ſcorn. But now turn'd Proſtitutes, upon the Stage, They teach not Manners, but corrupt the Age; Their eaſy Province in our Time has been, To raiſe our Luſt, or gratify our Spleen, Maliciouſly to murder a Good Name, And amongſt others, Verſe it ſelf defame. If with more Chaſtity, and leſs of Spite, Some modern Poets ſet themſelves to write, It is with fulſome Praiſe to court a Friend, And baſely flatter for ſome baſer End; Groſly they lay the thickeſt Varniſh on, Where Nature made the worſt Complexion: And thus the dignity of Verſe is ſtain'd, Apollo's ſacred Temple thus profan'd. But this our Author in a pious ſtrain The Poet and Divine unites again; His Muſe at once doth both inſtruct, and pleaſe, She gilds the Pill which cures the Mind's Diſeaſe. So weak's our Appetite to what is good, So weary grown of plain-dreſt wholſome Food, That Wit and Verſe muſt ſpice it for our taſte, Or elſe our ſqueamiſh Stomacks chooſe to faſt. Tho Truth more naked may in Proſe appear, She's more alluring thus, and not leſs clear. Happy Maintainer of our Faith in Verſe, Proceed Lucreti'an Atomes to diſperſe; Proceed Eternal Truths thus to reherſe; Such Truths for all that Fiction may atone, Poets did e're invent to pleaſe their own, And make ſucceeding [Times] for real ſwallow down: Such Truths enlightned Minds on Earth improve, And propagate immortal Songs above. Henceforth more ſacred ſhall the Muſes be, And more ador'd the Art of Poeſy, Happy Aſſiſtant of Divinity. E. Ll.
ERRATA.

The Reader is deſired to amend with his Pen theſe following Errors in the Print; and tho the frequent falſe pointings may change the ſenſe in many places; 'tis hoped a little regard to the connection, or manner of the Expreſſions, may rectify them.

PAge 7. line 12. for maintain, read obtain. P. 15. l. 1. f. Catallus, r. Catullus. P. 33. l. 13. f. Reins, r. Veins. P. 56. l. 12. f. ſty'd, r. ſtyl'd. P. 75. l. 7. f. Sov'raig, r. Sov'raign. P. 79. l. 5. f. compare, r. compares. P. 83. l. 28. f. conque'ſts, r. conqueſts. P. 98. l. 8. f. di, r. do. ib. l. 14. r. Holocauſts. ib. l. 24. f. pleas'd, r. pleaſs. P. 99. l. 25. f. whem, r. whom. P. 105. in Marg. f. at, an. P. 106. l. 4. f. ſhould, r. would. P. 117. l. 6. f. diſſawde, r. diſſwade. P. 120. l. 12. f. ſtranger, r. ſtronger. P. 122. f. to, r. t'. P. 145. l. 2. f. Depoſitory, r. Repoſitory. P. 162. l. 17. f. Eclogues, r. Expreſſions.

GROTIUS his Arguments for the Truth of Chriſtian Religion, rendred into plain Engliſh Verſe. THings viſible declare a God unſeen: I. That there is a God. Some things 'tis obvious did in time begin: And theſe could never their own Beings cauſe; Nothing we're ſure could act before it was. It's riſe from ſomething elſe it then muſt draw, Which holds as well in what we never ſaw; From which things ſubject to our Senſes came, Till that we find which always was the ſame, And this is God, whatever be the Name: A Being neceſſary to exiſt; For elſe the World muſt have beginning miſt. This alſo the conſent of Nations proves, Where e're Barbarity Reaſon removes. What only from Opinion roſe, we ſee Men often change, nor in the ſame agree: This Notion always, in all places found, Did even Ariſtotle's Doubts confound. Some cauſe is needful then to be aſſign'd, Which may extend alike to all Mankind; And this God's Revelation muſt be thought, Or, a Tradition from firſt Parents taught: If it's the firſt, you grant the thing is ſought: But if the laſt; in what's of ſo much weight, Why ſhould firſt Parents propagate a Cheat? If whereſoe're Humanity is known, They the Idea of a Godhead own; In places late found out, and long ago, Not only with the dull, but witty too; Theſe would unmask it. if it were deſign, Nor could the others lay a Plot ſo fine. If ſome in ſev'ral Ages have appear'd, Who ſeem'd as if no Godhead they rever'd, 'Tis an Objection nothing to be fear'd: For few they've been, their Arguments but vain, Such as a Proſelyte could rarely gain: 'Twas not from Reaſon common to Mankind, But ſome Diſeaſe, or Folly, of the Mind, An affectation ſomething new to ſhow, Like him that Blackneſs would aſcribe to Snow: Or, no right Judgment could by ſuch be paſt, Be'ng like the Sick, whoſe Mouths are out of taſte. And this the rather is to be believ'd; Becauſe from all th' Accounts we have receiv'd, We find the beſt of Men were always thoſe, Who with the notion of a God did cloſe. That a diſſent from what ſo long obtain'd, Only with Minds deprav'd its credit gain'd, Whoſe vic'ious Int'reſts cann't a Godhead bear, To paſs right Judgment on their Actions here, Ev'n hence is ſeen; that whatſoer'e they fain, Whether ſucceſſion in an endleſs chain, Or the wild Atoms undirected dance, Or whatſoever Scheme they pleaſe t' advance; The Difficulties all recur, or more, Than lay againſt what was receiv'd before. Some ſeem to disbelieve a Deitie, Becauſe they cann't his Sacred Preſence ſee: But theſe, if they can any thing deſcry, Muſt ev'n the being of their Souls deny, Which ne're were ſubject yet to mortal eye: Nor ought 'gainſt this Idea more to ſtrive, Becauſe their ſhallow reas'nings cann't arrive To underſtand the Nature which they find; For it belongs to the inferior kind, Not fully to conceive of what's above: Beaſts, of Man's nature, cann't fit Judges prove; Leſs, how the few firſt gave the many Law, And by what methods kept the Rout in awe; How Men could trace the flights o'th' ſtarry hoſt, And round the dang'rous Deep in ſafety coaſt. Theſe things above their reach muſt be confeſt; And Man, as he excels the down-lookt Beaſt, Should think that he who made him to excel, Does in a diſtance far above him dwell; And that there is an Excellence unknown, Becauſe it is ſuperiour to his own. Having thus found a Deity above, II. That there is but one God. Let's try how we his Attributes can prove: One Proof concerning them in this does lie, That what he is, is by neceſſity, And this clearly infers the Unity; For if we this extend to more than one, We unto numbers infinite muſt run. What does exiſt by neceſſary Law, That Force muſt into act'ual being draw, And this to ſingle things muſt be apply'd; But when we ſpeak of gen'rals, 'tis deny'd. Multiplications too of things we know, From a fecundity of Cauſes flow; And as the numbers of the Cauſes were, So are th' effects more numerous, or rare; But nothing caus'd the Deity to be. In diffe'rent things we differences ſee; Th'Eſſence, not Difference, is needful here; Nor does one ſign of many Gods appear: The Univerſe, a ſingle World is found, One radiant Sun enlightens all around. In ev'ry Man only one living Soul Is all in ev'ry part, and in the whole. Were there, beſides, more than one Deity, In Pow'r and Will all abſolutely free, How if th'Almighty Powers ſhould diſagree? Should one be oppoſite to th'others Will, Each could not then its purpoſes fulfil; But this is far below a Pow'r Divine. III. That all Perfection is in God.Next, full Perfection in this God does ſhine; Which cannot but from hence be underſtood That whatſoe're in things we find of good, Or a beginning had, or elſe had none; What ne're began belongs to God alone: That which began, being from ſomething drew, And ſince from nothing, nothing ever grew; It follows, what Perfections e're are ſeen In the Effects, have in the Cauſes been; And all muſt be from the firſt Cauſe deriv'd, Which of Perfection ne're can be depriv'd. What always was can no dependance bear, Nor can an outward Cauſe its force impair: Ne're from its ſelf a diminution came; For all things at their own Perfection aim. IV. That God's Perfection is infinite.To theſe Perfections of the Deity, We cannot but aſcribe Infinity; For all the limits we in things explore, Are that no Cauſe communicated more, Or elſe the Subject could not hold the ſtore; But God could nothing take from any cauſe; Since, as we've ſhew'd, he neceſſar'ily was. What acts more perfect is, V. That God is eternal, omnipotent, omniſcient, and abſolutely good. than that which can't, And things endu'd with Life than thoſe which want; What underſtands, than that which nothing knows, And what is good, than what does that oppoſe. Theſe then we attribute to the moſt High, Nor can the manner infinite deny, His Life, his Pow'r, his Knowledg, without end, Nor does his Goodneſs one exception blend. On what's already ſaid it does depend, That all things owe their riſe to him alone, VI. That God is the cauſe of all things. Who is, being of neceſſity, but one. What e're elſe in the Univerſe has room, From ſomething divers from it ſelf did come; Either immediately, or in its cauſe, From the Divinity beginning draws: And this not Reaſon only, Senſe may ſhew, If we the Structure of our Bodies view. Th'inward and outward parts for uſe conſpire, Without the Parents pains, or known deſire, And with an Art none can enough admire. This ſhews the Excellence o'th'Sov'raign Mind, Which made this all. Much we in Galen find Our Admiration to confirm, or raiſe, Where th'uſes of the Hand and Eye he weighs: This is declar'd ev'n by the Creatures mute, Whoſe ev'ry part ſome certain uſe does ſuit, And takes a Figure proper to its end, To which the force of matter could not tend. Of this Inanimates ſtrong proof may yeild, The Plants, and painted Glories of the Field. Into the proof this the Waters flow, And tho the Earth by nature lie below, Theſe in the middle between that, and Air; To ſee the courſe inverted is not rare, And Waters often interſperſt with Earth, To give things Nouriſhment, or eaſy Birth. To have a certain aim in acting, ſhews A Nature underſtanding what to chuſe: But things not only ſerve their proper end, But do the good o'th' Univerſe intend, Thus againſt Nature Water does aſcend, Leſt ſomewhere a Vacuity prevail, And the great Building wanting Juncture, fail: But ſuch a force could never move the whole, Unleſs from him who did this Maſs controul. Actions ſo regular in Beaſts appear, As that they from ſome Reaſon mov'd, declare; For this obſerve the lab'ring Bee, or Ant, Nor yet in others do w'Examples want, Who without any previous trial, uſe Things hurtful to avoid, helpful to chuſe: That from no judgment of their own it came Appears, in that they always act the ſame, Nor can they other things, tho leſs, effect; Wherefore ſome foreign Reaſon did direct, Or elſe imprint their Natures with this force; And we to God for this muſt have recourſe. The Lights above, chiefly the Sun and Moon, Shine forth for this as clear as is the Noon, Their Courſes order'd, and attemper'd ſo, That ſublunary things may thrive and grow: The ready motion through the Aequator were, But they go ſlenting to refreſh us here, And that each Realm the benefits may ſhare. As th'Earth the living Creatures does preſerve, They, where much ſtronger, humane uſes ſerve; Which made even the rigid Stoicks write, That th'Univerſe was made for Man's delight: But ſince no Pow'r of Man could e're attain, Over the bright Celeſtial Hoſt to reign, Nor could they put themſelves under his ſway; 'Tis then as ſome Superiour they obey; And this muſt needs be that eternal Mind, Which the vaſt Fabrick of the World deſign'd, And the Contextures wonderfully joyn'd: The Stars eccentrick Motions this proclaim, Which not from matters force, but a free Agent came: This the Poſitions they above maintain, And the unequal form of Land, and main: That this way, more than that, the Stars encline, As in th'appointed places of the Heav'ns they ſhine. The Earth in the moſt perfect form is found, Which all Men muſt confeſs to be the round. Some of its parts ev'n in Heav'ns boſom laid, Declare the Pow'r which that Extruſion made. Is there a Sot who can to chance aſcribe, What is more acc'rate than we can deſcribe? As if a caſual Coalition cou'd Make a fair Edifice of Stone and Wood, Or Letters with an accidental caſt, Should make a Poem through all Ages like to laſt. Who Geometrick Figures ſaw on ſhore, Did thence the footſteps of a Man explore, Knowing that Chance could ne're ſuch things compoſe. That Man began in time this alſo ſhows, That by degrees Arts to improvement roſe, That ſev'ral ſtill ſucceſſive Ages find Places before unpeopled with Mankind, And they their Language from ſome Neighbours take, Or them who the diſcovery did make: Some gen'ral Inſtitutions too, have been So common unto all the race of Men, That them not inſtinct, or collective thought, So much as a more plain Tradition taught; Such as was Sacrifice in pious Rites, And Shame firſt bluſhing at unchaſt Delights, The ſolemn tying of the Nuptial Band, And flying inceſt tho without command. VII. Anſwer to the Objection concerning the cauſe of Evil.Nor ought we, becauſe ill does footing gain, To raiſe a Queſtion, whether God does reign? As caus'd by him that never did exiſt, He made only what truly does ſubſiſt, From what Subſiſtence has, there may proceed Such Accidents as is an humane Deed: He Man, and his ſublimer Mind, did make, With a full pow'r to chuſe what Path to take: This is a glorious liberty of Will, Good in it ſelf, tho it produces ill: This which is moral ill, beyond diſpute 'Twere impious to the Godhead to impute: But it his Goodneſs does not cloud i'th'leaſt, That what is ill, as on the Senſes preſt, From him ſhould come, to puniſh what is paſt, Or to induce a better Life at laſt; Tho 'tis like Phyſick, nauſeous to the taſte. VIII. Againſt two Principles, or Cauſes of things.To this the health we of our Souls do owe. Some from two Principles think all things flow; The ill from one, as abſolutely bad, As that was good, whence th'other being had: But ſhould ſuch contrariety be found, How could the courſe of things keep on their round? One would the other's Workmanſhip deſtroy, And neither it's Creation could enjoy. Ill abſolute could never ſelf-exiſt, For 'tis defect in what has ſomething miſt; But then it's ſubject's to ſome good arriv'd, In that of being it is not depriv'd. That all things here below directed are IX. That the Ʋniverſe is governed by God. By the Almighty's Providential Care From hence is ſeen, that not only Mankind, Happy to have an underſtanding Mind, But Birds and Beaſts, with ſomething in it's ſtead, Tenderly cheriſh what themſelves have bred: That this partakes of Goodneſs, need we prove? And who can from the Godhead this remove? The rather, ſince no limits can be found, Which may t'his Knowledg, or his Pow'r, give bound. What e're is done, or to be done, he knows; And what can hinder when he'll interpoſe? What was before obſerv'd Sect. 6. how things forſake The Tendencies they of themſelves would take, That they may ſerve the common end of all, Under this Head as properly may fall. That the Celeſtial Orbs do not confine X. Even ſublunary things. The Infl'ences of Providence Divine, What's ſaid already fully may perſwade (For that exerts its force to all things made.) The Courſes of the Stars beſides appear, To be appointed for our Service here; But that, for which another thing's ordain'd, The more immed'ate care muſt needs have gain'd. Out of a ſottiſh Error ſome contend,And things ſingular. That Providence do'nt ſingle things intend, But only univerſals; which pretence Would bar ev'n God of his own Providence: Nor can that Knowledg infinite be thought (As God's is prov'd in what's already brought) Which does not take in all things ſingular: If thus his Knowledg, what impedes his care; Since we in ſingle things, as ſuch, may view Their proper end, and univerſal too? 'Tis own'd that Gen'rals through his care exiſt, And they only in Singulars ſubſiſt: If theſe for want of Providence expire, The kinds of them we ſhould in vain deſire. XI. This prov'd from the preſervation of Governments.The ſpecial Influ'ence of a Pow'r above, Kingdoms and Common-wealths continued, prove. A form of Government that firſt prevail'd, Has not through many Tracts of Ages fail'd: For this we might all Hiſtories apply, Where a Republick, where a Monarchy, All the Contrivances and Plots of Men, If they unſettle, bring the ſame agen; So that againſt a long fixt Pow'r to fight, Seems ev'n the Providence of Heaven to ſlight. Tho Human Wiſdom might preſerve it long, Yet the ſubjected Rabble are ſo ſtrong, Such the Viciſitudes of human things, That none could fix them but the King of Kings. But then this Providence chiefly appears, When the Foundations of a State he tears; This Cyrus, Alexander, Caeſar too, Tartarian Cingi, and Namcaa ſhew. Theſe Men in things where Prudence has a ſhare, By far beyond its force ſucceſsful are; Nay, the uncertainty of things below, Unto their proſp'rous Fortunes ſeems to bow; When like Events to the ſame conſtant end As 'twere by a Conſpiracy do tend, They argue a direction from on high: Sometimes a lucky ſize turns on the Die; But if the ſame an hundred times you fling, 'Tis evident it from ſome Art muſt ſpring. But Miracles afford the cleareſt ſign XII. From Miracles. Of a preſiding Providence Divine, And the fore-knowledg of Futurity, Of which we have ſuch Proofs as none deny: Since God is infinite in Pow'r and Skill, Can any thing withhold his Sov'ragin Will, From acting and imparting to Mankind, What beyond Nature's courſe he has deſign'd? That very Courſe he did at firſt ordain. But if inferiour Minds to this attain; Much more may God, who ſuffers what they do, (If they do not his full intent purſue) In Kingdoms conſtituted where we live, Who made the Law, can Diſpenſation give. That Miracles have been we may believe, XIII. Specially among the Jews, which have additional Credit from the continuance of their Religion. If we the Story of the Jews receive; Whence their Religion of ſuch date we know, Tho all things have conſpir'd its overthrow: It long has been depriv'd of humane Aid, And ev'ry where a Scoff and By-word made; Yet ſtill continues, when all others move (Except the Chriſtian, which does that improve) As ſoon as that Authority is gone, Which forc'd, or laid inviting Colours on. Thus fell the Pagan, Mahomet's does laſt, Becauſe it's Empire's date not yet is paſt. If any ask me what could be the cauſe, Which gave ſuch rooting to the Jewiſh Laws? 'Tis plain, it was the Miracles were wrought, When God himſelf did lead, and for them fought, And which were by a clear Tradition taught, Which might be trac'd from Father unto Son, Till they reacht Moſes, and the Son of Nun: Who elſe can think ſuch ſtubborn Men as they, Would ſo ſevere a Ritual Law obey? Or, that a People evidently wiſe, Would chuſe with ſo much pain to circumciſe? Which other Nations needs muſt have contemn'd: Nor could them in it ſelf to God commend XIV. By the Truth and Antiquity of Moſes his Story. Moſes his Sacred Writings, where we find Theſe Miracles to memory conſign'd; Not only this their laſting Credit gave, That the Tradition, which the Hebrews have, Speaks him to be of God choſe, and inſpir'd: But that he his own Glory ne're deſir'd, Nor ſought th'advantage of his Friends, or Blood; From hence is manifeſtly underſtood, That his own Sins he never ſeeks to hide; And the High-Prieſthood to his Line deni'd, As well as in chief Civil Pow'r to place, Fixing them with the vulgar Levites Race: Which ſhews he had no cauſe to falſify; Nor did he uſe that Art becomes a Lie: No varniſh to ſet off a ſtudi'ed Tale; But Truth did with its native force prevail. Conſider further the unequall'd Age Of the known Writings of this Jewiſh Sage: The Greeks, to whom moſt own their Learning due, Theirs from abroad moſt evidently drew, And many Proofs 'twas from the Hebrews ſhew. The Attick Laws, & Roman, ſprang from thence, From thoſe which Moſes taught did firſt commence. And Men of other Rites full witneſs bear XV. By the teſtimony of the Gentiles. Unto the Ancient Truths he does declare; This th' old Phoenician Hiſtories do ſhew, As we in Sanchoniatho may view. Indians, Egyptians, many of the Greeks, Teach how the Chaos was to him that ſeeks; How firſt the Animals, and Man at laſt, (Man in an heav'nly mould divinely caſt, Out of the egg (for ſo they call't) did haſte, That Man had giv'n him pow'r o're other things; This, among others, Ovid ſweetly ſings: And this from Grecian Poets he did take. That God the World into its being ſpake, The Platoniſts and Epicarmus thought, And he who long before in Verſes brought A rich Collection of what Orpheus taught. That the bright Sun did not produce the heat, But as it was ordain'd its lucid ſeat Empedocles confeſt: Catullus too, And Aratus did in their flights purſue A fixt abode above the ſtarry Skys; That there's perpetual Light Homer deſcrys. Mileſian Thales out of ancient Lore, That there's a God, whom nothing ever bore; That th'Univerſe is fair, as by him made; That antecedent to the Light was Shade. With this the Orphics, Heſiod too delights, And thence ſome Nations count the time by nights. Wiſe Anaxag'ras in his ſearch did find, That all things came from a ſuperior Mind. Smooth Aratus, that God the Stars did make, That from his Breath all things their life did take Did Virgil, after Grecian Poets ſay, Hes'iod, that Man was form'd from out the Clay. Homer, Callimachus, that God is one, And that all things proceed from him alone. Maximus Tyr'ius ſtrongly holds, that this The uniform conſent of Nations is. That Honour which Latines and Greeks did ſhew To the ſeventh Day (not here to name the Jew) Which in unqueſtion'd Authors one obſerves, The mem'ry of God's ſev'n Days works preſerves. The Celticks this, and this the Indian ſpeaks, Who portion out the Seaſons into Weeks, And this the Names which they aſſign'd each day: That Men at firſt liv'd in a ſimple way, Their Manners rude, they naked to the Skin Is ev'n in ſome Egyptian Writers ſeen. Th' Indians, as Strabo ſhews, did celebrate That Golden Age the Poets do relate: Wild Indians did i'th'Hiſtory agree, Of Adam, Eve, the Serpent, and the Tree, If to Maimonides we Credit give: Nay, Witneſſes who in our Age do live, Affirm that Indian Pagans keep the ſame; Their learned Brachmans mention Adam's name. Thoſe at Siam reckon with us, the World About the Poles ſix thouſand Years has twirl'd: That at the firſt Men liv'd a thouſand years, In the Caldean Regiſters appears: Egyptians this, with ſome Phoenicians ſay; Nor want there Greeks as poſitive as they. And this may the more eaſy credit gain, Becauſe to after-ages did remain Vaſt Graves, which did the mouldred Bodies, ſhew Compar'd with preſent, of a monſtrows hew. Pauſanias and Philoſtratus of Greeks, And this the Roman Nat'r'liſt, Pliny, ſpeaks. How God and Angels did with Man converſe, Till he provok'd their abſence for a curſe, After the Greeks Catallus does relate; And the old Giants truly ferine ſtate, With Moſes Greeks and Latins do agree; And in all Nations we ſome Proofs may ſee, Of what about the Deluge he has ſhown: All time to that old Varro call'd unknown. Thoſe things on which the Poets Fictions ground, In other Writers are unblended found, Agreeing with the Truth in Moſes ſeen: Beroſus with the Chaldees, Abidene Among th' Aſſyrians, did hold forth the ſame, And the pacifick Dove the laſt does name: This Grecian Plutarch, Lucian mentions this, Who ſays, that Syrian Hierapolis, Retain'd the Story of the Ark of old, Which the ſav'd race of Men and Beaſts did hold: In Damaſcene and Molo this you'l ſee, The laſt does in the name of Ark agree: Apollidorus does tranſmit to fame Deucalion's Story, differing but in name: And ſev'ral Spaniards do at large atteſt, That in America remoteſt Weſt, The mem'ry of the Flood they plainly trace, And preſervation of all Mortal Race: The Raven forc'd to keep upon the Wing, Gen. 8.7, 11. And well-come Dove which th'Olive-branch did bring. Where Men inhabited before the Flood By Joppe, nam'd in Pliny's underſtood: And to this day Tradition does remain Where th' Ark did reſt, the Flood b'ing in again, Mount Ararat on the Armenian Plain. The Father of us Europeans here, Japhet in Ethnick Authors does appear Ion or Javan the learn'd Grecians own, And Hammon Arts to th' Africans had ſhown, Names the Moſaick Writings have preſerv'd: Joſephus too, and others have obſerv'd, That many Names of Men and places ſhew, Apparent Footſteps of what there we view. Which of the Poets does not proof ſupply, Of the condemn'd attempt to ſcale the Sky? Clouds of Authorities confirm that Fire, In which polluted Sodom did expire. We might as many Witneſſes produce, To ſhew that Circumciſion was in uſe, And this continues among Abram's Seed, With Iſma'elites, and Idumean breed: The Hiſt'ry of the ancient Patriarchs too In Philo's Sanchoniatho we view; In Hecataeus this, and Damaſcene, Beroſus and Demetrius may be ſeen; Artap'nus, and Eupol'mus we may add: This he who wrote the famous Orphics had. Some part of this Juſtin's learn'd Book affords, Which from Pompeius Trogus he records; Scarce one of them but tells of Moſes's fame, How he was ſav'd from water th'Orphics name, And that two Tables he from God receiv'd, And Polemon confirms what's here believ'd. Sev'ral of the Egyptian Writers ſhew How vainly Pharoh's Hoaſt did Iſrael's Flock purſue. And who that thinks of Moſes can believe, That he ſhould e're have ventur'd to deceive; When with wiſe Enemies encompaſt round, Who would have noted all the faults they found, If former Authors what he wrote controul'd, Or 'twere oppos'd by a Tradition old, Or he of the then preſent times did tell, What Witneſſes then living could refel: Sicilian Diodore, Pliny the young, Longinus of ſublimity of Tongue, Strabo, and Tacitus, of Moſes ſpeak; Jamnis and Mambris, in their Sorceries weak, When they his Credit to impair did ſeek, The Talmud, Pliny, Apuleius, name. Some Laws, and Ritu'als, which from Moſes came, The golden Pythagorean Verſes ſhew, And many of them you elſewhere may view. Strabo and Trogus Teſtimonies give, How juſt, how pious, the old Jews did live: What we of Joſhua, and others find, Early or late, to memory conſign'd, Agreeing with the Jews, need not be join'd; Since he who will to Moſes credit give, Whom now it were a ſhame to disbelieve, Muſt not deny, which here we ſought to prove, That God in a mirac'lous way did move, Exceeding all the Laws which Nature knew: That he ſuch Acts in after-times did ſhew, As when Elijah, and Eliſha liv'd, Is with leſs heſitance to be receiv'd; Becauſe the Jews were then become more known, Their Rites held more in deteſtation, The World then could not but have jealous Eyes, And ſtop the growth of the moſt ſpeci'ous lies. Hazöus and Lycophrones do tell What in the ſwall'wing Whale Jonas befel, Only the name for Hercules they change, To whom they us'd t'impute things great, and ſtrange. The truth of Hiſtory did Julian force, (Who ne're t'wards Jews or Chriſtians had remorſe) To own, that God did often Jews inſpire, And burnt Elijah's Sacrifice with Heav'nly Fire. Add to this farther, that the Jewiſh Law All vain pretence to Propheſy did awe; It did Obedience to their Kings perſwade, Yet they that ſacred Office fear'd t'invade: Eſdras, and others wiſer than the reſt, That they were leſs than Prophets ſtill confeſt; This gift ſome Ages before Jeſus ceaſt. But who on many milli'ons could impoſe With Prodigies they did to all expoſe, Such as the High-prieſt's Breaſt-plate did diſcloſe? That Light and Truth which thence ſhone forth to all, Continu'd freſh till the firſt Temple's fall; In this ſuch certain Faith have all the Jews, As that 'twas known to their Fore-fathers, ſhews. XVI. The ſame is proved by Predictions.To this of Miracles, we may ſubjoyn Another proof of Providence Divine, The knowledg of Contingencies to come, Which was imparted from above, to ſome; When not one cauſe, or ſign could then appear, To them their Times and Tendencies were clear, As th'Orbity of him who ſhould reſtore Jerico curſt by Joſ. 6.26. & 1 Kings 16.34. Joſhua long before. Who ſhould the Temple on Mount 1 King. 13.2. & 2 Kings 23.15. Bethel fire, More than three hundred years e're 'twas t'expire: Eſaiah too Eſa. 44.28. & 45.1. Cyrus the great does name, And his chief Actions ſince made known to fame. Jeruſ'alem from Jer. 37.11. Caldean force being freed, Jeremy ſaw that they ſhould yet ib. 8. ſucceed, The fate of the Aſſyrian Monarchy, Daniel Dan. 2.32. & 39.7, 5. & 8.3, 20. did in the womb of Time deſcry, That firſt to Medes and Perſians it ſhould fall, Then Dan. 10.20. & 11.2, 3. Alexander ſhould ingroſs it all. Seleucus then, and Ptol'omy Dan. 8.9, &c. part divide, What miſchief ſhould from theſe, the ib. Jews, betide, But chiefly from Dan. 8.23, 24. Anti'ochus the Renown'd: The truth of theſe when ſearching Porphry found, To this poor ſubterfuge he driven was, That they were wrote after they came to paſs. But we as well a warm diſpute may raiſe, Who wrote the Books whence Virgil has his Praiſe; The Romans knew not that by ſurer fame, Than had the Jews for what bore Daniel's name. Did not oracular Predictions ſhew, What Mexico ſhould feel, and rich Peru, Which the relentleſs Spaniards ſhould ſubdue? To this thoſe many Dreams we may refer, Which to Events full Correſpondence bear, Events which they who dream't could ne're foreknow, From any thing obſervable below: Theſe to aſcribe unto ſome caſual hit, Or nat'ral cauſe, can't thinking Men befit: Of theſe Tertulli'an, writing of the Soul, Brings many Inſtances beyound controul. Of Sp'irits aſſuming vehicles of Air, Which Men not only did diſcern, but hear, Authors by no means credulous declare. Such Spectres in America have been, In Mexico, and Sina, often ſeen. And thoſe fire-Ord'eals with old Germans known, As in their Hiſtories, and Laws are known, Prove an Almighty Power the juſt does own. If leſs exertions of the Power Divine, XVII. The Objection that Miracles are not now ſeen, anſwered. For Miracles, and Prophecies now ſhine; The force of what is prov'd it can't impair; Since 'tis enough, that once ſuch things there were: If they have been leſs frequent than before, God in great Wiſdom theſe his Works forbore Nor is it fit to violate the Laws Printed on Nature, but for weighty cauſe; As when the Jews in a ſmall Corner clos'd, Were to maintain a Worſhip all expos'd; Or that the Truths in Chriſtian Doctrine found, Were to enlighten all the World around: Such times are well becoming God to ſhow That Nature's but his Hand-maid here below. XVIII. And Wickedneſs obtains ſuch licence.Some queſtion whether Providence preſides, Seeing how Sin flows in with mighty Tides, As if 'twould deluge all the World again; Which Providence, if any, ſhould reſtrain. But th'anſwer's eaſy, ſince Man's Will is free, And God alone good by neceſſity: To bridle and keep in our Sins by force, Were to make Man no better than an Horſe. Bate, that of freedom we are not bereft, No proper means are unattempted left: A Law is made our wild Deſires to chain, And none for want of Knowledg can complain; Inward and outward Admonition's joyn'd And Threats and Promiſes to bend the Mind: That very Wickedneſs that's ſuffer'd here, Has limits ſet by God's o're-ruling Care; In vain it ſtrives to ſwell beyond its bound, To force th'encloſures of the ſacred Ground. His Church, hem'd in with the tempeſtuous deep, His Pow'r does from an Inundation keep: Civil Societies his Influ'ence ſhare, Elſe the mad Multitude no Laws would bear: And ev'n that Miſchief, which does licenſe get, Has ſome good end by his appointment ſet, To puniſh, or correct, thoſe Souls that ſtray Out of the Paths of Vertue's narrow way; Or elſe a glori'ous is Specimen to give, How nobly the Adult in Vertue ſtrive, 'Gainſt thoſe Temptations which in Crouds arrive! While Pati'ence does its perfect work maintain, And conſtancy unto the laſt remain. And they, whoſe Puniſhment has been delay'd, For this forbearance have large int'reſt pay'd; Thus they who diſobey'd th' Almighty's Will, Againſt their own, his purpoſes fulfil. If Wickedneſs unpuniſh'd long appear, XIX. That the Juſt are often oppreſt. The weak ſtill ſuffer'd Violence to bear, In ſorrow long to draw their hated Breath, And die at laſt an ignominious Death; As if their Innocence had no regard: Man is not therefore from God's Care debarr'd; For no Man knows how God exerts his Pow'r, In inward Bleſſings, th'ill can ne're devour: Beſides, before was prov'd an Aid Divine; Wherefore we with the wiſe in the belief ſhould joyn, That ſince God knows our Acti'ons, and is juſt; XX. This Argument is retorted to prove that Souls ſurvive the Bodies. Yet ſometimes ſeems to authorize diſtruſt; A future Judgment needs muſt be behind, Where Sinners their due Puniſhment may find, And all egreg'ious Vertue, here unbleſt, Exalted to a ſtate above the reſt, May meet full Recompence for all its Pain. For this we muſt believe, that Souls remain, XXI. Which is confirmed by Tradition. When looſned from the Body's cumbrous Chain; And this belief ſo general is known, That we it's riſe muſt from firſt Parents own: This Homer ſings in Verſes ever new, And this the Gauls, as well as Grecians knew; Their learned Druids this moſt fully taught, And this the Brachmans with the Indians thought: Aegyptian, Thracian, German Sages, all, Upon this Truth with one conſent do fall; For proof we might unqueſtion'd Authors call: In Strabo, Plutarch, and Laertius, ſee How the Aegyptians, Indians too, agree, In the expecting of the Day of Doom, After this Life is to its period come: Hiſtaspes, and the ancient Sybills ſpake, What Conflagrati'ons ſhall the World o're-take; Ovid and Lucan, both this thought purſue, This at Siam the ſavage Ind'ians knew; Of this Aſtronomers a Proof have found, In that the Sun draws nigher to the ground. Parts fartheſt off at firſt diſcov'ry prove, That we can no where from theſe Truths remove; Canaries yield this Fruit, the Weſtern Shoar Largely enriches with this Golden Oar. XXII. Nothing in Reaſon againſt it.Nor can one Argument in Nature found, This old Tradition, ſo extenſive, wound: For if we any thing obſerve to fail, 'Tis either, that what's mighti'er does prevail, In its own Nature contrary to that, As Cold does through the force of Heat abate; Or the removing that in which it ſtands; As when a Glaſs is fallen from our hands, And into ſeveral little peices broke, The form is periſht which at firſt it took: Or elſe 'twas from deficience in the cauſe; As Light does vaniſh when the Sun withdraws: But none of theſe can of the Soul be ſaid; For nothing contrary to that was made; In this does its peculiar b'eing delight, Things to each other the moſt oppoſite, At once it's intellectu'al Pow'r receives. This for the firſt: The ſecond who believes? For on what Subject can the Soul depend? If we for this the Body ſhould commend; How happens it that when the Body's tyr'd, The Soul to farther Action ſtill is fir'd, Without leaſt laſcitude from thence acquir'd? An Object alſo that too much excels, All the weak forces of the Body quels; And thus the feeble Organs of our ſight, Cannot endure the Sun's prevailing Light; The nobler Objects entertain the Mind, Its force is ſtronger, Pleaſure more refin'd; As when its Thoughts from matter it abſtracts, And about lofty Univerſals acts; The Body's forces cannot but embrace Things, which are circumſcrib'd by time and place; For that's the Body's Nature, while the Mind To what's eternal, and immenſe, is joyn'd: Since then the Body don't its Acti'ons give, It's Eſſence how can it from thence receive? The Natures of the things we ne're diſcern, We can but by their Operations learn. Nor more to this can we aſcribe the way Mention'd the laſt, as reaſon of decay; For no efficient cauſe we can invent, Which failing, all the reaſoning Pow'r is ſpent: For this the Parents you can ne're aſſign; For then their Deaths would cut off all their Line: No other cauſe 'tis poſſible to name, Than th'univerſal, whence at firſt things came, Whoſe Pow'r we're ſure can no defici'ence know; But that his Will's deficient, who can ſhow? That 'tis the pleaſure of the Deity Souls ſhould in total Abolition lie? XXIII. Many Reaſons make for it.Nay th' Arguments o'th'other ſide are clear: That Man o're his own Actions pow'r does bear, And all the an'imal World his beck obeys; That he his Mind to God's own Throne can raiſe, And for his ſake contemn all outward things: That in his Soul a grateful thirſt there ſprings Of an immortal State above the Earth, And he diverts himſelf with ſolid Mirth, While a good Conſci'ence does ſupply the Feaſt, With which he in each Circumſtance is bleſt: This comforts him to bear the heavi'eſt ſtroke; Nor can the anchor of his hope be broke: But then if he a wicked Life has led, What gaſtly Horrors all his Thoughts o're-ſpread! Death is the King of Terrors truly found, And the laſt Judgment inwardly does wound; Under the force of which great Tyrants groan, And hardly dare they truſt themſelves alone: Examples are too numerous to give, Of thoſe, who under theſe Tormentors live. XXIV. Whence it follows that the end of Man ſhould be Happneſs after this Life.But if ſuch be the nature of the Mind, That of it's failing we no cauſe can find: And God has pleas'd to give us many ſigns, That when the Body moulders, that ſtill ſhines: What nobler end can mortal Man propound, Than that with Happ'ineſs this may be crown'd? Hence Plata, and the Pythagoreans taught; Man ſhould to imitate his God be brought: What that Felicity, and how attain'd, May in ſome part by humane thought be gain'd; But what God has diſcover'd in his Word; XXV. Which to obtain, Men muſt ſearch for the true Religion. Muſt moſt of Truth, and Certainty afford; Which ſince the Chriſtian Doctrine does hold forth, Let us examine what belief 'tis worth.
LIB. II. THou, bleſſed Jeſus! I. To prove the Truth of Chriſtian Religion. who in Heav'n doſt reign, Aſſiſt my Thoughts, while in an humble ſtrain, The Truth, and Certainty, I repreſent, Of that Religion, for which thou waſt ſent! That while Tiber'ius did the Empire ſway, II. Here is ſhewn that Jeſus liv'd. Jeſus of Naz'areth did in Judah ſtay, Not Chriſtians only conſtantly profeſs, Jewiſh, and Pagan Authors, do no leſs: Sueton'ius, Pliny, Tac'itus, have his Fame, And numbers after them repeat the ſame: And that this Jeſus, Pilate crucify'd, Howe're reproachful, Chriſtians ne're deny'd: Nay this the Jews ne're ſcruple to declare, Tho great, on that account, their Suff'rings are, Where e're diſperſt they among Chriſtians live. And Proofs beyond deſire the Pagans give; Who Pilate's Acts have down to us convey'd, In whoſe Memorials this as chief is laid. Julian, and others, who the moſt oppoſe That rule of life, which bleſſed Jeſus ſhows, Concerning this did ne're one Queſtion move: This the moſt diſagreeing People prove; The Proofs ſo full, no Hiſtory has more. III. Nevertheleſs was after his Death worſhipp'd by Men of the greateſt Wiſdom.Yet him moſt diſtant Realms as God adore. And this appears not in our Age alone, But we may trace it back unto his own: And when at Rome fierce Nero did preſide, Many for that Profeſſion bravely dy'd, As Tacitus, and ſev'ral others tell. IV.And of theſe Worſh'ppers, many did excel In Judgment and improvements of the Mind (Not here to name whom of the Jews we find) Such Serg'ius was who did in Cyprus rule, And Dionyſius, Head of a fam'd School; That glorious ancient Martyr Polycarp, Juſtin, and Irenaeus, Writers ſharp; Wiſe Athenagoras at Athens bred, And Origin, whoſe Learning far has ſpread, With Alexandrian Clement many more, Unto this ſuffering Lord like Rev'rence bore. What with ſuch thinking Men as theſe could ſway, Moſt of them bred in quite another way, On ſuch an Object of their Faith to call, Of which there could be no other cauſe, than that he wrought Miracles.Where neither Honour could, or Gain befal? Were it not this, that having us'd the care, In things which of the chiefeſt moment are, Fit for the wiſe, trying the conſtant fame, Which did his ſupernat'ral Works proclaim; They found them ſuch, beyond the leaſt diſpute, As did all vain Philoſophy confute: Diſeaſes quitting the long ravag'd Field, When nothing in all Nature help could yeild: Sight giv'n to him who ne're could uſe an Eye; That queſtionleſs miraclous ſupply Of thouſands, with created Loaves of Bread, Repeated, and thro' diſtant Regions ſpread; And Life call'd back again after 'twas fled. Not here the numerous inſtances to name, V. Which Miracles cannot be aſcribed to Natural or Diabolical Efficacy, but proceeded meerly from God. Which had obtain'd ſuch an unblemiſht Fame, That Celſus, and ev'n Julian, them confeſs, And the learn'd Jewiſh Talmudiſts no leſs: Theſe they ne're ſcruple Prodigies to call, And therein own them ſupernatural. Long fixt Diſeaſes yeilding at command Of the leaſt motion of the Lip, or Hand, Argue a Pow'r which Nature muſt obey: But if in this ſuch Efficacy lay; It no leſs ſtrange appears, that of all thoſe, Who Chriſt, and his Religion, did oppoſe, None ſhould the mighty Secret yet diſcloſe. And hence we with juſt reas'ning may collect, That of Impoſture none can theſe ſuſpect; Since they were publick, and expos'd to ſight Of Men, who 'gainſt Convicti'on us'd to fight, And Men well converſant in ev'ry Art That nat'ral Wit, or Study could impart. And the like things repeated as was need, Shew'd that theſe Works did not from chance proceed. Beſides th'effects were ſuch as long did laſt; When things by accident are quickly paſt. Theſe things with due Conſideration weigh'd, 'Gainſt which the Jews have no Objections made, Their Force from ſomething more than humane had; Which either a good Spirit was, or bad: The bad would never theſe great Truths atteſt, By which their Empire here is ſo depreſt, And which prohibit their beloved Feaſt, Deeds, and Deſires obſcene; Experience ſhows, That Daemons all their Pomp and Worſhip loſe, Magick, and all their other Arts held vain, Where e're Chriſt'anity does footing gain: Porphiry owns, Chriſt's Advent did impair The Forces of thoſe Princes of the Air. Who can think Evil Spirits ſo unwiſe, Where there no Honour Advantage lies, But great Diſgrace and Detriment t'enſue, Yet the ſame Acti'ons ſtill they ſhould purſue? Leſs is it to be thought it ſhould agree With the known Wiſdom of the Deity, And that extenſive Goodneſs all Men ſee, To ſuffer Men, guilty of nothing ill, Devoted abſolutely to his Will, Such as all grant the Prim'tive Chriſt'ians were, To be trapan'd into a fatal Snare; Men in their Lives unblam'd, and ſuff'ring pain, That they a faultleſs Conſcience might maintain. But if you ſay theſe Deeds muſt be aſſign'd Unto ſome good, but ſecundary Mind; Therein that they the Godhead pleas'd you own; For all good Spirits look at that alone. Not here thoſe wondrous Works of Chriſt to name, Which no leſs Author than a God proclaim; As with new Life informing Breathleſs Clay: And who, beſides, can of th' Amighty ſay, He does; or ſuffers Wonders without cauſe? For no wiſe Maker of well-founded Laws, Would without weighty Reaſon make them vain: But then who can another Reaſon feign, Than what our Saviour did himſelf declare? That God thereby did Teſtimony bear Unto thoſe ſacred Doctrines which he taught. By thoſe that ſaw them what elſe could be thought? They being ſuch as we obſerv'd before, As 'twere a ſcandal to the God w'adore, And impious to believe, he would impoſe On Men ſo perfectly reſign'd as thoſe. This was the cauſe why many of the Jews, Who Moſes for their conſtant Guide did chuſe, About that time when Jeſus here did move, Receiv'd him as a Maſter from above, Such were the Nazarens and Ebio'nites, Zealous Aſſerters of the Jewiſh Rites. Chriſt's Miracles like Confirmation have, VI. Chriſt's Reſurrection prov'd by credible Teſtimonies. From his return to Life out of the Grave: This has not only been for Truth receiv'd, But a chief Article to be believ'd By all who e're Chriſt'anity profeſt. But it for certain needs muſt be confeſt, All could not this matter of Faith have thought, Unleſs the Men, who firſt Chriſt's Doctrine taught, Had full perſwaſi'on in their Hearers wrought; But, evidently, this could ne're have been, Without aſſerting what themſelves had ſeen: None moderately wiſe, would e're have choſe A Faith, which to ſuch Dangers did expoſe, Unleſs they had affirm'd it's Truth, who ſaw This great Foundation of the Chriſtian Law: But, that it always was affirm'd, is ſhown By other Writings, fully as their own. And, as in Books as clearly 'tis reveal'd, They to five hundred Witneſſes appeal'd, Who ſaw our Saviour come to Life again, But how durſt any ſo appeal that feign? And who could on ſuch Multitudes prevail, To cheat the World with a fictitious Tale? Nay were the Twelve all who had this maintain'd, They were enow full Credit to have gain'd; For no Man would for nothing be a Knave. Honours 'tis ſure thereby they could not have; For thoſe were at the abſolute diſpoſe Of Jews and Heathens, who did them oppoſe: Nor could they have by this encreaſt their ſtore, Thro' it they loſt what they had gain'd before: Nor could one benefit of Life, invite To cheat the World with any cunning ſlight: Their very preaching, as full well they knew, To Labours, Hunger, Thirſt, and Priſons drew: Then Fame with their own Sect could never tempt Plain Men, from all degrees of Pride exempt, So many Inconveniencies to bear, For the thin diet of that pop'ular Air; Nor could they hope that Doctrine would ſucceed, With Nature, ſtill intent upon it's need, When all Authority on Earth oppos'd; But as they with God's ſacred Promiſe clos'd. This may be added; that whatever Fame They might propound, by preaching up Chriſt's Name, They had no expectation it could laſt, For, ſo with Clouds God's Purpoſe was o'recaſt, They thought the World did to it's Period haſt; Which is in theirs, and other Writings plain. The ſole Objection which can yet remain, Is that they ly'd for their Religion's ſake: Which no Man, that had duly weigh'd, would make; For either their Religion true they thought, Or, what they knew to be a Falſhood, taught: But had they not believ'd it to be beſt, They would not have forſaken all the reſt, Among which Safety lay and Honour too, Nor had profeſt it, barely as 'twas true, Unleſs they that Profeſſion needful knew: For nothing elſe could free them from the Guilt, Of all the Blood through that Profeſſi'on ſpilt: But if they that believ'd, not true alone, But beſt, and neceſſ'ry for them to own, After the Founders Death to be receiv'd; This could not have obtain'd, had he deceiv'd, Declaring his own riſing from the Dead: No Men whoſe Underſtandings were not fled, Finding their Expectations fruſtrate there, Would to that Faith ſtill holy Rev'rence bear. Then all Religions, chiefly Chriſt's, deny To blemiſh ſacred things with any Lie: Religion therefore, ſuch an one beſure, Could never this officious Lie procure. The Men beſides were ſuch, as their worſt Foes For nothing but ſimplicity expoſe: Nor had, ſuch, Wit enough ſo well to feign, And who would do it for the ſake of pain? Which that Profeſſion certainly would gain: I'th'utmoſt Tortures Malice could invent, Many for this out of the World were ſent: How much ſoever ſome might chuſe to bear, For an Opinion which they valu'd dear; Who can imagine Men with Senſe indu'd, Not one alone, but a great multitude, Should make themſelves ſubject to certain Woe, For what themſelves had known to be untrue? But then their Lives, and Writings which they left, Shew that they were not of their Wits bereft. What may confirm the Evidence of thoſe, Who the firſt Witneſſes for Chriſt aroſe, Serves for St. Paul as much, who did declare, That rapt above the Regions of the Air, Whether with ſtrengthned Rays of mortal ſight, Or meerly by an intellectu'al Light, The Soul being ſep'rate from the Body's Chain, He ſaw where Chriſt does with his Father reign. All that the Jews could teach, he had acquir'd, Nor greater honour need to have deſir'd, Than what he might expect in his old way: When on the other ſide, for this, he lay Expos'd to th'utmoſt hatred of his Friends, Nature depriv'd of all its darling ends, Travels, and Labours all his worldly Meed, And a reproachful death was to ſucceed. VII. Anſwer to the Objection, that Chriſt's Reſurrection ſeems impoſſible.VVho can aſſent to proofs, ſo clear delay; Unleſs that 'tis impoſſible he ſay, That is a contradiction does imply? Which we of this may with good grounds deny. At the ſame time to be alive, and dead, VVere contradicti'ous: but when life is fled, Back by the Pow'r that gave it to be brought, Can never ſure impoſſible be thought: As Plato writes, to Eris this befell: Heracl'des this does of a VVoman tell: Of one Herodotus does this relate: And this, ſays Plutarch, was anothers fate: VVhich ſhews that VViſe-men thought that it might be; If, that 'twas poſſible, we then agree, For Chriſt to breath again with living breath, After its be'ng extinguiſht once in death; And that 'twas ſo in fact's ſo fully prov'd,That his Reſurrection evinces the Truth of his Doctrine. That it the Jewiſh Rabbi Becai mov'd: But as his Followers, and others, ſhew, He held forth to the World a Doctrine new; This muſt by needful Conſequence be true, Since he maintain'd 'twas by divine Command; For with God's Juſtice it can no way ſtand, Or Goodneſs either, to exalt ſo high One, who in ſo momentous things would lie: Had he been ſuch an one, who would believe That he the certain notice ſhould receive Both when, and how, he ſhould from Life retire, And have his Reins new fill'd with active Fire, Himſelf declaring that all this was wrought, For Confirmat'ion of the Truths he taught? Theſe Arguments do from the Fact ariſe. VIII. That the Chriſtian Religion excels all others. Let's come to what within the Doctrine lies: He who believes, that God did all things make, And care of his own Workmanſhip does take; And thinks withal, how great is Humane Mind; Unto what noble purpoſes deſign'd! To be acquir'd by freedom of the Will, In chuſing either Moral Good, or Ill, To cloſe with the Rewards which ſo invite, Or take the Penalties in endleſs Night, Can't think all Worſhip ſhould aſide be laid, Or that refuſe which Jeſus does perſwade. Not only this the Evidence of Fact, Intrinſick Motives ſtrongly this exact; For no Religion ever yet aroſe, Which did ſo excellent Rewards propoſe, Or ſuch a perfect Rule of Life did lay, Or went on in ſo wonderful a way. IX. For the Excellency of the Reward propounded.Here to begin with the Reward, the end, Which in their Act'ions Men do firſt intend, Tho in the execution laſt 'tis ſeen: Thoſe Inſtitut'ions Moſes did bring in, If we the Letter of the Law regard, Beyond this Life did promiſe no Reward; Rich Soil, a plentiful encreaſe of Store, Conqueſt o're all that Arms againſt them bore, A vigorous old Age, and proſpect clear Of Iſſue long the taintleſs Name to bear, Were all that did, without thick Clouds appear. From which the Wiſe alone themſelves had wrought, Through a long chain of recollective thought. Hence Moſes tho the Sadduces receiv'd, They nothing of a future ſtate believ'd: The wiſeſt Grecians, who their Learning drew From all Caldaeans, or Aegyptians, knew, Conceiv'd ſome hopes of Life when this were out; Yet ſtill 'twas mingled with o're-ſhad'wing doubt. In the Socratick Writings thus 'tis found; Nor do the Latins leſs with doubts abound: Of Tully this, and Sen'ca may be ſaid; When to the Truth their Arguments have led, They ſeem'd afraid with their own thoughts to cloſe, Which on ſo fallible a ground aroſe, That 'twould with Beaſts as well as Men agree, The conſequence of which when ſome did ſee, A Tranſmigration they of Souls did feign, From Men to Beaſts, from Beaſts to Men again: Nothing like Proof did e're this recommend; Yet it be'ng evident Man has ſome end; Some thought that Vertue was its own reward, In Inſtances moſt perilous and hard; That that alone gives pleaſure to the full, The Wiſe be'ing happy in the burning Bull: But moſt Men ſaw thro this ſo thin pretence, A form of words againſt apparent ſenſe; As if the height of happineſs could lye, In dangers, Nature robb'd of all ſupply, Faintings, and diſſolutions at the laſt, After a life in waſting torments paſt. Others, who law the vanity of this, In gratifying Senſe plac'd all their bliſs: But this the nature of Mankind depreſt, And humbled Man to the degree of Beaſt, Extinguiſhing thoſe gen'rous inbred Seeds, Which carry him erect to noble Deeds. In ſuch incertainties Men groapt about, Till Chriſt in Charity remov'd the doubt; The perfect knowledg of Man's end he taught, Life without death, or pain, and happy beyond thought; And this not only for that part of Man, For which ſome Ages a Conjecture ran, If not Tradit'ion, that it ſhould remain, After the be'ng unloos'ned from its Chain; But that God would our Bodies ſpiritu'alize, That they may to a joynt Communion riſe; And this with mighty Equity, ſince they, As they the Sacti'ons of God's Laws obey, Are often forc'd to bear with dol'rous Pain, And Death at laſt, for all their Labour gain; Wherefore ſome Compenſation ſhould remain: Nor are the promiſs'd Joys ſo groſly low, As were the chiefeſt ſome dull Jews did know, Perpetu'al Feaſts, or that the more refin'd, Reſtleſs Society with Woman-kind, That powerful Lure ſly Mahomet deſign'd: Theſe are peculiar to a Mortal State, To cheriſh Life, or elſe to propagate. Vigour in Bodies never to abate, Beauty beyond what in the Stars does ſhine, Knowledg of God, and Providence Divine, A mind with ſteady light, without one cloud Of baleful Error, or reſerve to ſhroud, Perfect tranquillity of ſettled wills, While God himſelf the Soul with Raptures fills, Th' extatick Soul wholly imployd in Praiſe, And admiration which no time decays; This is the happineſs, which Chriſt declares, Which he much undervalues that compares. X. Anſwer to the objection, That Bodies once diſſolved, cannot be reſtored.Some urge a difficulty yet unſolv'd, How Bodies ſhould, after their being diſſolv'd, Have all their ſcatt'red Particles agen, And make the ſelf-ſame individual Men. But by their ſearch Philoſophers can tell, That what ere changes have in things befel, The matter of them ſtill continues fit Of ſev'ral different Species to admit. How far ſoever they may be diſjoind, Th' Almighty can their Receptacles find, And into the ſame maſs together bind. Things of like kind the Chymiſts can unite, Of him who made the World ſhall we deny't? If into Nature's common works we look, We find where things have diff'rent ſpecies took, To the firſt form they oft again return; As we by ſev'ral ſorts of Seeds diſcern. Nor yet a Knot more difficult t' unty, In human Bodies eat by Beaſts does lie, And they again for Men becoming food, This may concerning them be underſtood; Of what we eat 'tis but a little part, Which Nature to our Subſtance does convert, Moſt, Excrement, or ſuch acceſſion, proves, As Phlegm, or Choler, which with eaſe removes; Diſeaſes, inward Heat, and outward Air, Much, ev'n of that which nouriſhes, impair: Which being ſo; what ſhould our God impede, Who of mute Creatures ſtill preſerves the breed, Of human Bodies ſo much care to take, That what of theirs does food for others make, No more of added ſubſtance ſhould produce, Than Poiſon, or the Med'cines which we uſe? And this the rather, ſince we plainly ſee, Man's Fleſh by Nature don't for Food agree. But yet for once, let us admit it were, And part of th'laſt muſt to the firſt repair, To conſtitute the Man which was before; Yet this Objection does not preſs the more; For the ſame Perſon it may well be thought, Tho back to th' firſt ſome Particles are brought; No leſs Mutati'ons ev'n in Life are wrought. In Worms we may diſcover little Flies, In Plants, and Wine, a ſecret Virtue lies, Which the ſame ſubſtance after waſte ſupplies. Of the like kind we might name many more, And ſhall we think the God whom we adore, Can't make a Body, tho diſſolv'd, the ſame? Men we are are ſure, for Learning great in Fame, Not only this as poſſible receiv'd; But that 'twould be in future times believ'd. This did Caldaean Zoroaſter own, And ſcarce one Stoick was againſt it known: Peripatetick Theopompus too, In his Reſearches did this thought purſue. XI. The ſingular Sanctity of the Rules concerning God's Worſhip.The ſecond Proof, that Chriſt's Religion's beſt, Is in the holy Rules it gives, expreſt: All others that have been, or can be fram'd, Compar'd with this, deſerve to be diſclaim'd, Both for the Worſhip of the Deity, And every Office which in Life does lie. The Cruelty of the old Pagan Rites, Is fully ſeen, in what their Porph'ry writes: And where e're late diſcov'ries any find, They 'ppear to be unworthy of Mankind. In almoſt ev'ry place a Notion ran, That God's were pacify'd by Blood of Man, Nor Grecian Learning, nor the Roman Law, Did it's Authority from this withdraw: The bloody Bacchanali'ans this may prove, And the warm Sacrifice to Lati'al Jove, Their Cere'al Myſteries, moſt ſacred held, With all ſorts of Obſcenities were fill'd; As was moſt viſible to ev'ry ſight, When their Arcana were expos'd to Light: Clement of Alexandr'ia this does blame, With other Authors of undoubted Fame: Grave Cato was aſham'd of thoſe lew'd Plays, With which they kept their Conſecrated Days. But the Religion of the Jews, indeed, Allow'd no wicked or diſhoneſt Deed; Yet loads of Ceremonies it enjoyn'd, That People, to Idolatry inclin'd, By no means tending to improve the Mind; Meerely their own Will-worſhip to reſtrain; Hence were the Beaſts in Sacrifices ſlain: Their painful circumciſing the Foreskin: And counting Work on the ſeventh day a Sin, With the prohibiting ſome ſorts of Meat: When cunning Mahomet ſet up his Cheat; This was a Pattern unto his deſign: A Law he added to abſtain from Wine. But that Religion which to Chriſt we owe, Does how we ſhould the Godhead worſhip, ſhow; That we muſt offer to the pureſt Mind, What is, as much as may be, of the kind, And Works good in themſelves: whence he requires; Not Circumciſion of the Fleſh, but of Deſires: Our Hands from ev'ry Work not to withdraw; But what is contr'ary to th'juſteſt Law: Not for our Sins with Blood of Beaſts t'atone, But, if the Truth require, to yeild our own. To think our God himſelf has Debtor made, For whatſoe're to help the poor is paid: Not to abſtain from certain kinds of Meat, But with fit Moderati'on any eat, Such as we find unto our Health is due: Sometimes with Faſts the Body to ſubdue, That it may be more ſubject to the Mind, To the purſuit of things ſublime, enclin'd. But the chief Proof of our Religion's ſhown, To lie in pious Truſt of God alone, Thro' which devoted wholly to his Will, We wait when he'l his purpoſes fulfil, With certain Faith, a pledg of future things, Whence lively Hope with ſolid Pleaſure ſprings, With an exalted Love, ſincerely true, Not only of our God, but Neighbour too: Hence we obey not out of ſervile fear, But that we him may pleaſe whom we revere, Looking that as his Sons he'l us regard, And with Paternal Bleſſings at the laſt reward. We're farther taught, unto our God to pray, Not for that Wealth, which muſt in time decay, Honours, or other things, too often found To Men's chief Infelicity t'abound: In the firſt place God's Glory to deſire, But of theſe periſhing things what Nature does require; However truſting Providence Divine, To which we ſhould wholly our ſelves reſign. But then to think no Labour is too great, In foll'wing what tends to th'immortal State, Pardon of Sins, and God's aſſiſting Grace, That thro' all hazards we may Truth embrace. This Worſhip Chriſt in his Religi'on taught, Than which none can of God be worthier thought. XII. Concerning thoſe Offices of Humanity which we owe our Neighbour, tho he has injur'd us.And, ſuitable to this, you that will find, Which with relati'on unto Man's enjoy'd. Mahomet's way, brought forth, and ſpread by Arms, Breaths nothing elſe but terrible Alarms: So the Laconic, which the Greeks commend, And th'Oracle approv'd, to this does tend; Which Ariſtotle both obſerves, and blaims; Yet War againſt Barbari'ans juſt proclaims, As if 'twere nat'ral; when o'th'other ſide, By Nature we to Friendſhip's Laws are ty'd: What more unequal than when Skin for Skin Is pay'd, where ever civil Rule has bin; When Slaughter takes whole bleeding Nations in, Such Acts as glor'ious Men are proud to own, And hence their Heads triumphant Lawrels crown. War, oft unjuſt, procur'd the mighty Name To Rome, that City flatter'd ſo by Fame: What but their Glory, and unweildy Might, Made them 'gainſt Cyprus, and Sardin'ia fight? In gen'ral, as the beſt Hiſtorians write, No Nati'ons look'd on robbing as a fault, When from beyond their Confines Spoils were brought: That to revenge a Wrong a Vertue was, Did with the Stagyriſt, and Tully, paſs. The Gladiators mutilating Fights The Pagans us'd in publick, for Delights; And their own Children Men did oft expoſe. That Diſcipline, with which the Jews do cloſe, Better, and much more holy does appear; Yet, even that, with many things does bear, Or rather grants, which give their Paſſions force; As uſing 'gainſt ſev'n Cities no remorſe, With which their licence, howe're not content, They think't of all who differ from them meant; And hence they hate all Men of other ways; The Jew now curſes Chriſt'ians when he prays: Their Law allow'd to make Returns of Pain; An Hom'cide might b'a private hand be ſlain, When to the dead th'Avenger was of kin; But ſuch return Chriſt's Law has made a Sin: Nor ſhould we in our Actions imitate, What ſhewn in others we moſt juſty hate: In the firſt place to help the good w'are taught, And like our God, to benefit the naught, God who has giv'n in common to Mankind, The Sun, the ſtarry Hoſt, Air, Shours and Wind. Nothing does more the care of Laws befit, XIII. Of the Conjunction of Man and Woman. Than th' union which does the two Sexes knit: No wonder that the Pagans this did ſlight; Since of th' Adulteries, and Rapes they Write, In which the Gods they worſhip'd did delight: Nay by th' example of the Gods they prove, That Male with Male may do the Act of Love: For this cauſe with the Gods have been eroll'd Antin'ous lateſt, Ganymed of old. This with Mahometans is usu'al known; Sineſes, others too, for lawful own. Grec'ian Philoſophers much Art do uſe, Under an honeſt name that Vice t'excuſe, And theſe whole Cities render'd common ſtews, While they Community of Women prais'd; When yet indulgent Nature ſeems t'have rais'd A conjugal Affection, ev'n with Brutes: How much more equal is't, t'avoid Diſputes, That the more holy Creature, Man, proceed, From an united Love, and unmixt Seed? Leſt all Paternal Care, and Filial Love, But empty uſeleſs names on Earth ſhould prove. The Jewiſh Law to check Uncleanneſs ſtrives; But yet too plainly yeilds one many Wives, And, for ſmall cauſes, gives the Husband leave To be divorc'd from one he did receive: This at this day Mahometans maintain, Among the Greeks, and Latines, did ſo reign, That the Lacon'ians would let out their Wives, And this reproach, ev'n Cato's Fame ſurvives. But by that perfect Law Chriſt did perſwade, The Ax unto the very Root is laid. Who does a Woman's Chaſtity invade, Or but commits with a laſcivious Eye, Can by no means the Imputation fly, Before the great Diſcerner of the Mind, Who, as 'twas done, judges what was deſign'd: And, ſince true Friendſhip does in Union lie, Body, as well as Soul, to one would tie. And this is much more profitable known, For bringing up the Children which we own. Few Ethnicks were contented with one Wife: The Romans, thus, and Germans, led their Life, The Chriſti'ans thus; that as the Wive's deſire Is giv'n the Man, ſhe ſhould have his entire; And the affair at home may well proceed; While diff'rent Miſtreſſes would diſcord breed. To come to th' uſe of things which paſs for good; XIV. Touching the uſe of all Temporal Goods. Some Ethnicks Theft, as crim'nal, n'ere withſtood: For this Egyptians, Spartans, licence had; Romans this, but in private men, forbad; The chiefeſt buſineſs of the Publick 'twas; Which made their Orator that Sarcaſm paſs, That if they ſhould to all their own reſtore; They'd live in Cottages, as heretofore. Againſt this was the Jewiſh Law ſevere; Yet did with Uſury to Strangers bear: Thus it to ſuit their Geniuſes did ſtrain, Who valu'd their Religion by their Gain. Chriſt did Injuſtice totally reſtrain; Without enquiring who the perſons were: And for frail things forbad all carking card; Our minds being unfit for two deſires, Either of which all of the Man requires, Each of them prompting him in ſev'ral ways. Thoſe cares, which Riches keep, as well as raiſe, Bring ſo much ſervitude, and conſtant pain, As ſteals away the pleaſure of the gain, While little coſt and diligence, acquires, Thoſe few, and eaſie things, Nature deſires; And if indulgent Heav'n affords us more, We need not throw away an uſeleſs ſtore, As ſome Philoſophers have done before; Nor without profit it at home retain, Or lay it out in things profuſely vain: But we are taught it nobly to apply, While we the wants of thoſe that need ſupply, Giving, or leading, as thoſe well becomes, Who know they are but Stewards of their Sums, Plac'd in their hands by God, but to diſpence, Yet they true Treaſures may obtain from thence; What's well laid out, God takes as to him paid, And makes returns which nothing can invade. Hence Liberality, next to divine, Did in the practice of firſt Chriſt'ans ſhine, The fartheſt parts of Greece help'd Paleſtine; As if the World were all one Familie. But in the Law we may this Caut'ion ſee; We ſhould beware of looking for our pay At other hands, than his to whom we pray; Leſt we deflow'r the Benefit we do, Whilſt Profit, or Vain-glory we purſue: And leſt, as 'tis too common, we pretend, That we ſhould want our ſelves what we ſhould lend, That Age and Accidents come on ſo faſt, That 'twill not for our own Occaſions laſt; The Law does promiſe a divine Supply, For thoſe who with its lib'ral Rule comply: And that we may the more in God confide, Bids us obſerve how well he does provide For th' animal, and vegitable kind: And we think meanly of the Sov'raign Mind, If we diſtruſt his Word without a Pawn, As if he were a Man whoſe Credit's gone. XV. Of Swearing.Forſwearing is forbid by other Laws: By this, to ſwear at all, without juſt cauſe; And ſuch Veracity it does require, That if'twere kept, we need no Oaths require. In this Religion we ſhall find amaſs'd, XVI. Of other matters. What-e're of Excellent has ever paſt, In Sentences, or Writings of the Wiſe, Beſides the Sanction added from the Skys. In what a moving manner does this teach A modeſty in actions, and in ſpeech, Temperance, Goodneſs, honeſt deeds, and mind, Prudence, with ev'ry office of Mankind; What is from Magiſtrates, and Subjects, due, From Parents, Children, Servants, Maſters too, And what, where Marr'age-rites one of two: Often it does the needful Rule repeat, Againſt what with ſuch ſpecious ſhews do's cheat, Honour and Glory, which have paſt for brave With Greeks and Romans, moſt reputed grave: But then the Summary of all does prove, That we ſhould worſhip him through whom we move, And as our very ſelves, our Neighbours love; That is, ſhould never fail for them to act, What for our ſelves we ſhould be ſure t'exact. But ſome may urge againſt thoſe Verities, The mighty oppoſitions that ariſe Among Profeſſors of Chriſt's holy Name; The multitudes of Sects themſelves proclaim. Yet this a ready anſwers may receive: XVII. Anſwer to an Objection taken from the Controverſies among Chriſtians. That in all arts we may the ſame perceive: Either thro imbecillity of mind, Or that to parties they're too much inclin'd: Yet theſe are limitted to certain bounds, Which in their controverſies ſerve for grounds, On which each his own Argument would build; And thus the Men Mathematicks skill'd, Have heates about the making Circles ſquare: When 'tis as evident that none e're were. Whether if equals be from equals ta'en, That is not equal which does yet remain. In Phyſicks, Med'cine, other Arts beſide, This diff'rence, and agreement is deſcryd: Nor does vari'ty of opinions, known Among the Men who Chriſt's Religion own, Hinder at all but that they may agree, In what we the cheif Rules of living ſee, Thoſe gen'rous Principles, before expreſt, Which recommend it's worth above the reſt. And even this it's certainty proclaims: That they, whom warm diſſention moſt inflames, That he commanded theſe never deny, E'vn they who will not with his Law comply. If any yet, to contradict delight, 'Tis queſti'oning whether the Snow be white; For as the Error, here, Senſe can refel, An vniverſal concord, theſe can tell, Among all Chriſtians that have ever wrote, Or from the firſt to laſt Chriſt's Doctrine taught, To which ſome by their deaths have Atteſtation brought. That they did theſe for their Religion own, To equal Judges is as clearly ſhown, As 'tis that Zen'phon did, or Plato, write, What does this Age under their names delight: Who wrote what we to Socrates aſcribe, Or Zeno, Founder of the Stoick Tribe. XVIII. The Excellency of the Chriſtian Religion is farther prov'd from the Excellency of the Author.A third rich Magazene of Motives lies, For the embracing Chriſtian Verities, I'th'admirable way in which 'twas taught, And to ſo far extended Regi'ons brought; This brings us to the Author of the Rules. The chiefeſt Maſters of the Grec'ian Schools, Confeſt they nothing with aſſurance tell, And fancy'd Truth lay bury'd in a Well, Our Minds they thought were dim at things divine, As th'Eyes of Owls when the bright Sun does ſhine. Beſides, ſome Vice the beſt of them did taint, Some with groſs flattery their Princes paint, Some Brothel's lov'd, and Acti'ons of the dark, Others with Cynick Impudence would bark; Clear Proof of their contenti'ous Tempers ſprings, From quarrels about words, and trifling things. In ſacred Worſhip they're diſcover'd cold; Since they who but one Deity did hold, Put mighty ſlights on him they did adore, Giving that very Worſhip unto more, Such as they knew had no Divinitie, Thinking from Blame the publick uſe would free. Nor were they ſure what meed Vertue ſhould have, And this ſhew'd Socrates, when nigh his Grave. Mahomet, Author of far ſpreading Rites, As is confeſt by his own Proſelites, Diſſolv'd in Luxury and Luſt did live, Nor left he the leaſt earneſt to believe, That the Rewards he promis'd ſhall be found, Perpetua'l Feaſts and Luſts for ever crown'd; When his own Body ne're had Life again, And does intomb'd at Mecha ſtill remain. Moſes who had the Jews divinely taught, Tho a brave Man, yet was not free from fault; When God would ſend him to th'Egypti'an Land, He did too long the Embaſſy withſtand; And when God promis'd Water from the Rock, He thought 'twas his Credulity to mock, And he himſelf ſcarce any thing enjoy'd, Of all that has his Foll'owers Faith employ'd, In deſert places with their Factions tir'd, Himſelf debarr'd entring the Land deſir'd. That Chriſt was ſinleſs his Diſciples taught, Nor was one Proof againſt it ever brought; He was th'Example to the Rules he gave, And executed all that God would have; Patient of Injuries, and Torments too, As on the Croſs he did moſt fully ſhew; A lover of Mankind, and ev'n of thoſe, Who to that cruel Death did him expoſe; Ev'n for thoſe Miſcre'ants he to God did pray, Nor did he to his Foll'wers Promiſe pay, In which himſelf had not firſt led the way, As is not only ſaid, but clearly prov'd. His Viſit, after being from Life remov'd, How many were there that at large declar'd, Who him had touch'd, as well as ſeen, and heard? The Twelve were Witneſſes when he did riſe, And was receiv'd within the joyful Skies, Where, as appears, a Pow'r ſupream he gain'd, From which they whom he left behind obtain'd, Not only Tongues which they were never taught, But Pow'r for other things, which Nature never wrought; All which he promis'd when he left this Life, And which ſhould ſilence ev'ry doubtful Strife; Whether he will, or's able to make good, What he has promis'd for our Spirit'ual Food. And hence we gather his Religion's beſt; That he perform'd himſelf what e're he preſt, And was of his own Promiſes poſſeſt. If then we view his Doctrine ith' effects;From the wonderful Propagation of this Religion. They're ſuch, that either God his World neglects; Or we muſt think the Doctrine from above. Nothing more worthy of God's care does prove, Than that what's beſt ſhould be the fartheſt ſpred; And this of Chriſt's Religion may be ſaid, 'Tis taught thro' Europe, and ev'n fartheſt North, All Aſia, with its Iſlands, know its worth, Egyptians, Ethiopians, Africans, Are joyn'd in this with the Americans: Nor has't been only late, but long ago, As Hiſt'ries of ſucceſſive Ages ſhow, The Books of Chriſtians, Acts of Synods too: Among Barbarians a Tradition's known, Of Miracles by ſome Apoſtles ſhown, The Lives and Journeys are with them expreſt, Of Thomas, Andrew, and ſome of the reſt. Clement, Tertullian, and others note, That Britains, Germans, places moſt remote, Did, in their time, Chriſtianity imbrace. What other Worſhip e're reach'd ſuch a ſpace? If you ſay th'Ethnick's rival in this Fame: It is not one Religion, but one Name, Nor ever all of them worſhip'd the ſame: Some Stars, the Elements ſome did adore, Some Ani'mals, ſome what no ſubſiſtence bore, Nor did they the ſame Law, or Maſter own. The Jews, a ſcatter'd People, were but one; Nor has their Law been much obſerv'd to ſpred, Since Chriſt his beams of Truth divine did ſhed. Many the Rules of Mahomet obey; Yet Chriſtians live among them of that way, And often are more numerous than they: When in ſome places where they Chriſt receive, Not one Mahometan is known to live. Conſidering the weakneſs and ſimplicity of them who firſt taught this Religion.Men readily enough Examples take From Kings, and others who great Figures make, Eſpecially if Law, and Force, they add; Hence their encreaſe th'Ethnick, and Turkiſh had: But they, who Chriſt's, Religion, firſt profeſt, Nothing of Empire, or of Wealth, poſſeſt, As humble in their Fortunes, as in Mind, Foll'wing mean Trades to which they'd been deſign'd: Yet in the ſpace of thirty Years, ſcarce more, They this diſperſt, the Roman Empire o're, And to the Parthians this, and Indians bore: And for three Ages only private hands Did carry on the preaching Chriſt's Commands, Without external Promiſes, or Threats, Nay ev'n againſt th'Authority of States; Yet before Conſtantine in Chriſt believ'd, Thro' moſt o'th' Roman World he was receiv'd. Who with the Grecians preach'd up Moral rules, For other Arts were famous in the Schools; Plato for th' Art of meaſuring the Earth, Peripateticks how the growth, and birth, Of Animals, and Plants, did Lectures read: And with what ſubtilties Diſputes proceed The Stoicks in their labour'd Logicks ſhew, The Pythagori'ans th'art of Numbers knew; Plato, and Zenophon, could charm the Senſe, So Theophraſtus, with their Eloquence: But they who firſt the Chriſti'an Doctrine taught, By no ſuch art upon their Hearers wrought, Their Speech was ſimple, without any ſnare, They only did in downright terms declare, What their great Maſter gave them in command, And how the Threats and Promiſes did ſtand. This progreſs ne're had been from that alone, But Mir'cles or God's Bleſſing we muſt own, Or both, to carry it ſo ſtrangely on. This may be added here, XIX. And the very great Impediments which might withdraw Men from embracing, or detain them from profeſſing it. concerning thoſe Who firſt with Chriſtianity did cloſe; They were not in all other Rites untaught, So with more eaſe to that Religion brought: Much leſs were they brought up in any way, Which might diſpoſe them Chriſt for Lord t'obey, While Turks and Pagans, and the ſtubborn Jews, Had ſomething prev'ous, helping them to chuſe: The laſt, their Circumciſion had before, And learnt only one Deity t'adore, Which made them ready Moſes to receive: While they, who in Chriſt Jeſus did believe, Had many Obſtacles which would withdraw, Cuſtom a ſecond Nature, humane Law, Parents Authority, all urg'd t'have kept The way in which their grave Fore-Fathers ſlept, Being Jews or Heathens bred, ſo to remain. Add to all this the certainty of Pain, Which they by that Profeſſi'on were to gain, Pain, which by Nature all Men would refuſe, Nor readily would what procures it chuſe. The Chriſtians long debarr'd from Honours were, Mulcts, Confiſcations, Exiles hard to bear, Were to be 'counted their appointed ſhare: Theſe things were light, into the Ballance caſt, With Tortures but too exquiſite to laſt, Cruel as witty Malice could invent; And Life was often in the Conflict ſpent; As the Hiſtor'ians of thoſe times have wrote, So many Deaths, no Famime, Plague, or War, has brought. Nor were they with the common Deaths to ſtrive; But put into conſuming Flames alive, Or look'd for Crucifixion, and the like, Reading, or thoughts of which, with Horror ſtrike: Thro'out the Roman Empire theſe did laſt, Till their Religion Conſtantine embrac'd, Without them but ſhort intervals were paſt: Elſewhere they did continue longer ſtill: Yet all the blood they did ſo freely ſpill, The Church, but with more living ſeed did fill, And thus the more was ſcatterd, more did ſpring: If other Rites into the Scales we bring, The Greeks and other Heathens, us'd the moſt Of their admir'd Philoſophers to boaſt, Bate Socrates, Gymnoſophiſts a few, Scarce others dying for their way can ſhew, And who that thinks can well deny of theſe, That in their Deaths the hope of praiſe did pleaſe? They thought it glor'ous to ſurvive in Fame, And have Poſterity their Deaths proclaim. While many ſuff'ring for the Chriſti'an Name, Were Men in Fortunes, and Ambition low, That ſuch Men were, their Neighbours ſcarce did know, Women, and tender Virgins, gentle Youths, With their laſt Blood bore witneſs to theſe Truths. Who can believe of theſe, a vain deſire, Or hope of laſting Fame, to this ſhould fire? Beſides our Martyrologies contain, But a ſmall part of thoſe who thus were ſlain. And rarely can the Jews a Martyr boaſt, Beyond Antiochus his time at moſt, Since Chriſt's Religion is for this the beſt, Is it not to be choſe before the reſt? When the vaſt Multitudes we duly weigh, Who did their Lives for this Religion pay, Each Sex, each ſort of Men, in ev'ry Age, We needs muſt think ſome pow'rful cauſe t'engage; And what to ſo great conſtancy could move, But Truth, and th'holy Spirit from above? If by the Arguments already brought, In ſome Conviction is not wholly wrought: Let them conſider, Proofs in ſev'ral ways, As is the nature of the thing, one weighs; One ſort does with the Mathematicks ſuit, Another when in Phyſicks we diſpute, One when for Action we would Counſel take, Diff'rent when Fact does th'only queſtion make: And this is always yeilded by the Wiſe, When no exception 'gainſt the Witneſs lies: And if we will not this for Proof admit, We all the uſe of Hiſtory muſt quit, The moſt approved Med'cines we muſt looſe, That Piety too, which does its ſelf diffuſe Where ever Parents are, and Children, known, For want of Evidence muſt needs be gone. It is the pleaſure of the Pow'r moſt high, The things wherein he'd have our Faith to lie, That our Obedience it's Reward may gain, Should not appear ſo evidently plain, As things which Senſe or Demonſtrati'on ſhew; Yet as much Light ſhould carry, as is due For raiſing a moſt firm belief, in thoſe, Who will not pertinaci'ouſly oppoſe; Hence we the Goſpel as a Touch-ſtone find, To try and prove which is the upright Mind. For ſince ſo many good, ſo many wiſe, Embrac'd ſo highly [penal] Verities; It ſhews that other's Incredulitie, Never from a defect of Proofs can be, But that they would not have that paſs for true, Which their Affecti'ons did ſo much eſchew, That it was hard, with a regardleſs Eye To ſuffer all that glitters here, to lie; Which needs muſt be, if they for truth would hold All that has been concerning Jeſus told, And therefore would obey the Rules he gave: An Evidence for this herein we have, Theſe, many Hiſtories for true receive, Which they on bare Authority believe, Of which no Foot-ſteps at this day are known; As for the Hiſtory of Chriſt, are ſhown: This in the Jews Confeſſi'ons we many trace, And the Aſſemblies which theſe Truths embrace, Of which ſome cauſe we cannot but aſſign; Nor can't be any thing below divine: No humane force could it ſo long maintain, And ſuch remote and ſpreading Conqueſts gain: This could proceed from Miracles alone, But if we are reſolv'd them to diſown, That without them it ſhould ſuch force acquire, Is what we ought much rather to admire.
LIB. III. I. For the Authority of the Books of the New Covenant.HE whom theſe Arguments, or others, move As true, and beſt, Chriſtianity t'approve, Would he the knowledg of it's Precepts gain, Muſt ſearch thoſe ſacred Scriptures which obtain The name of Teſtament, or Cov'nant, new; Where we the whole of this Relig'ion view: For this we ſhould not ſcruple to receive, What Chriſti'ans always hold that they believe: To Men of ev'ry Sect we Credit pay, As to the Books they ſhew us of their way: And thus the Alcoran is juſtly thought, To ſhew what Doctrines Mahomet has taught. Since then the Truth of Chriſt's Religion's known; And that lies in the Books the Chriſti'ans own; If any a more ſpecial Proof require, We them t'admit this equal Rule, deſire, That they who any Writing will oppoſe, With which for ſev'ral Ages Men did cloſe, Are bound thoſe Arguments firſt to maintain, Which may impeach the Credit that did gain, Till which, of full Authority it muſt remain. The Books in which no Chriſtians diſagree, II. That the Books which have any Authors Names to them, were writ by them whoſe Names are prefixt. To which ſome certain Names affixt we ſee, To have been wrote by thoſe whoſe Names they bear, The Writers of ſucceeding times declare; Thus Juſtin, Irenaeus, Clement, ſhew, With other Men of Ages that enſue, That all the ſacred Books were titled true. Add farther, as Tertullian does declare, Some of th'Orig'inals in his time were fair: And ev'ry Chriſtian Church the ſame did own, Ev'n before Councils to unite them, known. Nor did the Jews, or Pagans, ever doubt, But they were theirs, whoſe Names they bear about. Julian confeſt in terms by no means dark, That Peter, Paul, with Matthew, Luke, and Mark, Were Authors of thoſe Books which bear their Names; Thus he but his own want of Wit proclaims, Who doubts of what both Greeks and Romans thought, T'have been by Homer, or grave Virgil, wrote: More on that Evidence ſhould we rely, Which almoſt ev'ry Nation does ſupply. III. The doubt remov'd from Books anciently doubted of.Yet does the Volume now in uſe, contain Books, which at firſt did not like Credit gain; Thus 'twas with one which we St. Peter's call, The ſame did thoſe of James and Jude befal: And thus with two, which the like late conſent, From John, the Elder ſty'd, ſuppoſes ſent. Th' Apocalyps as doubtful has been thought, And the Epiſtle to the Hebrews wrote: Howe'r that many Churches them receiv'd, And ſacred their Authority believ'd, Appears, in that Chriſti'ans who firſt did write, Them, as of ſuch Authority, do cite; Which may in reaſon well be thought to ſhew; Of ſome, nothing at firſt, ſome Churches knew; Howe're the Truth being ſet in a clear light, They did with others in their uſe unite: Nor was there any cauſe in theſe to cheat; For without them the Syſtem were compleat, The ſelf-ſame Doctrine they do but repeat. IV. The Authority of ſuch Books as have no Title prov'd from the quality of the Writers.Nor ſhould th'Epiſtle to the Hebrews wrote; Or two reputed Johns, be ſpurious thought, Or the Apocalyps of doubtful Fame 'Twixt John th'Apoſtle, and one of his Name: The quality of Books is moſt eſteem'd: Some Hiſtories have been authentick deem'd, Whoſe Authors never did themſelves declare; Thus the Account o'th' Alexandrian War, Does with a gen'ral Reputati'on paſs, Since part of what he writes the Author plainly was. So ſince the Authors of the Books we cite, Liv'd in the very times of which they write, And as they add themſelves, partakers were Of Gifts, which fell to an Apoſtle's ſhare; It is enough our full belief to gain: If any ſay theſe qualities they feign, And to ſome Books fictiti'ous names did give: They urge what none that think can e're believe; As if who preach up Truth, and Piety, Should venture without any cauſe to lie, Which not all good Men only, would refuſe, But to forbid by Law the Romans chuſe. The Books which the new Cov'nant, then, V. That the Penmen wrote the Truth, becauſe they had knowledg of the things which they wrote. declare, Were doubtleſs wrote by them, whoſe Names they bear. Or ſuch, at leaſt, as they themſelves profeſs: And, what there is like reaſon to confeſs, The things of which they wrote the Authors knew, Nor could deſire to mix what was untrue: For Falſhood we no other grounds receive, Than Ign'rance, or intention to deceive. Matthew, John, Peter, Jude, were known of thoſe, Whom Chriſt t'atteſt his words, and Actions choſe; And therefore needs muſt know the things they tell, And this to James may be apply'd as well, Be'ing an Apoſtle, or to Chriſt of kin, And Biſhop of Jeruſalem had bin, Advanc'd by the Apoſtles to that See. St. Paul from Error muſt have been as free, When what he learn'd from Chriſt he did declare, Being rapt above the Regions of the Air: To him, or Luke, who always clos'd his ſide, For what Chriſt did, Faith ought not be deny'd: That Luke did know, 'tis eaſy to ſuppoſe, What of our Saviour's Life and Death he ſhows; Being born hard by, and having travell'd o're The places Chriſt had viſited before, And had, Eye-witneſſes of what he writes Often conſulted, as himſelf recites; Many with whom he Friendſhip did contract Beſides Apoſtles, could atteſt the Fact, Some whoſe Diſeaſes at Chriſt's word had fled, Who ſaw him living after being dead. If Tac'itus, and Suetoni'us, are believ'd, In things which happ'ned long before they liv'd, Becauſe they're diligent Enquirers thought; Rather ſhould one eſteem what Luke has wrote. Of Mark a conſtant Fame is known to paſs, That he Companion to St. Peter was, And what he wrote ſhould have the like eſteem, As if St. Peter dictated to him: And farther hardly any thing is there, But what th'Apoſtles Writings do declare: Nor could the Writer of the things Apocal. reveal'd, When God large folds of Providence unſeal'd, Have been impos'd upon in what he ſaw; Or he, who wrote Author to the Hebrews. to them o'th' Jewiſh Law, In what he ſays from th' holy Spirit came, Or the Apoſtles witneſſing the ſame. That they to cheat with Lies could not deſign, VI. And becauſe they would not lie. Mention'd before, we always ſhould ſubjoin, When we would reinforce that Law divine, Which from our preaching King at firſt was ſpred, With his return to life from being dead. Who Witneſſes of ill intent'ion blame, The grounds of ſuch their ill intent'ion name; Here can be none: If any ſay they feign, That they the cauſe they manag'd might maintain. For ſuch a cauſe why ſhould they ſo contend, Which no advantage here could recommend? Nor did they any dangers thereby ſhun, For that alone they did all hazards run, And, as to wordly Goods, were quite undone: No Man can therefore think they choſe this cauſe, But in obedience to God's holy Laws; Which would not have encourag'd Falſities, Chiefly in that wherein Salvation lies. So ill a charge theſe things with ſtrength oppoſe; The pious Doctrines which they did propoſe, Their Lives unſpotted, and ſo free from blame, That their worſt foes their Ign'rance only name, No proper Parent of invented tale: To ſhew their faithfulneſs this ſhould not fail, That their own faults they leave upon record, That all forſook, and Peter thrice deni'd their Lord. But God himſelf did witneſs to them bear, VIII. A Confirmation of the Fidelity of the Authors from the Miracles they wrought. Whilſt he by Wonders did their Truth declare; On which ſince they, and all Men of their way, Such mighty ſtreſs with ſuch aſſurance lay, And to the Publick Scrutiny advance The Times, and Places, ev'ry Circumſtance; The Magiſtrates concern'd, did they ſo pleaſe, The truth or falſhood might have learnt wth eaſe. This too th'aſſiſting of Heav'n do's ſhew, That many ſpake the Tongues they never knew, And Pains fled ſuddenly in publick view. Nor were they terrifi'd from what they preſt, To think the ruling Jews were foes profeſt, Nor were the Romans leſs enclin'd to cloſe With what might them for Novelties expoſe. Nay Jews and Pagans, of the Times moſt nigh, That theſe had Wonders wrought durſt not deny. St. Peter's Mir'cles Phlegon does report, An Annaliſt o'th' Emp'rour Adrian's Court: And Chriſtians pleading before any State, Urge all theſe facts, as being paſt debate: That at the Tombs of Martyrs there remain'd A wondrous Pow'r, they publickly maintain'd; And that throughout ſome Ages it did laſt; Which if untrue, they might with ſhame be caſt, When they were put to juſtify their Cauſe, Before Diſpenſers of the Civil Laws: So frequent were the Prodigies there wrought, Of them ſuch unconteſted Proofs were brought; As even Porphiry himſelf confeſt. With what's already ſaid we well might reſt; Yet there's an heap of Arguments behind, Which may commend thoſe Books to 'a ſerious mind. VIII. The Truth of the Writings comfirm'd, in that they contain many things which the Event has prov'd to be reveal'd from Heaven.In them are many things plainly fore-ſhown, Which no Man could by nat'ral skil have known; Th' event declaring them for God alone. As the Mat. 13.33, &c. John 12.32. large ſudden-ſpreading of that way, And that Luke 1.33. Mat. 28.20. John 14.16. no Age ſhould ſee its pow'r decay, That it ſhould Mat. 21.43, &c. be rejected by the Jews, While Gentiles far remote obedience chuſe: That 'twould the hatred of the Mat. 10.17. Jews procure; What Cru'lties for Chriſt's Name Men ſhould endure: The Mat. 10.21.39 & 23.24. ſiege, and diſmal ruin to invade That

Mat. 23.37, 38.

Luk. 21.20, 24.

City, where the Jews their Worſhip paid;
That there the Temple ſhould be left forlorn, With the Mat. 23.35, &c. Calamities ſtill to be born. Add here, if God regard our mortal ſtate, Chiefly in what t'his Worſhip does relate, He cannot ſuffer Errors to abound, Where nothing but his Honour Men propound.
But for the ſacred Books this proof ſupplys, IX. As alſo from the care becoming God in preventing ſuppoſititious Books. That of all Chriſtian Sects did e're ariſe, Scarce any has been found that theſe denys. Some the whole Volume for authentick take, And they who doubts concerning any make, Others receive which do with them agree; When yet we ſuch warm differences ſee, That what one Party for their Rule have choſe, Others would ſhun, if 'twere but to oppoſe. Indeed ſome Chriſtians did thoſe Books diſown, X. Anſwer to the Objection in that divers Books were rejected by ſome. Which were againſt their darling notions known, Either, who, out of hatred to the Jews, Their God, and Law, did with reproaches uſe, Or, fearing Evils Chriſtians were to bear, Themſelves deceitfully did Jews declare. But by all Chriſtians theſe abandon'd were; While, as they were by the Apoſtles taught, No differences unkind Diviſi'ons wrought, So they did not from Piety withdraw: Theſe, who adult'rate thus the Chriſti'an Law, May meet Conviction in what's ſaid above, Where that there is Lib. 1. Sect. 1. one Deity we prove, Who into being Lib. 1. §. 6. the Creation ſpake: Nay, ev'n the Books they for authentick take, Shew that the Hebrew God did all things make: He was by Moſes repreſented Exod. 33.19. good, But is thro' Jeſus better underſtood. The other ſort of Men we will confute, Where we againſt the real Jews diſpute. In the mean while this wonderful may ſeem, That with theſe Men St. Paul has no eſteem: More Churches no Apoſtle did erect, And thoſe ſtupendous Works he did effect, Were then by Chriſtians publickly maintain'd, When they might be diſcover'd if they feign'd: If it be granted Miracles he wrought, What colourable ground can then be brought, We ſhould his heavenly Viſions disbelieve; Or what he ſays, he did from Chriſt receive? But if on Chriſts he did ſo much attend, That he would nothing teach, him to offend; Durſt he have ventur'd with a lie t'impoſe? His Doctrine, moſt condemn'd, who can oppoſe, Where, from their Ritu'al, Jews diſcharg'd he ſhows? Nothing but Truth its ſelf could this procure; He Phil. 3.5. Circumciſion did before endure: Acts 16.3. Some voluntary Proofs in him, they ſaw Of def'rence pay'd unto the Jewiſh Law, And to more 2 Cor. 12.10. hardſhips did for Chriſt aſpire, Than did the Rigor of that Law require: Theſe things, by no means pleaſing to the Ear, He did to all his Followers declare; Inſtead of one, the Jews no more afford, To keep all days for 1 Tim. 5.5. Sabbaths to the Lord; 2 Cor. 6.4, 5. Inſtead of ſome ſmall charge did them befal, To bear with equal Mind the loſs of all; And for the Blood of Beaſts, they us'd to ſlay, Our own an Offering to our God to pay. Nay he affirms, that hands with him were joyn'd By Gal. 2.9. Peter, John, and James, all of one Mind; Had it been falſe, he durſt not this proclaim, When they might have deny'd it to his ſhame. Excepting then, thoſe we before obſerv'd, Who ſcarce to bear the Chriſti'an Name deſerv'd, The manifeſt conſent of all beſide, Who with theſe Books, as ſacred, have comply'd, Joyn'd to the Miracles their Writers wrought, And God's Sect. 9. peculiar care of ſuch things taught; Should be enough to quiet doubting Minds; When for all Hiſtories of other kinds, Which are not of ſuch Proofs as theſe poſſeſt; No man will their Authority conteſt, Unleſs ſome Reaſon do againſt them weigh, Which none, that well conſiders, here can ſay. If any ſay theſe Books ſuch things contain XI. Anſwer to the Objection, that theſe Books ſeem to contain things impoſſible. Which, as impoſſible, no Credit gain; It ſoon appears that the Objection's vain. W'have ſhown above the Pow'r of the moſt High In things that carry no Lib. 2. Sect. 7. Repugnancy, Tho they by far all humane reach exceed, Such are the things that Admiration breed, Thoſe hidden Vertues Nature never knew, And after Death ſeeing the Moon's renew. Nor is there greater weight in what they move, XII. Or things contrary to Reaſon. Who ſomethings there would againſt Reaſon prove: More Wit or Learning can ſuch Men pretend, Than did from the firſt times theſe Books defend? What e're we with right Reaſon ſhew'd t'agree, In lively Characters you there will ſee; That God Lib. 1. §. 1. exiſts, and is in Eſſence Sect. 2. one, Poſſeſt of all Sect. 3, 4, 5. Perfection ever known, Pow'r, Wiſdom, Goodneſs, Life, beyond degree, That the whole Lib. 1. §. 6. Univerſe he caus d to be, That he alone Ib. Sect. 10. preſerves things what they are, But Sect. 11. chiefly Man, his more immediate care: That he both Lib. 2. Sect. 14. can, and will, fully reward Thoſe, who him only, as their End regard. That we our Ib. Sect. 16. looſe Deſires ſhould bridle in: That all the race of Mortals are of Lib. 1. §. 6. kin; From whence an Argument of force does prove, That we ſhould one another truly love. Reaſon's a Guide deceitful, very weak, If to know any thing beyond we ſeek, Or of God's Nature, or his Soveraign Will: What lew'd Diſſentions all the Schools did fill, While beſt Philoſophers betray'd their want of Skill! Nor need this be a wonder, ſince we find They little underſtood of humane Mind, And how can the Supream then be defin'd? The Prudent know, that it much danger brings To ſearch into the purpoſes of Kings; And that the ſearch however would be vain. But what Conjecture can expect t'attain, To what th'Almighty freely does ordain? That 'tis not to be known Plato did hold, Unleſs an Oracle that ſecret told: But then no Oracle that ever was, Had proofs ſo clear, as the new Cov'enant has: Nor ever yet did Man attempt to prove, That any Revelati'on from above Did, of God's Nature, or his Will, make known What is repugnant to what there is ſhown: Some things of middle nature we may view, Which of themſelves claim'd no obedience due, Or elſe in which no turpitude did ſtand, Which before Chriſt had licence, or command; Theſe Books for want of ſuch, are no leſs full; Since later Laws may former diſanul. But ſome their doubts concerning them declare, XIII. Anſwer to an Objection, that ſome things in theſe Books are inconſiſtent with each other. Upon the diſagreeing ſenſes there: Yet this ſhould credit add with them that find, How they for Faith and Doctrine are conjoyn'd, So as in other Writings ne're was ſeen, Amongſt the Learn'd that ever yet have been, Whether you Jews, or Greeks, or Romans name, In ev'ry Science Men of greateſt Fame: Of ev'ry Sect ſome Men will diſagree, This we in Zenophon and Plato ſee: Men from themſelves are often diff'rent known, Either forgetting what before had gone, Or being doubtful what to fix upon: But all thoſe Writings which we Sacred call, About thoſe things to no diviſion fall, Which do the Rules of Faith and Life contain, Or how Chriſt liv'd & dy'd, and liv'd again, And they agree entirely in the main. Indeed in circumſtances of no weight, We ſometimes find occaſion of debate; But many things, which lie from us conceal'd, Might all theſe ſeeming diff'rences have heal'd; Or, that like things at diff'rent times abound, Or Names ambiguous do the Mind confound; Or had one Man, or Place, Names more than one; And ſuch-like circumſtances, now unknown: But this them from imputed fraud may free; Who lie by compact, will in all agree. If ſome ſlight diſagreement ſtill appear, Which will no Reconciliati'on bear; We ought not therefore all theſe Books ſuſpect, Unleſs we will all Hiſtory reject; For we as much may of that kind perceive, In thoſe which we without diſpute receive: Polybi'us, and Herodotus to name, Livy, and Plutarch, Authors of great fame: How much more equal is it not to doubt, When it appears the Writers were devout; And thought it criminal, things falſe to tell? We by extrinſick Proofs might ſuch refel. XIV. Anſwer to an Objection taken from outward Teſtimonies, where 'tis ſhewn that they make more for theſe Books.But I affirm, none ſuch are to be found; Unleſs our doubts on later times we ground, Where Enemies the Chriſti'an Name would wound. We cannot ſuch for Witneſſes receive; Nay, foreign Proofs confirm what we believe. That Jeſus ſuffer'd, Jews and Heathens taught, And that he and his Follow'rs Wonders wrought, Some forty years from Chriſt Joſephus wrote, Who does in Terms the moſt perſpic'ous own, What was by Herod, Pilate, Feſtus, done; Foelix, John Baptiſt, and Gamali'el names, And how Jeruſalem expir'd in Flames: The Talmudiſts the ſame fully relate: Tacitus tells th'effects of Nero's hate, When he againſt Chriſti'anity did rage: And ſeveral Books were extant in that Age, (Such was old Phlegon's we before did name) And publick Records menti'oning the ſame To which the Chriſti'ans commonly appeal'd; Nor was the Star, pointing at Chriſt, conceal'd: They name the Earth-quake, and Eclipſe o'th'Sun, Againſt the Courſe in which Nature had run, When yet the Moon at Full felt not the loſs, About the time when Chriſt was on the Croſs. No other difficulty I can name, XV. Anſwer to an Objection, about the Scriptures having been changed. But that the Writings are not ſtill the ſame: To fate of other Writings we muſt own, To have betided theſe may here be ſhown: The Copier's Neglect, or faulty Will, If not his want of neceſſary Skill, In Letters, Syllables, or Words, might wrong, By change, omiſſion, ſome of them too long: But theſe things ſhould no Controverſy raiſe, Being but incident to length of days: But that by fraud, or any other ways, In Doctrinals all Copies vicious were, Or where they memorable Facts declare, Don't or by Books, or Witneſs, of thoſe times, appear. What ever of that kind is offer'd ſince, Muſt paſs for Railing, not for Evidence. This may be thought enough to ſilence thoſe, Who for Mutations holy Writ oppoſe; On whom it lies not to object, but prove; Since they'd a ſettled Reputati'on move; But we their vain pretence may ſoon detect, Who what ne'er was, nor can be, here object. Before we prov'd, to any equal Mind, The Books were their's whoſe Names affixt we find; It follows then there was no change of Books: And if to every part of them one looks, No change of part materi'al can be found; Some end who made the Change muſt needs propound: That, where the Change was made, ſhould differ more From thoſe remaining what they were before, Than here the ſharpeſt ſearch could e're explore: Nay, as before was in this Tract obſerv'd, A wonderful Conſent's throughout preſerv'd: Beſides, when any of th'Apoſtles wrote, Or Men who Apoſtolical were thought, Sincere Profeſſors of the Chriſti'an Name, As their concern for Truth it well became, Muſt needs have us'd all diligence, to gain The valu'd Tranſcripts of what they maintain, Through Europe, Aſia, Aegypt, theſe diffus'd (For the Greek Tongue among all theſe was us'd) Could not but ſpread as far as Chriſt was known. Conſider farther, as before was ſhown, That ſome Originals were ſeen to laſt, Until the ſecond Century was paſt: A Book of which ſo many Copies were, Preſerv'd not only by a private care, But by whole Churches which did Chriſt obey, No Man to have been counterfeit can ſay. Add, that 'tis evident the ſacred Text Was read in ſev'ral Tongues i'th'Ages next, The Syriac, Aethiopic, Arabic, And Latin too, agreeing with the Greek, In all thoſe weighty things of which we ſpeak. Farther their Writings to our hands are brought, Whom the Apoſtles, or their Follow'rs, taught; Who many Paſſages from them do quote, Agreeing with that Senſe which now we note. Nor in the Church was any Man poſſeſt Of ſuch Authority above the reſt, That they'd comply, if he a Change had preſt. This Irenaeus, and Tertullian, ſhew, The Cyprian too, who without fear withdrew From thoſe who then were moſt reputed ſage: And, if we come to the ſucceeding Age, We find Men of beſt judgments, greateſt parts, Wh'had run their Stages thro' the lib'ral Arts, After the utmoſt ſearch theſe to receive, And of Orig'nal Purity believe: In proof of this divided parties joyn; All who believe the World a work divine, And Chriſt the Founder of a ſacred Law; Each againſt changing would the other awe: Nor yet did any Sect that licence take, That to have chang'd them for their ſide would make; Which hence is ſeen, that when e're they diſpute, Each would from thence his Oppoſite confute. What's urg'd of Providence concern'd for all, To every part of theſe alike will fall, Nor ought it of our God to be believ'd, That he would ſuffer Men to be deceiv'd (In what's of greateſt moment to the Mind) Who had his Honour above all deſign'd, And next the way to Happineſs would find. For many thouſands ſuch as theſe to run Into thoſe Errors which they could not ſhun! This may be thought ſufficient to maintain, What the New Teſtament does there contain, And there at large is our Religion ſeen. Yet ſince th'Almighty's Pleaſure it has been, XVI. For the Authority of the Books of the Old Covenant.The Truths the Jews believ'd ſhould now appear, Which no ſmall Light to our Religion bear, 'Tis not amiſs to ſhew their Credit here. What prov'd thoſe other Books were titled right, Will ſerve for theſe, where any ſhall deny't. The Authors of thoſe Books the Jews receiv'd, Were Prophets, or moſt fit to be believ'd, Such Eſdras was, thought to have joyn'd in one, Thoſe ſcatter'd Books which went before alone; When at that time ſome Prophets were alive, Who would againſt an Impoſiti'on ſtrive, Such Haggai, Malachi, Zach'ry, were known: To paſs what was in praiſe of Moſes ſhown; Pagans confirm not only what he wrote, But what of later times the Jews were taught: So the Phoenician Annaliſts proclaim David, and Solomon, ſo great in Fame, And they their Treaties with the Tyri'ans Name. Nebuchadonozor, with others joyn'd, Who Caldees rul'd, we in Beroſus find; Aegyptian Vaphres, Jeremy does name, And Aphri'es in Her'odotus, are the ſame. Of Cyrus, and who follow'd in his charge Until Darius, Graeci'ans ſpeake at large. And in thoſe Books Joſephus did endite, When Appian to his way he would invite. We many things may gather in a Throng, Which to the Honour of the Jews belong. And to what's mention'd here we well may add, What we from Strabo, and from Trogus had: But we who in our ſuff'ring Lord believe, Theſe Books without diſputing ſhould receive; Since there is ſcarce a Book but ours do cite, And ſo far to agree with theirs delight; And when Chriſt blames the Doctors of their Law, And what in the proud Phariſee he ſaw, He never menti'ons any Change they made, In what from any Prophet was convey'd, Or that ſuppoſititious Books they brought, Nor can this after Chriſt of them be thought: Conſid'ring how the wandring Hebrew Sheep, Scatter'd throughout the World, theſe Books did keep. Ten of the Tribes firſt from Aſſyr'ia led, And after two, did through all Media ſpread; And after Cyrus did the Jews reſtore, Many did ramble Foreign Nati'ons o're, Theſe Men the Macedoni'ans did invite In Alexandria to take delight: The Cruelty Antiochus did ſhew, The Civil Wars the Aſmodaeans knew, The Wars which Pompey, and which Soſſius made, Did force the Jews, in various parts to trade, Theſe did the Cyrenaic Region fill, The Cities too of Aſia ſaw their Skill; This Macedonia, Lycaonia, knew, The Iſles of Crete, Cyprus, and others too: That anciently at Rome they num'rous were, Both Horace, Martial, Juvenal declare. No Art could People, ſo divided, cheat; Nor could they have conſpir'd t' a Fraud ſo great. Almoſt three hundred years e're Chriſt was here, Some Kings of Egypt made their care appear To propagate to thoſe Books the Jews admire, Whilſt they the Seventy's Verſion did require: So in like ſenſe the Greeks did them receive, Whence with a change 'twas harder to deceive: The Language which we from Caldeans take, And that which at Jeruſalem they ſpake, That is half-Syriack, help't theſe Books to ſpred, Part before Chriſt, part after he was dead: Aquila, Sym'chus, Theodoſion, Each to have turn'd them into Greek are known, Which with the Seventy, Origin did view, With others, in the main all of them true, In things of weight none can a diff'rence ſhew. Philo liv'd famous in Calig'la's Reign, Joſephus to Veſpaſian's did remain; Both cite, out of the Books among the Jews, The very ſame which at this day we uſe: And many then of Jews, Chriſtians became, Who'd certainly what change they found proclaim, If't were of moment, which they might compare With the moſt ancient Copies that there were; But far from doing this, they oft delight, In the ſame ſenſe with Jews, their Books to cite. But any Crime 'gainſt Jews has more pretence, Than either Falſhood, or elſe Negligence. With ſuch Devotion they theſe Books imbrace, That they will tell you ev'ry Letter's place. Add yet a ſtronger proof, which laſt we range, Theſe Books the Jews would not on purpoſe change, Since thence, who for their Saviour Chriſt receive, Prove ſtrongly, or at leaſt as they believe, That he they worſhip, that Meſſias was, Of whom the Promiſe to the Jews did paſs; And none can think ſince that diſpute aroſe, The Jews would, had they Pow'r, a Change have choſe.
LIB. IV. TO ſee Mens Perils while we ſit at eaſe, I. A particular confutation of the Religions oppoſite to Chriſtianity. Is what does to much Human Nature pleaſe; But it becomes us Chriſti'ans to rejoyce, Not only at our happineſs of choice; But to endeavour, to our Pow'r, to free Thoſe who are toſt in Errors ſtormy Sea, And to have them our Happineſs partake, T'wards this great end the former Books did make; Becauſe the proof of Truth doth that expoſe, Which do's it ſelf againſt that Truth oppoſe. But ſince all other Worſhips that are known, The Pagan, Jewiſh, that the Turks do own, Beſides the Errors common unto all, Have each what to its proper ſhare do fall, And againſt ours, in diff'rent methods fight; I think I ſhall do Truth the greateſt right, If I of each make the diſpute entire; Which doing, of the Readers I deſire, That laying all Parti'ality aſide, And what e're Cuſtoms long have held them ty'd, They'd uſe unbyaſs'd judgment for their Guide; While with us ſuch Impediments have place, We go with Fetters unto Truth's embrace. Firſt then, againſt the Pagans we diſpute, II. And firſt of Paganiſm: That there is one God: That created Spirits art good, or bad; the good not to be worſhipped without the direction of the moſt High God. And theſe we did before enough confute, If they believe more than one Pow'r above, In an eternal equal ſtate to move; We having ſhew'd only one God to reign, Who all things of himſelf did firſt ordain; If of created Minds their God they make, Either for good, or bad, we theſe muſt take: If good they ſay; Firſt, let them have a care, Leſt they are cheated with a Name ſo fair. For it is very dang'rous erring there; Leſt Foes they take for Friends, and thoſe that fell, Inſtead of thoſe who ſhould God's Pleaſure tell: In Reaſon too we ſhould ſome diff'rence find For Worſhip paid to them, and the firſt Mind: Let's know what order is aſſign'd to each, What good reſpectively to us they reach: That we may judg what Honour the great King Intends we to thoſe lower Pow'rs ſhould bring: Since none of theſe they can pretend to know: This how uncertain is their way may ſhow; How much more certain they were not to err, If to the Chief this Worſhip they transfer: This Plato held the duty of the Wiſe; This does he with more confidence adviſe: Since the good Minds be'ing Servants to the Beſt, If him they pleaſe they may ſecurely reſt, Of their good Offices they can't but be poſſeſt. III. That Evil Spirits are ador'd by Pagans, and how impious a thing it is.Then no flight Arguments belief perſwade, That unto devil Spirits Pagans pray'd. Firſt, that their Followers they did not bring Unto the Worſhip of th'eternal King; Nay, did his Worſhip what they could impair, Or ſtrove with him to have an equal ſhare: Then they did ſtrongly Magiſtrates incite, Againſt the Men who worſhip'd God alright; And the miſguided Rabble urg'd their pains: When yet the Poets in licenti'ous ſtrains, With Parricides and Rapes their Gods did charge: And Epicurus, that things go at large, Without the Conduct of a Pow'r Supream, Was hold to make the ſubject of his Theam. And the moſt diff'rent Rites one Compound made, Aegyptian, Phrygian, Greek together laid, The Thuscan too, they did at Rome perſwade. They ridicul'd the Jewiſh way alone; As is i'th'Epigrams and Satyrs ſhown, And ſometimes Baniſhments ſhortned their Woes: Then againſt Chriſti'ans Perſecuti'ons roſe; Of which the only cauſe to be aſſign'd, Is, that they worſhip'd the Eternal Mind; That thus the Gods they ſerv'd their Honours loſt, Fearful of him alone who all engroſt. The third Exception's taken from the way, In which they worſhipt thoſe they did obey, Such as could never pleaſe an honeſt Mind. Thus there we humane Sacrifices find; Themſelves in Temples naked Men expoſe, And Lewdneſs reign'd in their moſt ſolemn ſhows; Theſe Rites now in America proceed, And Africa theſe Monſters ſtill does breed: Nay, further yet, thoſe there have been, and are, Who worſhip Minds which evil they declare. Thus Ariman a God the Perſians made, And Greeks to Cacodaemons worſhip paid: The Latins to Vejov's, and Indians yet, With Ethiop'ans to ſuch Pow'rs ſubmit. And what more truly imp'ous can be found? For of Religious Worſhip what's the ground? But the belief of Goodneſs we admire, Which we t' expreſs i'th' humbleſt way deſire: If a known evil Spirit this receive, Our ſelves the lye to our own Worſhip give. This too no leſs than Treaſon muſt be thought, When th'Honour which due to our King is taught, Is not withdrawn alone, but giv'n to thoſe, Who are his Rebels, or at leaſt his Foes. But they are ſottiſh, who e're count upon't, That a good God will not avenge th' Affront: They ſhould conſider that his Clemency, And Juſtice no leſs infinite, agree; Where bold-fac'd Wickedneſs all bounds exceeds, Juſtice, as of neceſſity, proceeds. Nor do they leſs deſerve Rebukes to bear, Who ſay they only worſhip out of Fear; When He whom we believe ſupreamly good, Is, as communicative, underſtood, And thence from Him all other Natures roſe; From whence this Conſequence directly flows: That the does uſe an Abſolute Command, O're all theſe Workmanſhips of his own hand; So that from none of them can that proceed, But he at his free Pleaſure could impede; Which being granted, we collect with eaſe, Who e're our God ſo great, ſo good, does pleaſe, Can ne're from evil Spirits have that hurt, Which to good purpoſes God won't convert; Nor can the evil Spirits that command, Which we ſhould not on that account withſtand; For when the guiſe of Good the Evil bear, Then ought we of their ſlights the more beware, The Gifts of Enemies deceitful are. Some there have been, IV. Againſt the Worſhip which in Paganiſm is exhibited to Men departed this Life. and yet are known t'have pray'd, To Men whoſe Honours in the Duſt are laid: This Worſhip ſhould have proper marks aſſign'd, Diſtinct from what is paid the Sov'raig Mind, And thence ſome good we ſhould expect to find; But this their Worſhippers could never ſhew, Not knowing what theſe Souls departed do. But againſt this we chiefly ſhould inveigh, That many Men to whom they this did pay, Were more than others for ſome Vices fam'd, And thus for Drunkenneſs is Bacchus nam'd; For Luſt thus did their Hercules ſurpaſs; Againſt his Brother Rom'lus impious was; And ſo againſt his Father was their Jove; So that the Honour paid to them, would prove A great Reproach to the true God above; Who does in Probity chiefly delight: Againſt it ſelf they make Religion fight; While what ſhould ſcatter Vice with conqu'ring Rays, Is taught to flatter it with its own Praiſe. The Stars and Elements ev'n long before, V. Againſt worſhipping Stars and Elements. Fire, Water, Air, and Earth Men did adore: But nothing is more brutiſh than this way: Since the chief part of Worſhip is to pray, Th'Objects of this ſhould have Intelligence; That th'Elements have none is plain to Senſe. If any ſay Stars are with this endu'd; The ground of ſuch their Fancy ne're was ſhew'd, By th'Operations, which their Natures tell, We cannot judg that this to them befel; Nay, the unalter'd Courſe in which they move, The contrary with mighty ſtrength does prove; This argues they no freedom have of Will, But do another's Purpoſes fulfil; We their ſubſerviency to Man have ſhew'd, Whence we ſhould think our ſelves the beſt endu'd, Our better part unto our God more near, And for that likeneſs, unto more dear: Therefore our ſelves we ought not to debaſe, To what's ſubjected to us through God's Grace; Off'rings of Praiſe for them by us are brought, Which how to pay the never can be taught. VI. Againſt worſhipping of brute Beaſts.Some in their Worſhip lower yet do fall, And thus on Beaſts for Aid Aegypti'ans call: A ſhew of Reaſon ſome may ſeem to ſhare, What it't when we with Man's would it compare? And their Concepti'ons, whatſoe're they frame, Ne're from within by words, or writing, came, Their Works in kind, and manner, are the ſame. Numbers and Meaſures can they comprehend? Or how the Courſe o'th'Heavenly Hoſt does bend? Man on the other ſide, of ſtrength but ſmall, Into his Snares makes Birds, Beaſts, Fiſhes, fall, Theſe by his Wit he brings under his Law, Ev'n Elephants and Lions keeps in awe, Horſes and Oxen makes together draw; Things the moſt nox'ious uſeful to him makes; And thus from Serpents wholſome Med'cines takes; Their Bodies frame, and ſcite of ev'ry part, Unknown to them, do not eſcape his Art: Thence he the uſe and worth of them can tell, What Species, and what Genus, each befel: Then he the Structure of's own Body views, Which him by far the nobler Creature ſhews: Whoe're compare aright, ſo far will be From thinking one of theſe a Deitie, Him he would rather think God did ordain, As a vicari'ous Pow'r o're hem to reign. Latins, and Greeks, we find, Devoti'on paid, VII. Againſt worſhipping things which are no Subſtances. To what of no Subſiſtence Nature made, But were meer Accidents to things that were; Impudence, Fever, and the like, to ſpare: Health, which in this did much more juſtly ſhare, But a true temp'rament of parts we find: Fortune, that Deity acknowledg'd blind, Is but a ſet of Chances to one's Mind: Th'Affections, Anger, Fear, warm Hope, and Love, Or others which from Good, or Ill, do move, As we conſider them remote, or nigh, Chiefly i'th'moti'ons of the Blood do lie, As th'Animal Spirits carry'd thence are known, Of theſe none have a motion of their own, But on the Empire of the Will depend, At leaſt for their Direction, and their End. Of Virtues Worſhippers with them were ſeen; Prudence, which lies in choice of the right mean, When we purſue what's repreſented good; The braving Dangers, counted Fortitude: Juſtice, in keeping from another's right, And Temp'rance moderating our delight; Theſe Diſpoſitions unto Good we find, Setled by a long Cuſtom in the Mind, But theſe, as they encreaſe, ſo may decay, And, much neglected, vaniſh quite away: Honour, to which they oft did Temples raiſe, Is known to lie but in another's Praiſe, This oft the Good have miſt, the Bad receiv'd, So eaſie 'tis for Man to be deceiv'd! Since no Subſiſtence then theſe have at all; And ſo below things of Subſiſtence fall; Nor can theſe underſtand the zealous Pray'r, With which our Rev'rence of them we declare, To worſhip ſuch Reaſon muſt diſallow: Rather to Him we ſhould devoutly bow, Who only gives, and can to us preſerve, What we the moſt to be admir'd obſerve. VIII. Anſwer to the Argument of the Gentiles taken form Miracles done among them.But then to Miracles Pagans appeal As if the Truth theſe of their Worſhip ſeal: Whereas we may with Juſtice them ſuſpect: Their Sages many, as unprov'd, reject. Night and Retirement were for ſome the Scene, To others but few Witneſſes have been, Such as with eaſe night ſwallow down a Cheat, From ſubtle Prieſts, well practis'd in Deceit: Not knowing Nature many did admire, And qualities occult their ſearch did tire; With admiration thus ſome Load-ſtones ſaw To its embrace the diſtant Iron draw: Simon did in theſe Arts ſucceſsful prove; And thence did Apollonius wonder move. Some things by ſuch we muſt effected own, Which have a Pow'r more than of Nature ſhown, Or what Man could draw forth from that alone; 〈1 page missing〉 Yet theſe do not imply a Pow'r Divine, To which we ſhould Omnipotence aſſigne: But intermedi'ate Spir'its for this ſuffice, Higher than Men, yet under Deities, Who being very nimble, ſtrong, and wiſe, May bring together what remote does lie, And thence compoſe things wondrous to the Eye; But that theſe Spirits cannot good be thought, Their Worſhip therefore bad, before was taught: And this againſt their Venerati'on Arms, That Men pretend to force them down with Charms; When yet the wiſeſt Heathens own it plain, That words the pow'r but of Perſwaſi'on gain, And that according as their Senſe we find. This proof may of their pravity be joy'nd, That oft they promiſs'd him or her to move, Againſt their Inclination, unto Love; Injuri'ous in the Promiſe, or Command, And Humane Laws ſuch Acts with Sorc'ery brand. Nor is it ſtrange, if he whom we adore With the Deluſi'ons of ill Spirits bore, To puniſh the who fell from him before. But then this may their Impotence perſwade, That none had ſignal ben'fit by their Aid: If any thence return'd to Life again, They ne're were known in Life long to remain; Nor could they act like thoſe who Life enjoy'd. If e're a Pow'r divine did ſeem imploy'd, It never was foretold that this was done, That Men might into that Religion run: And nothing hinders but the Pow'r divine, Might have, what greatly differs, in deſign. As for Example, If one ſhould believe, That to one blind Veſpaſian fight did give, 'Twas that he Reputation might acquire, To gain that Pow'r to which he did aſpire, He being one whom God before did chuſe, To execute his Judgments on the Jews. For other Prodigies like cauſe might be, In which we nothing of Religion ſee. IX. And from Oracles.What was before obſerv'd we may apply, When on their Oracles they would rely: Chiefly that God may Cheats on them permit, Who nat'ral Light, or old Tradition quit. And generally 'twas doubtful what was meant, The words complying with what e're event: If any thing more plainly was foretold; A Pow'r divine for this we need not hold; From nat'ral Cauſes known it might proceed; Phyſicians thus known how Diſeaſes breed: Much comes from due obſerving what has paſt, For which th'experienc'd need no Figure caſt. But if by Pagan Prophets e're was ſhown, What had dependance on God's Will alone, No cauſe of which beſides that e're was known; It was not to confirm one Pagan Rite, But rather it againſt them all did fight. Thus Virgil, not diſcerning what was meant, In his fourth Eclogue, yet, did repreſent, What ſome old Sybils ſcatter'd leaves did ſhew, Vid. Cic. de Divinatione lib. 2. Eum quem re verâ Regem habebamus appellandum quo que eſſe regem ſi ſalvi eſſe vellemus.Of Chriſt, and the great Benefits t'enſue. Thoſe Leaves to ſhelter noble Fruit were made, While they an univerſal King did ſhade, Whom to obey if we'd be happy they perſwade: That he who of this Pow'r ſhould be poſſeſt, Should make his Progreſs from the brightned Eaſt. And Porphiry an Oracle does name, Where th'Hebrew God Apollo does proclaim, To be the only God the World ſhould fear, While others vaniſh'd into empty Air: If this Apollo's Votaries obey'd, Even his own Worſhip muſt aſide be laid: But if their Worſhip ſtill they paid at large; They'd their own Deity with falſhood charge. If by their Oracles theſe Spir'its deſign'd, Any advantages to humane kind; Some certain Rule of Life they needs muſt give, In following which Men happily might live: Yet they nor Rule, nor Happineſs, propound, With which their blind Devotos might be crow'd: Nay, on the contrary, we've often found, They in their Verſes worſt of Kings did praiſe, And Wreſtlers unto ſacred Honours raiſe; Unto unlawful Loves they did incite, And catching Wealth without regard to Right, Encourag'd Slaughters, and a vici'ous Train, The bare reciting which, our Leaves would ſtrain. This againſt Paganiſm ſtrong proof ſupplies, X. The Pagan Religion rejected; becauſe it fail'd of its ſelf as ſoon as humane Aids were withdrawn. That it on humane Force ſo much relies, That whenſoe're that was no on its ſide, As if through that it ſtood, it quickly dy'd: But where Chriſti'anity, or Turciſm, reign'd, Only in ſtory th'Ethnick Rites remain'd; When yet Chriſtianity was known to grow, Ev'n with the Blood did from its Martyrs flow. This Conqueſt's gain'd in ſpite of all the Pow'rs Of the enrag'd, and bloody Emperours. Nor could learn'd Julian's Wit keep up their way, But ſenſibly it fell into decay, Nor Force, nor high Deſcent, againſt it brought; A Carpenter, the Founder's Father, thought; Nor did that way which made all others fail, With flow'rs of Rhet'rick on Men's Minds prevail; None of theſe Ornaments their Speech did grace, Who firſt perſwaded Men Chriſt to embrace: Of Gifts, they being poor, made no pretence, Nor mov'd by Flatteries to tender Senſe: Nay, they declar'd that Pleaſures they muſt ſhun, And for that Law all worldly hazards run: And this ſubdu'd not Paganiſm alone, But ev'n the Spirits which did that Worſhip own, Chriſt's Name of them Mens Bodies diſpoſſeſt, And their known Voices they at that compreſt: And being ask'd, why then they ſilent were? They were againſt themſelves forc'd to declare, That where Chriſt was invok'd their Pow'r diſſolv'd to Air. XI. An Anſwer to them who aſcribe the riſe and decay of Religion to the efficacy of the Stars.Some, hardly worth the labour to confute, Unto the Influ'ence of Stars impute The riſe, and progreſs, of Religious Rites: But this their Science no known Rule unites, And all the certainty which there is known, Is that from Stars there's nothing certain ſhown: But none of thoſe effects I here do mean, Of which ſome neceſſary cauſe hath been, According to the Law which Nature gave, But what the Will of Man for cauſes have, Which being of its ſelf entirely free, Can't from abroad receive neceſſity: But if th'Impreſſi'on from without's ſo ſtrong, That the meere paſſive Will is forc'd along; In vain was giv'n that grateful pow'r of Mind, Which we in choice, after conſid'ring, find, The Equity of Laws could not but ceaſe: From all Rewards and Penalty's that frees; For where the Act is neceſſary found, What fault to puniſh; Merit to be crown'd? Beſides ſome Acti'ons of the humane Will, Juſtly deſerve the Character of ill; But if of theſe Heav'n were the proper Mint, As heav'nly Bodies God did ſo imprint, That they compel the Act we ſeem to chuſe; Of cauſing Moral Ill 'twould God accuſe, Who muſt be thought in full perfection good: Beſides his hate to Ill is underſtood, By his known Law which does from that diſſwade; But if he it inevitable made, By an effective Pow'r himſelf Inſtill'd: 'Twould ſhew as if things contrary he will'd; That the ſame thing ſhould, and ſhould not be done, While by his impulſe into Sin we run. Some, with more probability, declare, That Stars firſt influence the ambi'ent Air, Our Bodies this; and qualities conveys, Which in our Minds ſuch kind of Paſſi'ons raiſe; That theſe often entice the yeilding Will, And their Commands it often does fulfil: Suppoſe that this were granted ne're ſo clear; 'Twould nothing make to help the queſti'on here; For Chriſt's Religion doth withdraw the Mind, From things to which the Body is inclin'd: How the could bodily Affecti'ons move, The Chriſtian way of Worſhip to approve? And how could Stars to cauſe its riſe be thought, When they only by thoſe Affecti'ons wrought? Whatever Laws to Men the Stars would give; The wiſe and good exempted from them live: Wiſeſt Aſtrologers do this confeſs; And wiſe were they who firſt did Chriſt profeſs: But if in Learning any force we ſee, From the Contagi'on of the Fleſh to free; Such among Chriſtians have been ever known, Who in this Praiſe to flouriſh, all muſt own: Beſides the learned in the Syd'ral Arts, Own the Effects reach but to certain parts, And thoſe Effects but temporary are; When this Religion yet has laſted fair, One thouſand and ſix hundred Years, and more, It's Praiſes eccho'd forth from Shoar to Shoar, In diſtant Regions ſtretch'd out ne're ſo far, Whatever the Poſiti'on of the ruling Star. XII. 'Tis ſhewn that the chief Principles of the Chriſtian Religion are approv'd by wiſe Pagans: and if there be any thing in it hard to be believed, things of the like kind are found among the Pagans.This to Chriſtian'ty may Trophies raiſe, That every part ſhines with ſuch piercing Rays, Does with ſo fair a Countenance delight, That it convinces with its Native Light: So that enough we among Pagans find, Out of whoſe Sayings in one Syſtem joy'nd, All our Religious Truths we might deſcry: As that Religion don't in Rituals lie, But th'Efficacy in the Mind to place: Adultery to lie in wiſh't embrace: Not to repay the Wrongs which we receive: One Wife, one Husband, ſhould together live; The Bond perpetual which does them unite: That this, Man's Office which ſhould moſt delight, To do to Men what good is in his pow'r, Chiefly where ſharp neceſſities devour: From Oaths as much as may be to forbear; To be content for Clothing and for Fare, With what the needs of Nature do require. But where Chriſtian'ty ſtill riſes higher, And diffidence with wonder ſeems to ſtrike, We with the wiſeſt Pagans find the like. What of the Souls immortal State they hold, And Life returning unto Bodies cold, We ſhew'd before. Plato of Caldees taught, Of the Divin'ity this diſtinction thought, The Father and the filial Mind, from whom He held the Univerſe at firſt to come: He adds a Mind which over-ſpreads the whole. Nor does ſly Julian their Belief controul, Who think the Humane Nature with Divine, Might to compoſe a ſingle Perſon joyn: Such he believ'd that A ſoulapius was, Whom he would have from Heav'n in dircetly paſs, To teach Mankind the helpful Art of Cures; Who ſees not what offence Chriſt's Croſs procures? Yet Heathens in their Gods the like things brook: Some we find Servants, others Thunder-ſtruck; Some into pieces cut, Wounds others took; Their wiſeſt held a good Man's Joys the moſt, When him his Honeſty the deareſt coſt. Plato, as if what was to come he found, Says, If we a true Pattern would propound, It muſt be one whoſe Vertue is deſpoil'd Of all thoſe Ornaments with which it ſmil'd: He muſt be wicked thought, expos'd to ſcorn; A ſhameful Death muſt after all be born. Patience exemplify'd unto the height, Muſt by ſuch Inſtances as theſe incite.
LIB. V. I. A Refutation of Judaiſm, beginning with an addreſs to the Jews.THat glim'ring Light ſaluting by degrees, As from a diſmal Cave himſelf one frees, Points out their State, who quitting th' Ethnick way, After the Jewiſh Rites their Worſhip pay. That part of Truth, that noble entrance made, Makes me in friendly manner Jews perſwade, What's offer'd to receive with equal Ears; We cannot but confeſs that it appears; That they from thoſe Religious Men deſcend, To whom th' Almighty Embaſſies did ſend, By Prophets and his Min'iſtring Spir'its above; From out of them did the Meſſias move, And they who firſt preach'd up the Chriſtian Law; Theirs is the Stock whence Nouriſhment we draw, Being ingrafted there; that they preſerve Thoſe Oracles of God which we obſerve, With the like Veneration as do they: And with St. Paul moſt zealouſly we pray, That God would ſuffer ſoon that day to dawn; When from before their Eyes the Clouds withdrawn, They may diſcern with us the Law fulfill'd: And, as into their Prophets was inſtill'd, That we who long no ſacred Cov'enant knew, May lovingly embrace th'enlightned Jew, And hand in hand that only God adore, Whom Abr'am, Iſaac, Jacob, ſerv'd before. Firſt we deſire them that they would admit, II. 'Tis ſhewn that the Jews ought to allow of Jeſus his Miracles as ſufficiently pro'vd. What pleading for themſelves they urge as fit. If to them any Pagan Queſti'on move, How Miracles by Moſes wrought, they prove? They ſay no more, but that ſo conſtant Fame Of their own People, did his Works proclaim; As needs muſt come from thoſe who ſaw the ſame. So, that Eliſha multiply'd the Oil, And purg'd th' Aſſy'rian from his leprous Soil; That with new Life a Young Man did ariſe, After his weeping Mother clos'd his Eyes: And ſeveral, other things of the like kind, Among the Jews firmly believ'd we find, As From good Witneſſes to them conſign'd. But that Elijah ſprang up to the Skies, They truſt Eliſha, thought t've ſeen him riſe. Twelve Witneſſes, whoſe Lives none could reprove, Atteſt t'have ſeen our Sav'our hence remove, As he aſcended to his Throne above. A greater Cloud of Witneſſes maintain, That after Death, they ſaw him live again. Which, if conſidered, manifeſtly ſhew, That what he taught on Earth, muſt needs be true. Nor can one Argument be urg'd by Jews, But what we equally at leaſt may uſe: But to omit Authorities to preſs, The Jews, and their learn'd Talmudiſts, confeſs, That our Meſſias things prodigious wrought; And this might againſt them enough be thought; Nor can God authorize a Doctrine more, Than ſhewing Miracles upon that ſcore. III. An Anſwer to the Objection, that theſe Miracles were wrought by the help of Daemons.Some to the Pow'r of Daemons this impute, Which Calumny we did before refute: Shewing that where Chriſt's Doctrine did prevail, The Pow'r of Daemons totally did fail: That Chriſt in Aegypt Magick-Arts did learn, To have leſs ſhew of Truth we may diſcern, Than the like Accuſation Pagans raiſe, To blemiſh Moſes his leſs ſetled Praiſe, As is in Pliny and Apuleius, ſeen: But that in Aegypt Chriſt had ever been, Does only from his Follow'rs Books appear, Who that he went an Infant thence, declare. Moſes, and other Jews, expreſly own, That he reſided there to Manhood grown; But then the Laws Moſes and Chriſt promulg'd, Should ſtop the progreſs of this Charge divulg'd; Since both of them againſt ſuch Arts inveigh, As hateful to that Pow'r all ſhould obey. But that in Aegypt ſuch had ever Birth, While Chriſt, or his Diſciples bleſt the Earth; Or any other place, who can believe, To do what we, as done by Chriſt, receive? The Dumb to ſpeak, the Lame to walk, the Blind, All of a ſudden long-wiſht Light to find. The Emperors, Tyberius, Nero, more, Who ſpar'd ho Coſts th'utmoſt of this t'explore, Had th' Art: thus far arriv'd, had known't before: And if the Talmud we admit as true, The Jewiſh Such'drim th'Art of Magick knew; The better to convict the Guilty here: And ſince to Chriſt they th'higheſt hate did bear, Envy'ing that Pow'r his Miracles declare; They would the like by the like Art have done, Or ſhew'd them thence, by Proofs which none can ſhun. Some Jews aſcribe the Miracles Chriſt did, IV. Or by the force of Words and Sylables. Unto a Secret by King Sol'mon hid, Which for above a thouſand Years had ſlept, By two fierce Lions in the Temple kept: That this was read by Chriſt; a Fiction bold; Since of thoſe wondrous Lions nothing's told In any Book of the Old Teſtament, Or by Joſephus, or the Romans ſent Along with Pompey to the Temple's ſpoil. But if the Jews confeſs the Fact, the while, V. It is ſhewn that Jeſus his Miracles were divine, becauſe he taught the Worſhip of one God, the maker of the Word. It follows from their own Moſaick Law, That none ſhould from bleſt Jeſus Faith withdraw. Moſes in Deut. c. 18. Deuto'my expreſly ſays, God after him would other Prophets raiſe; And, that the People ſhould obey them, ſhews, Denouncing Penalties if they refuſe: Of theſe are Miracles the certain ſign; Nor can we more illuſtrious ones divine: If one a Deut. 13.1, 2, 3. Prophet ſhall himſelf declare, And make by Miracles his Title fair; He bids them not to liſten to his Speech, If he to worſhip other Gods ſhould teach; For God will Verſ. 3. ſuch among his People bear, To try if to his Worſhip they'l adhere. Hence their Interpreters rightly collect, That as true Prophets they ſhould all reſpect, Who don't the Worſhip of that God divide, Who does unequall'd over all preſide: It being enjoyn'd, that in this caſe alone, They ſhould not truſt the greateſt Wonders ſhown. No Worſhip to falſe Gods Chriſt taught to pay; Nay ſhew'd it penal unto ſuch to pray: Moſes, and foll'wing Prophets, he requir'd To be receiv'd as Men of God inſpir'd: Againſt his Miracles then nothing lies: That he and Moſes differ, can't ſuffice. VI. Anſwer to the Objection taken from the difference between the Law of Moſes and of Jeſus, where is ſhewn that a more perfect Law than that of Moſes might be given.For this their Rabbies as a Rule maintain, That he who does a Pow'r for Wonders gain, And proves himſelf a real Prophet thence, With any ſacred Precept may diſpence, Except the worſhipping the Pow'r Supream. 'Tis clear as if 'twere wrote with a Sun-beam, What Legiſlative Pow'r with God did reſt, When unto Moſes he his Will expreſt; In times ſucceeding he the ſame muſt have. Who in his proper Right Laws ever gave, Is not thereby hindred from making thoſe, Which do directly former Laws oppoſe. To urge that God's immutable, is weak, Not of his Nature, but his Works, we ſpeak. The Light for Darkneſs, Youth for Age does change, Summer for Winter, works with God not ſtrange. Adam Gen. 2.17. had leave, only one Tree deny'd, To feaſt himſelf with ev'ry Fruit beſide: The killing Men in general God forbad; Abram Gen. 22.2. to ſlay his Son his Precept had: Off'ring elſewhere than at th'appointed place, Now he refus'd, now 1 Kings 18.38. bleſt of his free Grace. Moſes his Law, beſides, tho good we own; Dos't follow that a better can't be known? With Children childiſh Talk the Parents uſe, Nor to connive at faults of th'Age refuſe; But when adult they will correct the Speech, And Precepts of the ſtricteſt Vertue teach. How great the beauty of an honeſt Mind! And what Rewards it ſhall hereafter find! But that the Law did of Heb. 8.7. Perfection miſs, This to be thought a Proof ſuffici'ent is; That in thoſe times ſome holy Men out-do Whatever by the Law they're prompted to; Moſes Revenge does partly lawful make, Partly the ſtricteſt Juſtice bids them take; Yet, Nub. 12. v. 13. & 14.2.10, 19. being wrong'd in the moſt high degree, Him praying for thoſe Murmurers we ſee. So his 2 Sam. 18.5. Rebelli'ous Son David would ſpare, And 2 Sam. 16.17, 11. bittereſt Curſes did with Patience bear. We read not that good Men their Wives did quit, Altho their Law did plainly this permit. Laws are adapted for the major part: Some things were to be paſt by, there, with Art, To a more perfect Rule then to be ſquar'd, When Men God's Spir'it in larger meaſure ſhar'd, By which out of all Nati'ons God would draw A People ſubject to a purer Law. Moſes propounded, plainly, no Reward, Beyond what does this mortal State regard. Who then can queſtion but there might have been A Law more perfect, than what that is ſeen, Which might eternal Bliſs clearly propound, And this is in Chriſt's Inſtituti'on found. Here by the way we this Remark may chuſe, VIII. That Moſes his Law was obſerv'd by Jeſus while he was on Earth; nor were any Commandments after aboliſh'd, but what had no intrinſick Goodneſs in them. With what Injuſtice the coaeval Jews Chriſt, tho obedient to their Law, did uſe: He had been Luke. 2.21. circumcis'd, like them did eat, His Mar. 9.20. Habit too was Jewiſh, as his Meat; He to their Prieſt ſent Mat. 8.4. Mark 1.44. Luke 5.14. Lepers which he cleans'd, Nor with one of their Luke 2.41. John 2.13.23. John 7.8. Feſtivals diſpens'd; The Paſchal, and the reſt obſerv'd with Zeal; When he did any on the Mat. 12.5. Sabbath heal, Shew'd that their Law, and Commentators too, Allow'd Men on that day ſuch works to do. Some of their Laws, then Acts 10. Coloſ. 2.14. firſt declar'd repeal'd, After his Triumph over Death raveal'd: He being into th' inmoſt Heavens receiv'd, The Acts 2.33, 36. Apoc. 1.5. James 1.25. Holy Sp'rit adorn'd thoſe that believ'd. And thus he his full Regal Pow'r maintain'd, In which the Legiſlative is contain'd. This Dan. 7.13, &c. Daniel ſaw in his Prophetick view, Who, after Syria 'and Egypts Fate did ſhew, (The laſt of which was while Auguſtus ſway'd) That unto one all Pow'r ſhould be convey'd, To whom, tho in his outward habit Vid. Comment. Filius hominis Hebraeis vilitatem quandam ſignificant. low, All Nations of the Earth ſhould ever bow. That part, beſides, of the Moſaick Law, Th' obedience unto which Chriſt did withdraw; Had nothing honeſt in it ſelf alone, But things indiff'rent, mutable, thence known. If of themſelves they neceſſary were, Would God but to one People them declare, And that not till two thouſand years and more? While Abel, Enoc, Noe, who liv'd before; Melchis'dech, Abram, Iſa'c, Jacob too, And Job, all dear to God, hone of this knew, Or what from nothing hardly was remov'd; Yet was their Faith never the leſs approv'd; Large were the marks that them th' Almighty lov'd. Moſes on Jethro did not urge thoſe Rites: Nor Jonah on repenting Ninivites; Nor others, writing to the Moabites, To thoſe of Caldee, Egypt, Zidon, Tyre, Any account concerning theſe require, When to a reck'ning all their Sins they call: Theſe Precepts therefore were not general: But either to keep off ſome Sin, deſign'd, To which the Jews were known the moſt inclin'd: Or elſe that People, ſo ſtiff-neck'd, to try, How far they'd with the Will of God comply; If not to typify ſome future things. And this no greater cauſe of wonder brings; Than if a King all Borough-Laws repeal, That one may flouriſh thro' the Commonweal. Nor any thing the face of Proof has gain'd, That God from changing has himſelf reſtrain'd: What tho he ſometimes theſe perpetual call? The like does often human Laws befal, As different from temporary Laws, Made for a certain time, and tranſient cauſe. Yet what does hinder but new may be made, When publick benefit does ſo perſwade? Thus God the Jews did variouſly command, When in the Exod. 27. Wilderneſs, and Deut. 12.1. holy Land: By Laws perpetual, thoſe God therefore meant, Which were to ſtand till his reveal'd Intent. Which way of ſpeaking all the Nations uſe, And ſhould the leſs move wonder in the Jews, With whom, as ſuch, that Exo. 21.6. Leit. 25.10. right and ſervice paſt, Which but from Jubilee to Jubilee did laſt; Then the Meſſiah's Coming they agree To be the finiſhing great Eſa. 61.2. Jubilee. The Jewiſh Prophets too plainly foretold Of a new Cov'nant, promis'd long of old: And full of this does Jer. 31. Jeremy delight, Where God does promiſe to Ib. v. 31. infuſe the Light, That none need farther groap in baleful Night; While Truth inſcrib'd on ev'ry Breaſt appears: Beſides a gen'ral Amneſty declares, Not much in this unlike a mortal King, If we ſuch low Similitudes may bring: Who after a defection from his Pow'r, While Subjects one another would devour, The better to eſtabliſh laſting Peace, Them from ſome loads of Impoſiti'ons frees; And on a perfect Law lets them depend, Who for the future promiſe to amend. What is already offer'd may ſuffice; Yet take their Law as in its parts it lies; And 'twill appear that nothing there diſplac't, Could pleaſe God in it ſelf, or always ought to laſt. VIII. As their Sacrifices, which of themſelves never pleaſed God.Their Sacrifices firſt themſelves preſent, Which ev'n ſome Jews thought Men did firſt invent: Them fond of various rites we plainly find, Whence againſt many Gods they are enjoin'd; Perhaps but requiſit, their minds to wean From what they had living in Egypt ſeen. When Sacrifice was, with their Offspring, come To take up in Religion too much room, As if 'twould in it's ſelf th' Almighty pleaſe, And him, provok'd unto the heighth, appeaſe, Without a Reformation in their Lives, Then it of Reputation God deprives: Pſalm 50.Of this, he tells them, 'He makes no account, 'How high ſoe're their Holocauſts may mount, 'While Flocks and Herds they on each other 'heap, 'Bullocks, & Goats mingled with harmleſs Sheep; 'With theſe they would propitiate him in vain, 'Since they but render back his own again, ''Tis his what feeds on Mountain or on Plain: 'No Beaſts or Birds, ſays he, my notice flee, 'And ſhould I hunger, need I tell it thee? 'Mine is the Ʋniverſe with all things there: 'Doſt think the Blood of Bulls or Goats my fare? 'Offer to God the Sacrifice of Praiſe, 'And pay thoſe Vows which thy diſtreſſes raiſe. Some Jews, ſtill to this ancient Rite enclin'd, Think the Reproof not againſt that deſign'd; But th'off'rer's pravity of Life and Mind: Yet who what here is cited well has weigh'd, Will find, that Victims on the Altars laid, As of themſelves cannot th'Almighty pleaſe; This in the Series of the Pſalm one ſees: For to the pious he directs the Speech; Whom there he does after that manner teach; That ſuch are call'd together, there we find, Immed'iately hear, yea my People's joyn'd, After the Paſſage we above did quote; We may a Pſal. 50.16. But unto the wicked God ſaith, &c. Pſalm 51. diff'rent form to th'impious note. In other places the like Senſe is found; 'What tho with Holocauſts the Altar's crown'd, ''Tis not the Sacrifice that pleaſes thee, 'But th'Heart that's humpled its offence to ſee; 'For tho, O Lord! doſt not that Heart deſpiſe, 'Which broke and contrite at thy Footſtool lies. Elſewhere, 'The Sacrifice does not delight,Pſalm 40. 'And the Burnt-off'ring's nothing in thy ſight: 'Me thou haſt mark'd for thine, nor doſt require 'A warm Oblati'on with piac'lar Fire. 'Then ſaid I, I am here to do thy Will, 'In which my own chief pleaſure I fulfil: 'Not meerly as an hireling this I do, 'But to th'Impreſſion on my Heart am true. 'My inward pleaſure ſtreams forth in my words; 'The tranſports of my Soul my Tongue records, 'The Contemplation of thy Mercy this affords: 'Thy Nature ſo veracious, and benigne; 'I ev'ry where proclaim, as 'tis, divine, 'Thy Faithfulneſs and large Compaſſion ſhown, 'I loudly in the Congregati'on on own. Thus does our God, Eſaiah repreſent, Eſa. 1.11, &c. 'Why are ſo many Sacrifices ſpent? 'Your Holocauſts of Rams have tyr'd me quite, 'Nor do I in the richeſt Fats delight: 'The Blood of Bullocks Goats, or tender Lambs 'Pleaſes no more, than di the tougheſt Rams: 'Who bids you thus my ſacred Courts profane? And Jer'my has a paſſage no leſs plain; Nor does th'Interpreter the meaning ſtrain. Jer. 7.21, &c. Thus ſays the God of Angels, Iſrael's Lord, 'What tho ye heaps of Holocauſt afford? 'Eat them your ſelves for all the good they bring. 'Freeing your Fathers from th' Egyptian King, 'Nothing of any Sacrifice I ſaid; 'This for the neceſſary Rule I laid, 'That I ſhould abſolutely be obey'd; 'So I their God, my People they ſhould prove, 'And they to take the Paths I ſhew, ſhould love: 'Thence all things ſhould to their deſires ſucceed. Thus in the Prophet Hoſe we may read; Hoſ. 6.6. 'Beneficence does Sacrifice exceed; 'Right thoughts of God before Burnt-Off'rings 'pleaſd. Thus where in Micah one the Queſtion ſees, Mich. 6.6, 7.What God, diſpleas'd with us, may reconcile, Numbers of Rams, or meaſures of rich Oil? God thus is repreſented there, 'I'le tell 'What's truly good, and pleaſes me full well; 'That you to ev'ry one render his due, 'And unto all Bowels of Mercy ſhew; 'While humbly before me your ſelf you bear: Which places, if conſider'd right, declare, That theſe things of themſelves, or i'th'firſt place, As pleaſing God we ought not to embrace. But if the People by degrees were known, As Superſtition had upon them grown, In them to place great part of Piety, As if they ſlake the Wrath of the moſt High; What wonder is't if God did them remove, Indiff'rent in themſelves, tho ill they prove: Thus when the Brazen Serpent Moſes rais'd, Men, as of Pow'r divine, devoutly prais'd; Good Hezekiah caſt it to the ground. And among them ſome Prophecies are found, Fore-telling that theſe Rites ſhould one day ceaſe: This from their Law we may collect with eaſe, Where only Aaron's Race a Pow'r receive For off'ring theſe, and while at home they live. But then a Pſal. 110. King is promiſs'd far to reign, 'Who ſhould from Sion lead his humble Train; 'And both a Prieſt and King always remain, 'Reſembling what Melchiſedec was known. And in Eſaiah's Prophecy 'tis ſhown; 'That Men in Eſa. 19.19, 23. Egypt ſhould an Altar view, 'Where the Egyptians, and Aſſyri'ans too, 'Should joyn in Worſhip with the happy Jew. Again, 'Eſa. 66.20, 21. They whem vaſt diſtances divide, 'Who have no common Language for their Guide, 'Shall with the Iſra'elites their Off'rings bring, 'As Prieſts and Levites to th' eternal King. This could not be till their Law were repeal'd. Beſides, in Mal. 1.10, 11. Malachi it is reveal'd, 'That God the Off'rings of the Jews did hate; 'That Eaſt and Weſt his Name ſhould celebrate, 'And Clouds of Incenſe ſhould perfume the Skies, 'As from pure hands it to his Throne did riſe: Dan. 9.27. Dani'el relating th'Angel Gabriel's words, This Oracle concerning Chriſt, records: The Sacrifice and Off'ring he removes. And God by Inſtances moſt real proves, That all th'Oblations Moſes had enjoyn'd, Cannot with him any acceptance find; When more than ſixteen hundred Years are gone, Since Jews have had no Temple of their own; No Altar, or diſtinction of their Tribes, That they may know to offer, as their Law preſcribes. IX. The difference of Meats.Their Law forbidding Meats of ſev'ral kinds, No better grounds for its continuance finds: For it is evident after the Flood, No ſort of Meat under Injuncti'on ſtood: Noah, and his, had the free uſe of all, Which as a Right unlimited did fall To Abram, Iſa'ac, Jacob, ſprang from Sem, As well as unto Japhet, and bold Cham: But when th' Egyptian Superſtition ſpread O're Iſr'ael's Seed, thither to Bondage led, Th'eating ſome Animals was then deny'd, As thence were the Egypti'an Rites ſupply'd, And thence they thought things future were deſcry'd: Or elſe their Law, with Types and Shadows dark, Did by ſome Ani'mals certain Vices mark: That this was not a gen'ral Rule deſign'd, We in the inſtance of thoſe Beaſts may find, Deut. 14.21.Which free from outward force their Breath reſign'd: Of theſe unlawful 'twas for Jews to eat, Which for Inhabitants was licenc'd Meat; Such too, who met with this Indulgence, were, As God himſelf commended to their care: Nay, the old Jewiſh Rabbies did maintain, That when Meſſiah ſhould begin his Reign, He ſhould this Prohibition quite remove; And Swines Fleſh ſhould as clean as Bullocks prove. And ſurely ſince it pleas'd the Pow'r Divine, People of ev'ry Land in one to joyn; A liberty in theſe, beyond diſpute; More than reſtraint, muſt ſuch Communion ſuit. Let us conſider next their Holy Days: X. And of Days. They firſt were kept in the Almighty's praiſe, For their deliverance from th' Egypti'an hand, And leading to the promiſs'd Sacred Land: But Jeremy a time to come did ſhew,Jer. 16.14. When new, and greater benefits t'enſue, Should ſo the memory of this ſurpaſs, That Men ſhould hardly menti'on that it was: Beſides, as 'twas with Off'rings, ſo with theſe; 'Twas thought they God ſo in themſelves did pleaſe, That keeping them they might indulge their Eaſe: Thence repreſenting God, Eſaiah ſays, I hate all your New Moons and Holy Days, Iſſa. 1.14. They're ſuch a burden as I cannot bear. Moſt confident they of the Sabbath are: They urge that Precept always ought to bind; That 'twas in Paradiſe Adam enjoyn'd: To which I ſay, with Rabbies on my ſide, The Precepts teaching this we thus divide; One is, that we the Memory preſerve; Th'other, the day religiouſly obſerve: The firſt of theſe is to this day obey'd, In grateful owning how the World was made: Th'other requires from all thoſe Works t'abſtain, Which on the common days full licence gain: The firſt the Pious kept before the Law, Obeying this, Men, Enoch, Noah, ſaw, This Abram, Iſa'ac, Jacob, kept in Mind, Whoſe Travels we at large recorded find; With them this is not found a day of Reſt, As after leaving Egypt 'tis expreſt; From that and the ſtrange progreſs thro the Sea, We th'Inſtitution of the Sabbath ſee; On Viz. Of their Progreſs. the firſt day their Thanks to God they ſung, And from that time the ſacred Reſt begun. The firſt obſervance which is enter'd found, Was, Ex. 16.26. when they heavenly Food took from the Ground; And Exod. 13.8. their deliv'rance from th'Egypti'an Land, Is mention'd as the cauſe of this Command: Care of thoſe Servants too this Law expreſt, Whoſe cruel Maſters would allow no reſt, Who ſojourn'd there were to it likewiſe bound, That the ſame face of Quiet might go round, That this does not take other Nations in, May be from hence moſt evidently ſeen, That we in many places find it nam'd, A Exod. 13.9. Sign, a Covenant, God with Iſra'el fram'd: But that thoſe Laws which did their Sanction gain, In mem'ry of be'ing freed from Egypt's Chain, Were not intended ever to remain; Appears i'th'Promiſe we obſerv'd before, Of greater benefits preſerv'd in ſtore. Add to this farther, If Sabbatick Reſt, As indiſpenſable, at firſt were preſt; All interfering Laws could not but fail; When againſt this ſome Jewiſh Laws prevail. Thus Circumciſion on the Sabbath's good: Beaſts then were offer'd while their Temple ſtood; It's mutability their Doctors preach, Who working on the Sabbath lawful teach, If authoriz'd any Prophet's Speech. Joſhu'ah's Command for taking Jerico, They urge as what does ſuch Commiſſion ſhow: But that in the Meſſiah's promiſs'd Reign, There ſhould no differences of days remain; Some, from that paſſage in Iſaiah, hold,Iſſa. 66.23. Where 'tis concerning that bleſt time foretold, 'That God's true Worſhip ſhould be conſtant known, 'From Sabbath unto Sabbath, and from Moon to Moon. Let's come to Circumciſion long in uſe, XI. And outward Circumciſion. Before that Law which Moſes gave the Jews; To Abram and his Seed this was enjoyn'd; Yet this th'incepti'on of that Law we find: Thus God to Abraham; 'You and your Seed, 'Ʋnto the Land of Cana'an ſhall ſucceed; 'That Land where now a Pilgrim's Life you lead: 'See that my Cov'nant you obſerve with care: 'This is the Cov'nant I with you declare, 'You and the Males which from your Loins deſcend, 'Shall all be circumcis'd unto the end. Before we ſhew'd that i'th'old Cov'nants room A new one, common unto all, ſhould come, And this diſtinctive mark then needs muſt ceaſe: Beſides ſome Myſt'ry in this Rite one ſees; And this their Prophets ſhew when they impart, Precepts for Circumciſi'on of the Heart; Which is in all our Saviour's Rules deſcry'd: Beſides the Promiſes to that apply'd, Muſt needs be thought intended to relate Unto the proſpect of a better State, Eternal Life, which Jeſus ſhews us clear, Till when it did only in Types appear. That Promiſe top which did to Abram fall, That many Nations him ſhould Father call, Seems to deſcribe that happy time, deſign'd, When all the World ſhould in one Faith be joyn'd, Which, to expreſs the Goſpel-ſtate we find. No wonder that the Shadows flee away, At the deſir'd approach of perfect Day; That to this ſign God did not ſtint his Grace, Appears, in that his Favour did imbrace Abram, and many who before him liv'd, Before this Mark was in their Fleſh receiv'd. And while the Jews through the parch'd Deſart came, It was omitted without any blame. XII. And yet Jeſus and his Apoſtles tolerated theſe.Much they to Chriſt and his Apoſtles owe, Who their diſcharge from this encumbrance ſhow. And this evinc'd by Gifts and Deeds ſo high, As nothing ſhort of Moſes we deſcry. Yet they who taught the Rule which we admire, Did not their owning this great Boon require: But in ſuch things indulg'd them their own way, So they on others did not th'Impoſition lay: This ſhews they without cauſe from Chriſt withdraw, Upon pretence of their old Ritu'al Law. The almoſt ſole Objection they have brought, Againſt the Miracles our Saviour wrought, Being thus remov'd, let's other Mediums chuſe, Proper for the Conviction of the Jews. In this Profeſſion Jews and we unite, XIII. A Proof againſt the Jews from their confeſſing that at eximious Meſſias was promis'd. That Men endu'd with the Prophetick Light, Did the clear notice of One promiſ'd bring, From whom much greater good to them ſhould ſpring, Then e're before from Heav'n did Men befal; HIM, the Meſſias all agree to call. We, that he has been here already, ſay; They, yet expect him in a future day. Let's ſearch thoſe Books, fairly this Doubt to end, Which for Divine both ſides alike commend. Ezek. 14.14 & 28.3. Ezekiel ſhews Daniel to be believ'd: XIV. 'Tis ſhewn that he is already come, from the preſignification of the time. He would not cheat, nor could hav' bin deceiv'd In what from Gabr'el he affirms receiv'd. He Dan. 9.25. from the Angel's dictating declares, That there ſhould not elapſe five hundred years, After the Edict publiſh'd to reſtore That City, where the Jews all met t' adore; But the Meſſias ſhould on Earth be ſeen; When now above two thouſand there have been; And yet the Jews expect him ſtill to come; Nor can they name another in his room, To whom this circumſtance of Time agrees, And this their Rabby Nehumias ſees, Who fifty years e're the Meſſias's Reign, Say's, more than fifty years can't now to that remain. Another Note we touch'd upon before, Of having Pow'r from God all Nations o're; When the Seleucan with the Lagian Line Ptolemy the Son of Lagus. Should all Authority, of Force, reſign: The laſt in Cleopatra did expire, Little before the World did Chriſt admire. Dan. 9.In Daniel a third Note deſerves regard, Where, from Prophetick Spirit, 'tis declar'd, That after the Meſſias here injoy'd, Jeruſalem ſhould wholly be deſtroy'd; And this Joſephus to his Age applies, Haggai 2.2.A Paſſage of like ſenſe in Haggai lies; Zerubbabel.Their Governour, with the High-Prieſt, we find, After a great dejection ſhew'n of mind, Seeing the Temple then but lately rais'd, If with the firſt compar'd, not to be prais'd, Had hence their drooping hearts with ſpir'ts ſupply'd, Such honour this ſhall crown, as was the firſt deny'd. Of Size, Materials, Art, or Ornament, 'Tis plain by Story the could not be meant. Beſides, the greateſt Hebrew Rabbies hold, The later was infer'our to the old, Both for the Majeſty, and Light Divine, Effuſion too, which with the firſt did ſhine. Wherein the laſt ſhould yet the firſt exceed, We may of Sacred Revelation read; Where God declares his Peace with That ſhould reſt, By which his Grace and Favour is expreſt. Mal. 3.1.This we in Malachy at large may find; 'Who comes to ſeal my Cov'nant with Mankind 'I ſend before: The way he ſhall prepare, 'And in the Temple ſuddenly appear, 'Whom you expect to come, your Hearts delight. Under the ſecond Temple he did write. 'Tis clear then, while the ſecond Temple ſtood, The Jews were to expect this promis'd Good, Which from Zerubb'bel to Veſpaſian's underſtood; For 'twas not wholly from its Ruine rais'd, While Herod, they who valu'd Grandeur, prais'd, By ſev'ral parts they did compleat the pile, Which the ſame Temple we may juſtly ſtile. 'Tis plain they then did for Meſſiah look, From whence, ſome blindly Herod for him took. Some, others; ſome, Judas the Gaulonite, When Jeſus liv'd who needs muſt be the right. Some Jews perceiving how theſe Motives preſs, XV. With an Anſwer to what is ſaid, of his coming being delay'd for the Sins of the People. That the appointed time is paſt, confeſs. But think their Sins of it th'occaſi'on were: To wave how poſitive their Prophets are, Without Condition tacitely imply'd; How could the Advent be for theſe deny'd? When Dani'el from a ſacred impulſe ſpake, That Ruine ſhould for theſe Jeruſalem o're-take, Soon after the Meſſiah's peaceful Reign: Beſides another cauſe of's Advent's plain, To be the Healing a corrupted Age, And Men t'a better Rule of Life t'engage; While for the paſt he did God's Wrath aſſwage. In Zach'ry ſee a ſacred Promiſe lie,Zach. 12.10, & 13.1. That God with Grace would David's Houſe ſupply; From thence an open Fountain ſhould appear, Which from their Sins Jeruſalem ſhould clear. The Jews beſides a ſtrong Traditi'on own, That Iſchopher Meſſiah ſhould be known; That is deſign'd th'Almighty to appeaſe; But could he be with-held for that Diſeaſe, Which 'tis moſt evident he was to eaſe? That the Meſſiah's come, we may evince XVI. Alſo from the preſent ſtate of the Jews compared with what the law promiſes. From a by-no-means diſputable Senſe: God's Cov'nant with them in their Law expreſt, Declares they ſhall in Paleſtine be bleſt, While they obed'ient to thoſe Precepts reſt: But when from theſe they a Defection make, Exile and other Woes ſhould them o're-take: But when a lively Senſe of their Miſdeeds, Sincere Compunction and Contrition breeds; How much ſoever diſtant they remain, They all ſhould ſee the Holy Land again. More now are paſt than fifteen hundred Years, And no Completion yet of this appears: Still they in Exile without Temple live: Often they to rebuild it vainly ſtrive. Wond'rous Erupti'ons of reſiſtleſs Fire, Have forc'd the baffled Work-men to retire. This Ammianus Marcellinus ſhows, Tho he did Chriſtianity oppoſe. When formerly that Peoples Sins encreaſt; When with their Children they did Saturn feaſt; When for no Crime Adultery did paſs, To rob Widows and Orphans uſu'al was, And to fill up the meaſure of their Guilt, Innocent Blood was without Mercy ſpilt; For theſe againſt them Prophets oft complain'd, And Exile they, for Puniſhment, ſuſtain'd; Yet ſeventy Years, of this was th'utmoſt date, And God compaſs'onating their low Eſtate, Did by his Prophets keep their Spirits up, And tell when he'd remove that bitter Cup. But ſince they laſt were driven from their Land, They ſeem kept out by an Almighty Hand, Baniſh'd, contemn'd, their Prophecies all ceaſt, And no fixt time for their return expreſt; Their Rabbies with Deluſion ſeem poſſeſt, To Fables alid ridic'ulous Doctrines fall, Which they their Oral Law ſottiſhly call; Theſe like blind Inſects in their Talmud crawl. Sometimes they're equall'd, and ſometimes prefer'd, To what their Lawgiver from God declar'd. There they the Godhead repreſent t'have wept, To ſee Jeruſalem's mighty Ruins heap'd; Of Beh'moth and Leviathan maintain Things ſo abſurd, as to repeat were pain: Yet all this while they the true God have ſerv'd, And to the Worſhip of no falſe one ſwerv'd: None do their Slaughters or Adulteries blame, And a warm Zeal does their griev'd Hearts inflame. They faſt and pray, an angry God t'appeaſe, And yet without Remorſe he hears and ſees: None of their Propiti'ati'ons can prevail: Which ſhews that the Moſaick Law does fail: Or elſe ſome Sin their Nation has involv'd, Through ſuch a Tract of Ages unabſolv'd. It lies on them, either the Sin to name, Or own 'twas ſlighting the Meſſiah, when he came. That the Meſſiah's come already's plain: XVII. 'Tis prov'd that Jeſus is the Meſſias from the things foretold of the Meſſias. That Jeſus was the true, we here maintain. Of all that e're with that Pretence aroſe; Or elſe, with whom, for ſuch, People did cloſe; Not one of them has left a Sect behind, By which what they deliver'd we may find. Nor Herod, Judas, or Barchochebas, Who for the Chriſt with learned Men did paſs, When Adrian did the Roman Empire ſway: But down from Jeſus, to this very day There have been, and thoughout the World remain, Thoſe who this Jeſus for the Chriſt maintain. And many other ſigns I here might give, Which were fortold, or People did receive, Which as fulfill'd in Jeſus we believe. As that he was from Pſal. 89.4. Iſa. 11.10. Jer. 23.5. Mat. 1.1, &c. David's Seed to ſpring: That Him a Iſa. 7.14. Mat. 1.18. Virgin to the World ſhould bring; He who betroth'd her this Mat. 1.20. from Heav'n was taught, Or elſe the Nuptial Tie would not have ſought: In Mic. 5.2. Mat. 2.1. Beth'lem he was born; and Iſa. 9.1, 2, 9. Galilee Did the firſt ſpreading of his Doctrine ſee. To every Mala'dy he did Cure afford, Iſ. 35.5, 6. Mar. 11.5, &c. Sight to the Blind, Feet to the Lame reſtor'd: But on one Sign alone I might rely, Th'effect of which we at this day deſcry, Pſal. 2.8. & 72.8, 17. David, Iſa. 2.2. & 49.6. & 55.4, 5, &c. Iſaiah, Zach. 2.11. & 8.20, &c. Zach'ry, Hoſ. 2.23. Hoſe too, Do in plain Prophecies expreſly ſhew, That Chriſt ſhould not inſtruct the Jews alone, But that all Nations ſhould his Precepts own; The Worſhip of falſe Gods, though him ſhould fail, And over far-ſpread Multitudes, the True prevail. Uuntil he came falſe Worſhips did abound; Thence forward by degrees they all loſt ground, And in the Worſhip of One God were drown'd. To Jeſus and his Follow'rs this we owe: No ſuch effect from Jewiſh Doctors know. The People thence who were not Hoſ. 2.23. God's, became Such, as for his, he with delight does name. This, the fulfilling Jacob's Gen. 49.1. Bleſſing ſhows; That Civil Pow'r Verſ. 9. fierce Judah ſhould not loſe, Till Verſ. 10. Shilo came, whom Nati'ons ſhould obey: That this is the Meſſiah Jewiſh Doctors ſay. The hard'ned Jews here an Objection feign, XVIII. An Anſwer to this, that ſome things are ſaid not to be fulfill'd. That many things ſtill unfulfill'd remain, Belonging to the true Meſſiah's Reign. But thoſe things at the beſt are but obſcure, And may as well another Senſe endure: For theſe, we ought not Evidence to leave, Such as ſhines forth in that which we believe; The Holineſs of what this Jeſus taught; The excellent Reward to Light he brought; All things exhibited in Speech moſt clear; By Miracles his Miſſion made appear. To prove his Doctrine true theſe ſhould ſuffice: But then for underſtanding Prophecies, Which to ſeal'd Books we often find compar'd;Iſa. 29.11. Dan. 12.4, 9. Men with ſome helps from God ſhould be prepar'd, Of which who ſlight things plain, are juſtly bar'd. They know beſides, that what makes their defence, Is often render'd in a diff'rent Senſe: If they make ſearch with an imparti'al Mind, They ev'n their own Interpreters will find, Who during their Captiv'ity had wrote, Or much about the time that Jeſus taught, In theſe agreeing with what Chriſtians thought: If one obſerve how later theſe oppoſe, Writing ſince Hatred againſt Jeſus roſe; This a plain Biaſs to their party ſhows. Ev'n they themſelves will without ſcruple own, That Figures oft in Holy Writ are known, The proper Senſe being diff'rent from the True, Which we in num'rous Inſtances may view: Thus God is mention'd coming from the Skies, And oft deſcrib'd with Mouth, Ears, Noſe, and Eyes. Why ſhould we not in the like way explain, Some things foretold of the Meſſiah's Reign? As that the Wolf and Lamb, Leopard and Kid, Lion and Fatling in one Covert hid, Should lie together in a peaceful way? That ſuckling Inſtants ſhould with Serpents play? God's Mountain ſhould above all others riſe, Thither ſhould Strangers come to ſacrifice? Either the follow'ing or preceding words, Where holy Penman, what's foretold, records, Oft prove Conditi'on in the Senſe imply'd: Some Promiſes are thence the Jews deny'd, Becauſe they have not with the Chriſt comply'd. Our Faith on this account they ſhould not blame; Since for the failure they muſt take the ſhame. Some Promiſes we find without reſerve; If ſuch they unaccompliſh'd ſtill obſerve, What prejudice that yet their time's not paſt? They hold Meſſiah's Reign till all things end ſhall laſt. Sect. XIX. Anſwer to the Objection from the low Eſtate, and Death of Jeſus. Jeſus his low Eſtate gives ſome Offence; But the Objection is a vain pretence: Almoſt throughout the Holy Writ 'tis ſeen, God will debaſe the Proud, exalt the Mean. Jacob paſt Jordan with his Staff alone, But to return with Flocks and Herds was known. Moſes, a baniſh'd Shepherd, hardly far'd, When in the burning Buſh our God appear'd, And him the Leader of his Flock declar'd. David from Sheep, was to a Kingdom choſe, Many ſuch Inſtances the Scripture ſhows. We find it read of this long-promis'd King, That he glad-Tidings to the Poor ſhould bring: That he ſhould not in publick make a Noiſe, Nor uſe Reproaches, but a gentle Voice: Would cheriſh the bruis'd Reed, and that ſmall heat, Which in a ſnuff maintains a doubtful ſeat. His Death, and other Ills which he did bear, Should not his Credit in the leaſt impair. God often in his wiſe Diſpoſe thinks fit The Imp'ious in their Ravage to permit, And force the Pious poorly to ſubmit. The Sodomites with luſtful Fury hot, Made a poor Fugitive of right'ous Lot. Some have been ſlain, Abel by Parricide, Iſaiah is by piece-meals ſaid t've di'd. The Maccabees in Tortures did expire, The Mother, with the Sons of her deſire. Many ſuch Inſtances we here might bring; 'Tis written in thoſe Pſalms which th'Hebrews ſing, Thy Servants Carcaſes a Prey did yeild Ʋnto the Birds o'th Air, Beaſts of the Field: Pſalm 79.2, 3. Their Blood like Water in the Streets does flow, And none dare give the Burial which they owe. That the Meſſias was his Pow'r to gain, Thro' many Troubles, and Death full of Pain, Is from Iſaiah beyond queſti'on plain.Iſa. 53.1. 'Who has what we report duly receiv'd? 'Who has the Pow'r of the moſt High believ'd? 'And that the rather, ſince before his Eye 'He grows up like a Plant wanting ſupply; 'A ſtarv'ling Root plac'd in a Sandy Ground, 'No Form or Comelineſs in him is found; 'Nor if you ſee him, can you Beauty find, 'Which thro' the Eye ſhould work upon the Mind. 'Of Men rejected, and expos'd to ſcorn; 'And many are the Sorrows by him born. 'Thoſe who inſult not, will their Faces hide; 'Theſe exerciſe their Pity, others Pride: 'Yet he our Griefs does ſurely for us bear; 'Our's the Advantage, his the Sorrows are. 'In his wounds our Tranſgreſſions are deſcri'd, 'And our Iniquities have bruis'd his ſide. 'His Chaſtiſement procures our ſetled Peace, 'And we are heal'd in what gives him Diſeaſe; 'We all, like ſilly Sheep, have gone aſtray, 'And each run bleating his own fooliſh way: 'For all our Aberrations he does pay. 'Silent he bears Afflicti'ons beyond thought, 'And like a Lamb is to the Slaughter brought; 'Or as a Sheep, before her Sheerers dumb, 'So does he to the bitter'ſt Suff'rings come. 'After a Pris'n and ſhameful Sentence paſt, 'With form of Law he's taken off at laſt. 'Yet after all, who's worthy to declare 'That life of Glory falling to his ſhare? 'My Peoples Sins occaſion'd his remove; 'Thence 'twas he went ſo ſoon to's place above. 'The wicked ins'olent with the Pow'r they have, 'Drive him to Death and the devouring Grave: 'Altho he never did commit a Wrong, 'Or e're impos'd with a deceitful Tongue. 'But tho God ſuffer'd all this to be done, 'Since he refus'd not for our Sins t'atone, 'But did himſelf a Victim for us pay; 'His Seed, his Life, ſhall never know decay; 'And thro' all Ages he our God ſhall pleaſe, 'After his Travel he ſhall ſit at eaſe, 'With Joys the moſt ſincere for ever crown'd, 'While numbers thro' him juſtifi'd are found. 'And he diſcharg'd the Debt which on them lay, 'Him with the price of Victory I'le pay; 'Becauſe he did himſelf to Death reſign, 'As a Tranſgreſſor ſuffer'd Wrath Divine. 'For others Sins he did endure the pain, 'For them an Interceſſor does remain. What other Prince or Prophet can they ſhew, To whom his Character may be thought due? What ſome of the late Jewiſh Writers feign, As if 'twere of their Nation meant, is vain: As if they, ſcatter'd over every Land, Should many bring the Truth to underſtand, By their Example, and diffuſive Speech, The contrary to which the Scriptures teach: Shewing that they have ſuffer'd nothing ill, But for their Sins they worſe ſhould ſuffer ſtill. The Ser'ies too of what's deliver'd here Will not endure ſuch a ſtrain'd Senſe to bear: The Prophet, rather God, does there declare, My Peoples Sins of this th'occaſion are. God's, or Iſaiah's People, were the Jews: This then, That 'twas another ſuffer'd, ſhews. Their ancient Jewiſh Rabbies have confeſt Theſe things of the Meſſiah were expreſt: With which ſome of the later being preſt, Upon the Ficti'on of two Chriſts do fall; One they indeed the Son of Joſeph call, Who was to ſuffer Ills and Death at laſt; Another for the Son of David paſt; All things with him ſhould happily ſucceed: This from parti'ality muſt needs proceed. 'Tis eaſier, and does better far agree With what we in Prophetick Writings ſee; T'acknowledge one who was to gain his Pow'r, By Life of pain, and ſhame at the laſt hour; Which we believe of Jeſus to be true: If we were ſilent, This, the thing it ſelf ſhould ſhew. XX. And as if they were good Men, who proſecuted him to death.Some Jeſus and his Doctrine disbeliev'd, On an Opinion they had preconceiv'd, That they who did firſt Oppoſiti'on raiſe, Were Men for Probity deſerving Praiſe: Chiefly the Prieſts who warmli'eſt did proceed, Here I, for Satyr, no Invention need, Let them but their own Law and Prophets read, There does in lively Characters appear, What ſort of Men their Predeceſſors were; As Men uncircumcis'd of Heart and Ear, That with Lip-ſervice they to God draw nigh, With Hearts which in Earth's furtheſt Corners lie. Their Predeceſſors would have Joſeph ſlain, Slav'ry was all the mitigation he could gain. Of them they were whoſe Factions Moſes tir'd, So much that he to end his Life deſir'd, Whoſe Rod the Earth and Air were known t'obey, At one dread ſhake the aſtoniſh'd Sea made way; The Sea leſs deaf, and leſs diſturb'd than they. Theſe were not ſatisfy'd with heav'nly Bread; Belching up Quails ſtill wanted to be fed. Such leaving David their Anointed King, To his Rebellious Son their Homage bring. They Zacharias at the Altar ſlew, The Victim of their Cruelty, the Prieſt did view, Nor were their Prieſts leſs ſcandalouſly ill; They by falſe Witneſs Jeremy would kill. Lay-Piety indeed came in to's aid; Yet him their Influence a Captive made, Until themſelves were forc'd to the like fate. Is't ſaid, while Jeſus bleſt this Earthly State, The Prieſts then living greater conſci'ence made? This fond Belief Joſephus will diſſawde: Read there, how great their Crimes, how ſtrange their Woes: That theſe were ſhort of their Demerits he avows. Nor can the Sanhedrim be better thought, Since, as by th'Hiſtory of thoſe times we're taught, Not choice, but great Men's Pow'r to th'Office brought. Often who gave the moſt, promoted were, Before for Life, then but from Year to Year. What wonder then if People ſwell'd with Pride, With Av'arice or Ambiti'on for their guide, Should be with an inſatiate Fury mov'd, At one whoſe holy Life theirs ſo reprov'd? Againſt him they could no Objection raiſe, But what they always met who merited moſt Praiſe. The Prophet Micah thus to Priſon was brought, For ſtanding to the Truth which God had taught, Againſt four hundred of a diff'rent thought. Ahab againſt Elias that did urge, From which the Prieſts put Chriſt himſelf to purge, That he was the diſturber of that Reſt, Of which till then Iſrael had been poſſeſt. Did Chriſt againſt the Jewiſh Temple preach? For this they did condemn their Jeremy's Speech. Add farther, as their ancient Rabbies ſay, Men ſhall be known in the Meſſiah's day, As bold as Dogs, as ſtubborn as the Aſs, The Cruelty of Beaſts far to ſurpaſs. And God himſelf who plainly did foreſee, What in Meſſiah's time the Jews would be, Says a new People he for his will chuſe: While from the Streets and Cities of the Jews; Scarce one or two aſcend the holy Mount, But he with Gentiles would fill up th'account. Iſa. 8.14.A Stone of ſtumbling, an offenſive Rock, Shall Chriſt become to Iſra'l's ſcatter'd Flock. Pſal. 118.22.But yet that Stone which the firſt Builders leave, Others ſhall into the chief place receive. XXI. Anſwer to the Objection, that many Gods are worſhipp'd by Chriſtians.Two Calumnies do yet untouch'd remain, With which the Jews Chriſti'anity would ſtain, Firſt, That we worſhip many Gods they feign. But here with malice obvi'ous to diſcern, A Doctrine oppoſite to their's they turn. Th'Objection equally affects the Jew, As does their Philo evidently ſhew. He three Hypoſtaſes in God does name, Unto him adds his Word which made this frame; Who otherwiſe than Men from's Father came; On the belief he of a Third does fall, Him does Embaſſador, or Angel call, To whom he does aſſign the care of all. Moſes, Nehmanni's Son, with him agrees; And in their Cabaliſts the like one ſees. They God diſtinguiſh as a threefold Light; Some have the Names of which the Chriſti'ans write: The Father, Son, or Word, and Spirit Divine. Here what's confeſt by all the Jews to joyn; That Spirit known the Prophets to inſpire, They do as ſomething increate, admire, Diſtinguiſh'd ſtill from him by whom 'twas ſent: And ſo of what by Schechina is meant. That Force Divine ſhould in the Chriſt reſide, Which they call Wiſdom, many Jews confide: Whence the Chaldaean Par'aphraſt does accord With Chriſti'ans, calling him th'Almighty's Word. David, Iſaiah, with more, taught of Heav'n, The Name of God and Lord, to him have giv'n. Another Imputation here they lay, XXII. And that the Humane Nature is ador'd. That we to a meer Creature Worſhip pay: But this with mighty eaſe is wip'd away; Since we to Chriſt no other Honour give, Than what we in the Pſalms his due perceive. The ſecond, David Kimchi thus applies;Pſalm 2. Finding King David not ſo high to riſe, In Chriſt the Character at large deſcries: Yet none did more than he Chriſt'anity oppoſe.Pſalm 110. The hundred and tenth Pſalm which this yet fuller ſhows; Muſt needs be thought of the Meſſiah meant. That which ſome Jews of later time invent Of David, and of Hezekiah ſome, Is but their Malice boyling up in ſcum. the Pſalm is David's, as th'Inſcripti'on ſhews; Where then King David calling, Lord, one views; Can it be thought, this to himſelf he'd uſe? Or Hezekiah coming from his Line, When yet he did in nothing him out-ſhine? Abr'am no Prieſtly Character poſſeſt,Gen. And him Melchiſedec devoutly bleſt, As one whom a more ſacred Order did inveſt. Pſal. 110.2.That which we added by the Pſalmiſt know, 'A Rod of Strength ſhall out of Sion go, 'And make his diſtant Foes his Proweſs ſee, Does evidently with the Chriſt agree. Nor did the ancient Jews e're differ here, And this in their old Paraphraſts is clear. So great their Probity was fully known, Who for the Chriſt, the Nazarite, did own, That we for this might credit them alone; As well as Moſes is by Jews believ'd, In what himſelf alone declares from God receiv'd. But more, and ſtranger Arguments, maintain, That Pow'r Supream this Jeſus did obtain; That many ſaw him come to Life again: That he was ſeen when to the Hev'ns he paſt; That out of Men he raging Daemons caſt: Diſeaſes cur'd by his tremendous Name: And that the Gift of Tongues t'his Follow'ers came, Which he had promis'd for his Empire's ſign; His Scepter too, that is, his Word Divine, From Sion went devoid of Humane Aid, And did the Limits of the Earth invade, People, and Kings, its ſacred force obey'd: Exactly anſw'ering what the Pſalmiſt told. Their Cabaliſts a middle Nature hold, Between the Higheſt, and the Humane Mind; For whom the name of Enoch's Son they find; With a much lower Pow'r to him aſſign'd. To him how much more juſtly this we yeild, Who has himſelf with ſo much Light reveal'd? Againſt the Father's Pow'r, this does not make; Since we confeſs he this from him did take: 1 Cor. 15.24.To him at th'end of all it muſt return; And we his Honour brightned hence diſcern: Unto more ſubtile Queſtions to deſcend, XXIII. A Concluſion of this part, with a Prayer for the Jews. Were but the Readers time in waſte to ſpend: Theſe things I think may be enough to prove, That no Objection any Skill can move, Argues the Doctrines which this Jeſus taught, Either abſurd, or impious to be tought. What hinders then, but all Men ſhould imbrace Thoſe Doctrines, which ſuch Miracles did grace, Which Precepts of ſuch Sanctity commend, With a Reward ſo glorious in the end? Whoever this for his Live's Rule does take, But Queſti'ons more particular would make; Muſt ſearch thoſe ſacred Books, which we maintain, The whole of our Religi'on to contain. That on Mens Minds theſe their due force may gain. We ought with fervent Zeal that God t'implore, Whom Jews, and we, with holy Fear adore; That he to them would open the clos'd Door; That they may feel the beams of Light Divine, In their moſt inward Parts ſerenely ſhine: That that warm Pray'r may efficac'ious prove, Utter'd for them by Chriſt when he did hence remove.
LIB. VI. A Refutation of Mahometiſm. Its riſe.SInce now with that Religi'on we engage, Which Mahomet ſet up in a blind Age; It may be fit to count thoſe Judgments here, Drawn down by Chriſtians e're he did appear. While Preſecuti'ons did the Church encloſe, More florid, like the branching Palm, it roſe: Piety ſparkled through its humble State, Grew cold, and ſtiff, when favour'd by the Great. When Conſtantine, and others of like pow'r, Pal'd in and cheriſh'd this Celeſtial Flow'r; The Church became a Garden of delight, And thither humane Honours did invite; The World came crowding in at the large Gate; And it might ſeem to admit of ſome debate, Whether the State was in the Church, or Church in State. Secular Int'reſt then began to ſway, The ſtronger Princes on the weak did prey, Boundleſs Ambiti'on urging them to Wars; Sometimes the Biſhops were the Trumpeters: Often the Clergy's Quarrels for the See, Divided Men under one Politie; The Laymen's Lives be'ing Off'rings for the Prieſt; When by the rout o'th'one the Tumults ceaſt, In curi'ous Queſti'ons they ſpun out that Eaſe, And ſtudy'd more themſelves than God to pleaſe: They choſe, like Adam tempted by his Wife; The Tree of Knowledg for the Tree of Life. Religi'on, fram'd by God for common uſe; Became a Sci'ence, and an Art abſtruſe; Vain Affectati'on of things moſt ſublime, Like them who did to build proud Babel climb, To Diſcord, and divided Tongues did draw: Which, when the thus confounded Vulgar ſaw, Scarce knowing where the Streams of Life did lie, The very Scriptures they, as tainted, fly: Then ſpecious Rites engroſt Religi'ons Name; Inſtead of Piety that Heav'n-born Flame, Juda'iſm one would have thought again return'd: As if the Mind were but the leaſt concern'd, Bodily Exerciſe Religi'on ſeem'd, With Zeal in crying up a Man, or ſide eſteem'd. Religi'on then dwindled to outward ſhows, Many were Chriſti'ans call'd, but few were choſe. At this did God juſt Indignati'on ſhew, From Scythi'a, thence, and Germany, he drew Legions of barb'rous Enemies, who came Like Inundati'ons o're the Chriſti'an Name. They who ſurviv'd this ſo devouring loſs, Not being purg'd from their contracted droſs, Sank under Mah'met fighting 'gainſt the Croſs: Arabi'a ſaw the Firſt-fruits of that Weed, Which ſprung up thick, and choak'd the ſacred Seed; In words it often ſuits the Chriſtian Life, With it in truth nothing is more at ſtrife: The Saracens theſe Precepts firſt obey'd, Who a defecti'on from Heracli'us made, Theſe did Arabi'a, Syr'ia, Paleſtine, invade; Aegypt and Perſi'a felt their dread Alarms, From Africa to Spain they wafted o're their Arms: Tho others them did warmly entertain, The Turks did the moſt equal Wars maintain, And after mutu'al various chances paſt, They ſtruck air undivided League at laſt. Then, a Conformity of Manners, brought The Turks to cloſe with what the others taught: Friendſhip prevail'd where Force did fruitleſs prove, So much more pow'rful is the bond of Love; Of Empire with the Turks remain'd the Seat, Taking in Partners, they became more great: Cities of Aſ'ia, and renowned Greece, They ſoon compell'd to render up their Keys; Their proſp'rous Arms in Hungary were crown'd, And they broke through the ſtubborn German Bound. II. The Foundation of Mahometiſm, concerning not inquiring into Religion, overthrown.This Doctrine, ſet up to encourage Fights, Is flaringly dreſt out with gaudy Rites; Their Books, call'd Holy, from the vulgar hid, All free enquiry after Truth forbid: Nothing more juſtly may Suſpiti'on breed, Than that they are prohibited to read: Who would not think that an adult'rate Ware, For which who puts it off takes mighty care, That none ſhall view the purchaſe he has made, This being the conditi'on of the Trade? All Men indeed can't equally be brought To underſtand all Objects of their thought; Pride, Affectati'on, Cuſtom, may miſguide; But that the way of Truth ſhould be deny'd To them who ſeek it without by-reſpect, Themſelves and all things elſe to God ſubject, With this the Aid Divine warmly implore; Would cloud the Goodneſs of Him we adore. And ſince a judging Pow'r adorns the Mind, What of that Pow'r can we more worthy find, But that thoſe things ſhould exerciſe it moſt, Through Ignorance of which Eternal Life is loſt? Moſes ſo-pow'rful with his wondrous Rod, III. Proof againſt Mahometans from the ſacred Books of Jews and Chriſtians, and that they are not corrupted. Mahometans confeſs was ſent from God; This they of Jeſus own, nor ſtick to ſay, That holy Men firſt ſpread about his way: Yet in their Alch'ran many things do lie, Diff'ring from Moſes and the Chriſti'an Verity. Here, that I may but one Example name, That on the Croſs Chriſt dy'd, Scriptures proclaim; That the third day he came to Life agen, Without deluſion, ſeen of many Men: O'th'other ſide by Mahomet, 'tis ſaid, That he was privately to Heav'n convey'd, Upon the Croſs th'Effigies only laid. The Death of Chriſt he plainly thus denies, And would not have the Jews believe their Eyes: Th'Objection can no other Anſwer bear, But that the Books remain not what they were, The contrary to which we've made appear.Vid. lib. 3. If any this againſt their Alch'ran urge, The bare denial would be thought to purge; But they for that can ne're ſuch proofs pretend, As have been ſhewn on holy Writ t'attend: As that it ſoon throughout the World did paſs, Not in a ſingle Tongue (as th'Alch'ran was) Faithfully kept by each divided Sect, Who one anothers Frauds muſt needs detect. Chriſt's welcome Promiſe, enter'd by St. John, To ſend the Comforter when he was gone, Mahometans ſuppoſe t'have curtail'd been, That ſomething there of Mahomet was ſeen; But that the Chriſti'ans to ſuppreſs this Light, Blotted the paſſage of malicious ſlight; On which this Queſtion may an Anſwer need, Was't after Mahomet; or did precede? After it could not be, ſince then were found Copies diſperſt throughout the World t'abound, The Greek, the Syri'ac, Arabick, were known, Aethi'opic, and in Latin more than one: But in that place theſe all are known t'agree, Nor can we the leaſt vari'ous Vers'ion ſee: No cauſe of change before that could be thought; None could foreſee what would by him be taught. Tho nothing contrary to Chriſt he brought; Who can of thoſe who follow Chriſt believe, They ſhould the Books of Mahomet receive Before what Moſes and the Hebrew Prophets leave. Suppoſe on neither ſide a Writing were, That might what Chriſt or Mah'met taught declare, Reaſon would teach that that for Chriſt's ſhould paſs, Which that eſteem among the Chriſtians has, IV. A Compariſon of Jeſus, and of Mahomet.For Mahomet's that, which ſo his Foll'wers take. Of both now the Compariſon let's make, While we the Adjuncts and Affecti'ons view, Whence which deſerves the pref'rence we may ſhew. Firſt for the Authors; th'other ſide agree, Men did in Jeſus that Meſſiah ſee, Of whom the Promiſe in the Law did paſs, The Word of God's his Name; which Mah'met has, Vary'd to Wiſdom, and the Filial Mind: That he no Earthly Father had, is joyn'd; While Mahomet was got the common way, As the moſt zealous of his Foll'wers ſay, Long was rapaci'ous, ever too inclin'd, To ſati'ate his warm luſt with Woman-kind. Mahomet owns Jeſus t'aſcend the Skies, Under his Tomb himſelf a Relick lies; Who cannot ſee which moſt we ought to prize? Compare their Deeds: ev'n Mahomet does own, V. And of their Deeds. That Chriſt t'endue the Blind with Sight was known; To Cripples he the uſe of Feet did give, And made the Dead with Breath recall'd to live. Th'other for Miracles urges Alarms, And thinks to prove his Miſſion by his Arms: Yet they who after him his Rules imbibe, What they call Miracles to him aſcribe; But either they from human Art might move, As what is ſtory'd of th'attendant Dove, Or ſuch as by no Witneſſes they prove; As that a Camel ſpake to him by Nights, Or what againſt all Senſe abſurdly fights, As that upon him part o'th'Moon was found, Which he return'd to fill a ſtarry round. Who will not ſay, that when Diſputes ariſe, That Law is to be choſe where one deſcrys That cleareſt proof of ſacred Sanction lies. Let us obſerve what ſort of Men were they, Who firſt took up the one, or t'other way. Chriſti'ans the World, Men fearing God, VI. Of them who firſt receiv'd either Religion. did know, Of Innocence unſully'd from below: And with God's Goodneſs how can it agree, To ſuffer ſuch to drown in Error's Sea, Cheated by Words of the moſt ſpeci'ous ſhew, Or Deeds ſeeming miraculous to view? Who firſt for Mahomet their Notions chang'd, Were Robbers, even from Humanity eſtrang'd. VII. Of the means by which either Law was propagated.Mark then the manner, in which each was found To propagate the Rule he did propound: Chriſt's was not ſpread by Miracles alone, Grew by their Suff'rings who the Croſs did own, Neither of theſe Mahometans can boaſt, Miracles wrought, Lives for their Doctrines loſt: But their Religi'on with their Arms encreaſt, A meer acceſſi'on unto them at beſt; Their mighty Empire and in Wars ſucceſs, Their Teachers as the pow'rful Motives preſs, Than which can nothing more fallacious be: Them to oppoſe the Ethnick Rites we ſee, Which Perſi'ans, Mecedoni'ans, Romans, ſpread, Conqueſt attending where they Armies led, Their thriving Limits ſtretch't out vaſtly far: The Turks were oft improſperous in War; By Sea and Land how often were they beat? How forc'd in Spain to quit their ancient ſeat? What is ſo mutable a doubtful Chance, Which now the Good, now does the Bad advance, Can be no ſtandard by which one may ſhew, Which is the falſe Religion, which the true? And that the leſs, ſince we can rarely find, That they the Juſtice of their Arms will mind, Theſe often they injuriouſly extend, Where they no Provocation can pretend, Unleſs that they would ſtrive this way t' enlarge The bounds of Truth committed to their charge; Thus hood-wink'd Zeal ſhould for thoſe Deeds atone, Than which nothing's more irreligi'ous known: God's Worſhip in the Will is known to lie, Which whoſo forces, takes away the Tie; This may be wrought upon by gentle ways; 'Tis not of Will when one by force obeys: Where ever Proſelytes ſuch means do gain, 'Tis not that they believe, but poorly feign, To ſhun the preſent, or impending pain: Who does by Violence Aſſent-compel, Therein the weakneſs of his Cauſe does tell; Yet they themſelves take this pretence away, For many People ſubject to their ſway, Have an Indulgence for their former way. Nor do Mahometans ſcruple to own, Men may be ſav'd truſting in Chriſt alone. Let's next the Precepts mutually compare: VIII. Of the Precepts reſpectively. One teaches greateſt Injuries to bear, And take our Enemies into our care, Th'other uſurps upon the Right divine,Vengeance is mine, &c. While it Retaliation does enjoyn. The Nuptial Band one renders ever faſt, And checks ev'ry occaſi'on of diſtaſte, The other makes it but on pleaſure laſt: The Husband does what he would have his Wife, Leading with her an undivided life; By his Example teaches ſingle Love, More, there allow'd, to luſt Incentives prove. This calls Religi'on inward to the Mind, That it may bring forth Fruits worthy Mankind: That does its force in Circumciſion ſpend, With other things which to no good do tend. This yeilds the temp'rate uſe of Meat and Wine, There 'tis prohibited to eat of Swine; Wine too, the Gift of God, is there deny'd, Tho thence, provided Moderati'on guide, Body and Mind are with freſh Spir'its ſupply'd. No wonder if before the perfect Law, Men Childiſh Rudiments as previous ſaw: When from the Sun God did the Clouds withdraw, And Men its open Glories might diſcern, Prepoſt'rous 'twere to Figures to return: Since Chriſt's Religi'on Men muſt perfect own, What ground for adding to it can be ſhown? IX. Anſwer to the Mahometans Objection againſt the Son of God.Warmly Mahometans urge in diſpute, That to the Godhead we a Son impute; When yet a Wife was never to him joyn'd: As if the name of Son in God ſublim'd, Something far more divine we did not find, Than th'acceptation when to Man confin'd: Beſides a Female partner of his Love Would much more worthy of the Godhead prove, Than many things which Mahomet has told, As that his Hand is beyond meaſure cold, Experienc'd by himſelf who did it hold: That in a Chair he's carry'd up and down, With other things which Reaſon muſt diſown. We, who the Son of God, bleſt Jeſus call, On an Idea no leſs ſacred fall, Than he, where he the Word of God does name: And as an Offspring from his Mind it came. Add here the Spir'it ſupply'd a Father's force, A Virgin bore him againſt Nature's courſe: Him God did viſibly to Heav'n tranſlate; Theſe things does Mahomet himſelf relate; All which evince that in peculiar way, That he's the Son of God, we may, and ought to ſay. X. Many abſurd things in the Mahometan Book.Beyond due bounds it would this Treatiſe ſwell, Did we of all thoſe idle Fables tell, Which in the Alchoran are known t'abound; As that ſome Angels, while the Cups went round, And a fair Virgin ſat attentive by, Taught her a Song with which to mount the Sky; That oft ſhe thither went with this inſpir'd, At laſt unto an higher flight being fir'd, There caught by God was turn'd to a fixt Star; That this was Venus, Pattern to the fair. That while the World liv'd in a ſingle Houſe, The Elephantine Dung brought forth a Mouſe: And that a Lions Breath produc'd a Cat: Nor ſurely, leſs ridiculous is that, Where he of a ſcape-Ram does Wonders tell, Hung in the middle between Heav'n and Hell, Which carries on its back Death's murd'ring-ſtores; And of excerning Banquets through the pores: That each ſhould have his Flocks of Women-kind, For his continu'd luſts, in Heav'n aſſign'd: Their Faith in theſe we muſt a Judgment think, Through which into Stupidity they ſink; Since chiefly, the bright beams of Light Divine About them with commanding Luſtre ſhine. This Argument I need no farther preſs. XI. An Application to Chriſtians, who from what is before ſaid are admoniſh'd of their Duty. Here not to Strangers only I addreſs; But unto them, as much, who Chriſt profeſs. What's ſaid already let's to uſe apply; Follow what's good, and what is noxious fly; While we with ſpotleſs Hands invoke his Aid, Who things unſeen and ſeen equally made; Aſſur'd that all things in his Conduct ſhare, And not a Sparrow falls without his Care: Him let's not fear who can the Body kill, But who can Soul and Body cruſh at will. Now muſt we in the Father only truſt, To place the like in Jeſus is but juſt; Who has obtain'd the only Name on Earth, Through which the ſtate of Happineſs has Birth; And yet in vain we call or God, or Lord, Unleſs we yeild Obedience to their Word; Him to a Life of Glory God will raiſe, Who does his Will, not him who loudly prays. Chriſt's holy Doctrine let's a Treaſure hold, Exceeding far that valu'd triflle, Gold; Oft read thoſe Books which ſhew what we believe, Where none can be deceiv'd, who don't themſelves deceive. More faithful, more inſpir'd the Pen-men were, Than that they'd neceſſary Truths forbear, Or wrap them up in any envi'ous Cloud; Minds we muſt bring obſequiouſly bow'd, Which if we do, our God will nothing ſhrow'd, By us to be believ'd, or hop'd, or done; He'l perfect this his Work in us begun, Will cheriſh and excite his growing Grace, A pledg of what ſhall crown our finiſh'd Race. From imitating Pagans let's abſtain; Firſt in their worſhipping of Idols vain, Nothing in truth but Names ill Spir'its brought in, To make Mens very Worſhip prove their Sin: If of their Rites held ſacred we partake, Chriſts Sacrifice to us we fruitleſs make. Next let's not live in their licenti'ous way, Who ſervilely the Law of Fleſh obey. Chriſtians ſhould to far nobler things aſpire, Beyond ev'n what the Jewiſh Laws require, Or the proud Phar'ſees, ſeeming to riſe higher; Their Right'ouſneſs lay but in outward things, Th'obſerving which to Heav'n none ever brings: Heart-Circumciſion, not the work of hand, With true obedience to Divine Command, Are things in which we ſhall accepted ſtand: God's Spirit muſt without reſiſtance move, And raiſe a living Faith working by Love: This ſhews true Iſr'aelites, thoſe myſtick Jews, Who ſing God's Praiſes, and whom he does chuſe. Diff'rence of Meats, Sabbaths, and holy Days, Are ſhadows ſcatter'd by Meſſiah's Rays, In him we the Completi'on of thoſe Types ſhould praiſe. Mahometiſm may this t'our Thoughts ſuggeſt; That in the Chriſtian Law it is expreſt, That after Jeſus many ſhould ariſe, Who ſhould pretend their Miſſi'on from the Skies. But tho an Angel ſhould from Heav'n deſcend, Did he another Doctrine recommend, Than what Chriſt taught, and Miracles maintain'd, We ſhould reject, and think his Errand feign'd. In vari'ous ways God heretofore did ſpeak To them who did his Will ſincerely ſeek; At laſt to ſuch his only Son he ſent, Who did his Father fully repreſent, The perfect Image of paternal Light, Which in the bright Reflecti'on feaſts the Sight, The Lord and Maker of the World's great Scene, Whoſe Influ'ence ſtill throughout the whole is ſeen. When for our Sins he had Atonement made, He was immediately to Heav'n convey'd, Where the offici'ous Angels give him place, Whom with a Throne of Glory God does grace. Such be'ing the Author of the Law w'obey, For ſomething ſtill more noble ſhould we ſtay? On this occaſi'on we ſhould call to Mind, What are the Arms Chriſt's Souldiers have aſſign'd, Not ſuch as bloody Mahomet enjoyn'd; Such as the Spirit'ual Warfare does require, To raze thoſe holds to which our Luſts retire, Which to ſubvert Gid's Law boldly aſpire. Faith would a Shield invulnerable lend, 'Gainſt all thoſe fi'ry Darts the Daemons ſend. A right'ous Life's a well-wrought Coat of Mail, Which in no Circumſtance is known to fail: The hope of Happineſs an Helmet proves, Which danger from the threatned head removes: Inſtead of Sword, the ſacred Writ we find, Piercing the cloſe Receſſes of the Mind. Such Concord ſhould unite each Chriſti'an Heart, As Chriſt bequeath'd when he from hence did part. We ſhould not many for our Guides receive; But him, the only One from God, believe. Baptiz'd into his Name all Chriſtians are; Wherefore of Sects and Schiſms we ſhould beware, His ſeamleſs Goat 'tis impious to tear: And that into this fault we may not fall, Th'Apoſtle's Dictates we ſhould oft recal; Who bids each Man be temperately wiſe, According to the meaſure God ſupplies, T'another's Weakneſs Tenderneſs to ſhow, That we, as in one Body, may together grow. If more than others one has underſtood, In their Inſtructi'on let him make it good; If yet they can't arrive to the true Senſe, Still hope that God will farther Light diſpence. I'th'int'rim let's act up to what we know; Our knowledg is imperfect while below, We ſhall be fill'd above where the clear Fountains flow. Each in particular ſhould have a care, Not t'hide the Talent fallen to his ſhare; But to lay out the utmoſt of his Pow'r, That Men may cloſe with Chriſt in happy hour; For this, as well as good Advice to give, He an Example of his Rules muſt live; That of the Maſter they may well conceive, Who ſee what Men in him alone believe; And they that Law may value as the beſt, Whoſe Purity is in their Lives expreſt. If any thing which I have offer'd here, Does under a good Character appear, Let God, from whom it came, the Praiſes bear: And let the Senſe of humane Frailty move, At leaſt to pardon, what you don't approve; Think too of time and place when this came forth, Rather an Embr'yo, than a perfect Birth. FINIS.
Virgil's Fourth ECLOGUE faithfully tranſlated.
SIcilian Muſe! let's take a nobler flight;Vid. Grot. lib. 4. Sect. 9. Shrubs and low Sylvan Scenes can't all delight; Yet if a Grove our Verſes celebrate, That ſhall become worthy a Conſul's State: Time, i'th'appointed round, preſents that Age, Which the Cumaean Sybil did preſage. The Virgin now viſits the Earth again, And peaceful Saturn brings his happy Reign; While a-new Offspring comes down from above: May chaſt Lucina but propiti'ous prove, And with a gentle hand forward that Birth, Which is to purge the Iron from the Earth, No Metal to allay pure Gold be'ing known: This is the time Apollo mounts the Throne. This Pollio! ſhall thy Conſulſhip adorn, This Age's Grace ſhall during that be born: Hence ſhall the joyful Epocha begin, While thou preſideſt is the fall of Sin; No tracts of former Guilt ſhall ſtay behind, Nor ſhall it longer terrify Mankind. He ſhall aſcend unto a Life Divine, Where mingled with the Gods the Hero's ſhine; Himſelf conſpicuous above the reſt: The Univerſe ſhall under him be bleſt, And find the Father in the Son expreſt. The unforc'd Earth ſhall ready Tribute bring, At the Nativity of thee its King; The bluſhing Berry with green Ivy twin'd, Th' Egypti'an Bean, with Herbs of ſov'raign kind: The Pails with fatning Goat's Milk ſhall run o're, Nor ſhall the Herds fear when the Lions roar. All ſorts of new-ſprung Flowers thy Cradle ſtrew, Courting thy Infant Tears before the Morning Dew. Serpents ſhall die, the Poiſon's force decay, And wild Aſſyrian Roſes cloath the way. But when the Hero's Praiſes, and the Deeds, Th'enlightned Youth of his dread Father reads, And knows the grounds from whence true Fame proceeds; Corn ſhall enrich the Field where none did ſow, And chearing Grapes on common Buſhes grow, From the hard Oak ſhall roſcid Hony flow. Yet there ſome remnants of old Fraud ſhall be, Which ſhall again provoke to try the Sea, A num'rous Neighbourhood with Walls t'encloſe, And vex the paſſive Earth with fur'wing Ploughs: Of a new Tiphys Stories ſhall be told, Another Argos ſhall cull'd Hero's hold; Freſh Wars ſhall be begun, another Troy Shall an Archilles feel ſent to deſtroy. But when thou ſhalt in Years become mature, The Sailer ſhall no more rough Seas endure; No Ships ſhall coaſt about for Foreign Ware, All things within it ſelf each Realm ſhall bear, Plough-ſhares no more ſhall tear the fertile ground, No Pruning-hooks the bleeding Vines ſhall wound; The lab'ring Ox ſhall from the Yoak be free; Nor ſhall we Wool dy'd with falſe Colours ſee; A nat'ral Purple, or becoming Red Shall, as he ſtalks along, the Ram beſpread; Lambs a more orient Red ſhall ſweetly ſtain. Such times as theſe the ſteady Fates ordain, Working th'agreeing Links of the ſure Chain. Enjoy thy ſacred Honours now in peace, Thou darling Son o'th'Gods! Jove's great encreaſe! See! how the tott'ring World expects thy hand, Made to ſupport the Heav'ns, the Sea, and Land. Nature, behold! puts on a chearful Face, Finding thy Seaſon rowling on apace. Oh! that my Life and Spirit might ſuffice, To praiſe the Glories to which thou ſhalt riſe: While full of thee I ſhould not fear to vie With Orpheus, were the Muſe his Mother by; Nor Linus, tho Appollo did inſpire His raptur'd Son with all his holy Fire. Should Pan, ev'n in his own Arcadia ſing, Arcadia ſhould to me the Lawrel bring. By Smiles the knowledg of thy Mother gain, Thou perfect Recompence of all her Pain! Learn by the Smiles: where Parents don't rejoyce, No God, or Goddeſs made that Houſe their choice.
SIcilides Muſae! paulo major a canamus. Non omnes arbuſta juvant, humileſ que myricae. Si canimus ſylvas, ſylvae ſint Conſule dignae. Ʋltima Cumaei venit jam carminis aetas; Magnus ab integro ſaeclorum vertitur ordo. Jam redit & Virgo, redeunt Saturnia Regna: Jam nova Progenies Coele dimittitur alto. Tu modo naſcenti puero, quo ferrea primum Deſinet, ac toto ſurget gens aurea Mundo, Caſta fave Lucina: tuus jam regnat Apollo. Te que adeo decus hoc aevi, te Conſule, inibit Pollio, & incipient magni procedere menſes. Te duce, ſiqua manent ſceleris veſtigia noſtri, Irrita perpetuâ ſolvent formidine terras. Ille Deûm vitam accipiet, Diviſ que videbit Permiſtos Heroas, & ipſe videbitur illis; Pacatum que reget Patriis Virtutibus Orbem; At tibi prima, puer, nùllo munuſcuba cultu, Errantes heder as pàſſim cum baccare tellus, Miſta que ridenti colocuſia fundet acantho. Ipſae lacte domum referent diſtenta Capellae Ʋbera: nec magnos metuent arment a Leones. Ipſa tibi blandos fundent cunabula flores: Occidet & Serpens & fallax herba veneni Occidet: Aſſyrium vulgo naſcetur amomum. At ſimul Heroum laudes & facta parentis Jam legere, & quae ſit poteris cognoſcere virtus; Molli paulatim flaveſcet campus ariſtâ, Incultiſ que rubens pendebit ſentibus uvae, Ep durae quercus ſudabunt roſcida mella. Pauca tamen ſuberunt veteris veſtigia fraudis, Quae tentare Thetin ratibus, quae cingere muris Oppida, quae jubeant telluri infindere ſulcos: Alter erit tum Tiphys, & altera quae vehat Argo Delectos Heroas: erunt etiam altera bella, At que iterum ad Trojam magnus mittetur Achilles. Hinc ubi jam firmata virum te fecerit aetas, Cedet & ipſe mari vector, nec nautica pinus Mutabit merces: omnis feret omnia tellus. Non raſtros patietur humus, non vinea falcem: Robuſtus quo que jam tauris juga ſolvet arator; Nec varios diſcet mentiri lana colores: Ipſe ſed in pratis aries jam ſuave rubenti Maurice, jam croceo mutabit vellera luto; Sponte ſuà ſandyx paſcentes veſtiet agnos. Talia ſaecla ſuis dixerunt currite fuſis, Concordes ſtabili fatorum numine Parcae. Aggredere ô magnos (aderit jam tempus) honores, Chara Deûm ſoboles, magnum Jovis incrementum. Aſpice, concexo nutantem pondere mundum, Terraſ que tractuſ que maris, Coelum que profundum. Aſpice, venturo laetentur ut omnia ſeclo. O mihi tam longae maneat pars ultima vitae, Spiritus & quantum ſat erit tua dicere facta. Non me carminibus vincet nec Thracius Orpheus, Nec linus: huic mater quamvis at que huic pater adſit: Orphei Calliopea, Lino formoſus Apollo: Pan Deus Arcadiâ mecum ſi judice certet, Pan etiam Arcadiâ dicet ſe judice victum. Incipe parve puer riſu cognoſcere matrem: Matri longa decem tulerant faſtidia menſes. Incipe, parve puer, qui non riſere parentes, Nec Deus hunc mensâ, Dea nec dignata cubili eſt.
APPENDIX.

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

CHAP. I. Of the Importance of Prophecies for confirmation of the Chriſtian Religion; how the Sibyline Verſes were preſerved, and the Primitive Chriſtians juſtified in their Appeals to them. Their Authority confirm'd, by a Paſſage cited as St. Paul's, by Clement of Alexandria.

OF all the Arguments excellently urg'd by Grotius, and but enervated by my Rythms, there is none which ſeems more undeniably to enforce the belief of a Deity, and the Religion which Chriſt Jeſus taught Mankind, than the Evidence that there have been, at leaſt in ſome Ages of the World, ſuch Predictions as have manifeſted a fore-knowledg of thoſe future Events, of which it was impoſſible to have the leaſt intimation from any Cauſe, or Sign, appearing only by natural Light; and that ſuch an one as the bleſſed Jeſus, had been fore-ſhewn, and was accordingly expected, about that time when he firſt convers'd among Men.

Numbers not injudicious, may be impos'd upon with appearances ſeemly miraculous, either by a Confederacy, flight of hand, or natural Magick, in applying the occult Qualities of things new and ſtrange.

But it muſt evidently be beyond all humane Power, to know future things in their remote Cauſes, the Cauſes themſelves not exiſting till many Ages after; nay, where the Cauſes act arbitrarily, and conſequently the Effects are wholly contingent.

Whether the Inſtruments of conveying to Mankind the notices of ſuch things, were actuated by good or bad Spirits, is not of any Conſequence here; ſince if they were bad, it ſhews the influence of a ſuperiour Being, which makes the very Devils ſubſervient to that Power, which was to deſtroy their Kingdom.

And it cannot but be look'd upon as a great Mercy and Providence of God, that he not only left witneſs of himſelf among the Jews,Acts 14.15. in thoſe Prophecies, which ſufficiently pointed out the Time, Place, Perſon, and Character of the Meſſiah. But that the Gentiles might have no pretence that theſe were Juggles, and a meer Conſpiracy againſt their ancient and eſtabliſh'd Rites, he ſo ordered it, That the Roman Capitol ſhould become a Sanctuary, and Depoſitory of theſe Divine Truths; That there the Sibylline Writings, which deſcribe that pacific Prince, who was to be born of a Virgin, ſo clearly, that thence is now taken the main Objection againſt their Authority; ſhould be preſerved with that care, which might prevent all manner of ſcruples with unbiaſ'd minds, againſt thoſe mighty Teſtimonies to Chriſtianity.

To thoſe therefore the Primitive Fathers, Juſtin dedicates his Apology to Antoninus Pias, who began his Reign A. Chriſti 139. the Apology ſuppoſed to be wrote about the year 150. vide Euſeb. Hiſt. lib. 4. c. 12. Cluv. Epit. Hiſt. p. 281. Tallents Tables. Juſtin Martyr, Clement finiſht his Books under Severus, who died A. C. 212. vid. Euſeb. l. 6. c. 5. Cluv. p. 294. Clement of Alexandria, Tertul. cotemporary with Clement. Vid. Cluv. p. 294 Tertullian, and Origen, even the laſt of which was born within the ſecond Certury, appeal'd in their Diſputes with the Heathens, or Apologies for themſelves. v. Origen lib. 7. pag. 369, edit. Cant. Celſus his Objection, That the Chriſtians had inſerted many, and blaſphemous things into the Sibyls Books, is ſo far from an Objection that ought to weigh with us; that it is a Confirmation of our Faith, and that thoſe Writings contained ſuch things of one to be born into the World, as the Heathens accounted it Blaſphemy to aſcribe to any but their Gods, or the great Jove, or Jehova.

Origen's Challenge, for Celſus to ſhew what the Chriſtians had inſerted, not being anſwered, were of it ſelf a ſufficient diſproof of this Calumny: but 'tis ſtrange it ſhould be taken up by Chriſtians now, eſpecially by the Learned v. Voſſius de Sibyllinis Oraculis. Iſaac Voſſius, who in the main defends the Sibylline Writings; for what ever may have been added through the officious, or miſtaken Zeal of any Chriſtians ſince, 'tis highly improbable that it ſhould have been ſo in Celſus his time, or as long as the Capitol ſtood, to which the Heathens would certainly have reſorted; to falſifie the Quotations made by the Chriſtians, if they had not been exactly true. Not can it be imagin'd how the Chriſtians ſhould at any time, after the birth of our Saviour, till the Vid. Twiſden's Diſquiſ. touching the Sibyls, p. 178. burning of the Capitol, which was about the Year of Chriſt 395, be able to thruſt in any ſpurious Copies among thoſe which were received by the Heathens.

For before our Saviour's birth, Vid. Sucton. in vitá Auguſti. Auguſtus had made a Collection of thoſe Books of the Sibyls, which upon examination were found authentick; theſe were laid up in two gilded Hutches, under the foot of a Pillar in the Temple of Palatine Apollo, where they were preſerved as the moſt

Dionyſ. Halicarn. lib. 4. Rom. Antiq. 〈 in non-Latin alphabet 〉 .

In Vopiſci Aureliano juxta annum Chriſti 271. Vid. Formam Senatus conſulti de inſpiciendis fatalibus libris. Cicero de Div. Non enim ſicebat ullum Carmen Populo enuntiare niſi id Senatus decreviſſet.

ſacred Poſſeſſion which they had. And whereas at firſt two, and after that ten, were appointed the Keepers and Prieſts of thoſe ſcatter'd Oracles, which they had formerly gathered together, fifteen had the Charge of this new Collection; and in all Emergencies of State, or portentous Accidents, theſe Quindecemvirs conſulted the fatal Books, as they call'd them, by the Decree of the Senate, and without ſuch Decree theſe Officers were not to acquaint the People with any Verſe there.

Nay, there was great care taken that they might not be cheated with new, or falſe Copies; when in Tiberius his time,Corn. Tacitus in vitâ Tiberii, lib. 6. p. 150, 160. Ed. Plantini. Caninius Gallus, one of the Quindecemvirs, preſs'd for a Decree of the Senate, for having a Book then found, treaſured among the other Writings of the Sibyls (whether there was but one, or more, Tacitus, who relates it, would not determine.) Tiberius tells him by Letter, that he was ignorant what was the ancient Cuſtom upon ſuch a diſcovery, which was, to have every Verſe read and weighed in full Senate before it was received, and then the matter was to be left to the Prieſts, that they might uſe all poſſible humane means for diſcerning the true from falſe.

That the Chriſtians therefore could not cheat them in this matter, and would have been diſproved by authority of the Senate, if they made any falſe Quotations, cannot be doubted.

The only Queſtion remaining is, How the Chriſtians could come by any of theſe Writings, which were kept with ſo much caution, that none were admitted to them but the immediate Officers intruſted with them, nor could they publiſh them without a Decree from the Senate: And further yet, as it is in Tiberius his Letter mentioned by Tacitus, Auguſtus made a Law,Tacitus lib. 6. p. 160. Sanxiſſe Auguſtum quod infra diem ad Pretorem Urbanum deferrentur, ne que habere privatim liceret. That whenever any Copy of ſuch Writings ſhould occur, it ſhould within a day be carried to the Pretor, or Mayor of the City, and that no private Perſon ſhould retain any by him.

Notwithſtanding all which, it is eaſily ſuppoſable that the Chriſtians, and others, might have made large Collections of thoſe Predictions which were there treaſured up: And Auguſtus his Decree ſeems to concern only what look'd like Originals, or were Copies from other parts, of which they had nothing in the Capitol.

But in Tully's time the Sibylline Writings were in all peoples hands, and ſome ſeem to have made a trade of Cic. Divinatione lib. 1. f. 261. Ed. per de Planches Quinc. Cicero, ſpeaking of the Erithraean Sibyl. Cujus generis oracula etiam habenda ſunt, non quae aequatis ſortibus ducuntur, ſed quae inſtinctu divino, afflatu que fundutur. Vid. Van. Dale p. 335. Sibyllarum ſortes darae fere ubi que occurrunt. telling Fortunes by them, with the help of Lots.

Cic. de Div. lib. 2. f. 295.And Tully takes notice of a Decree of the Senate againſt the reading of thoſe Books, as obſolete, and antiquated; But thinks it reaſonable that this Decree ſhould be revived to prevent Superſtition; but then there was no reſtraint to keep Tully, and the other Enquirers of that Age, from ſatisfying their Curioſity about theſe;Vid. Petav. Rat. temp. p. 361. Lactantius lib. 4. c. 15. And ſeveral of their Verſes are mentioned in the Authors of thoſe Times, agreeably to which Lactantius, who was born within the third Century, ſays, that the Sibylline Verſes which the Chriſtians then urg'd againſt the Heathens, were taken out of Tully, Varro, and other Ancients, who died before Chriſt was born.

And that theſe Verſes were in many hands before the middle of the ſecond Century after our Saviour, is evident in Juſtin Martyr, who imputes it to the prevalence of Devils, or Daemons, that the Sibylline Books, among others, were then prohibited;Juſt. Mart. Apol. 2. p. 64. yet, ſays he, we not only poſſeſs them without fear, but (as you ſee) offer them to your view.

Which ſhews that the Prohibition extended only to Men of their own Rites; and the Decree againſt the reading of them, ſeems to have been revived to prevent the ſpreading of Chriſtianity, not that it was always inforc'd. Juſtin ſays, the reading of theſe was made capital;Juſt. Mart. That by fear they might turn away Men that are apt to believe the knowledg of Good; and that they may keep them Slaves to themſelves.

Upon three accounts it is eaſily to be conceiv'd, how the Sybils Verſes ſhould have been publick.

1. It might have been through the Treachery of Officers entruſted with them,

Vid. Short diſcourſe of the truth and reaſonableneſs of Chriſtianity, Ed. An. 1662. p. 16.

Vid. Livy throughout. Tully de Div. qouties Senatus Decemviros ad libros ire juſſit? &c.

Vid. Dionyſ. Halicarn. lib. 4. f. 259. who liv'd about 26 Years before Chriſt.

Vid. etiam Vandale p. 364.

Diſquiſ. touching the Sibyls, pag. 169. Quicquid fatidicorum librorum graeci, latini que generis, &c. Suet. in vitâ Auguſti.

who might have privately tranſcribed them, as Attilius did, who was one of the two entruſted with the Collection then made, and for the breach of that Truſt ſuffered as Parricide.

2. The occaſions of conſulting theſe Verſes were very frequent and numerous; and the Verſes which were then made publick were, no doubt, carefully preſerv'd, and communicated from one to another.

3. Thoſe Writings which were kept in the Capitol before Auguſtus his time, were for the moſt part Tranſcripts from what were recorded in ſeveral parts of Greece; from amongſt theſe and others, Auguſtus made his Collection; and as it was no difficult thing to have recourſe to thoſe places, from whence any of them had been tranſcribed; no more was it to have ſufficient Evidence, which, among the Verſes ſo recorded, were tranſcribed and carried into the Capitol.

Upon which Conſiderations, I ſhould think it no more ſtrange, that many Sibylline Writings ſhould be in the hands of Chriſtians while the Capitol ſtood, agreeing with Verſes there recorded, than that ſeveral Copies of any Book, ſhould agree with the ſame Original: and as the Chriſtians, by quoting the Sibyls to the Heathens, ſhewed their aſſurance that the Quotations were right, and of ſuch Writings as the Heathens themſelves received for Authorities; ſo their not being diſproved in particular inſtances, ſhews, that that aſſurance was well grounded.

And this will be further evident, if any one of the Apoſtles at any time uſed theſe Authorities, either to Heathens, or Chriſtians; for tho this Argument was not ſo neceſſary, that we ought to ſuppoſe the Apoſtles inſpired to know the Contents of theſe Verſes, before they came to their hands: Yet we cannot think, that the holy Spirit, which was to lead them into all Truth, would ſuffer them to quote any thing adulterate; nor is it to be imagined that any Chriſtian then, could have counterfeited theſe Verſes, and not be diſcovered.

Serom. lib. 6. pag. 639. 〈 in non-Latin alphabet 〉 , &c. Clement of Alexandria, ſpeaking of God's Mercy, not only to the then Chriſtians, and Jews, but to the Gentiles alſo, and of his having raiſed up Prophets among them, ſays, Beſides the Preaching of St. Peter, St. Paul manifeſts, or will manifeſt, the ſame, who ſays,

Obſerve the Sibyl how ſhe declares one God, and the things which were to come: Take and read Hiſtaſpes, and there you will find it much more clearly and plainly of the Son of God, &c.

That this paſſage is not to be found among the Writings of St. Paul now extant, is not of it ſelf of greater weight, than if any of the Primitive Chriſtians ſhould have mentioned ſome expreſſion, or action of our Saviour's, of which a clear Tradition then ran; tho it were not recorded by any of the Evangeliſts: whereas St. John concluding his Goſpel, ſays;

John 21.25. And there were many other things which Jeſus did, the which if they ſhould be written every one, I ſuppoſe the World it ſelf could not contain the Books that ſhould be written.

'Tis evident, by the manner of the Quotation, that what Clement cites as St. Paul's words, were among them to whom he wrote, as much accounted St. Paul's, as any paſſage which he cites from St. Peter, was thought to be his.

So that there is no more in this Objection, than that this has not been tranſmitted down to us, in the ſame manner with the reſt of S. Paul's Writings.

But, circumſtances conſidered, we are not here ſo much as to examine whether Clement, who mentions this, was one of integrity; but the only Queſtion will be, Whether he, and others of that time, might have ſufficient evidence, whether any Writings, which went under the name of any Apoſtle, were in truth his whoſe name they then bore? Nor can there be any great Queſtion of this here, if we conſider, that Clement finiſh'd his Book in the time of the Emperour Severus, who died Anno Chriſti 212, St. Paul died about the Year 67 or 69;Vid. Euſeb. Cluv. Epit. Petav. ſo that here were but 145 Years at the moſt, to preſerve the Tradition, and not 100 to Clement's being of years of underſtanding; and Polycarp, a Diſciple of one of the Apoſtle, lived till the year of Chriſt 168. ſo that, with him at leaſt, Clement, Vid. Tallents Tables. and others then alive, might have converſed, and poſſibly with ſome of St. Paul's own Followers.

CHAP. II. Clement's Quotation of St. Paul vindicated from Vandale's Objection; and his Authorities from Tully turned upon him.

SEveral Objections againſt the Authority of the Sibylline Writings have been heretofore made by Iſaac Caſaubon, David Blondel, and others, who are fully anſwered by my Learned Friend Dr. Twiſden, Vid. Diſquiſ. touching the Sibyls. whoſe Treatiſe on this Subject may be ſufficient to ſilence the moſt Sceptical.

But lately one Vandale a Dutch-man, who I ſuppoſe had not Engliſh enough to underſtand Dr. Twiſden, and who has no great reaſon to boaſt of his Country Air as the moſt refined, reflects upon thoſe who give credit to ſuch things, as if they were; Vandale de Oraculis p. 13.Boeotum in terrâ, craſſo que ſub aere nati. "Born in a land of Dolts, and foggy Air.

I find but two Heads inſiſted on by Vandale, which may ſeem to deſerve a particular Animadverſion.

1. The firſt is, his endeavour to prove by St. Paul himſelf, that he never urg'd the Sibylline, or other Ethnick Predictions.

2. The other is, Vandale's improvement of what occurs in Tully, relating to the Sibylline Predictions.

1. His authority from St. Paul is taken out of Epheſ. 3.5, 6. concerning the knowledg of the myſtery of Chriſt: one Verſe of which,Vandale, p. 7. leaving out the other, Vandale has taken the liberty to render,Verſ. 5. Quod nullis aliis ſaeculis declaratum ſit hominum generi; ut ſuo tempore patefactum eſſet Sanctis DEI Apoſtolis, ac Prophetis, divinâ inſpiratione.

Which was not declared to Mankind in any other Age; that in its, or his time, it might be revealed to God's holy Apoſtles and Prophets, by divine Inſpiration.

If this were a true Tranſlation, it might go a great way towards his Concluſion, that the whole Myſtery was reſerved for the Apoſtles and Prophets of that time.

But this differs widely from the Original.

〈 in non-Latin alphabet 〉 , &c.Verſ. 5.

Which in former Generations, or Ages, was not made known unto the Sons of Men, as it is now, or in this Age, revealed unto his holy Apoſtles and Prophets, by the Spirit.

That the Gentiles ſhould be fellow-Heirs, Verſ. 6. and of the ſame body, and partakers of his Promiſe in Chriſt by the Goſpel.

If any of the Sibyls wrote but within that Age wherein Chriſt was born, their Predictions might come within this Proviſion.

However 'tis evident from the Text, that God's Spirit had communicated this divine Light to the Gentiles, or at leaſt for the benefit of them, as well as of others; and no more can be inferr'd to Vandale's purpoſe, than that the Spirit of Prophecy was more reſtrain'd in former times. To ſay there were no Revelations before concerning the Meſſiah, were to deny the holy Writ which records the Prophecies among the Jews; nay,Numb. 24.17. and that of Baalam the Moabitiſh Sorcerer.

Yet there is no doubt but the Apoſtles and Prophets under the Goſpel, had a more ſteady Light to guide them; and herein the Sibyls ſeem to have been far ſhort of the Chriſtian or Jewiſh Prophets.

1. That they themſelves underſtood not the true meaning of what they ſpake in a Divine Fury.

2. Nor could they bring any Evidence to ſatisfy the World of the truth of what they foretold; and therefore, how clear ſoever the Predictions ſeemed by the Event, they were obſcure till then, and of little or no uſe at firſt, eſpecially incompariſon with thoſe which were uttered for the Comfort of God's People, and were often publickly atteſted by convincing Miracles.

3. And the People among whom they were delivered, had not thoſe Anticipations, or Pre-diſpoſitions, which might fit them for the recieving that Light. So that what would have brought clear Day to others, could make but a very little dawning with them, by reaſon of that thick Darkneſs which encompaſs'd them; and upon that account their Light was to be accounted weak, as not able to diſperſe the Clouds which lay in the way; and by how much the ſtronger Rays were requiſite; by ſo much were their illuminations the more imperfect.

Cic. de Div. lib. 1.2. The ſecond Head obſervable in Vandale is, what he urges out of Tully, who, in his firſt Book of Divination, repreſents his Brother Quinctius his Arguments to ſhew, that there was ſuch a thing as a fore-knowledg of future Contingences; for which Tully owns, that he brought many Quodque me maximè delectat, pluribus noſtris exemplis uſus es iis quidem claris & illuſtribus. Cic. de Divin. lib. 2. clear and illuſtrious Inſtances known among the Romans.

Being to anſwer his Brothers Arguments he ſays; He Dicendum eſt mihi igitur adeo quae ſunt à te dicta; ſed ita nihil ut affirmem, quaerem omnia, dubitans plerumque, & mihi ipſe diffidens, ib. affirms nothing, in all things is only upon the enquiry, for the moſt part doubts, and diſtruſts himſelf, or his own Arguments.

And that which he ſeems moſt to triumph in, is,Divinationem eſſe earum rerum praedictionem, & praeſentionem, quae eſſent fortuitae. v. lib. 1. & 2. rather a cavilling at the definition of Divination given by his Brother, than a diſproving the poſſibility that the Gods ſhould certainly foreknow what is to come to paſs, and communicate that knowledg to Men, without deſtroying the nature of Contingency by any compelling neceſſity.

1. When he comes to object againſt the Authority of the Sibylline Writings, one Objection, is their obſcurity, Tully's firſt Objection againſt the Sibyls. and the uncertainty of Time, Perſon, or the like, to which they may be applied: But in this Vandale and I, may ſay all Diſputers againſt theſe ſince our Saviour's time, are ſo far from agreeing with Cicero, that the Objection moſt commonly inſiſted on, is, their clearneſs, and certainty.

2. Another is, that the Acroſticks, in which ſort of Verſe the Predictions, or moſt of them, were wrote,Vid. Vandale, pag. 39. ſhew them to be rather the Effect of Art and Diligence, than of Incitation and Fury: As if that Power which inſpired the Sibyl, could not as well do it in that manner, as in one more negligent: Beſides, it could not derogate from the Prediction, if the ſubſtance of what was imprinted on the Mind, from whatever Spirit, was afterwards regularly digeſted; if this were before what was foretold came to paſs.

3. The laſt Objection is againſt the Faithfulneſs of the Officers, who were entruſted with this their ſacred Poſſeſſion.

One of the Predictions, which in Tully's time was pronounced as fitting for the occaſion on which they were then conſulted, being that mentioned by Grotius.Vid. Lib. 4. §. 9.

Quem re verâ Regem habebamus, appellandum: quo que eſſe Regem ſi ſalvi eſſe vellemus.

That he who in truth was our King, ought to be called or owned for King, if we would be ſafe, or ſav'd.

Tully, who was an Enemy to the name of King, ſ •• ys,

Cum Antiſtitibus agamus, ut quidvis potius ex illis libris quam Regem proferant:

Let us manage the matter ſo with the Officers, that they poduce out of thoſe Books any thing rather than a King.

Vandale pag. 468, 469.Upon this enlarges, as if it were a meer trick of State, and that the Officers made the Sibyls ſpeak what ſhould be thought for the advantage of the Senate, to whom the Verſes were to be firſt ſhewn; wherefore, ſays he, Cato, who durſt not wholly tax them of Fiction, would have them ſeen by the People firſt: admit this to have been never ſo true, yet it can ſignifie nothing here, in relation to thoſe Verſes which ſo plainly deſcribe our Saviour, as ſhews that they could not be counterfeited to ſerve any Intereſt of their State.

Beſides, no more can be inferr'd from Tully's words, than that the Officers, among thoſe which were the true Verſes, took out ſuch as they thought fit for the preſent occaſion: not was more implied in Cato's demand, which had took effect, than that 'twas reaſonable the People, as well as the Senate, ſhould have a Judgment of what was fit then to be divulg'd, leſt they ſhould be kept from the knowledg of what might be of great benefit to them: and this Dion. lit. Cato veritus ne id ſuppremeretur, &c. Dion ſhews that Cato aimed at.

But notwithſtanding all that Cicero urges for diſputation ſake,Vid. Cic. Ep. ad Lentul. 5. I conceive his Letters to Lentulus ſhew, that he did not contemn the Sibylline Writings.

Ptolomy, King of Egypt, was forc'd to fly to Rome for Protection againſt his Rebellious Subjects: having been there for ſome time, and being made acquainted with a Prediction,Cic. Epiſt. ad Lentulum 4. which he thought fore-told, that he ſhould be carried back into his Kingdom without Arms, he preſt hard, and bribed high, to have this effected for him. Dion, who lived about 200 Years after, ſays, that it was contained in the Sibyls Books; If a King of Egypt come wanting Aid, do not deny him Friendſhip, but help him with no Forces; for if you do, you will have trouble and danger. And to the ſame purpoſe the Poet Lucan, who died Anno Chriſti, 65, had it before.Cluv. Ep. Hiſt.

Haud equidem immerito Cumanae carmine vatisLuc. lib. 8. Cautum, ne Nili Peluſia tangeret ora, Heſperius Miles—. Th'Italian Souldiers of Egyptian Air, Cumaean Sibyl juſtly bids beware.

This either was the opinion of the Prieſts upon the words of the Prediction, or elſe was the account ſpread after the Birth of Chriſt, whoſe carrying into Egypt exactly agrees with Tully's account of this Prediction, which was, That a King ſhould be carried into Egypt without a multitude,Vid. Ep. ad Lent. 7. infra. and was never verified in any other, than this Spiritual King. It being thought that Ptolemy was the Perſon deſign'd by the Prediction, there was great ſtriving for the Honour of executing the purpoſe of the Gods in carrying him home.

This Lentulus was very ambitious of, and had a former Decree of the Senate on his ſide: Cicero lays a project for his performing this,Vid. Cic. Ep. ad Lentul. 7. which was, that he ſhould place Ptolemy at Ptolemaic, or ſome neighbouring place, from whence he ſhould go to Alexandria with a Navy and Army, and when he had ſetled it in peace and well gariſon'd it, then Ptolemy might return into his Kingdom. Ita fore ut per te reſtituatur, quemadmodum Senatus initio cenſuit, & ſine multitudine reducatur, qoemudmodum bominer religioſi Sibylla placere dixerunt.

So he may be reſtored by you, as the Senate at firſt decreed, and may be brought back without a multitude, as the religious men ſaid it pleaſes the Sibyl.

And what was Cicero's Opinion concerning this matter, appears by a paſſage in his fourth Epiſtle to Lentulus. Epiſt. 4.

Nemo eſt qui neſciut, quo minus diſceſſio fieret per adverſarios tuos eſſe fuctum, qui nunc Populi Romani nomine, re autem verâ ſceleratiſſimo latrocinio: ſi quae conabuntur agere ſatis proviſam eſt, ut ne quid Salvis auſpiciis, aut Legibus, um etiam ſine vi, agere poſſint.

No Man is ignorant that your departure is ſtopt by your Adverſaries, who uſe the name of the People of Rome to cover the moſt infamous Robbery: If they attempt any thing, ſufficient care is taken to make it known, that nothing can be done without contemning the Prophecy, and the Laws, and indeed without force.

Where he charges Lentulus his Oppoſers as the moſt wicked Robbers, or Invaders of that Right, which he looks upon as given hith by the Prediction, and the Law, meaning the firſt Decree of the Senate; and tells Lentulus that he had acquainted the People with this.

'Tis very improbable that Cicero (as Vandale would have him) look'd upon Religion but as a Pretence, when he himſelf uſes its Authority:Epiſt. 4. Haec tamen opinio eſt populi Romani à ſuis invidis & obtrectatoribus nomen inductum fictae Religionis, non tam ut te impedirent, quàm ut nequis propter exercitus •• piditatem Alexandriam vellet ire. indeed he ſays 'twas the Opinion of the Common People, that Religion was but pretended in the buſineſs.

But herein is demonſtration, that Cicero thought the Sibilline Writings ſacred, in that he oppoſed Cato's preſſing to have the Verſes relating to that occaſion publiſh'd, as nefarious, or prophane; and of ſuch a nature, that the fear of it diverted him from the immediate ſervice of his Friend, as what was of much leſs conſequence.

Ep. ad Lent. 5. Nos, ſays he, cum maxime Concilio, ſtudio, labore, gratiâ, de causâ regiâ niteremur; ſubito exorta eſt nefaria Catonis promulgatio, quae noſtra ſtudia impediret, & animos a minore curâ ad ſummum timorem traduceret, &c. Catoni quidem quoquo modo ſefe res habeat profecto reſiſtimus.

When we were uſing our utmoſt endeavours, by Counſel, ſtudy, labour, favour, in the Cauſe of the King; of a ſudden Cato's nefarious promulgation hapned; which gave us an interruption, and diverted our minds from a leſs care, to a Fear of the higheſt nature, &c.

What ever is the conſequence of it as to our affair, I think it my duty to reſiſt Cato.

Theſe Paſſages compared together, make it evident, that Cicero was far from contemning the Sibylline Writings: but admit he ſlighted them never ſo much, yet no Man can evade thoſe Teſtimonies which he involuntarily gave to Chriſtianity, in ſhewing, that before Chriſt was born there were Predictions preſerved in the Capitol, and publiſhed in Rome, which ſpake,

1. Of a King, whom Men ought to own for their King, if they will be ſaved.

2. Of a King to be carried into Egypt without a Multitude; which could not agree with King Ptolemy, Cluv. Epit. Hiſt. p. 215. for he was carried thither by Gabinius, with a powerful Army, which beat out Archelaus, whom the Egyptians had ſet up for King.

CHAP. III. What is offered in the two foregoing Chapters, confirm'd by Virgil's fourth Eclogue, and the Tranſlation of it aſſerted.

THat the firſt was meant of the Salvation of Mankind, by one, whom all ought to own for King, can be no queſtion to any who ſhall impartially conſider the firſt Eclogue of Virgil in the Original, or my Eſſay towards a Tranſlation of it; which, tho it loſe much of the Spirit by the Transfuſion, I ſhall here juſtify to be ſo far true, that there is nothing inſerted or varied from the genuine import of Virgil's Expreſſions, to make the Prediction more plainly to denote our Saviour, than Virgil's account makes it.

Tho Vandale thinks it a meer Dream that Virgil, or others,Vandale p. 90. were permitted the Inſpection of the Sibylline Verſes through Auguſtus his favour,Quicquid nonnulli ſomnient p. 460. yet elſewhere he owns, that tho the Books were not to be conſulted without a Decree of the Senate; yet in Jul. Caeſar's time the Officers made an inſpection by the ſole Authority or Direction of Caeſar, who was Emperour, and Chief Pontif: And if in this the ancient courſe of expecting the Senate's Decree was broken, why might not Auguſtus as well break the other, and order that a private Perſon ſhould have the inſpection?

But however Vandale himſelfe owns,Vandale p. 364. that theſe Verſes were diſperſt through all Grecia, Aſia, Africa, and other Regions, when Auguſtus made his Collection; and where Virgil ſaw them is not greatly material here, but that he had ſeen Verſes which paſs'd for Cumaean Sibyl's, and wrote to one who is preſumed not to have been unacquainted with them, appears, when he ſays; Ʋltima Cumaei venit jam carminis aetas.

Nor can Pollio well be thought to have been a Stranger to the Predictions of the Sibyls, being the firſt,Vid. Tallents Tab. Chron. who, by Auguſtus his order, afterwards made a publick Library at Rome; which muſt have been, as he was thought the fitteſt for ſuch a charge.

The Commentators ſeem induſtriouſly to caſt a Cloud over Virgil's Repreſentation of the Prediction, which he mentions to Pollio: and will have it that this Poem was made to celebrate the Birth of Pollio's Son, that ſome Eclogues are applied by Virgil to Pollio himſelf, others to Auguſtus, the reſt to the Son of Pollio.

Where they ſeem to mind neither the time when it was wrote, the manner of the Expreſſions, nor the contexture of the Poem, which of one of the moſt noble and beſt turn'd that Virgil ever wrote, they would make confuſed, and unworthy any Man of Judgment.

The Poem it ſelf ſhews, that 'twas compoſed in Pollio's Conſulſhip, which was in the Year 713,Pighii Annales Rom. f. 484. after the building of Rome, about 14 before Chriſt, this was during the Triumvirat of Octavius, Anthony, and Lepidus; wherefore I cannot think that there is any ground to believe, that Virgil ſpake otherwiſe, than only of what ſhould happen in Pollio's Conſulſhip, when he ſays, Te Duce, ſi qua manent ſceleris veſtigia noſtri, Irrita perpetuâ ſolvent formidine terras.

This indeed a great Poet has rendred, "The Father baniſh'd Vertue ſhall reſtore, Mr. Dreyden. "And Crimes ſhall threat the guilty World "no more.

And the Commentators take Te Duce, to be the ſame with Te Authore, and that Virgil means either Auguſtus, or Pollio, and the Crimes to be the Civil Wars, between Auguſtus and Anthony at Mutina: whereas this was before Octavius took the name of Auguſtus; nor is there any thing to lead to him here: Beſides, Octavius and Anthony were reconciled at leaſt the Year before Pollio's Conſulſhip, and Pollio was on Anthony's ſide while the diviſion laſted;V. Epit. ad Livium lib. 120. ſo that there is no colour to think that Virgil meant that Pollio was to compoſe the Civil War after it was over, or to impute to him the Succeſs of the oppoſite Party.

There were more of colour in the Suppoſition,V. Virgilii vitam. that Pollio being one of the three, who were appointed to divide the Lands of ſome, who were Criminals in oppoſing Octavius his having the Command of the Army, tho decreed by the Senate: Virgil, having been connived at by Pollio, thanks him for freeing him from the fear of what he might juſtly have expected to ſuffer; yet I queſtion whether Virgil would term one the Author of what he did, as joint Commiſſioner with others; nor would he upon ſuch an account ſay, Perpetuâ ſolvent formidine terras.

As if the whole Earth were concerned in Virgils Fears.

And by attending to the time when this was wrote, we find that —tuus jam regnat Apollo.

And

Beſides, tuus Apollo is ſpoke in relation to Latona, Siſter to Apollo.

V. Epit. ad Livium c. 134. V. Petav.

Pacatum que reget patriis virtutibus Orbem, could not be meant of Auguſtus, who aſſumed not that name till the Battel of Actium was over, which was about the Year of Rome 718, five Years after Pollio's Conſulſhip, when this Poem was wrote.

2. If we obſerve the manner of the Expreſſions, we ſhall find, that whereas Pollio's Son is reputed the chief Subject of the Poem; how much ſoever a Poet may be allowed to ſtrain his Characters, no Man can imagine that Virgil would aſcribe ſuch high and mighty things to the Son of a Conſul, when he was little more than Titular, under the check of the Triumvirs; durſt he call him the Offspring of the Gods, the great encreaſe of Jove, and ſuppoſe that he ſhould reſtore the Golden Age, and that Heaven it ſelf expects ſupport from him? this would have been no leſs than Crimen laeſae Majeſtatis.

But to put this out of Controverſy, 'tis all applied to one who was expected to be born; when the Commentors will have it in celebration of Pollio's Son's Birth.

3. If we obſerve the Connexion of one Verſe to another.

It appears that Decus-evi, the Grace, or Glory of that Age, who was to reſtore the Age of Gold, was expected to be born during Pollio's Conſulſhip, that while he was Conſul the Sins of Mankind were to be taken away; nor can any think it ſuppoſed to be done by any other, than by him who is called the great encreaſe of Jove, who was to aſcend into Heaven, and to govern the World with his Father's Vertues, which I may well render by expreſſing his Father.

The Clouds being thus removed, theſe Particulars appear with a clear Light.

1. That the Cumaean Sybil ſpake of a Virgin,Jam redit & Virgo. which might then perhaps be thought meant of Aſtraea, becauſe of the glorious things ſaid of her.

2. That there was expected a wonderful Revolution, a Reſtauration, of the ſtate of Innocence, or Golden Age, ſuch as the Poets fancied to have been in Saturn's Reign, and in truth was under the Primitive Theocracy.

3. That this was to be at the Birth of a Man-Child, to whom are aſcribed ſuch things as no poetical Licenſe, without warrant from a Prophecy or Prediction, could excuſe.

And tho I may ſeem to ſtrain, where I call him (the Rythm requiring it) Earth's King, nothing leſs can be implied from, Pacatum que reget patriis virtutibus orbem, Aggredere, ô magnos, aderit jam tempus, honores. Adſpice convexo mutantem pondere mundum, Terraſ que Tractatuſ que Maris Coelum que profundum. Adſpice, venturo laetentur ut omnia ſacla, &c.

Where the Poet invites him to enter upon his appointed Honour, or Office, of governing the World, nay, and Heaven it ſelf.

Could theſe things be with any colour aſcribed to the Son of Pollio? Nay: and does he not ſuppoſe him to be more than Man, not only where he ſays, Ille Deum vitam accipiet, &c. Chara Deum ſoboles—

But more plainly, where he calls him, —Magnum Jovis incrementum:

Where the Increaſe of Jove ſeems to ſhew, that tho he had an Hypoſtaſis, or Perſonality, diſtinct from the Great God, yet is one God with him, Jove being ſpread out or encreas'd, with another Perſon, but his Godhead undivided.

With thoſe Divine Myſteries which Virgil reports from the Sybil, he ſeems to joyn ſome poetical Flouriſhes of his own, as that the Earth ſhould pay this Infant an early Tribute of its Stores; that when he grows up the Oak ſhould yeild Honey; and that when he is arrived to Manhood, Nature ſhould die the Flocks with the moſt pleaſing Colours without the help of Art, and the like.

But I know not but another part, which is interpreted of a fancied Platonical Revolution, may have a truly moral Signification.

Pauca tamen ſuberunt veteris veſtigia fraudis, Alter erit tum Tiphys, &c.

Where this may ſeem not ſo much to foretell from Prophetical Inſpiration, as by a moral Judgment; that tho former Sins were purged away, yet that would not remove the capacity of ſinning, but that the ſame, or like Crimes and Follies, ſhould be in the World again, till the ſubject of the Prophecy ſhould come to maturity.

Hinc ubi jam firmata virum te fecerit eras.

Which might be rendred; Till the perfect Age of the Church. And this perhaps a Millenary would apply, as a Prediction of Chriſt's Reign, at his return to the Earth before the general Reſurrection.

But waving what may be doutful, or wholly poetical; what has been here ſaid, together with the account how carefully the Sybils Prophecies were kept, and examined by the Romans, and with the Juſtification of the Primitive Chriſtians in their Appeals to them; may ſatisfy any Man, who impartially conſiders, that Virgil's fourth Eclogue is, in the main, an account of the Cumaean Sybil's Prediction, of ſuch an one expected to be born about that time, as Chriſtians maintain, and none could ever with any colour deny, the Author of their Faith to have been.

That this account was wrote before the Birth of our Saviour, can be no queſtion, unleſs we will think that ſome Chriſtian, was not only Poet good enough to counterfeit Virgil's Vein, but had the art to ſlide it in ſo well, and ſo early, that none ſhould be able to diſcover the Cheat, by ſhewing any Copies wherein this was omitted. And beſides, all this Artifice would have been to no purpoſe, unleſs at the ſame time he could have prevailed upon the Keepers of the Sybilline Writings in the Capitol, to let ſome Verſes be foiſted in to countenance the matter.

For tho this Account was given by Virgil before Auguſtus made his Collection; yet we ſhould have heard of it before now, if there had been nothing in the Capitol to warrant Virgil's Quotations.

And in truth, the lewd Interpretations which have been put upon this Poem, ſhew, that 'twas thought more eaſy to caſt a blind, by making Virgil write with unallowable poetical Licenſe, and without any manner of coherence, than to gain Credit in the denial that this Poem was Virgil's. If they believ'd their own Interpretations; we may well ſay, 'twas becauſe they thought of no Perſon to whom they might apply the Character, which no Man, after reading the Scriptures, and Grotius, can deny to belong to our Saviour, and to him only.

FINIS.