hominum But after the mention of those things going before giveth a punctual account of Christs way of proceeding in judging his own flock for those he judgeth from his white Throne can be no other but such as could claim the benefit of the Covenant of Grace such as could say Lord Lord and plead we have prophesied in thy name in thy name we have cast out Devils we have eat and drank in thy presence or something of that nature whereby they will challenge the benefit of the Book and pretend their names are writ in it till Christ open the Book lay before them the Terms of that Covenant and by the evidence of their own Conscience convince them they cannot claim that Salvation was tender'd in the Gospel for that they have not observ'd the Conditions on which it was offerd they have not fed the hungry cloath'd the naked they have not been merciful humble meek pure in heart peace-makers by which names the heirs of the Evangelical blessings are set down in the Book of Life of the same tendency is that description of the general Judgement which our Saviour gives wherein he passeth over the judgment of Infidels and confines his discourse to his way of process with his own Flock with elect and reprobate Professors of worshipping the one God through the Seed of the Woman The Goats are part of Christs visible Flock the excrescencies of his Mystical Body that serve for Ornament and therefore the Churches hair is compared to a Flock of Goats Cant. 4. 1. Cant. 6. 5. and the Kidds of the Flock mentioned as well as the Lambs Can. 1. Hence St. Jerom well observes that the barren and Fetid Hee-Goats not the Shee-Goats that go up from the washing and bear Twins Cant. 4. 2. shall be separated from the Flock in Mat. 25. Rhem. Test. note in Mat. 25. 32. They are separated who in the visible Church lived together as for Hereticks they went out of the Church before separated themselves and therefore not separated here as being judged already There being none amongst the Goats of that Flock who could plead they had not seen or known Christ but only that they had not seen him so and so they believed he was ascended into Heaven and sate at the right hand of God but little thought he was hungry and thirsty and opprest in his poor Members on Earth and the only thing that is laid to their charge being their transgressing the Royal Law their not living up to Evangelical Precepts their not practising those Christian Duties they had an opportunity to perform living in the Communion of Christs Members No larger bounds doth David or Asaph set himself Ps. 50. where having only hinted Gods destroying the Infidels at his glorious appearance by the fire that burnt before him and that horrible tempest round about he giveth an account at large how God after that will proceed to the trial of such as were in Covenant with him called his people vers 4. his Saints that have made a Covenant with him by Sacrifice ver 5. that have enter'd Covenant by Circumcision or given up themselves as a Sacrifice to God by promising to be his Servants as R. David explains that Text Faedus per Sacrificium ut Exod. 24. 8. Moses faedus ferit offerebat sacrificia dicendo ecce sanguis faederis in Daresh faedus Circumcisionis Rab. David in p. 50. de die judicii futuro quando redemptor venit ut Joel 3. 1. ver 4. advocabit caelum ad Angelos caeli ut vindictam sicut in exercitum Assur exequentur 2 Reg. 19. 35. that they being dispatcht he may judge his people Postquà m Deus vindictam in hostes suos ex gentibus ostendit tunc ex Israele peccatores exterminat Zach. 13. 8. duae partes exterminentur Isa. 4. 3. omnis scriptus in libro erit sanctus Not only by calling but election when the Lord shall have washed away the filth and shall have purged the blood from the midst of Jerusalem by the spirit of judgment Before these and these alone the Book of Life the Covenant is open'd vers 7. Hear O my People and I will speak O Israel I will testifie unto thee I will call Heaven and Earth to testifie against thee Quod fâ—dere me Deum tuum agnoscere obligatus es pro peccatis tuis reprehendam te non pro sacrificiis quia in Decalogo non est mentio sacrificiorum nec est haec res magna in oculis meis utrùm sacrifices vel non That by covenant thou wast bound to acknowledge me thy God and I will reprove thee for thy sins not for Sacrifices because in the Decalogue there is no mention of Sacrifice neither is this a thing of any value in my eyes whether thou sacrifices or not Vicars decupla in Psal. 50. And then the Books of Conscience are open'd their sins the Transgressions of the Royal Law are ser in order before the faces of such as have taken the Covenant in their mouths but hated to conform unto it when thou sawest a Thief thou consentedst unto him and hast been a partaker with the Adulterer c. Of the same Tenour is the discourse of St. Paul 1 Thes. 4. upon which Musculus hath this note Non recenset omnia quae futura in adventu Domini sed ea tantùm idque in summa quae concernunt salutem fidelium de perditione vero impiorum Deque ruina mutatione totius mundi nihil meminit The Apostle doth not rehearse all things future at the Advent of the Lord but only those things and that briefly which concern the salvation of the faithful but of the perdition of the wicked and change of the world he makes no mention § 6. 4. Though I approve not the Sentence of Lactantius and the old Millenaries that the Saints shall rise a thousand years before the wicked yet I cannot cordially subscribe to that of Gennadius Massiliensis de eccles dogmat cap. 6. Erit resurrectio mortuorum omnium hominum sed una in simul semel non prima justorum secunda peccatorum ut fabula est somniatorum sed una omnium There will be a resurrection of all men but one at the same ininstant of time not the first of the just and the second of the unjust as some men dream but one of all men This opinion I say I cannot subscribe to as conceiving it to thwart the Assertion of Saint Paul 1 Corin 15. 23. all shall be made alive in Christ but every man in his own order Christ the first fruits then those that are Christs at his coming then the end c. and 1 Thes. 4. 16. the dead in Christ shall rise first first not in respect of those in Christ that shall be alive for as we that are alive shall not prevent them that are asleep so neither shall they that are asleep prevent us that are alive seeing we shall be changed in the twinkling of an eye
six her eye more narrowly upon Emergencies there as things of highest State-concern in respect of that then famous Eastern Prophecy of one to arise at that time in Judea who should be King of the Universe § 4. At that time when the Erection of an Universal Monarchy was according to that Prophecy expected appeared Persons of a more Lordly Spirit amongst the Romans than any former Age had brought forth Caesar and Pompey ' s Ambition sprung from this Prophecy The then greatest Spirits courted the Jews favour and used means that they might be that oriundus in Judaea § 5. The arts which the Roman Candidates for the Universal Monarchy used to bring the World into an opinion that they were designed by Heaven to something extraordinary Julius his Dream his cloven-footed Horse his Mules his Triton his pressing to have the Title of King because the Sybils had prophesied one at that time would be King of all the World The Fathers quotations of Sybils vindicated § 6. Augustus had his Education amongst the Velitri who had a Tradition of the tendency with the Eastern Prophecy that one of that City should obtain the Kingdom of the whole World The Roman Prodigy before his Birth His Mother Atia conceives him by Apollo Her Snake-mole Nero ' s Bracelet Atias Dream of her Entrals Nigidius his Prognostication The Prediction of the Thracian Priests His Fathers Vision Cicero ' s Dream § 7. Tiberius his Omens Scribonius ' s Prediction Livias crested Chick The Altars of the conquering Legions His Dye cast into Apon ' s Well Galba ' s Mock-prophecy § 8. Titus and Vespasian ' s Motto Amor deliciae in English the desire of the Nations The Prodigy of Mars his Oak The Gypsies Prediction Dirt cast by Caligula into his Shirt The Dog bringing a Man's hand The Oracle of the God of Carmel His curing the blind and Lame c. CHAP. X. The more open Practices of soaring Spirits in grasping at the Judean Crown their hopes to obtain it and as to some of them their Conceit of possessing it § 1. Cleopatra ' s Boon begg'd of M. Antony denyed Herod ' s Eye Blood-shot with looking at the Eastern Prophecy § 2. Vespasian jealous of Titus The Eastern Monarchy the Prize contended for by both Parties in the Jewish Wars Mild Vespasian cruel to David ' s Line § 3. Domitian jealous of Davids Progeny Genealogies Metius Pomposianus his Genesis and Globe his Discourse with Christ's Kindred about Christ's Kingdom Clancular Jews brought to light Trajan puts to death Simeon Bishop of Jerusalem for being of the Royal Line § 4. Glosses upon the Eastern Prophecy under Adrian involve the Empire in Blood Jewry in Desolation Fronto taxeth benumm'd Nerva for conniving at the Jew CHAP. XI St. Paul's Apology before Nero was in Answer to some Interrogatories put to him through the Suggestion of his Adversaries touching the matter of the Eastern Prophecy Ex. Gr. Is not this Jesus whom thou preachest to be risen again from the Dead that Jesus of Nazareth whom ye call King of the Jews § 1. Tertullus his Charge against St. Paul a Ring-leader of Nazarites Lysias his Interrogatory art not thou that Alexandrian Egyptian Nero put in hopes of that Kingdom which St. Paul preach'd Christ to have obtained Poppaea Nero's Minion Disciples slink away § 2. Why St. Paul stiles Nero a Lion of the Kingdom of God The Lions Courage quails at St. Paul's Apology Nero after that trusts more to his Art than Gypsies Prophecies § 3. St. Pauls Appearance within Nero ' s Quinquennium Pallas Foelix his Brother and Advocate out of Favour in Nero ' s third Festus hastens St. Paul ' s Mission to Rome the Jews his Trial. § 4. Nero not yet a Lion in Cruelty but in opinion Judah ' s Lion St. Paul ' s Doctrine tryed to the bottom before Nero desponds An Apology for this Pilgrimage through the Holy Age its Use. CHAP. XII As no Age was less like to be Cheated than that wherein the Apostles flourish'd so no Generation of Men was less like to put a Cheat upon the World than the Apostolick and Primitive Church § 1. The Apostles and Primitive Churches Veracity evinc'd by their chusing Death rather than an Officious Lye to save their lives Pliny ' s testimony of them § 2 3. They hide not their imperfections nor the Truth to please Parties or to avoid the Worlds taking offence The offence which Heathens took at some Gospel-passages § 4. All false Religions make lyes their Refuge Pagan Forgeries § 5. Papal Innovation founded on lying Legends Sir Thomas Moor upon St. Austin Gregory Turonensis and Simeon Metaphrastes devout Lyars The Story of the Baptist ' s Head BOOK II. THE ARGUMENT As they could not nor would not delude others so they were not themselves deluded persons or Men of crazy Intellects but propounded to the World a Religion so every way fitted to the Dictates of Common Reason of the most Refin'd Philosophy and of pre-existent Religion as it was impossible for them to have fram'd had they not been of perfect Memory and sound Minds THE CONTENTS CHAP. I. The Gospel's Correspondency with Vulgar Sentiments § 1. The Testimony of the Humane Soul untaught to the Truth of the Christian Creed in the Articles touching the Unity of the Godhead his Goodness Justice Mercy The Existence of wicked Spirits § 2. The Resurrection and Future Judgment Death formidable for its Consequence to evil Men No Fence against this Fear proved by Examples § 3. In hope of future Good the Soul secretly applauds her self after virtuous Acts. This makes the Flesh suffer patiently CHAP. II. Reason nonplus'd help'd by Religion acquiesceth in her Resolutions § 1. Man's Supremacy over the Creatures the Reason of it not cognoscible by Natural Light § 2. Yet generally challenged even over Spirits whom men command to do what themselves disgust § 3. The way of Creation a Mystery Reason puzzel'd to find it out can but conjecture § 4. Divine Revelations touching both acquiesc'd in as soon as communicated Scripture-Philosophy excels the Mechanick Plato's Commendation § 5. Nothing but the God of Order's Grant can secure States from Anarchical Parity and club-Club-law § 6. Heathens assented to the Reasons of both assigned by Scripture CHAP. III. Natural Conscience Ecchoes to Christian Morals § 1. A Dispraise to dispraise Virtue or praise Vice The Comicks Liberty restrained § 2. How the worst of Men became to be reputed Gods § 3. Men were deified for their Virtues Vice ungodded Gods § 4. Stage-Gods hissed at The Infamy of Players The Original of Mythology CHAP. IV. Christian Religion concords with the highest Philosophical Notions § 1. Divine Knowledge coâ—â—unicated from the Church to travelling Philosophers Our Religion elder than Heathenism by Heathens confession § 2. Christian Articles implied in Pagan Philosophy's Positions Man's happiness through Communion with God and Conformity unto God § 3. This Conformity and Communion effected by God-man God manifest in
the Flesh born of a Virgin § 4. Plato falter'd under the burden of vulgar Error A man from God Whence Multiplicity of God-Saviours Pagan Independency Their mutual indulging one another § 5. Not many but one Mediator the result of the Heathen's second thoughts Plato's Sentences entenced by Platonicks Nothing can purge but a Principle St. John's Gospel in Platonick Books The Christian Premisses yielded their Conclusions denied by Gentiles Plato's Sentence under the Rose CHAP. V. None of their Local Saviours were able to save § 1. Their white Witches impeded in doing good by the black Lucan's Hag more mighty than any of their Almighties § 2. None of their Saviours Soul-purgers § 3. Porphiry's Vote for one universal Saviour not known in the Heathen World Altars to the unknown Gods whether God or Goddess § 4. The unknown God § 5. Great Pan the All-heal his death § 6. Of their many Lords none comparable to the Lord Christ to us but one Lord. CHAP. VI. God the Light Man's Reliever § 1. Plebean Light mistaken for the true All-healing Light Joves and Vaejoves Mythology an help at a dead lift § 2. Wisdom begotten of God Man's Helper the Fathers Darling § 3. Made Man Sibyls maintain'd as quoted by Fathers Come short of Scripture-Oracles § 4. Virgil out of Sibyl prophesied of Christ. The Sibyllines brought to the Test. Tully's weak Exceptions against the Sibyllines § 5. Sibyl's Songs of God Redeemer the Eternal Word the Creator Apollo commends Christ. Local Saviours exploded CHAP. VII Man healed by the Stripes and Oracles of God-man § 1. Jew hides face from Christ. Greatest Heroes greatest sufferers the expiatory painfulness of their Passions § 2. Humane Sacrifices universal § 3. Not in imitation of Abraham Porphyry's Miscollection from Sancuniathon Humane Sacrifices in use in Canaan before Abraham came there And in remotest Parts before his facts were known In Chaldea before Abraham's departure thence § 4. It was the corruption of the old Tradition of the Womans Seed's Heel bruised Their sacred Anchor in Extremities § 5. The Story of the Kings of Moab and Edom vulgarly mistaken different from Amos his Text. King of Moab offer'd his own Son the fruit of the Body for the sin of the Soul § 6. What they groped after exhibited in Christs Blood § 7. Mans Saviour is to save Man by delivering divine Oracles Heroes cultivated the world by Arts and Sciences § 8. Gospel-net takes in small and great The Apostles became all things to all men how CHAP. VIII The Gospel calculated to the Meridian of the Old Testament § 1 In its Types § 2. Its Ceremonials fall at Christs feet with their own weight The Nest of Ceremonies pull'd down That Law not practicable § 3. Moses his Morals improved by Christ by better Motives Moses faithful Christ no austere Master Laws for Children for Men for the Humane Court for Conscience Christ clears Moses from false Glosses § 4. It was fit that Christ should demand a greater Rent having improved the Farm St. Mat. 5. 17. explain'd Christian Virtue a Mirrour of God's admired by Angels St. Mat. 7. 26. urged The Sanction of the Royal Law § 5. St. Paul's Notion of Justification by Faith only explain'd it implies more and better work than Justification by the works of the Law Judaism hath lost its Salvifick Power Much given much required The Equity and Easiness of Christ's Yoak Discord in the Academy none in Christs School CHAP. IX Gospel-History agrees with Old Testament-prophecy § 1. Christ's Appeal to the Prophets § 2. The primary Old Testament-Prophecies not accomplishable in any but the blessed Jesus Jacob's Shilo Gentiles gathering Scepter departed at the demolishing of their King's Palace § 3. By consent of both Parties Not till the Gentiles gather'd Children to Abraham of Stones Gentiles flock to Christ's Standard § 4. Signs of Scepter 's departure Price of Souls paid to Capitol Not formerly paid to Caesar. Mat. 17. 25. explained § 5. Jews paid neither Tythes nor his Pole-money to any but their own Priests before Vespasian who made Judah a vassal to a strange God such as their Fathers knew not CHAP. X. More Signs of the Scepter 's departure § 1. Covenant-Obligation void They return to Aegypt c. § 2. Temple-Vessels Prophanation revenged of old not now regarded § 3. Titus and Vespasian rewarded for their service against the Temple § 4. Judah's God deaf to all their Cries § 5. They curse themselves in calling upon the God of Revenges § 6. Jewish and Gentile Historians relate the Watch-word Let us depart § 7. Jacob thus expounded not by Statists but the Apostles CHAP. XI The Prophecies of Daniel's Septimanes and Haggai's second House not applicable to any but the blessed Jesus § 1. Porphyry and Rabbies deny Daniel's Authority The Jews split their Messias § 2. The unreasonableness of both these Evasions § 3. Daniel's Prophecy not capable of any sence but what hath received its accomplishment in our Jesus § 4. Daniel's second Epocha § 5. Christ the desire of all Nations fill'd the Second Temple with Glory § 6. That Temple not now in Being § 7. The conclusion of this Book Book III. THE ARGUMENT 3 We have as good grounds of Assurance that the matters of Fact and Doctrine contain'd in the Scriptures of the Prophets and Apostles were done and delivered accordingly as they are therein related as we have or can have of the Truth of any other the most certain Relation in the World THE CONTENTS CHAP. I. The Universal Tradition of the Church a good Evidence of the Gospels Legitimacy § 1. The inconquerable force of Universal Tradition § 2. No danger of being over-credulous in our Case § 3. Reasons interest in Matters of Religion § 4. We have better assurance that the Evangelical Writings and History are those mens Off-spring whose Names they bear then any Man can have that he is his reputed Fathers Son § 5. The Sceptick cannot prove himself his Mothers Son by so good Arguments as the Gospel hath for its Legitimacy § 6. Bastard-slips grafted into Noble Families The Sceptick in Religion is a Leveller in Politicks CHAP. II. The Suffrage of Adversaries to the testimony of the Church § 1. Pagan Indictments shew what was found Christianity in Pagan Courts § 2. Christian Precepts and Examples Civilized the Courts of Heathen Emperours § 3. Pliny's information concerning Christians to Trajan § 4. What it was in Christians that Maximnus hated them for CHAP. III. The Substance of Christian Religion as it stands now in the Gospel is to be found in the Books of its Adversaries § 1. The Effigies of the Gospel is hung out where it is proscribed § 2. Hierocles attempting to outvie Jesus with Apollonius hath presented to the World the Sum of Evangelical History § 3. More Apes of Christ than Apollonius § 4. Christs Doctrine may be traced out by the footsteps of the Hunters who pursued it CHAP. IV. Every Article of the Apostles Creed to be found
Moses faithful Christ no austere Master Laws for Children for Men for the Humane Court for Conscience Christ clears Moses from false Glosses § 4 It was fit that Christ should demand a greater Rent having improved the Farm St. Mat. 5. 17. explain'd Christian Virtue a Mirrour of God's admired by Angels St. Mat. 7. 26. urged The Sanction of the Royal Law § 5. St. Paul ' s Notion of Justification by Faith only explain'd it implies more and better work than Justification by the works of the Law Judaism hath lost its Salvifick Power Much given much required The Equity and Easiness of Christ's Yoak Discord in the Academy none in Christs School § 1. THe Gospel is so fram'd as it exhibits to us the Substance of the Law 's Types wherein the things pertaining to the Person Office and Kingdom of the Messias were umbrated without reference to which most of them are such childish and beggerly Toys as the instituting of them is manifestly unworthy of infinite Wisdom and that solemn pomp of signs and wonders that went before them as inducements to the Israelites to receive them with due reverence would be in the most candid Interpretation of impartial Reason no better than the Mountains swelling and going in hard labour to bring forth a ridiculous Mouse From which imputation of folly observed and objected by the Heathens against their Lawgiver the most learned Mythologist Philo Judaeus though he attempt to vindicate Moses yet missing Moses his Scope and not looking to the end of his Law he falls far short of his purpose and makes worse work of it than a Novice-Christian would that has but learn'd this Principle the Law was a shaddow of good things to come but the body that casts those shadows is Christ A Tast whereof he gives us in his Treatise of Circumcision wherein having premis'd how unlikely it is that so severe a Ceremony should be taken up upon weak Grounds he lays down these wise reasons for it 1. The prevention of the growing of the Carbuncle in that part Just as if a man should advise to have the Head chop'd off to prevent the aching of it 2. That that Membrane might not be a receptacle of uncleanness upon the same reason they must not only with the Egyptian Priests shave off their hair which he grounds upon the same reason but slit their Noses and crop their Ears and dismember themselves of other Vessels receptory of Excrements 3. For the procuring of Foecundity of which he saith it is a necessary Cause aiunt enim ità semen rectà ejaculari integrum nec diffluit per sinus preputii As if Nature could not frame her own Tools in a form fittest for the use she intends them And yet these Grounds of Circumcision he saith came to his ears by the Tradition of divine men his Ancestors who most diligently expounded Moses Of the like grain are the Reasons he gives why God prohibited the planting of Groves about the Tabernacle because it was not meet to bring man's or beast's Dung near the Tabernacle to manure the Trees and make them flourish Philo de monarchia 2. Of Gods commanding the Priests to wear linnen while they officiated Because such garments are not made of a matter proceeding from mortal Creatures as woollen are Eadem cum ratione insanit with the same kind of reasons he plays the fool in making the High Priests Apparel a resemblance of the World his Jacinth colour'd Vest tipifies the Sublunary his Pectoral the Celestial Region the two Emeralds on either Shoulder the two Haemispheres the twelve Stones therein the twelve Signs of the Zodiack Its name Rationale does denote that all things comprehended by the Heavens were made and adorn'd upon Principles of the best Reason Thummim or Verity does denote that no lye can come into Heaven Urim or Clarity that all the light which is in the sub-celestial flows from the celestial Bodies The Flowers on the Fringe do tipifie the Earth whence they spring the Pomgranates Water called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their fluidness the Bells the Harmony and Concent of the Parts of the World among themselves Philo de monarch 2. With how much more credit do the Evangelists bring off Moses when they present Christ as the substance of that Mannah that Bread of Heaven that Angel's Food wherewith the Jews were sustained in the Wilderness of that Rock of which they all drank of that brazen Serpent lifted up to heal those who were stung of fiery Serpents of that Pascal Lamb by the sprinkling of whose Blood they were preserved from the stroak of the destroying Angel a Lamb of the Flock without blemish a perfect man of the stock of Abraham and without sin and taken up carried in procession into Jerusalem on the same day whereon their Paschal Lamb was seperated from the Flock his Blood the thing signified by the Blood of Bulls and Goats his Divine Nature by the Goat that was dismist the Scape-goat his human by the Goat that was sacrificed his Body the substance of Tabernacle and Temple wherein the God-head dwelt bodily his Priest-hood as to the offering of the great Propitiatory typified by Aaron's Priesthood as to his Blessing in the vertue of that Sacrifice by Melchisedech's Time would fail me to enumerate particulars See more of them in St. Jerome's Preface to his Exposition of Hosea Velum Templi scissum est ominum Judaeorum secreta patuerunt Verus Helizaeus aquas steriles atque mortiferas sapientiae suae condivit sale fecit esse vitales Marath aqua legis ligno patibuli dulcorata est The Veil of the Temple was rent in twain from top to bottom to signifie that all the Jews Mysteries were by Christ laid open He being that true Elisha who with the salt of his Wisdom season'd those steril and mortiferous Waters of the Sanctuary and made them healthful It was by the wood of his Cross that the bitter water of the Law was sweetned The Apostles setting the Watch of the Gospel so exactly to the Dial of the Ceremonial Law as to keep touch with all its Minute-shadows their drawing the features and proportion of Christs Face so as to resemble that Image which the glassy Sea of Mosaical Rites reflects So as in those Draughts we see his glory as the glory of the only begotten Son of God full of Grace as to himself full of truth as to them and thereby also rendring the Law it self full of Grace and worthy to be esteem'd the progeny of the Divine Mind speaks them to have had their wits about them § 2. The Gospel is perfectly consonant to the Old Testament in respect of its Precepts and Ordinances It hath indeed abolished the Ceremonial Law but without clashing with the Sanction of that Law and upon clear and indubitable Old Testament-principles where we hear God saying he would make a new Covenant with them not according to the Covenant he made with their Fathers when he
of Holiness that 's set before us This they that would might have received as their encouragement then they that took the pains to crack the Nut found this Kernel of heavenly within the Shell of those earthly inducements In Christ's Manger there 's clean Provender fann'd and winnowed to our hand in the Crib of Moses the Corn was in the Chaff yet so as they that had their senses exercised to discern did seperate the Corn from the Chaff Now the framing of Gospel-motives so as they clash not with but are superordinated to yea extracted out of those of the Law as their spirits speaks the Compilers to have been men of well composed Minds To take at that hint which Moses gave of God's intending some better thing than Canaan in his informing us that the whole earth whereof Canaan was a part was accursed for Man's sake and Canaan not only actually under the effects of that Curse for it bore Briers and Thistles but the most cursed part of the whole Earthly Globe then when the promise of it was made to Abraham as being contaminated with the abominations of its Inhabitants more than any other Countrey Or at those hints which the Patriarchs gave of their looking beyond an earthly Canaan in that promise in their confessing themselves to be pilgrims and strangers even when they were setled in Canaan I am a sojourner as all my fathers were Psal. 39. In their not taking those many opportunities which were offer'd them of returning thither after the end of the Famine during the whole time of Joseph's Presidency or of those Kings who knew Joseph but chusing rather to stay in Goshen than to go back into Canaan where for all its fertillity they had been famish'd if Egypt had not releiv'd them enough singly to have convinc'd them that some better thing was involv'd in the Promise To take I say at such hints and thence to conclude so irrefragably as they do that the Patriarchs saw by faith a Land beyond that even an heavenly Their presenting the Church in such a posture as Christ's left hand is under her head while his right hand doth embrace her as St. Jerom from the Fathers expounds that place Can. 2. 6. in his comment upon Zachary cap. 4. So as the two Olive-trees Law on left Gospel on right hand pour Oyl into the golden Candlestick the Church argues the Apostle's discoursive faculty to have been very sound 2. Which may be further evidenc'd by their giving such an account of Christ's improvement of Moses his Morals in some Branches that were virtually in the Bole or Root though they did not actually put forth till they fell under the vegitating influence of the Sun of Righteousness as neither speaks Moses unfaithful in his omitting of them nor Christ austere in his requiring some things that under Moses were dispensed with Christus praecepta supplendo conservavit auxit Tertul. Cont. March l. 4. Christ in supplying the defects of the Law did as well preserve it as enlarge it As in the cases of Polygamy divorce retaliation deportment toward enemies c. By their imputing Moses his giving of dispensations to the hardness of that peoples heart for whose benefit and whose temper his Laws were framed who were tolerated in less to prevent their breaking out into greater sins Mat. 19. 8. And his not imposing some and those the most spiritual and heroick Duties to the Childishness of the Synagogue being under age till the Fulness of Time Gal 4. 1. The Christian Age is thence stiled by St. Chrisostom tom 3. pag. 93 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age ripe for greater commands Both which being removed by Christ hardness of heart by the plentiful pourings out of his Spirit and childishness by making us men in knowledg through his most manifest revelation of spiritual and Eternal life As also that heavy Yoke of carnal Ordinances sutable to the Necks of that carnal People who minded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eternal and natural rules of Justice and Piety Just. Martyr 〈◊〉 and therefore imposed upon them as we send Children to School to keep them employed To impose some checks and stops in their course of carnality to find them work as Justin Martyr tells Tryphon the Jew and out of the way of those harms they are otherwise prone to run into From which divine Impositions they took occasion of becoming more childish relying for acceptance with God more upon those bodily Exercises than substantial Holiness These Incumbrances I say being taken away by Christ it cannot be counted an act of Austerity that he should evacuate all dispensations to sin and having eased us of the burden of carnal Commandments grievous to an ingenious and generous spirit such as the Gospel infuseth should lay so much more weight upon us of noble work congenial to every humane and delightful to every evangelized Soul Christ being come our brangling and babling work was less wherefore we had also a greater Task as having greater assistance given us Theophilact in Rom. 6. 14. for I interpret his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrestling of Boys in the Fencing-school and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exercises of men and experienc'd Practitioners as is manifest from the opposition they are set in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. in 1 Cor. 9. 21. Having a Law more sublime than the old Law viz. the Law of Christ. 3. By their presenting Moses in some of them as prescribing Laws Politick for the outward Man not Spiritual to the Conscience and therefore dispensing with them in curia soli non coeli before Man's not God's Tribunal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid. Pel. Epist. 134. lib. 4. The Old Testament made Laws for the Hand the new for the Heart that regulated the Action this the Thought An hint of which St. Matthew gives as that divine Critick Dr. Hamond observes in his prefacing those passages in Christ's Sermon on that Mount where he publish'd his royal Law which concern retaliation and loving of friends and hating enemies with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have heard but leaving out the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or to them of old thereby signifying those Doctrines to have been Doctrines of Moses his Law but not of the Decalogue not moral Precepts wherein Conscience was concern'd but belonging to Policy and the humane Court wherein Moses intending to prevent the first injury as the learned Isidore observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for fear of suffering the like Isidor Pelusiot lib 4. epist. 209. tit in illud oculum pro oculo the offended person was allowed to implead the offender and to have a Tooth for a Tooth an Eye for an Eye August contr Adamant Man cap. 5. saith Constitutus est eis primus lenitatis gradus ut injuriae acceptae mensuram nullo modo dolor vindicantis superaret Sic enim domare aliquando posset injuriam qui eam primò non superare didiscisset Unde dominus
manifest Argument of the Pagans assenting to the Truth of Gospel-history of their acknowledging Christ to have done those wonders the Gospel reports of him Else what needed this waste of like Narratives VVhy did the Aegiptian Sorcerers make shew that they could turn a Rod into a Serpent if they had not seen Moses his Rod first turned the Truth always goes before the counterfeit VVhile I lead my Reader that I may give him a prospect of this Truth into those places which are most infested with pestilential Airs to secure himself from the malignity thereof let him take this Antidote made up of these cautionary ingredients 1. As to Matters of Fact there is as wide a difference betwixt our and their reports in point of the credibility of the evidence as is betwixt the Fables of Tom. Thumb the Tales of Robin Hood and the most authentick Chronicles Ours being of things done before many VVitnesses in the open Sun their 's in a corner and for which we have nothing but the bare word of him that did them or his that reports them Diocles his Author Philostratus grounds all his whole stories upon the report of Demaris the Disciple and Servant of Apollonius most of which happened before Demaris saw Apollonius his face and many of which were done behind Demaris his back in his absence from his Master So that all depend originally upon Apollonius his own Testimony of himself 2. As to the Pagans exceptions against the Articles of the Christian Faith they proceed upon these Fallacies 1. Upon their misunderstanding some words which we use in a peculiar sence or they wrest from their common sence 2. Upon their confounding the divine Oeconomy the distinction of the two Natures in the person of our Saviour concluding he is not God from such things as he did or suffered on purpose that he might declare himself Man 3. And for their Cavils against our Christian Morals they are raised 1. From their not distinguishing betwixt God's changing of his Methods of Providence to us and his changing of his own mind in himself Or 2. From their mis-applying to the external Court those Laws Christ intended for the Court of Conscience What falls not under these I shall solve as I meet with them if I think them worth answering In the Interim having thus secur'd my Reader from mortal danger I shall venture to give him a sight of Christ in the High Priest's Hall before Pilat's Judgment-seat in the crowd of those that cried crucifie him Vopiscus in his Aurelian hath this Story When Aurelian found the Gates of Thiana shut against him he said in a rage that he would not leave a dog alive in that Town but the Town being taken when his Souldiers thinking to gratifie his fury ask'd him if they should depopulate that place he bid them kill all the Dogs they found there but not a man save Heraclommon who betrayed his native place and therefore would never be true to him This alteration of the Emperour's mind saith Vopiscus is reported by some grave men and recorded in some Books of the Ulpian Library to have been occasion'd by Apollonius Thyanaeus his Ghost's appearing to him and saying Aureliane si vis vincere nihil est quod de civium meorum nece cogites Aureliane si vis imperare à cruore innocentium abstine Aureliane si vis vincere clementer age who was there amongst men more holy more venerable more august more divine than this Apollonius he raised the dead to life he did and said many things beyond humane Power upon the account whereof he was worshipped as a God c. But as such things would never have been invented of him if they had not seen such things done first by Christ So Vopiscus hath no Author for all the strange stories of Apollonius but Philostratus I shall therefore wave reflecting upon him till I have shewed how § 2. Hierocles out of the History of Philostratus attempts to compare Apollonius to our Saviour in the point of Miraculous Works and stupendious Occurrencies Upon the account of this conceited resemblance Alexander Severus had his Image together with Christ's in his Chappel amongst the Images of the chief Gods Lampridius The Angel Gabriel appears to the Mother of our Lord to his a Fantasm that called himself the Egyptian Proteus Angels sung at Christ's Birth at his a Flock of Swans Philostrat de vita Apol. lib. 1. Christ was not brought up in the Schools of the Prophets yet attain'd that height of Knowledg as he understood more than all the Doctors knew what was in the hearts of men Apollonius as Philostratus reports from Damaris told Damaris at their first congress that without artificial instruction in the knowledg of Tongues and Sciences he was naturally endowed with a presention of things could understand all Languages the voices of Birds so as he would ordinarily discourse with them yea the secret thoughts and conceits of men Appollonius understood a Sparrow that came to inform a Flock of Sparrows that at the Gate an Ass was fallen down under his burden and had spilt the sack of Wheat Porphiry triumphs in this story and would prove its likelihood by two others Tiresias and Melampus who understood the voices of Beasts in 3 de abstinen but Lucian in his Alexander affirms this Apollonius to have been an arrant Cheater saith Vossius de orig idolat lib. 3. cap. 44. Christ made an escape through the throng of his enemies unseen unobserved by them Apollonius could convey himself out of prison out of the closest chains Christ was transfigured before the Apostles Damaris observ'd Apollonius frequently to have assumed a form more august than humane to have been elevated two cubits above the Earth and to have hung as a glorified body in the Air by an art he had learn'd of the Indian Brachmans Philostratus lib. 1. 3. Christ fed many thousands with five Loaves and at another time four thousand with seven Loaves Apollonius was present when the Indian Brachmans entertain'd King Jarchus with a Banquet upon the ground where the earth ex tempore brought forth grassy Beds for the Guests to sit down on where they were served by four brazen Statues in stead of Cup-bearers with Wine and Water flowing from four three-footed stools as so many living Fountains Idem Ibidem Christ foresaw the Earthquakes Pestilences c. that forerun the destruction of Jerusalem Apollonius foretold the Pestilence that Ephesus was afflicted with Philost lib. 4. of which being accused unto Domitian as proceeding from his practising of prohibited Arts he excused it by this Apology for himself that he using a more fine and sober diet than other men his spirits were thereby so refined as he could perceive the corruption of the Air long before others felt the mortal effects of it Philost lib. 7. But could he sent at that distance that Daniel or our Saviour set the Roman Eagles Moses and Elias confer'd with Christ in the Mount in
under which he had pleaded for himself the day before Act. 22. 28. praising now the Bridge he had gone over then so he secured himself of protection under that Power which God had set over the Nation against the violence of his inraged adversary Ananias the courage of whose party he had so lately quell'd with the terrour of the Roman Name at the hearing whereof his Accusers and Examiners slunck away Act. 22. 29. But let the Learned judge as they please of this Exposition of St. Paul's Reply That to have two High Priests at once in those times one legally invested by the Roman Authority and another factiously adhered to as unjustly deposed The one called in scorn the Kings High Priest as ordained by man only the other in honour the Lords High Priest as elected of God and judged to be so by the Lords people as that siâ—pering Faction proudly stiled it self was no strange thing is manifest from that Passage in Josepus Bel. Jud. l. 2. cap. 11. Indè cùm Lyddam venit duos autem Principes Sacerdotum Jonathan Ananiam When Quadratus came to Lydda he again heard the complaints of the Samaritans and calling before him twenty eight Jews who were proved to have been in the fight he caused them to be beheaded and sent two Chief Priests Jonathan and Ananias unto Caesar so called not because they were Members of the Sanhedrim but in the then most proper acceptation of that name because Ananias was and Jonathan had been in the possession of the Priesthood Nay so far did the popular Interest prevail over that of lawful Authority in the deposition of Simon Canthar as after his place had been filled with Matthias and Elionaeus elected by Agrippa Herod the King of Calchis was fain to eject him and bring to the order of a common Priest before he would yield up the Office of the High Priest Antiq. l. 19. c. 6. l. 20. 3. By all these Allegations it appears that St. Luke speaks the common Language of the Jews in the assigning the beginning of John's Ministry to that time when Annas and Caiaphas were High Priests for so indeed they were in the then vulgar acceptation of that Title the one being then in Office by appointment of the Roman Deputy Valerius Gratus and the other though by him deposed yet so much in favour with the People as they still reputed him for High Priest amongst whom he privately and in Conventicles out of the sight of the Roman Magistrate carried it as High Priest and prepared Matters for the true High Priests proposal to the Roman Lievtenants whom they imployed in things of that nature only proforma and to cast a blind before their eyes especially during the High Priesthood of Caiaphas who being his Son-in-Law would not scruple to gratifie both him and the people with so obliging a favour to them and a condescension advantagious to himself he hereby preventing their solliciting Pilat to turn him out as it is like they had to depose Ismael the Son of Fabi and Simon the Son of Camuthi those short-liv'd High Priests Caiapas his Predecessors By this temporizing he preserv'd his father-in-Father-in-Laws honour among his own people provided for the satisfaction of the squeamish Consciences for so they called their ignorant Zeal of his Brethren and yet reserv'd to himself the Revenues of the Office which was more than those High Priests could do whom Agrippa set up after the deposition of Ananias in after more tumultuous times against those Harpyes which the ejected Pontif. sent to rob the floores and store-houses of Tithes and Oblations so bare as many Priests were famish'd through that plenty he brought into his own Barns and Coffers Antiq. l. 20. cap. 6. insomuch as the High Priests themselves had nothing to live upon but his leavings which falling short of a Subsistence they accounted the later Rain of his Benevolence so great an obligation as at last they permitted him to do what he pleased in managing that Office whereof they retain'd only the just Title and unprofitable Name Caiaphas as if by a spirit of Political Prophecie he had fore-seen that this would have been the Issue of his standing upon rigid Terms with Annas and his Favourites is content to let him do the work provided that he may enjoy the benefit of the Office Hence it was that he was not seen in our Saviours Condemnation till the Godly party of Pharisees had satisfied their tender Consciences touching that point by enquiring at their Divine Oracle and High Priest Annas from whence having receiv'd their Lesson for form of Law 's sake they carry Christ bound to Caiapas formally sitting in Council That is after they had been with him all night at the house of Annas where our Saviour was examin'd condemn'd by the sentence of the High Priest as that faction reputed him contumeliously reproached by the servants and denyed thrice by St. Peter and all this on the night that Pilate might not take notice of their preferring Annas the deposed before Caiaphas the legal High Priest they bring him bound from Annas to Caiaphas at break of day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. 66. where the Scribes and the Elders were assembled St. Matt. 26. 57 that is into their Ecclesiastical Council 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid where the Sanhedrim were set St. Luk. 22. 66. where without any witness but upon what they heard out of his own mouth after the High Priest had adjured him to say whether he were the Son of God or not and ask'd the Votes of the Council he is condemn'd as a Blasphemer vers 70. 71. St. Matt. 26. 63. 66. From Caiaphas they carry Christ bound before Pilat into the Civil Council that Council into which these Saints would not come themselves for fear of defilement that is into the common Hall St. Joh. 18. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it was but yet morning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I walk by the Light of that shining Lamp of Affric St. Aust. de consensu Evang. l. 3. 17. In my stating St. Peter's denials in the house of Annas which as it may be evinc'd by those Reasons which he alledgeth to which I refer the Reader so it is more than probable by this that Annas was the High Priest of the Faction from his female attendants and their pragmaticalness Damsels waiting in the Hall and keeping the door as busie with St. Peter below as their Master was with his above whose Zeal to the Cause either would not permit them to go to bed or rowsed them thence at the news of our Saviours apprehension that Sex being made up more of Passion than Reason are mark'd out in sacred Writ as most obnoxious to seduction and aptest to be proselyted into a Faction As to the rest the observing how inconsiderable a while our Saviour was before Caiaphas as it intimates the satisfaction of the Jews in the Sentence of Annas and that Caiaphas was only their Stalking-horse
Jerusalem who in their Letter to their Brethren in Aegypt 2 Mac. 1. 18. give them an account at large how by the appointment of Jeremy the sacred Fire was hid by some Religious Priests in a Pit and by Nehemiah's Order search being made for it by the posterity of those Priests they found thick Water or Naphthar therein which being laid upon the Sacrifices kindled as soon as the Sun-beams beat thereon and consumed the sacrifices the Memorial whereof they pray the Jews of Aegypt that they would as they of Iudaea had done celebrate Contrary to the plain inference of Nehemiah's Nehem. 10 34. putting it among the Articles of that Covenant he made all the Jews seal to That they would make provision for the perpetual keeping of the Fire upon the Altar according to the appointment of the Law Levit. 9. 24. 10. 1. 3. Which pious act of his he concludes his Book with and presents it to God as a Sacrifice of a sweet odour Nehem. 13. ult And for the Wood-offering at times appointed and for the first-fruits remember me O my God for good All which from the beginning to the end would have been no better than the taking of Gods Name in vain had that Fire which consumed the first acceptable Sacrifice which they offered after their Return been no more then ordinary Fire for then they might without any offence to God have kindled it anew every time they sacrificed Contrary to what follows from Gods accepting those Sacrifices which by Nehemiah's order were offered which upon that consideration God discriminates from those were offered before the Temple was built professing they were unclean because they touched the unclean that is had strange Fire put to them Hag. 2. 12. That no burnt Sacrifice was acceptable to God but what was consumed by holy Fire was a Maxim so universally receiv'd in the Church as Moses expresseth Gods fire coming down upon Abels and not upon Cain's Sacrifice by God 's having respect to Abels and not Cain's and therefore Theodosion Translates that Text Gen. 4. 4 Inflammavit Deus in Abel ejus sacrificium at in Cain ejus sacrificium non inflammavit Deus God sent Fire down upon Abels Sacrifice c. For no other way can be conceiv'd how Cain could know Gods acceptance of his Brother's and rejection of his own but this visible Sign as St. Jerom observes in locum Hence our English Translators parallel Gen. 4. 4. with Lev. 9. 24. 1 Reg. 18. 38. 2 Chron. 7. 1. where 't is said the fire came down from the Lord upon the Sacrifice at the Dedication of the Altar at Elijah's Prayer and at the Dedication of the Temple So that the Sons of Aarons offering with strange fire Lev. 10. 1. seems to be imputed to their being at that time stark Drunk vers 9. 10. which occasion'd that prohibition to the Priests from drinking Wine when they went into the Sanctuary If therefore they had not holy Fire to Sanctifie the Altar the Altar could not Sanctifie the Sacrifice but both remain'd prophane as they had been before the affirming of which is manifestly contrary to those many and plain Promises that in the Second Temple Their Sacrifices should come up with acceptance upon Gods Altar And lastly contrary to as good Authority as Secular Records afford that the Memorial of that holy Fire was Celebrated as long as the Temple stood in the yearly Festival called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the 22d day of Abib say Johasin and the Modern Jewish Calendar but in truth on the 14. of Lous as Josephus calculates So well seen are the modern Jews in their own Antiquities and yet their blind conjectures are by some short-reason'd Theologues embrac'd as Oracles de Bel Jud. 2. 17 When that Festival came which they call Xulophoria on which day the custome was for every one to bring in Wood for the Temple that the Fire on the Altar might never want fuel for they never let it go out but kept it perpetually burning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rebels would not permit the adverse party to celebrate that Religious Service and on the day following to wit the 15. of Lous they assaulted the Castle of Antonia This was in the latter end of Nero's 11 year as Scaliger observes to whom for further satisfaction I refer the Reader de emend temp l. 7. an in Comp. Jud. p. c. 49. § 3. No less vain will the Caballistical Assertion touching the absence of Urim and Thummim under the Second Temple appear to him that has but dipp'd his lips fonte Caballino in the Pegasean Spring of mere Humane Learning and by gargling his Palate with that Water has so far rectified it as 't is able to discern of Tastes and to distinguish betwixt the insipid Flegme of frothie and the savoury juice of substantial Authors among which last the often-quoted and never sufficiently praised Josephus gives as full an evidence against the Caballists as can be desired in his Jud. ant 3. 9. where speaking of the two Sardonichs upon the High Priests Shoulders how that that upon the right shoulder as often as the Priest was to Sacrifice sent forth such a sparkling light beyond his own Nature as they that were at a great distance might see it certainly saith he deserves admiration with all men except those that seek by their contempt of Religion to gain a repute of being wise but that is much more admirable which I am now about to say to wit that God was wont to pronounce victory by twelve precious stones which the High Priest wore upon his Breast-plate For before the Army march'd such a Brightness shone from them as gave light to all the people that God was present and would be an aid to them that invocated him Wherefore the Greeks so many of them as do not abhorr our Religion having had such certain experiments of this Miracle as could not be gainsaid call'd the Breast-plate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Oracle But both the Sardonix on the high Priest shoulder and the Gemms on his Breast-plate have ceased to send forth their brightness two hundred years ago God being displeased with our Nation for their contempt and violation of his Law of which I shall speak elsewhere Thus far Josephus whom I make conscience of following rather than the whole College of conjecturing Caballists while he plays the part of an Historian and therefore collect from this Text that the Urim and Thummim continued under the Second Temple almost 300 years and to within little more than one hundred of our Saviours Birth for Josephus wrote his Jewish Antiquities in the latter end of the Reign of Domitian Though I may without impeachment to his credit suspend my assent to his Conclusions when he acts the Divine as he doth in assigning the reason of the Dimness of these precious Stones to be that Nations contempt of Gods Law which I think may better be ascribed to what he did
Doctrines For the Gentile was grafted in not only upon the cutting off of the Jews but upon the raising up of those Foundation-truths which not only among the Jews but the many Generations of the Heathens had been buried under the rubbish of humane Vanities built upon them This interpretation induc'd the Apostolical Synod to reestablish the Precepts of Noah as an Expedient to gain upon the Gentiles The Platonicks conceived all knowledg to be nothing else but reminiscentia an awakening of the mind to see innate Notions The Notions of the Gospel were not innate yet so imprest by Tradition upon all mens minds as the embracing of it is call'd a man's coming to himself Psal. 22. 27. All the ends of the world shall remember themselves and turn to the Lord. And therefore true Philosophy is so far from being a Prejudice against as it is an Introduction to a Preparation for the Gospel When the Philosophers saith Isidore Pelusiota saw in that grain of Mustard-seed all that Truth Vertually laying which they had been seeking for how many of them bidding adiew to their own Opinions betook themselves to the shady Branches of the Tree of life and there found rest how many Pythagoreans formerly the Masters of pride and disdain became the Scholars of our meek Jesus How many Platonicks letting fall their Crests proudly lifted up through an opinion that they excell'd all men in the Art of Discourse sat down at Christ's feet under the shade of the Mustard-tree How many Aristotelians how many Stoicks scorning that Wisdom whereof they had made greatest boast thought themselves happy if they could be enter'd among those Disciples of Christ who observe his word Isidor Pelusiota lib. 4. ep 76. Our Religion is nothing else but the last and best Edition of that which was either writ on mens Hearts or promulg'd in Paradise to the old and by Noah to the new World who is therefore stil'd the Treacher of Righteousness which being Pentheus like pull'd Limb from Limb by the several Sects each party getting some relicks and scraps of it the Apostles gather'd up its scatter'd Limbs and fram'd them into a perfect and compleat Body of Divinity again clothing its Bones with the Flesh 〈…〉 lling its Veins with the Blood not of slaughter'd Beasts but of the Lamb slain from the foundation of the World and presented it to the World wherein there was no Nation so barbarous but if they came near and felt it they might find something in it of which they might say This is flesh of my flesh and bone of my bone whatever I retain either of right Reason or solid Religion is comprehended in this This is that express Image of the Father of which I had the rough-draught All the Wisdom I have retain'd or learn'd I meet with in this foolishness of Preaching of this the Apostle was so confident as to the Jew he became a Jew to the Gentile a gentile 1 Cor. 9. 20 22. not by a sycophantick and temporizing compliance with the least of their Errours but by taking advantage of the truths they held as Mediums by which he argued them into an assent to the Gospel dealing with every man at his own suresby-weapon and upon his own sound Principles He did not flatter them as Clisophus did King Philip who when the King's Eye was wounded bound up his and when the King had received a hurt on the shin that made him halt halted with him as if he had been lame and never saw the King make sower faces but he look'd as if he were eating the same sharp sawce Nor conform to them as the Arabians did to their King who if he were lame of any Limb they mutilate that Limb of their Bodies Or the Dionisiocolaces to that Tyrant who because he was purblind groped about for the Dishes that were set before them till he had got his hand into his Athen. dipnosoph 6. 6. But St. Paul conform'd to Jew and Gentile in their seeing Eye and soundest Limbs Pleading with the Jew from old Testament-texts With the Gentile from the Law of Nature and the common Traditional Religion that in the Jews mouth and heart before the giving of the Law by Moses that Word whose sound went into all the World by oral preaching the seed of the Christian faith Rom. 10. With the Philosopher from his most sublime Verities Such as the several Sects with whom the Apostle had to do could not deny without contradicting those Notions they were most assured of the truth of and yet were not able to defend against the assaults which their other erronious Opinions made upon them upon any other but Gospel-grounds the only Sanctuary and City of Refuge for all divine Truth in seperation from which like a Beam cut off from the Sun a Stream from the Fountain a Branch from the Tree a Limb from the Body it cannot subsist This Tent-maker so contriv'd his Tabernacle wherein he plac'd the Sun of Righteousness his Gospel wherein he exhibited Christ give me lieve to lisp and stutter now with those I am opposing who speak of the Gospel as the device of men for I shall hereafter demonstrate it to be the Contrivement of God as it excludes all bad Airs takes in all the Light that was before scatter'd among several Sects So as Christ keeps open house in it for all comers the way-faring man though a fool may turn in hither and find lodging where his Soul may be at rest a Table furnish'd with plain Cates suting his Countrey-palate The wise man may here be entertain'd in as much state as heart can wish In the Muse's Chamber in Apollo's Dining-room his vast Soul cannot have that room to expatiate her self in as in Solomon's Curtains in Sarah's Tent nor find that satisfaction in Plato's Academy in Zeno's Porch in Aristotle's Walk as in our King's Galleries in the Prophets Schools in Christ's upper Chamber nor meet with that abstruce Learning in the Egyptian Hierogliphicks as in the embroidered hangings of Christ's Presence-chamber Now how men of crazy Intellects could frame so excellent a Model of Wisdom so perfect a Mirrour of all Metaphisical Science truly so called we may sooner strain our Brains out of joynt by stretching our mind to imagine then imagine with the least shew of probability To which labour in vain I leave the Sceptick while I lead the Christian Reader to the Law and Prophets and shew him what Ammoniâ—s St. Origen's Master of old urged the Philosophers with Euseh Eccl. 6. 13. viz. That the Gospel is calculated exactly to the Meridian of the old Testament in whose Types Precepts and Predictions there is not one imaginary Line but hath its paralel in that CHAP. VIII The Gospel calculated to the Meridian of the Old Testament § 1. In its Types § 2. Its Ceremonials fall at Christs feet with their own weight The Nest of Ceremonies pull'd down That Law not practicable § 3. Moses his Morals improved by Christ by better Motives