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 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 'T was 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 't was 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 quoque 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
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 Pen-men 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 't is 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 (a) Apocal. reveal'd When God large folds of Providence unseal'd Have been impos'd upon in what he saw Or he who wrote (b) 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 (a) Mat. 13.33 c. John 12.32 large sudden-spreading of that way And that (b) Luke 1.33 Mat. 28.20 John 14.16 no Age should see its pow'r decay That it should (c) Mat. 21.43 c. be rejected by the Jews While Gentiles far remote obedience chuse That 't would the hatred of the (d) Mat. 10.17 Jews procure What Cru'lties for Christ's Name Men should endure The (e) Mat. 10.21.39 23.24 siege and dismal ruin to invade That (f) 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 (g) 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
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 't was 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
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 (a) 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 (b) 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 (c) 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 'T is clear as if 't were 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 (d) 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 (e) Gen. 22.2 to slay his Son his Precept had Off'ring elsewhere than at th' appointed place Now he refus'd now (f) 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 (g) 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 (h) 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 (i) 2 Sam. 18.5 Rebelli'ous Son David would spare And (k) 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 (l) Luke 2.21 circumcis'd like them did eat His (m) Mar. 9.20 Habit too was Jewish as his Meat He to their Priest sent (n) Mat. 8.4 Mark 1.44 Luke 5.14 Lepers which he cleans'd Nor with one of their (o) 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 (p) 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 (q) 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 (r) Acts 2.33 36. Apoc. 1.5 James 1.25 Holy Sp'rit adorn'd those that believ'd And thus he his full
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 't is 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
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 (a) 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 (b) Clement finisht his Books under Severus who died A. C. 212. vid. Euseb l. 6. c. 5. Cluv. p. 294. Clement of Alexandria (c) 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 (d) 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 't is strange it should be taken up by Christians now especially by the Learned (e) 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 't is 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 (b) 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 (c) 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 (d) Dionys Halicarn lib. 4. Rom. Antiq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 neque 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 (e) 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 afflatuque fundutur Vid. Van. Dale p. 335. Sibyllarum sortes darae fere ubique occurrunt telling Fortunes by
Regal Pow'r maintain'd In which the Legislative is contain'd This (s) 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 (t) 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 (u) Exod. 27. Wilderness and (w) 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 (x) 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 (y) 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 (z) Jer. 31. Jeremy delight Where God does promise to (a) 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 't will 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 't would 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 ' 'T is 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 Vniverse 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 (b) 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 ' 'T is 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 't is 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 Fat 's 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