not endeavour to impose upon the World Not Christ For 1. He could have no temptation to fulfil those Prophesies of the Messiah which concerned his ignominious poor and miserable life and his accursed death 2. He could have no expectation of his own Resurrection or of the sending of the Holy Ghost or of the destruction of the Jewish Nation or of the famishing of the Heathen Deities or of the propagation of his Gospel throughout the World or the performance of those mighty Deeds which were expected from the Messiah of the Iews 3. No hopes this should be done by Men so timerous so dull so ignorant as were the twelve Apostles 4. His Disciples must be acquainted with the Impostures of their Lord and so have greatest reason to disown him 5. If so John Baptist who obtained so great a reputation from the Iews must have been guilty of the same endeavour to delude them 2. Not Christs Apostles as is argued from their simplicity Sincerity Interest The things they did or were obliged to pretend 3. Not their immediate Successors for the same and many other reasons The assurance which we have of what these Arguments suppose Coroll That what they have delivered to the World must be related bona fide and with a full conviction of its Truth p. 77 78. CHAP. III. Sect. II. Proleg 5. That Christ and his Disciples could not be deceived in their pretensions to the things they spake of and presumed they did and yet prevail upon the World to own and to assert their Doctrine p. 107. CHAP. IV. Proleg 6. That we may safely take an estimate of Christian Doctrine from what we find recorded of it in the Books of Scripture those Writings not being corrupted nor yet containing any thing repugnant to the Christian Faith Corol. concluding that those Scriptures which we daily read must be the Works of those Apostles and Evangelists whose names they bear p. 113. CHAP. V. The Truth of Christian Faith asserted from the Gifts and Operations of the Holy Ghost in general and more particularly from the Gift of Prophesie and from the Gift of Tongues p. 131 CHAP. VI. The veracity of the Christian Faith concluded from the deportment of the Christians under sufferings the patience and undaunted Courage of the weaker sex from the kindness of the Christians to their persecutors and those Indignities they suffer'd from them from Gods miraculous assistance of them under sufferings great deliverances from them For had they not been assured of the truth of Christian Doctrine 't is both impossible they should and inconceivable they would have suffer'd after such a manner An Objection from Instances of the like nature answered p. 139. CHAP. VII Sect. I. That from the fulfilling of things future and contingent we may reasonably infer the Being of an over-ruling Providence which interests it self in their completion The truth of Christian Faith evinced 1. From those Predictions which concern the Person Birth Life Actions and Passions of our Lord and Saviour The confirmation of this Argument 2. From those Miracles which his Disciples wrought agreeable to our Saviours promise prediction and commission for they healed the diseased and ejected Devils according as our Lord foretold p. 163. CHAP. VII Sect. II. The Truth of Christian Faith evinced from those Predictions which concern the ruine of the Jewish Temple Discipline and Nation the authors time and manner the Greatness and Duration Concomitants and Attendants of it as the Scripture mentions them and the wonderful completion of them all A confirmation of this Argument from the attempt of the Apostate Julian to rebuild the Temple and the miraculous frustration of it p. 191. CHAP. VIII Sect. I. Arg. 4. Evincing the truth of Christian Doctrine 1. From the Miracles wrought by Christ suitably to his Design and to the Prophesies of the Old Testament and to the expectation of the Iews These Miracles were many mighty and they had most remarkable Effects upon the Hearers and Spectators of them They were avouched with greatest confidence by his Apostles who by those means converted thousands and whose Records of those things became the rule of Faith unto the Christian Converts The confirmation of this from the Miracles wrought by Christs Apostles who affirm Christ gave commission to them whilest abiding with them to work the greatest Miracles which they accordingly performed And that this Power was more abundantly conferr'd upon them after the Resurrection of their Lord is argued from the promise of Christ from the Confession of Jews and Heathens from the Records of Scripture Like wonders were performed by Christians in all places of the World and the same Power continued in the Church for divers Centuries The confirmation of the second Argument The result of these Particulars p. 215 216. CHAP. VIII Sect. II. Arg. 3. Proving the truth of Christian Doctrine from the speedy Propagation of it through the World by inconsiderable and unlearned Men against those many prejudices which did attend it The avowed Principles on which this Argument depends A further Confirmation of it by comparing its Effects with those of Heathen Wisdom or Philosophy p. 241. CHAP. IX An Answer to some Objections 1. Touching the Miracles of Simon Magus Apollonius and touching those Predictions Miracles and gifts of Healing to which the Heathen Oracles and Deities pretended And that 1. From the issue of them for they were blasted and confounded And 2ly From the Designs they aimed at which were all unworthy of a Deity They were controuled by Providence They were such whose deceit 't was no Mans interest to detect Obj. 2. Touching the general rejection of Christianity by the Jewish Nation An account of their rejection of it 1. From the temper and disposition of that People From the danger to which it exposed them From the Prejudices they conceived 1. Against the Person of our Saviour And 2ly Against his Doctrine p. 267. CHAP. X. Arg. 5. Concluding for the truth of Christian Doctrine from the excellency of its Precepts in order 1. To the publick Welfare of Man-kind 2ly To the perfection of humane nature 1. By the clearest Informations of Man's understanding in matters which concern the knowledge of God and of Virtue and Vice And 2ly by tendering the most prevailing Motives to engage the Will and the Affections to obedience And 3ly The most strong engagements to seek the welfare of our Brothers Soul Heathen Philosophy and their receiv'd Theology destructive of Religion and fitted to promote the Interest of Satans kingdom This proved from their conceptions both of God and of his Providence and of his Attributes and their uncertainty in matters of this nature and from their want of Precepts to direct them in or promise to encourage to the performance of their duty and from their doubtings of a future State and their denyal of all future Punishments and from the false Conceptions of the rise and fatality of Sin That these Opinions are destructive to the service
weigh these things must soon be forced to confess and to admire the Truth and the Divinity of Christs Predictions or in the Words of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. p. 83. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What can the Wise men of the World object against such clear Predictions and such convincing Demonstrations of the Power of Christ ANNOTATIONS On the 7th Chapter SECT II. THeir Doctors had concluded Ideo moderni Judaei dicunt Messiam non venisse quia nondum viderunt eum venire in nubibus Coeli Raymund Pug. fid p. 276. 2 Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. Hist l. 2. c. 11. 3 Of an Aegyptian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist l. 2. c. 21. 4 Josephus ascribes their ruine to a lying Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph de Bello Judaico l. 7. c. 11. 5 Their frequent Exorcisms by the invocation of the God of Jacob Matt. 12.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Dial. cum Tryph. p. 311. vide Tertull. contra Marcionem Theophilum l. 2. ad Autolyc Orig. in Celsum p. 185. vide Annot. in c. 1. num 4. 6 Their assertions that God gave power to his law name and attributes to heal diseases The Author of Sepher Ikkarim tells us That the Attributes of God are Instruments to which he hath annexed a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est That signs and wonders should be done by them Why is it that they who skill this art work miracles The reason is because the law is of divine Original Auctor Neve Shalom l. 5. c. 5. 7 These Instances Josephus gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Bello Jud. l. 7. c. 12. 8 That comet which appeared like a flaming sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph de Bello Jud. l. 7. c. 12. 9 R. Saadias Quod autem scribit Cum nubibus coeli illi sunt Angeli de exercitu coeli haec erit maxima dignatio quam conferet Deus Christo In Dan. 7. 10 The Appearance in the clouds of chariots and of armed men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joseph ibid. 11 To the Anger of their Gods against the Christians vide infra Not. in c. 8. s N. 19. 12 A Prophetick Scheme See the like Esaiah 13.10 c. 24. v. 18.19.20.23 c. 34. v. 4. Jer. 4.23 Ezek. 32.7.8 Joel 2.10 Rev. 6.12.8.12 13 And sutably to the manner of the Eastern Nations Apud Arabes de eo cui singulare aliquod infortunium accidit dicitur quod coelum ipsius in terram conversum sit vel super terram ejus ceciderit Maimon More Nevochim p. 265. againe Neque quemquam puto ita ignorantem caecum literaeque Parabolarum narrationum Historicarum vel Oratoriarum addictum esse ut existimet stellas coelum lucem Solis Lunae mutata esse vel terram de centro suo motam quando destructum fuit regnum Babel verum repraesentat nobis tota haec narratio statum conditionem hominis victi cui lux omnis atra dulce amarum immo cui terra nimis angusta coelum ruinam minitari videtur ib. part 2. c. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artemidorus Oneirocrit l. 2. c. 36. 14 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may respect the flying open c. Of which things we have the testimony of Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Bello Judaico l. 7. c. 12. c. 11. Evenerant prodigia visae per coelum concurrere acies rutilantia arma subito nubium igne collucere Templum expassae repente delubri fores audita major humanâ vox excedere Deos simul ingens motus excedentium Tacitus Hist l. 5. p. 621. 15 Of the famine see Josephus de Bello Iudaic. l. 7. c. 7.8 16 Of the Earth-quakes in divers places Grot. in Matt. 24. vers 7. 17 From what Josephus hath recorded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de Bello Jud. l. 7. c. 18. lin 1. Gr. 18 S. Cyril Bishop of Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Hist Eccles l. 2. c. 20. Ruff. l. 10. c. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socr. ibidem 19 Of the greatness of the judgement Iosephus gives account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 The manner of the Siege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioseph Bell. Iud. l. 6. c. 13. 21 They did quit Ierusalem being admonished from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hist l. 3. c. 5. Epiphanius de Ponderibus Mensuris c. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22 Whether this desolation shall be perpetual as many of the Fathers held Origen Annot. in Sh. 16. c. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Cels l. 4. p. 174. Chrysost crat 3. adv Iudaeos Dionysius Alexandrinae Ecclesiae Pontifex elegantem scribit librum irridens mille annorum fabulam instaurationem Templi c. Hieron Proaemio ad l. 18. Com. in Esaiam 23 As Hugo Grotius thinks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligere licebit â—â—mpora divinae patientiae praestituta emendationi eorum qui ex Gentibus Christi nomen professi à disciplina Christi plurimum recesserunt ut nimirum intelligamus Deum irritatum à Gentibus modo quodam novo atque extraordinario usurum in convertendis adse Iudaeis sicut ab Iudaeis irritatus modo simili Gentes ad obsequium suum pertraxit In locum 24 Sayth Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orat 3. adv Iudaeos 25 That it was believed by the very Atheist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. p. 81. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom. l. 5. c. 21. 26 The effect of it the invocation of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. p. 85 Sozom. Hist Eccl. l. 5. c. 21. Socr Hist Eccl. 21. c. 29. 27 Conclude with that of our Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccles Hist l. 3. c. 7. CHAP. VIII SECT I. The Contents Evincing the truth of Christian Doctrine Arg. 4 1. From the Miracles wrought by Christ suitably to his Design and to the Prophesies of the Old Testament and to the expectation of the Iews These Miracles were many mighty and they had most remarkable Effects upon the Hearers and Spectators of them They were avouched with greatest confidence by his Apostles who by those means converted thousands and whose Records of these things became the rule of Faith unto the Christian Converts The confirmation of this from the Miracles wrought by Christs Apostles who affirm Christ gave commission to them whil'st abiding with them to work the greatest Miracles which they accordingly performed And that this Power was more abundantly conferr'd upon them after the Resurrection of their Lord is argued from the Promise of Christ from the Confession of Iews and Heathens from the records of Scripture Like wonders were performed by Christians in all places of the World and the same Power continued
Pleasure and so assures us of the dispensations of his Providence And of this nature was that Dream of Pharaoh which foreshew'd him the seven Years of Plenty and of Famine according to Josephs's Interpretation Gen. 41. Where note 1. The vast Plenty for seven Years such as was never known in Aegypt the most fertile of all Countries 2. The rise of Joseph to be a chief Minister of State on the Experiment of the Truth of his Interpretation 3. The building of such vast Store-houses as could contain sufficient Corn for feeding of the Land of Aegypt and all the Neighboring Nations throughout the seven Years of Famine And 4. The admission of Jacob and of all his Family into Aegypt and the planting of them in the Land of Goshen 5. The altering of the Tenures of the Estates in Aegypt for hereupon every Mans Land except the Priests became the Kings and paid the fifth part of its Income to him Now since a matter of this moment must be recorded to Posterity and preserved in their Traditions unto future Generations as we find this was and since the Memory and motive of their repair to Aegypt the Exaltation of an Alien the Tribute of their Lands and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artap apud Euseb l. 9. c. 23. Exemption of their Priests could not so quickly be forgotten it remains that both the Jews Aegyptians and Strangers which joyned themselves to Moses must be assured of its truth § 10. LASTLY If any Hereticks if any 41 Gnosticks,42 Carpocratians,43 Marcionists or Saturnilians 44 Menandrians 45 Montanists 45 Eunomians Arians 47 Priscillianists 48 Donatists if any 49 Finland Lapland or Tartarian Witches if any of the Persian or Chalde an Magi vid. Stanly Phil. Chald. or the 59 Aegyptian Sorcerers whose names and their contest with Moses are still preserved in Heathen Story If a 51 Zoroaster or Hostanes if any wise Philosopher a 52 Pythagoras or a 53 Socrates if any Sect of Men as Brachmans or Druids or of Women whether the Pythonissae or the like If lastly vid. ch 9. Apollonius Apuleius Simon Magus any false 54 Prophetess or Prophet ever did what could not be effected without the help of some Superior Power as we have cause to believe both by the reputation they obtained the Records of those things both in prophane and Sacred Story and the Experience and Traditions of all Times and Places this gives us full assurance of the concern of Satan to oppose some Truth and some Religion in the World and so of Gods concernment to establish it In a word if but * Quin etiam hoc non dubitans dixerim si unum aliquid ita sit praedictum praesensumque ut cum evenerit ita cadat ut praedictum sit neque in eo quicquam casu ant for tuito fact um esse appareat esse certe divinationem idque esse omnibus confitendum Cic. Divin l. 1. p. 106. one real and undoubted Instance of these things hath been afforded to the World it doth conclude a Providence And surely then these many Myriads of Examples of each kind which Histories of every Age and Country will afford from Persons living in those Times of which they write must give in such Conviction as the greatest Sceptick shall not be able to controul And having made good the Doctrine of an All-ruling Providence it will be easie to advance unto the Confirmation of the Christian Faith by these Gradations § 11. 1. THAT this Providence hath been engaged for the Establishment of some particular Revelation and Religion in the World and hath as signally opposed some others which have pretended to those Names and consequently doth not esteem them all indifferent This is the natural Result almost of all these Instances we have produced in confirmation of a Providence they being such as visibly declared Gods Approbation of the Faith of Jew or Christian in opposition to the Heathen Deities and to their Modes of Worship § 12. AND secondly That no particular Revelation to which the adverse Parties have pretended can stand in Competition with the Christian Faith or give in equal Demonstrations of its Truth and Derivation from a Deity it being certain that of these Instances produced to evince a Providence none are so powerfully convincing as those that do assert the Christian Faith the Experience of Gods Mercies Protections and Assistances vouchsafed to the Professors of it as also of his Judgements on their Adversaries and the Engagement of his Power in Confirmation of this Doctrine being more numerous and evident and more unquestionably true Adde to this That seeing Moses and the Prophets by their evident Predictions of a Messiah that should come attended with those very Circumstances and should perform and undergoe all that Christ did and suffered do confirm the truth of Christian Faith it will follow that these Instances fore-mentioned which do ascertain the Veracity of those Prophets and Gods Concernment for the Laws delivered by them must also give in full Conviction to the Truth of our Messiah and his Doctrine And secondly It is evident that all these Forms of Worship which stand in Competition with it are either most apparently repugnant both to the Wisdom Purity and Goodness of a Deity or such as carry with them no Conviction of their Truth and Goodness nothing which speaks them worthy of the Concernment of the God of Heaven For that those Modes of Worship which had obtained in the Heathen World were vile and filthy ridiculous and brutish and most repugnant to those Conceptions of a Deity which Nature hath implanted in us will be so evident from what we shall discover of them that he who runs may read it As for Mahometism that having no internal Evidence which may convince us of its Truth no Purity and Goodness in its Precepts and no Subservience unto the Welfare of Mankind at present or to his Happiness hereafter beyond what Scripture doth afford us but Promises and Precepts more Carnal and Judaical and Stories more extravagant and idle then the wildest Fables vid. Cantucuz Orat in Mahum sect 23. and being such a Doctrine as never did pretend to Miracles except some petty Trifles pretended to be done by Mahomet it cannot lay upon us any Obligations to believe its Truth and therefore we may rest assured Azora 3.14 17 30 71. that God hath no Concernment that we should believe it That the Religion of the Jews is antiquated that it hath pass'd the Period to which it was appointed to continue is most apparent from the completion of those Prophesies which did relate unto the promised Messias of which we shall discourse hereafter from the Destruction of the Temple to which their Worship was confined and from those heavy Judgments they have laboured under above 1600 yeares without any intermission Their wandrings in the Wilderness were only for the space of forty years their Captivity but seventy although their Whoredomes and Idolatries and
ad credendum vehementer impellit Lact. p. 533. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Constantinus apud Euseb in vit Const l. 4. c. 12. vid. Tertull. ad Scap. 13 With Joy and Exultation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Dial. cum Tryph. p. 265. Cum omni saevitiâ vestra concertamus etiam ultrò erumpentes magisque damnati quam absoluti gaudemus Tertull. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eusebius Historiae Ecclesiasticae libro octavo cap. nono Great Courage in the midst of sufferings Solebant etenim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 8. c. 9. Nostri autem ut de viris taceam pueri mulierculae Tortores suos taciti vincunt exprimere illis gemitum nec ignis potest Lact. lib. 5. c. 13. vid. Orig. in Celsum l. 7. p. 357. p. 359. Minut. p. 41. 14 An Apathy under the severest torments Apostolus Johannes in oleum igneum demersus nihil passus est Tertull. de praescript c. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Euseb Hist Eccl. l. 5. c. 1. de Blandian vid. eundem l. 8. c. 10. p. 338.339 15 Experience of Consolations vnder them For they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 8. c. 9. vide Historiam Theodori Sozom. Hist Eccl. l. 5. c. 20. Socr. l. 3. c. 19. Aug. de Civ Dei l. 18. c. 52. 16. Deliverance from their sufferings Under the 10th persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 9. c. 8. 17 His controuling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita Euseb de feris quibus Christiani exponebantur Hist Eccl. l. 8. c. 7. 18 And vindictive power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. lib. 8. p. 342. who instanceth in the death of the two persecuting Governors of Damascus and Caesarea Hist Eccl. l. 9. c. 6. Possumus exitus quorundam Praesidum tibi proponere qui in fine vitae suae recordati sunt deliquisse quod vexassent Christianos Vigellium Saturninum Claudium Herminianum Cecilium Capellam Tertull ad Scap. c. 3.5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Julian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 57. Nazinaz de Maximino Unde vindice ultore Deo cogebatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 8. c. 16.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys or 2. in Babylam p. 462. de Juliano verba faciens 19 The Spartan Boys Spartae vero pueri ad aram sic verberibus accipiuntur ut multus è visceribus sanguis exeat nonnunquam etiam ut cum ibi essem audiebam ad necem Quorum non modo nemo exclamavit unquam sed ne ingemuit quidem Cie Tusc 2. p. 209. A. p. 212. 20 The Roman Legions Quas scribit in Originibus Cato Major in eum alacres profect as locum unde se nunquam redituras scirent Lud. Vives in August de C. D. l. 1. c. 12. 21 A Polemo De quo Laertius tradit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. p. 264. 22 Possidonius Solebat narrare Pompejus eum graviter de hoc ipso nihil esse bonum nisi quod honestum esset cubantem disputasse cumque quasi faces ei doloris admoverentur saepe dixisse nihil agis dolor quamvis sis molestus nunquam te esse confitebor malum Cic. Tusc 2. p. 215. B. 216. A. 23 Zeno Anaxarchus obversentur species honestae animo Zeno proponatur Eleates qui perpessus est omnia potius quam conscios delendae tyrannidis indicaret De Anaxarcho Democritio cogitetur qui cumtin manus Cyprii Nicocreontis Regis incidisset nullum genus supplicii deprecatus est neque recusavit Cic. Tusc 2. p. 213. 24 This consideration doth give the greatest strength unto the present argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys in prima ad Cor. Ho. 4. p. 263 264. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. in Celsum p. 65. CHAP. VII SECT I. The Contents THat from the fulfilling of things future and contingent we may reasonably infer the Being of an over-ruling Providence which interests itself in their completion The truth of Christian Faith evinced 1. From those predictions which concern the Person Birth Life Actions and Passions of our Lord and Saviour The confirmation of this Argument 2ly From those miracles which his disciples wrought agreably to our Saviours promise prediction and commission for they healed the diseased and ejected Devils according as our Lord foretold § 1. TO strengthen what we offer from the predictions of our Lord in confirmation of the Christian Faith it will be needfull to premise That the punctuall fulfilling of predictions of things future and contingent especially when those predictions descend to many Circumstances and those such as are peculiar and unusuall and such as respect the unconstrain'd motions of the will I say this fulfilling of predictions gives just assurance to us that an all Wise and over-ruling Providence doth interest it selfe in their completion For 1. He only who at first made all things by his Power and by his Wisedome guides them to their respective ends He whose will pleasure doth give laws to all the motions of the Soul and limits to the powers of Inferior causes he only can foresee the issues and foretell those Circumstances which do entirely depend upon such causes Yea 2ly that mind which through its own inherent power is able to determine any matters of this nature must on the same grounds be acquainted with all future things though never so contingent in their immediate causes there being equall reason for them all For since things Future have at present no existence nor is there any reason if contingent whence it may be certainly concluded they rather are to be then not to be no mind can possibly foresee their futurition but that whose understanding is so perfect as to be able to extend it self to all things future as they in due time shall exist and whose commanding pleasure doth limit and determine or Guide and Manage their indifferences as seemeth most conducing to his Glory Whence God provokes the Heathen Deities Esa 41.23 to shew the things that are to come hereafter that so it may be known that they are Gods Cic. de div li. p. 82. and Heathens did conclude it certain si divinatio ergo Deus if there were divination there must be a Deity § 2. NOW that predictions of this nature have been made in confirmation of the Christian Faith will be abundantly evinced from those which more immediately concerne the person of our Saviour he being signally marked out unto us by such peculiar Circumstances of his Birth Life and Passion such singularities of his actions such proper Characters of his Person so certainly foretold in the Law and Prophets and therefore firmly credited by the Jew as must infallibly conclude them ridiculous and mad that should falsly pretend to them An Elias was to usher in his advent and to a Mal. 3.1.2.3 make ready a people prepared for the Lord by turning
Heathens do pretend the same 7 predictions 8 Miracles and 9 Gifts and do appeal unto experience as that which did abundantly confirme this thing and that their Magicians had the like 10 power of Ejecting Devils and doing things which did as far as we are able to conceave transcend the power of nature and that all this is frequently confessed by 11 Christians and as to Miracles foretold by Christ and his Apostles I say should any plead these things against the Arguments we have used and should hence infer with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clesus apud Origl l. 6. p. 303. rursus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. pag. 89. Clesus that t is incongruous to conclude the truth of our profession from what may be consistent with the worst of cheats § 2. IN refutation of these things it is obvious to say 1 That the world was in those times of darkness very 12 credulous and apt to be imposed upon as it is apparent from those Fables which their Religion did espouse Vid. August de C. D. l. 7. c. 35. de doctr Christ l. 2. c. 23. 2 That God in Judgment might permit their seeming divinations and pretended wonders in poenam impiorum that they whom the convincing evidence of Christian Piety could not win to the reception of the truth might be deluded by a lye 3 That the predictions to which they pretended were either so 13 false that they knew not when to believe them or so 19 obscure as to comply with any issue That they were false the result not of divine assistance but of chance was confess'd both by those 17 wiser Heathens who resorted to them and by those 14 18 Priests who served at the Altar and attended on those Oracles Their obscurity was the complaint not only of the Poets but the Historians and the 16 Philosophers who did assert upon their own 15 experience of them that they had Generally either many senses or none that could be understood And when they were intelligible they did commonly 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not speak the inspirations of a Deity but the desires or interests of their Priests who would be bribed or forced to answer any thing But besides all this the Christian Fathers tell us that those predictons were either Grounded on the 21 Revelations of God to his Prophets or were the 22 conjectures of the Devil bottomed on experience or naturall 23 observations or were present informations of those spirits conveyed and told to their favourites of things that were acted on another Stage As to the 24 Miracles pretended it may be Answered First that they were partly false and such as did 25 serve the ends of nature or the interests of man 2. That they were few and mean 26 unworthy to be brought into comparison with those of Christ and his Apostles and such as hapily might not 27 exceed the power of those evil Spirits whose interest it was to set them up in opposition unto Christ and his Apostles and to whom they were 28 ascribed by the greatest enemies of the Christian Faith 3. The 29 diseases which they cured were only those which their familiars did inflict and heal by ceasing to inflict them or those which might be wrought by Phansie or humane skill or by natural observations and diabolicall assistances and applications without the miraculous power of God All these and many other Answers of this nature I shall wave insisting only upon such as fundamentally destroy the force of these and of such like objections § 3. 1. THAT all the great things ascribed to those persons have been 30 suddenly blasted and they like Comets have appeared for a while to amaze the world and presently have set in darkness nor 31 being able nor so much as pretending to transmit this power which they vaunted of to any other person as our Saviour did in confirmation of his doctrine or to leave behind them those who by like actions should attest the truth of what they did deliver or 32 suffer for the cause they owned Which is a pregnant evidence that they derived from the Prince of darkness and only feigned a commission from the King of Heaven For can it be supposed that God who wants not power or wisdome to carry on his purpose and decrees maugre all opposition that the world can make should not assist his messengers in the tradition of that faith which he commanded them to preach to the world or doing so should fail of his intended purpose though working all things according to the pleasure of his will And yet this was the fate of Apollonius and Simon Magus and other like Impostors whilst the Religion we profess was like the rising sun which shineth more and more unto the perfect day and the Apostles of our Lord out did their Master and a continued throug of miracles did through divers centuries attend that Faith which they delivered to the world as hath already been evinced § 4. 2ly THAT the Adversaries of the true Christian Faith either 33 waâ—e all pretenses to the power of working miracles or else pretend them 34 wrought to none or evill purposes as being done to establish the barbarous obscene and foolish rites of Heathen superstitions which was the Grand designe of Apollonius or else to introduce the lust intemperance and all the other villanies of 35 Simon Magus or somewhat equally repugnant to the concerns of real piety and consequently it is sure that Heaven would never set its seal unto them or be so much concerned to propagate an Hell above Ground Whereas the propagation of the Christian Faith was a thing worthy of the most pure and Holy God as being the most lively transcript of his own perfections and a most effectuall method to work the Soul into the Greatest likeness to a Deity and opposition to that Sin which he doth infinitely detest For to walk worthy of this holy calling is tolead a life of most Angelick purity abstracted from all worldly mindedness and anxious concerns for temporall things to abound in meekness and humility long suffering patience and mercy love and charity and to endeavour with the Greatest care to keep the unity of the spirit in the bond of peace § 5. 3ly I adde that as for Hereticks and Heathens providence controuled their attempts and gave in evidence sufficient to evince their vanity It 36 struck dumb the statue of Apollonius and the oracles of the Gentiles it confounded 37 Simon Magius and in compliance with the Apostles prayers put a conclusion to his miracles and life § 6. 4ly That it was no concernment of mankind to sift these things before the coming of our Saviour they opposed not their interests their superstitions lusts or reputations they did not go about to overturn all other wayes of worship and to establish new Laws of Government and to subject the knowing wold to the humours and conceptions of rude Mechanick Souls But 1. The world found it
the 70 common practise of Philosophers To cut and launch to be cruel to and to unman themselves was to be pleasing to their bloody Dieties § 20. 2ly The Christians rule commands the greatest Chastity Mat. 5.28 Heb. 13.4 1 Th. 1.4.4 7. the lustful eye is by that law adultery and fornication damnation is the punishment of both The Christian is to possess his vessel in the greatest purity and not indulge to an immodest unbeseeming Gesture His bond of matrimony is such as never can be cancel'd and he that takes a second to his bed though married to her whilst the first survives commits adultery of which this only reason can be given that the first remaines his Wife and Christ permits not to assume a second to her and that our matrimonial contract gives the power of our body wholly to her and therefore renders us unjust if we presume to give it to an other Person But now the 71 Heathen rites were many of them full of the most vile obscenities their temples were the worst of stews Amongst the 72 Cyprians Babylonians their women were oblig'd to repair unto them to commit adultery and by so doing were made sacred to the Gods the 73 Lydian Cyprian Armenian and Phaenician Virgins did commit whordome in their Temples till by so doing they had earn'd a dowry their service was the prostitution of their souls to lust and fit only to be tendred to a Phallus a Priapus or such like beastly Deities 74 plurality of wives was common both to Jew and Gentile 75 no wonder the Philosophers were free to lend them when they could spare so many the Stoick and the Platonist allowed community of wives the 76 Cynicks Diogenes and Theodorus fulfil'd their lusts publickly in the market place It is said that many Indians did the like 78 Incest was commonly allowed it had the approbation of Philosophers and was 79 practised by divers nations To enjoy a Mother or a Sister was a common thing only with the softer Persian and Aegyptian but with the wise Greek and the Athenian from whom the custome was derived to the Persian To use a common Strumpet was no disgrace to any man it was frequent with the 81 Philosophers and others had their liberty to do it when their lust provoked them 82 Stews were allowed and pay'd their custome and their tribute both the 83 Philosophers at Athens and Senators of Rome were wholly given up to the love of Boyes and to the sinne of Sodome for which God rained fire and brimstone down upon four Cities and made the land of Canaan spew forth its inhabitants and yet their 84 Oracles allowed the same the 85 Stoicks held it lawful to use the most obscene and filthy words to do 86 actions as immodest and fit only to be used in 87 Plato's common wealth where women were commanded to uncover what nature bound them to conceal Lastly such was the 88 vileness of their secret Mysteries that they disowned and renounced them when they were charged with them by the Christian but all in vain for they were either practised or approved by them as Arnobius doth largely shew § 21. 3ly CHRISTIANITY forbids not only violence and rapine opression and extorsion but it restrains us from all the arts of fraud and overreaching practises it commands us not to take advantage of our Brothers wants or ignorance or weakness as knowing that God is the avenger of all such Thes 4.6 Whereas amongst the 89 Spartans and Aegyptians Sicilians and Barbarians theft was a thing permitted and commended to rob their neighbour was not their shame but matter of their glory all was their own that they could get by fighting Cic. apud Lact. Epit c. 1. and to restore what by violence they had taken must have reduced the the Greatest Monarchs unto the condition of poor Cottagers § 22. 4ly THE Christian doctrin makes it a part of the new creature Col. 3.9 Eph. 4.24 25. Apoe 22.15 and of that image to which Christianity renews us to speak the truth and put away the lying lip It speaks damnation to the man that makes or loves a lye Wheras the Heathens Rule was this ubi expedit mendacium dicere dicatur 90 Philosophers Layers Physitians Rheroricians maintained it sometimes lawful viz. when it was useful to preserve themselves or to deceive their enemy § 23. LASTLY Christianity did work a 91 through reformation upon all its Proselyts made the worst of Christians better than the Exactest Heathens And in this argument the Christian chiefly triumphed that whilst 92 Philosophy did prove so ineffectual to reduce the world to sobriety Christianity did mightily prevaile on the Professors of it and exalt them to the Greatest purity a thing so certain that even 93 Heathens did confess it and the Apostate Julian did urge their pattern and example to provoke the Heathens to love and piety which is most to be admired this reformation was effected notwithstanding all lets and prejudices which we have largely mentioned on many thousands at a time that by speaking of such words as seemed to carry nothing of power and demonstration in them which is an argument more efficacious than their miraculous Gifts of healing to prove the assistance of a Deity Whereas the lives of Heathens after all arts and subtilties insinuations Rhetorick and demonstrations which their Philosophy could boast of were sutable unto their loose opinions and Guilty of most vile enormities Philosophy did but amuse their understandings and imploy their heads it left the manners of the wisest Sages as corrupt as ever nor was it much to be expected that it should it be otherwise if we consider § 24. FIRST that the wisdome of the Greeks was either 95 purposely concealed from the vulgar or incommunicable to them the 65 Pythagorean held the ruder Person who was not versed in Mathematicks unable to receive his precepts they could not work on the unruly passions of our Youth that 97 age was deemed unfit for philosophical instructions or for moral virtues whereas the Christian doctrine wrought its effectual reformation upon those of all ages sexes and conditions as being not the empty rudiments of humane wisdome but the demonstration of the Spirit and that which was enforced upon the Soul not by the slender powers of Rhetorick but by that power of God which nothing can resist § 25. 2ly THAT they had no discoveries of what was 98 just and unjust but were intirely left to the dim light of nature which if not helpt by education and instruction will not be able to resist the force and interest of passion affection and example and all the importunities of an unbridled appetite their Gods gave them no rules of piety no revelation of their concernment to be good and hence saith Maximus †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 M. Tyr. diss 1. p. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. diss 25. p. 243. Tyrius could I consult an
otherwise their hopes lay buried in his Grave and expired together with him After such manifold experience of their Masters power to assist them by an Almighty hand after their solemne protestations made to own him in the sharpest tryals they shamefully deserted him and at first assault betook themselves to their heeles their Prolocutor renounced him and seconded his denyal with an oath they barr'd their dores and hid their heads dreading every thing they heard or saw And can it be imagined that persons so extreamly timerous should hazard their lives to rescue his dead body from the Grave who after all obligement both of faith and duty did so little to preserve him from it against a watch so vigilant and zealously concerned to prevent the mischiefs of a second and therefore more pernitious error After commands so strict peremptory to secure the Sepulcher in vain must they attempt to rifle it which if any say they did whilest the watchmen slept how came they privy to it what credit can their word deserve if whilst they waked what could induce those watchmen to make lyes their refuge and wilfully permit the cheat Besides it is a timerous trade to play the thief much more to rob the Grave of its Inhabitants and they might well expect that vengeance should arrest them in a fact designed to delude the world and to entitle God unto the worst of villanies and hence not only their respect unto their Master but their own safety must have taught them to dispatch their business and not to spend their time in the uncasing of his body and rowling up the Napkins that were about his head and to do things of such needless curiosities But 3ly more incredible it is that persons unconcerned for this Jesus should run so great an hazard or be concerned to remove his body thence or that the Apostles should bottom all their hopes on such a tottering foundation trust to the fidelitie of those men who in this very busines in which their silence could alone befriend them were the worst of cheats T is lastly most incredible that persons of this temper should still go on to stifle and conceal the matter and not be tempted by the pleasure of the thing the service they might do to their Religion the hopes of a considerable reward or by the hatred of a cheat so Gross and palpable to manifest the shame and infamy of those that forged it Besides how could his own Disciples hope by mighty signs and wonders by Gifts and Graces of the Holy Spirit great numerous to give in evidence unto his Resurrection which they confidently pretended had he been still reserved under the power of death and only by their own or others art reoved from his Sepulcher How is it that they never thought within themselves he could not save himself and whence shall we expect Salvation He could not by his Miracles of power and Goodness prevail upon one Nation to believe his Doctrine and can we though destitute of all that power which resided in him think to reduce the world into obedience or to impart the Holy Ghost to others when we our selves have the Spirit of delusion only Nay might not the example of Theudas Judas and many others both of their own and other Nations all whose endeavours although their hopes and their abilities were greater and their undertaking less proved unsuccesful and ended in the ruine of those bold adventurers be sufficient to deter them from such bold attempts Lo here a testimony which gives the Greatest evidence to it self and yet asserted by such men who neitheir would deceive nor were deceived in this particular and consequenty whose attestation could be no deceit Which that it may appear with greater evidence Consider first That they pretended to many and infallible convictions of the Truth to frequent apparitions of this Jesus attended with some signal circumstance to evidence their truth unto them and gae it out that they conversed with him fourty daies saw many Miracles done by him received instructions from his mouth to feed his Sheep to teach all Nations and Baptize them Yea that they were endowed with power from him to confirm the testimony by mighty signes and wonders and for the truth of this they frequently appeal'd unto their adversaries and the experience of those who did embrace their Doctrines in all which confident appeals and attestations requiring little more then eyes and ears to certifie the truth unto them t is equally incredible they should deceive or be deceived Did they give credit to this Jesus they must conclude him risen according to his own prediction and therefore could not be deceivers in asserting it Did they conclude him an Impostor what motives could they have to publish him the Saviour of the World who after he had call'd them to leave all and follow him and made such ample Promises unto them of Judging the twelve Tribes of Israel left them so sadly in the lurch exposed unto shame and infamy Did they give credit to the Sacred Oracles and reverence the Law of Moses why did they not dread those Judgements which God proclaimed against the false and lying Prophet if they did not believe it why were they so concerned for the Truth of the predictions of the Law concerning the Messias as to assert them with the loss both of the freedome and safety of their lives Should we ascribe the cheat unto the powers of imagination since they pretended to be eye witnesses of the Resurrection and to deliver nothing but what they saw and heard is it not strange to think that Phancy should create a person to them frequently appearing preaching and instructing giveing out commissions administring of holy Ordinances and the like that it should draw them out unto the mount of Olives after an aery Phantasm and then present it carryed up into Heaven In short they were certain his body was not privately conveyed away by their endeavours and that this only was pretended to disgrace their testimony and what could farther be required to assure both them and us that they were not deceived To Conclude If this relation were untrue either they were beside their senses when they did believe or besides their wits when they affirm'd it and did endeavour to confirm what they did not believe with loss of life and fortunes and if so what shall we say to the world of Christians that maugre all temptations to the contrary did stedfastly believe these men who had so little reason to believe themselves It is prodigious to think that a poor ignorant young man of meanest birth and breeding of a most hateful Nation and hated by that Nation to the death because pretending that he was a Prophet sent from God and after this his death only avouched to be so by twelve Fishermen pretending with loud boasts of miracles false as God is true to testifie his Resurrection though a greater falshood and promising to all that would
was impossible for them to conspire in so great a Juggle their Enemies were every day more awakened to oppose them more vigilant to search and pry into their Arts and more concern'd to quell the growing Faction their Miracles more frequently repeated and before greater Multitudes and lastly were continued through divers Ages all which may assure us that they were no Deceivers For to reflect a little upon what hath been discoursed 'T is first A Miracle of Impudence and Folly that any one should begin this Cheat with all these Disadvantages and without hopes of Benefit much more that Illiterate Unreflecting and Mechanick Souls should do so And secondly 'T is more miraculous that after all their Sufferings they should continue to promote it without the least regret of Conscience for so great a Villany and without the least Concernment for their Freedom from such Cruel Torments Thirdly Much more That a Lye thus managed by such mean and contemptible Persons of a most hateful Nation and Religion should prevail upon one single Person much more upon a City a Nation yea a World of Men to ruine both Themselves and Families their Souls and Bodies to promote it Fourthly That it should prevail so wonderfully without the help of humane Power or any thing to tempt affection nay in despite of all that Eloquence and Power and Interest could do unto the contrary 5ly That they should prevail by known Hypocrisie and lyes and feigning a Commission from the God of heaven and a Great kindness to those very men they thus helped forward to their ruine and only taught to be as very Hypocrites and base Impostors as themselves 6ly That they should all conspire to transmit the falshood by the same Method but with Greater Efficacy unto succeeding Generations 7ly Yet more incredible it is that they who went out from them 1 Joh. 2.19.1 Tim. 1.19 Act. 20.30 Cypr. Ep. 52. ad Antm. sec 7.8.9.1 Cor. 5.5.1 Tim. 1. â—0 and renounced the Gospel so made Shipwrack both of Feith and Consciencee those many Hereticks that spake perverse things to draw many Disciples after them and to pervert the simple those Libellatici and Thurificati and Traditores who were so hated and so infamous amongst them those many that were delivered up to Satan or underwent severest pennance should none of them be tempted to disclose the cheat or by that art which from the Christians they had learned to confront that Testimony which by these Miracles they gave unto their Doctrine but that the heathen should be forced for want of such confessions and assistances to urge some a See Aot in e. 8. s 2. silly women to confess them Guilty of those Villanies from which more sober a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tryph. apud Just pag. 227. Jews and b Plin. Ep. l. 10. ad Trajanum Ep. 97. Heathens did acquit them T is lastly most incredible their most malicious Enemies the inquisitive and learned Grecian and the Zealous Jew who sent their chiefest Rabbies into each corner of the World to publish and proclaime the Christians Atheists and Guilty of most Gross impiety durst not accuse them of fraud or falshood in what their Story had delivered c Justin Dial. cum Tryph. p. 234. for it doth not appeare by any records of the Jews that this so necessary and so effectual a Method to disgrace the Christian faith was once attempted by the most able Doctors of their law In fine ought it not to be matter of our admiration that men so vigilant malitious and powerful as the Heathen were though they had frequent opportunities in the first three hundred years and though they were so much concern'd and so desirous to do it should not be able to find out the fraud which they declare the Christians exercised in any one particular or to out do and counterplot their Magick or to bear up against its power but should suffer them to trample over their supposed Gods and force them to confess unto their very faces they were devils to stop the mouthes of their Magicians Inchanters and Southsayers their Oracles and famous Tripods and so to challenge them as Arnobius doth 2 Potestis aliquem monstrare ex omnibus Magis qui unquam fuere per secula consimile aliquid Christo millesima ex parte qui fecerit l. 1. p. 25. Where is the man that can pretendunto the 1000th part of what Christ did but that the most able and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testatur Orig. adv Celsum p. 368. admired Philosophers should be seduced to believe and suffer as the Christians did and the b Tum paenè omnes Christum Deum sub legis observatione colebant Sulpit. Hist Sac. l. 2. c. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. l. 4. c. 5. Vid. Epiphanium Euseb Chron. ad An. 125. most zealous Jews rather bring in their Judaisme and mix it with Christianiy as did the Ebionites the Nazarites then to question or deny the truth of it § 8. SHOULD it be here objected that the assurance which we have that the Apostles did pretend such things on which our Arguments do bottom depends upon the truth of Sc. Story of which no evidence is Given I Answer That our Arguments depend partly upon such postulata as carry with them a convincing evidence and partly on the supposition of such actions done of which we have the best assurance that matters of that nature can afford Our postulata are these 1. That Christ professed to be the King or Messiah of the Jews and consequently both to do and suffer what was expected from and prophesied of their Messiah and had it not been so what expectations could he have of being so esteemed or what could tempt the writers of his life and actions to be so frequent in the mention of things to which he never did pretend what could induce the Primitive Professors to insist so much upon those Arguments what motives could he have to suffer or pretend such things as were expected from Shilo Secondly That the Disciples of this Jesus were what Jew and Gentile still objected to them and they themselves confess'd poor ignorant despised Persons Thirdly That these Disciples could not be taught to carry on their Masters design if it were a Delusion but they must know their Master to be a vile Impostor and must despair of all that Happiness and that Assistance which he promised and that the like must be asserted of all those who did endeavor to promote the Christian Faith by Arts received from them Fourthly That things being thus supposed they could not but know that all which He and his Disciples did pretend was gross Hypocrisie Fifthly That Persons having all the Reasons to renounce Christ which both their present and eternal Interest their love of Truth and of their Countries safety Credit and Religion could suggest unto them but not one Motive to avouch his Doctrine would not continue so
to do much less could they prevail upon the World to imitate that Phrensie which was so greatly opposite to all the Principles of Ingenuity and Reason Truth and Interest But secondly That we have just assurance that the Primitive Professors of Christianity did pretend these things will be evinced from these Considerations For First 'T is evident from their Apologies and Writings in the first Ages of the Church that throughout all the World the Christians did for divers Centuries appeal to the Predictions of our Lord and his Apostles and to the Gifts and powerful Operations of the Holy Ghost they daily exercised and to the speedy Propagation of the Gospel through the then known World as to the most convincing Evidences of the Truth of Christian Faith which consident Appeal assures us That those things were matters of unquestionable Truth And 2ly It is likewise evident they held that riches were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatior in hoc itinere vivendi qui paupertate se sublevat non sub divitiarum onere suspirat Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis f. 219. Hieron in Jonam c. 3. unprofitable a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beatior in hoc itinere vivendi qui paupertate se sublevat non sub divitiarum onere suspirat Minut. p. 40. vid. Lact. l. 7. c. 1. Cypr. de lapsis f. 219. Hieron in Jonam c. 3. burthen temptation a great c Virtutis via non capit magna onera portantes hanc tenere non potest nisi qui fuerit expeditus nudus Nam isti locupletes multis ingentibus Sarcinis onerati per viam mortis incedunt Lact. l. 7. c. 1. l. 5. c. 15. p. 505. impediment to their eternal weal and that they thought it sufficient to have Meat Drink and Clothing and their Duty not to cover more and thereupon declined d Peregrinis mercibus delectabitur qni nec lucrum sciat appetere cui sufficit victus Lact. l. 5. c. 17. p. 510. Tertul. de Idol c. 7. Arnob. p. 71. Merchandise and all those Callings which might tempt them to it that e Quia animo animaque miscemur nihil de rei communicatione dubitamus omnia apud nos indiscreta sunt praeter uxores Tert. Ap. c. 39. Aug. de Civ D. l. 5. c. 18. Tom. 10. Serm. 27. de verbis Domini Arnob. p. 152. Charity made their Enjoyments common not onely to their Christian Brother but their f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julian Apost Epist ad Arsacium vid. Euseb H. Eccl. l. 9. c. 8. Heathen Enemy that they refused the g Nobis ab omni gloriae dignitatis ardore frigentibus nulla est necessitas coetus Tert. Ap. c. 38. Minut. p. 35. Honors and Preferments of the World and were so far from an ambitious pursuit of Glory that they religiously declined it that they were wont to slight the h Vos vero suspensi interim atque solliciti honestis voluptatibus abstinetis non spectacula visitis non pompis interestis Convivia publica sine vobis Cecil apud Minut p. 12. Tert. Apol. c. 38. sect 2. Pleasures of the World and by their readiness to dye made it i Non igitur quaestus commodi gratia religionem istam commenti sunt quippe qui praeceptis reipsa eam vitam secuti sunt quae voluptatibus caret omnia quae habentur in bonis spernit qui non tantum pro fide mortem subierint sed etiam morituros se scierint praedixerint Lact. l. 5. c. 3. appear how little they did relish all the Sweets and Satisfactions of this present Life that they abstained from the most Lawful Pleasures refused to k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Laod. c. 53. p. 23. v. Elmen in Arnob. p. 90. Dance and gratifie the Flesh with Feastings but rather chose by solemn l De Icjuniis Christianorum solennibus v. Minut. p. 8. p. 13. Tert. Ap. c. 4. sect 2. Cōment in utrosque Fastings to subdue it That this they did and held themselves obliged to do in order to their future Bliss and in compliance with the Christian Precepts we have abundant Evidence from all the Writings and Apologies of Christian Fathers and consequently we have the best assurance that they were not acted by any of those Principles in the Propagation of the Christian Faith In a word their m Eccepars vestrum major melior egetis algetis opere fame laboratis Deuspatitur dissimulat non vult aut non potest opitulari suis Cecil apud Minut. Poverty and their contempt of Worldly Pleasures and Grandure their daily n Vid. Annot. in cap. 8. num 31. Persecutions and seeming Derelictions were the great matters of the Heathens Scandal it was this they daily did object unto them and reproach them with § 9. Corol. NOW hence it follows that what they have delivered to the World touching the appearance of Angels and what they did and spake Secondly That what they do relate of Christs Predictions of his Death the Persons from whom he suffered viz. the Scribes and Pharisees the Elders and chief Priests the Disciple that betrayed Him to them the manner of His Death and the deportment of the Gentiles towards Him the flight fear and scandal of His own Disciples though promising the contrary the three Denyals of St. Peter the Predictions of His Death and the continuation of the Life of His beloved Apostle Thirdly That what they tell us of his acquaintance with the Thoughts Conceptions and Imaginations of his own Disciples and of those Jews with whom he did converse their secret murmurs and desires to ask him Questions the reasonings and disputings of their Hearts the secret Councils vile Surmisings the treacherous Intentions and the mental Blasphemies of the malicious Jew or whatsoever of like nature they have left on Record were delivered bona fide and with a full Conviction of the Truth of what was thus asserted by them CHAP. III. SECT II. The Contents THat Christ and his Disciples could not be deceived in their pretensions to the things they spake of Proleg 5. and presumed they did and yet prevail upon the World to own and to assert their Doctrine THAT Christ and his Disciples could not be deceived in their pretensions to the things they spake off Proleg 5. and presumed they did and yet prevail upon the more knowing part of the World to credit and assert their Doctrine under the greatest disadvantages 1. Our Saviour could not be deceived if his pretensions to be the Saviour of the World and to accomplish what was foretold of the Messiah were not false and if they were this must infallibly destroy his Credit waith his Friends supposing what we have already proved that they were not wilfully Deceivers and give his Enemies too