The Reasons of the Christian Religion Part 1, Part 2 · Chapter 8
CHAP. VIII. Of ſome other ſubſervient and Collateral Arguments for the Chriſtian Verity.
HAving largely opened the great Evidence of the Chriſtian Verity, viz. The SPIRIT in its four wayes of teſtifying, Accidentally, Inherently, Concomitantly, and Subſequently, I ſhall more briefly recite ſome other ſubſervient Arguments, which I finde moſt ſatisfactory to my own underſtanding.
§. 1. I. The natural evidence of the truth of the Scripture, about the Creation of the World, doth make it the more Credible to me in all things elſe.
For that is a thing which none but God himſelf could reveal to us: For the Scripture telleth what was done, before there was any man in being. And that this World is not eternal, nor of any longer continuance, is exceeding probable, by the ſtate of all things in it. 1. Arts and Sciences are far from that maturity, which a longer continuance, or an Eternity would have produced. Guns and Printing are but lately found out: The body of man is not yet well Anatomized; A Sellius his milkie Veines, and Pecquets Receptacle of the Chyle, and Bartholines Glandules, and the Vaſa Lymphatica, are of late diſcovery: Galilaeus his Glaſſes, and his four Medicaean Planets, and the Lunary mutations of Venus, and the ſtrange either opacous parts and ſhape of Saturn, or the proximity of two other Stars which miſhape it to our ſight, the ſhadowy parts of the Moon, &c. with the innumerable Stars in the Via Lactea, &c. were all unknown to former ages. Gilberts magnetical diſcoveries (I ſpeak not of thoſe queſtionable Inferences which Campanella and others contradict) the nature of many Minerals and Plants, the chief operations and effects of Chymiſtry, abundance of ſecrets for the cure of many diſeaſes, even the moſt excellent medicaments, are all of very late invention. Almoſt all Arts and Sciences are encreaſing neerer towards Perfection. Ocular demonſtrations by the Teleſcope, and ſenſible experiments, are daily multiplyed: Yea, the World it ſelf is not all diſcovered to any one part; but a great part of it was but lately made known even to the Europeans, whoſe knowledge is greateſt, by Columbus, and Americus Veſputianus; and it is not long ſince it was firſt meaſured by a Circumnavigation. If the World had been eternall, or of much longer duration than the Scripture ſpeaketh, it is not credible that multiplyed experiences, would not have brought it above that Infancy of knowledge in which it ſo long continued.
Obj. Curſed Warrs by Fire and Depopulation, conſume all Antiquities, and put the World ſtill to begin anew.
Anſw. It doth indeed do much this way; but it is not ſo much that Warre could do: For when it is in one Countrey, others are free, and ſome would fly, or lie hid or ſurvive, who would preſerve Arts and Sciences, and be teachers of the reſt. Who can think now that any Wars are like to make America, or Galilaeus's Stars unknown again? or any of the forenamed Inventions to be loſt.
2. Moreover, it is ſtrange, if the World were eternall, or much elder than Scripture ſpeaketh, that no part of the World ſhould ſhew us any elder Monument of Antiquity; no engraven Stones or Plates; no Mauſolus, Pyramids, or Pillars; no Books; no Chronological Tables, no Hiſtories or Genealogies, or other Memorials and Records. I know to this alſo, curſed Warrs may contribute much: But not ſo much, as to leave nothing to inquiſitive Succeſſors.
§. 2. II. It greatly confirmeth my belief of the Holy Scriptures, to finde by certain experience, the Original and Ʋniverſal pravity of mans nature, how great it is, and wherein it doth conſiſt; exactly agreeing with this Sacred Word; when no others have made ſuch a full diſcovery of it.
This I have opened, and proved before; and he is a ſtranger to the World and to himſelf, that ſeeth it not: Were it not leſt I weary the Reader with length, how fully and plainly could I manifeſt it?
§. 3. III. The certain obſervation of the univerſal Spiritual Warre, which hath been carryed on according to the firſt Goſpel, between the Woman's and the Serpent's ſeed, doth much confirm me of the truth of the Scriptures.
Even between the carnal hypocritical nominal Chriſtian, and the true Chriſtian: as Gal. 4.29. As then he that was born after the Fleſh perſecuted him that was born after the Spirit, even ſo it is now.Such a contrariety there is, even between Cain and Abel, Children of the ſame Father; ſuch an implacable enmity throughout all the World, in almoſt all wicked men againſt Godlineſs it ſelf, and thoſe that ſincerely love and follow it; ſuch a hatred in thoſe that are Orthodoxly bred, againſt the true power, uſe and practice, of the Religion which they themſelves profeſs; ſuch a reſolute reſiſtance of all that is ſeriouſly good and holy, and tendeth but to the ſaving of the reſiſters; that it is but a publick viſible acting of all thoſe things which the Scripture ſpeaketh of; and a fulfilling them in all ages and places in the ſight of all the World. Of which having treated largely in my Treatiſe againſt Infidelity, of the ſin againſt the Holy Ghoſt, I referre you thither.
§. 4. IV. It much confirmeth me to finde that there is no other Religion profeſſed in the World, that an impartial rational man can reſt in.
That man is made for another life, the light of Nature proveth to all men: And ſome way or other there muſt be opened to us to attain it: Mahometaniſme I think not worthy a confutation. Judaiſme muſt be much beholden to Chriſtianity for its proofs, and is but the introduction to it, incluſively conſidered. The Heathens or meer Naturaliſts are ſo blinde, ſo idolatrous, ſo divided into innumerable ſects, ſo loſt and bewildred in uncertainties, and ſhew us ſo little holy fruit of their Theology, that I can incline to no more than to take thoſe natural Verities which they confeſs, and which they caſt among the rubbiſh of their fopperies and wickedneſs, and to wipe them clean, and take them for ſome part of my Religion. Chriſtianity or nothing is the way.
§. 5. V. It much confirmeth me to obſerve, that commonly the moſt true and ſerious Chriſtians, are the holyeſt and moſt honeſt, righteous men; and that the worſe men are, the greater enemies they are to true Chriſtianity: And then to think, how incredible it is that God ſhould lead all the worſt men into the truth, and leave the beſt and godlyeſt in an error.
In ſmall matters, or common ſecular things, this were no wonder: But in the matter of Believing, worſhipping and pleaſing God, and ſaving of Souls, it is not credible. As for the belief of a Life to come, no men are ſo far from it as the vileſt Whoremongers, Drunkards, perjured perſons, Murderers, Oppreſſors, Tyrants, Thieves, Rebels, or if any other name can denote the worſt of men: And none ſo much believe a Life to come as the moſt godly, honeſt-hearted perſons: And can a man that knoweth that there is a God, believe that he will leave all good men in ſo great an error, and rightly inform and guide all theſe Beaſts, or living walking images of the Devil. The ſame in a great meaſure is true of the friends and enemies of Chriſtianity.
§. 6. VI. It hath been a great convincing argument with me, againſt both Atheiſme and Infidelity, to obſerve the marvelous Providences of God, for divers of his ſervants, and the ſtrange anſwer of Prayers, which I my ſelf, and ordinarily other Chriſtians have had.
I have been and am as backward to ungrounded credulity about wonders, as moſt men, that will not ſtrive againſt knowledge. But I have been oft convinced by great experience, and teſtimonies which I believed equally with my eye-ſight, of ſuch actions of God, as I think would have convinced moſt, that ſhould know as much of them as I did. But few of them are fit to mention: For ſome of them ſo much concern my ſelf, that ſtrangers may be tempted to think that they ſavour of ſelf-eſteem; and ſome of them the factions and parties in theſe times, will by their intereſt be engaged to diſtaſte; And ſome of them have been done on perſons, whoſe after ſcandalous Crimes have made me think it unfit to mention them; leſt I ſhould ſeem to put honour on a ſcandalous ſinner, or ſeem to diſhonour Gods Works duplicate page duplicate page by mentioning ſuch an object of them: And I have much obſerved, that whatever wonder I ever knew done, in anſwer to Prayer, or atteſtation of any good, the Devil hath with marvellous ſubtilty, endeavoured by ſome error or ſcandal of men, to turn it all againſt Chriſt and to his own advantage. But yet God declareth the truth of his Promiſes, by the deliverances of his Servants, and the granting of prayers which are put up to him in the name of Chriſt. I will not diſpute whether theſe actions ſhall be called Miracles, or not: It is enough for my purpoſe, if they be but atteſting Providences. All Church-Hiſtory telleth us of many ſuch heretofore: how great things have been done, and deliverances wrought upon Chriſtians earneſt Prayer to God. The ſucceſs of the Thundering Legion in the Army of Marcus Aurelius Antoninus, in Germany, is commonly mentioned: You may ſee it in the Apolog. of Juſtin Martyr and Tertullian: See more in Pamelius's Notes on Tertull. N. 64. Cyprian ſaith to Demetrius, pag. 328 of the Chriſtians caſting out of Devils, [O ſi audire velles & videre, quando a nobis adjurantur & torqientur ſpiritalibus flagris, & verborum tormentis de obſeſſis corporibus ejiciuntur, quando ejulantes & gementes voce humanâ, & poteſtate divinâ flagella & verbera ſentientes, venturum judicium confitentur. Veni & cognoſce vera eſſe quae dicimus: & quia ſic Deos colere te dicis, vel ipſis quos colis, crede: aut ſi volueris & ti…i credere, de te ipſo loquetur, audiente te, qui nunc tuum pectus obſedit. Videlis nos rogari ab eis quos tu rogas, tamen ab eis quos tu adoras; videbis ſub manu noſtra ſtare vinctos, & tremere captivos, quos tu ſuſpicis & veneraris ut Dominos: certè vel ſic confundi in iſtis erroribus tuis poteris, cum conſpexeris & audieris deos tuos, quid ſint, interrogatione noſtra ſtatim prodere, &c.
But it were tedious to recite all that Antiquity telleth us of this kinde: Later times have their teſtimonies alſo: Bayname could tell the Papiſts, that burned him, in the midſt of his flames, [Lo, ye Papiſts, here is a Miracle: I feel no more pain in this fire than in a bed of Down; it is as ſweet to me as a bed of Roſes]. Biſhop Farrar could ſay, when he went to the fire [If I ſtirre in the fire, believe not my doctrine]; and accordingly remain'd unmoved: Many more you may ſee in Martyrologies and Church-hiſtory. It was the mercifull Providence of God to Mris. Honywood, See her ſtory in Fuller's Worthy's of England.who in her paſſionate ſelf-accuſations, when the Miniſter was perſwading her of the pardon of her ſin, threw the glaſs which was in her hand up to the wall, ſaying, ſhe was as certainly an hypocrite, as that glaſs would break; and it fell to the ground, and remained unbroken. They were convincing Providences which God exerciſed on the leading women of the Familiſtical Sect which troubled New-England: when one of them, Mris. Dyer, brought forth a Monſter that had the parts of Man, Beaſt, Birds and Fiſhes; and the other their Propheteſs, Mris. Hutchinſon, brought forth about thirty miſhapen lumps or births at once; and thereby the Land was awakened, and delivered from the danger *Which Mr. Weld of New-England hath printed: And upon Mr. Stubs his Extenuation, in his Book for Sir Henry Vane, againſt me, in Letters ſince he hath fully confirmed. The many Miracles mentioned by ſuch credible perſons as Auguſtine (de Civit. Dei) and other learned holy men, deſerve ſome credit ſure. Victor Uticenſis telleth of many Confeſſors whoſe tongues were cut out by the Arrian Vandal Hunnerichus, who ſpake freely without tongues: And Aenaeas Gazaeus in a notable Treatiſe for the Immortality of the Soul ſaith the ſame, and that he ſaw them himſelf; and hath more ſuch Wonders. Ego novi multa bonorum virorum corpora, quae etiam phalanges daemonum, tantopere terretent, quantopere ipſi vexabant hominem abs ſe captum atque obſeſſum: itemque morbos innumeros quibus curandis ars medica non ſufficeret, ipſa facile curarent, perpurgarent, omnino que auferrent. Id. ibid. page 411. B.P. Even Cicero ſpeaking of ſome ſacrilegious impious perſons, could obſerve, Qui vero ex his & omnium ſcelerum principes fuerunt, & praeter caeteros in omni Religione impii, non ſolum vita cruciati (vel cum cruciatu, ut Lambinus) atque dedecore, verum etiam ſepultura ac juſtis exequiis caruerunt Lib. 2. de leg. p. 245. And to the objection, that it oft falleth out otherwiſe, and that the beſt ſuffer moſt, he anſwereth, Non recte exiſtimamus quae poena ſit divina: & opinionibus vulgi rapimur in errorem, ne…vera cernimus: Morte aut dolore corporis, aut luctu animi aut offenfione judicii, hominum miſerias ponderamus: quae fateor humana eſſe, & multis bonis viris accidiſſe: ſceleris autem poena triſtis, & praeter cos eventus qui ſequuntur, per ſe ipſa maxima eſt. Videmus eos qui niſi odiſſent patriam, nun quam inimici nobis fuiſſent, ardentes cum cupiditate, tum metu, tum conſcientia; quid ag…rent modo timentes, viciſſim contemnentes Religiones. And he concludeth, Duplicem poenam eſſe Divinam, quod conſtaret & ex vexandis vivorum animis, & eâ famâ mortuorum, ut corum exitium & judicio vivorum, & gaudio comprobetur. Ibid. I deſire the learned Reader to read the three Miracles which Aen. Gazaeus ſaith he ſaw with his own eyes, in his Theophraſt. in Bib. Pat. Gr. To. 2. page 414, 415. The firſt of an old man, that raiſed one from the dead: The ſecond of a good man, that when he was dying, promiſed his Scholar, that was blind, that within ſeven days he ſhould have his fight; which accordingly came to paſs: The third, of the Confeſſions before mentioned, that by prayer could ſpeak moſt articulately without tongues: All theſe he profeſſeth he ſaw with his own eyes: And the rationality and piety of his writings maketh his teſtimony the more credible. Lege Palladii Hiſtoriam Lauſiac. cap. 52. de Miraculo ab ipſo viſo. Though I know that as Apparitions, ſo Miracles are too oft counterfeit, yet all that are recorded by the antient Doctors and Hiſtorians cannot be ſo thought, eſpecially when we have ſeen ſomething like them..
My own deliverances by prayer (becauſe they were my own) I think not fit here to expreſs: Nor many other perſons that were familiar with me, ſome yet living, and ſome dead: Nor would I mention ſuch ſmall things as corporal deliverances and cures, but only becauſe they are matters of ſenſe, and ſomewhat unuſual, and not as ſuppoſing them the great matters which Chriſtians have to look after or expect in anſwer to their prayers: they are far greater things which prayer brings to all true Chriſtians: the ſtrength of the Spirit againſt temptations, the mortification of thoſe ſins, which nature, conſtitution, temperature, cuſtom and intereſt, would moſt ſtrongly draw them to; the ſpecial aſſiſtances of God in duty, the information of the mind, by a light which ſheweth the evidence of truth in a ſpecial clearneſs; the reſolution of doubts; the conqueſt of paſſions; the elevation of the ſoul in divine love and praiſes; the joy of the holy Ghoſt, and comfortable thoughts of the coming of Chriſt, and our endleſs bleſſedneſs with God in Heaven. Theſe are the Anſwers of Prayer, which are the fulfilling of the promiſes of Chriſt, and which are of greater moment than Miracles; of which we have ordinary experience.
§. 7. VII. It confirmeth my belief of the Goſpel, to obſerve the connaturality and ſuitableneſs which it hath to the beſt & holieſt ſouls: that by how much the better, in true honeſty, and charity, and heavenlineſs any man is, by ſo much the more is the Goſpel beloved, pleaſant, and ſuitable to him; as humane food is to humane nature.
My much converſe in the world, with men of all ſorts, but moſt with the perſons now deſcribed, hath given me opportunity to be fully aſſured of the truth of this experiment, beyond all doubt. And that which is the beſt in man, is certainly of God: and therefore that which is ſuitable and connatural to the beſt in man, muſt be of God alſo.
§. 8. VIII. It confirmeth my belief of the Goſpel, to find it ſo very ſuitable to the worlds diſeaſes, neceſsities and buſineſs; to reconcile them to God, and fill them with love and heavenly mindedneſs; which other Religions do meddle with ſo little, and ſuperficially, and ineffectually.
§. 9. IX. The matter of the Goſpel is ſo holy and ſpiritual, and againſt all ſin, and evil ſpirits, that it is incredible that evil ſpirits, or very bad men, ſhould be the inventers of it: And yet to forge ſo many miracles and matters of fact, and call a man God, and to perplex the world with needleſs deluſory ſtrictneſſes, and to father all this on God himſelf, would have been a villany ſo tranſcendent, that none but men extremely bad could do it. Therefore it muſt needs be the deſign of Heaven, and not of Men.
§. 10. X. When I deeply conſider the evidence of verity in the Goſpel, it hath as much to convince me, as I could have choſen or deſired.
§. 11. 1. If I had been put myſelf to chooſe by what means God ſhould open to man the things of the unſeen world, I could have deſired no more than that a meſſenger might come to us from heaven to tell it us; unleſs we had either ſight and ſenſe, or immediate viſion and fruition.
And I am fully ſatisfied, 1. That ſpiritual things are inviſible, and are no objects of corporeal ſenſe. 2. That it is not meet and honourable to God's Wiſdom and Juſtice, to govern rational free Agents in via, by ſight and ſenſe. It would be no trial, or thanks to the moſt ſenſual wretch, to forbear his ſin, if Heaven and Hell were open to his ſight. 3. That ſpiritual viſion, and fruition is our ſtate in patriâ; our end and perfection, and not fit for the ſtate of trial and travellers in the way.
§. 12. 2. If I had been to chooſe who this Meſſenger ſhould be, I could have preferred none before him, who is the very Wiſdom, Truth, and Word of God.
Had it been but an Angel, I might have thought that his Indefectibility and Veracity is uncertain to mankind on earth: but Wiſdom and Truth it ſelf can never lie.
§. 13. 3. If I had been to chooſe in what way this Meſſenger ſhould converſe with man, as an effectual and ſuitable Teacher of theſe Myſteries, and how the work of Mediation between God and man ſhould be performed, I could have deſired no fitter way than that he ſhould aſſume our nature, and in that nature familiarly inſtruct us, and be our example, and our High Prieſt toward God, by his Merit, Sacrifice and Interceſſion.
§. 14. 4. Had I been to chooſe what way he ſhould prove his Meſſage to be of God, I could not have choſen a more ſatisfying way than that of Prophecy, Sanctity, and open numerous and uncontrouled Miracles, with his own Reſurrection and Aſcenſion, and giving the holy Ghoſt to be his Advocate and Witneſs continually to the world.
§. 15. 5. I could not have expected that theſe Miracles ſhould be done in the ſight of all the perſons in the world, in every place and age, (for then they would be but as common works) but rather before ſuch choſen Witneſſes, as were fit to communicate them to others.
§. 16. 6. Nor could I have choſen a fitter way for ſuch Witneſſes to confirm their teſtimony by, than by the ſame Spirit of holineſs and power, and by ſuch a ſtream of Miracles as the Apoſtles wrought, and ſuch ſucceſs in the actual renovation of their followers.
§. 17. 7. Nor could I well have choſen a more meet and convincing way of Hiſtory or Tradition, to convey down all theſe things to us, than that before deſcribed, which hath been uſed by God.
§. 18. 8. Nor could I have choſen any one ſtanding Seal and Witneſs of Chriſt, ſo fit for all perſons, learned and unlearned, and to endure through all generations, as is the actual ſaving of men, by the real renovation of their hearts and lives by the holy Spirit, reclaiming them from ſelfiſhneſs, ſenſuality, worldlineſs, and other ſin, and bringing them up to the Image of God's holineſs, in love and heavenlineſs; which is the continued work of Chriſt.
So that when God hath done all things ſo, as my very reaſon is conſtrained to acknowledge beſt, what ſhould I deſire more? I confeſs I feel ſtill, that my nature would fain be ſatisfied by the way of ſight and ſenſe. Could I ſee heaven and hell, I think it would moſt effectually end all doubts: But my Reaſon is ſatisfied, that it is a thing unmeet, and utterly unſuitable to a world, that muſt be morally governed and conducted to their end.
§. 19. XI. The temptations of Satan, by which he would hinder us from faith, love and obedience, are ſo palpable, malicious and importunate, that they do much to confirm me of the truth and goodneſs of that word and way, which he ſo much reſiſteth.
I think that there are few men, good or bad, if they will obſerve both the inward ſuggeſtions with which they are oft ſolicited, for matter, manner and ſeaſon, and the outward impediments to every good work, and invitations to evil, which they meet with in their converſations, but may be convinced that there are malicious ſpirits, who are enemies to Chriſt and us, and continually by temptations fight againſt him.
§. 20. XII. The Devils contracts with Witches, Of the abundance of Witches at that time read Biſhop Hall, Sol. 15. p. 53, 54. Read Edm. Bower, of the Salisbury Witch.oppoſing Chriſt, and engaging them to renounce their Baptiſm, and to forſake his ways, is ſome confirmation of the Chriſtian verity.
That Witches really there are, as I ſaid before, he that will read Remigius and Bodin only may be ſatisfied; as alſo the Malleus maleficorum Danaeus, &c. and the numerous inſtances in Suffolk and Eſſex about 21 years ago, may further ſatisfie them. And that the Devil draweth them to ſuch renunciations of the Covenant and Ordinances of Chriſt, the many Hiſtories of it are full proof.
§. 21. XIII. Though many ſuch reports are fabulous and deluſory, yet there have been certainly proved in all ages, ſuch Apparitions, as either by oppoſition or defence have born ſome teſtimony to the Chriſtian faith.
Of both theſe laſt, ſee what I have written in my Treat. of Infidelity, and in the Saints Reſt, Part 2. And read Lavater de Spectris, & Zanchius, tom. 3. lib. 4 cap. 10. and cap. 20. Daelrio, &c. And what I ſaid before, eſpecially the Narrative called, The Devil of Maſcon, and Dr. Moor of Atheiſm.
§. 22. XIV. The ſpeeches and actions of perſons poſſeſſed by the Devil, uſually raging blaſphemouſly againſt Chriſt, doth ſomewhat confirm the Chriſtian verity.
That there are and have been many ſuch, there hath been unqueſtionable evidence. See my Saints Reſt, part 2. page 258, &c. Zanchius, tom. 3. lib. 4. cap. 10. page 288. Foreſtus de Venenis, obſerv. 8. in Schol. Pet. Mart. Loc. Com. Claſ. 1. cap. 9. Fernel. de abdit. rerum cauſis, lib. 2. cap. 16. Platerus obſerv. pag. 20. de ſtupore Doemon. &c. Tertul. Apol. cap. 23. Cyprian. Epiſ. ad Demetrium. Origen. in Matth. 17. Auguſtin. de Divinat. Doemon. &c.
§. 23. XV. Laſtly, the teſtimony of the enemies of Chriſtianity is ſome encouragement to faith.
What conjectures there be,Porphyry was ſo convinced of the truth of Daniel's Prophey, that he is fain to ſay, That it was written after the things were fulfilled, ſaith Grot. that Pythagoras had his knowledge from the Jews, and Plato was not a ſtranger to Moſes's writings, hath been ſhewed by many. How plain it is, that the wiſer and better any Heathens have been, the nearer they have come in their doctrines to that of Jeſus Chriſt. I need not ſay much to convince the conſiderate,Imòi… Petri miracula Phlegon Adriani Imperatoris libertus in Annalibus ſuis commemoravit: in…uit Grotius de Verit. Rel. l. 3. that are men of reading. How the Jews were convinced of the miracles of Chriſt, and fled to the accuſation of Chriſt as a Magician, is already ſhewed. The wiſeſt and beſt of the Roman Emperours favoured them. Dion Caſſius in the life of Nerva Cocceius, page 1. ſaith, [Caeterum Nerva omnes qui impietatis in Deos rei fuerant, eos abſolvi voluit: exules in patriam reduxit: (Theſe that were called Impietatis rei, were the Jews and Chriſtians who refuſed to ſacrifice to Idols) And he addeth, [Et ne ſervi de caetero dominos criminarentur, edicto vetuit, neve liceret aut impietatis, aut Judaicae ſectae quemquam dehinc inſimulari.] It ſeemeth by this, that when diſpleaſed ſervants would be revenged on their maſters, they uſed to accuſe them of Chriſtianity or Judaiſm.
Fuit vero prodigiorum apud ſepulchra editorum tanta frequentia, tot corum teſtes, ut etiam Porphyrio ejus rei confeſſionem expreſſerit: inquit Grot. l. 3.Trajan did ſomething againſt the Chriſtians, being provoked by the Jews, who (ſaith Dion Caſſius in vita Trajani) did make one Andrew their Captain, and about Cyrene murdered of Greeks and Romans above two hundred thouſand men. But upon Pliny's information of the Chriſtians innocency and unjuſt ſufferings, their perſecutions were moderated.
Adrian alſo was exaſperated by the Jews, who as Ael. Spartianus ſaith in Adrian:I know what a ſtir is made about Joſephus teſtimony of Chriſt, ſome accounting it currant, and ſome as foiſted in by ſome Chriſtian: but I doubt not to ſay, that to thoſe who well conſider all, the middle opinion of B. Uſher will appear to be far the moſt probable: viz. That the whole ſentence is currant, except thoſe words, [This was Chriſt.] And that ſome Chriſtian having wrote thoſe words as expoſitory in the margin of his book, they afterward crept thence into the text. Athenagoras tells M. Aurel. Antoninus the Emperour, and L. Aur. Commodus to whom he wrote, Nec dubito quin vos etiam doctiſſimi & ſapientiſſimi Principes, hiſtorias & ſcripta Moſes, Eſaiae, Hieremiae, & reliquorum Prophetarum aliqua ex parte cognoveritis. —Sed vobis relinquo qui libros noviſtis, ſtudioſius in illorum prophetias inquirere ac perpendere, &c. Apol. p. in B. p. 56, 57. And it's like that Antonine learned ſomewhat from the Scriptures, as well as Severus, if he ſo well knew them; and thence received ſome of his wiſdom and virtue. Moverunt bellum, quod vetebantur mutilare genitalia: (And the Chriſtians were taken for a ſort of Jews, and ſo ſuffered often for their faults:) But Serennius Granianus Legatus, a Roman Noble-man, writing to Adrian how unjuſt it was upon vulgar clamour to kill innocent Chriſtians, only for their Religion: Adrian wrote to Minutius Fundanus, Proconſul of Aſia, that no Chriſtian ſhould ſuffer but for proved crimes. Euſeb. Hiſt. lib. 4.
Lampridius in Alexand. Sever. ſaith, [Quod (viz. Templum Chriſto facere) & Adrianus cogitaſſe fertur; qui Templa in omnibus civitatibus ſine ſimulachris j…ſſit fieri: quae hodie idcirco, quia non habent numina, dicuntur Adriani; quae ille ad hoc paraſſe dicebatur: ſed prohibitus eſt ab his, qui conſulentes ſacra repererant, omnes Chriſtianos futuros, ſi id optato eveniſſet, & templa reliqua deſerenda.
Lucian honoureth the Chriſtians, while he derideth them for their ſufferings and faith; ſaying, [Perſuaſerunt ſibi infoelices Chriſtiani, ſe immortalitate fruituros, perpetuoque victuros eſſe: ideo & mortem magno contemnunt animo: ac non pauci ſua ſponte ſemetipſos occidendos offerunt: Poſtquam vero ſemel à nobis d…ſciverunt, Graecorum Deos conſtanter abnegant, &c.
When Adrian had found how the Chriſtians differed from the Jews, and had ſuffered by Barchochebas, becauſe they would not joyn in the Rebellion, when he had ended the war, he gave Jeruſalem to the Chriſtians and others to inhabit, ſaith Euſeb.
Antoninus Pius publiſhed this Edict for the Chriſtians, [Si quiſquam cuiquam Chriſtiano, quia Chriſtianus ſit, pergat moleſtiae quicquam aut criminis inferre, ille cui crimen illatum erit, etiamſi Chriſtianus reipſa deprehenſus ſit, abſolvatur: qui autem illum accuſaverat, juſtum debitumque ſupplicium ſubeat. Adding a Decree of Adrian's, thus: [Pro quibus hominibus & alii provinciarum Praeſides, jam ante Divo Patri meo ſcripſerunt; Quibus ille reſcripſit, nequid interturbarent hoc genus hominum niſi qui convicti eſſent tentaſſe quippiam contra Rempublicam. Euſeb. Hiſt. l. 4.
And though under that excellent Prince, Antoninus Philoſophus, ſome perſecution was raiſed, it was moſtly by Officers, at a great diſtance, in France, &c. yet all was ſtaid, and favour ſhewed them, upon the miraculous relief of the Army by rain, upon the Chriſtian Souldiers prayers, (called Legio Fulminatrix) when they were in war with the Quadi: of which ſee Jul. Capitolin. Dion Caſſ. Tertul. Apolog. Euſeb. lib. 5. Oroſium, &c. His Letters to the Senate are theſe: [Credibile eſt Chriſtianos, licet eos impios exiſtimemus, Deum pro munimento habere in pectore: ſimul enim atque humi ſeſe abjecerunt, & preces fuderunt▪ ad ignotum mihi Deum, ſtatim è coelo pluvia delapſa eſt, in nos quidem frigidiſſima, in noſtros vero hoſtes grando & fulmina: eorumque orationibus & precibus ſtatim Deus praeſto fuit, qui neque vinci neque expugnari poteſt. Quamobrem concedamus talibus, ut ſint Chriſtiani, ne quae tela ejus generis contra nos petant & impetrent.
After this Emperour, a company of Beaſts ſucceſſively followed; yet moſt of them were reſtrained from great perſecutions: Commodus was reſtrained by Martia, a friend to the Chriſtians as Dio Caſſ. writeth; and others by other means. And the Chriſtians often tendred their Apologies: among whom Apollonius, a Senator, in the reign of Commodus, offered a book for Chriſtianity, and was beheaded; Euſeb. lib. 5. But of all the Emperours that were from Auguſtus to Conſtantine, there were but ten that perſecuted the Chriſtians, of whom, thoſe that I have mentioned, who reverſed their Decrees, or reſtrained the perſecutors, were a part.
Septim. Severus forbad any to become Chriſtians: but what judgments did fall upon divers of his Preſidents, who perſecuted the Chriſtians, and what convictions ſome of them had by Miracles, is worth the reading in Tertullian ad Scapul.
Alexander Severus, the moſt excellent of all the Heathen Emperours, (not excepting Antoninus Philoſ.) was guided by the renowned Ʋlpian, and his mother Mammea, (ſuppoſed a Chriſtian:) of him, ſaith Lampridius, [Judaeis privilegia reſervavit: Chriſtianos eſſe paſſus eſt: Yea, in the mornings he went to prayer in lacario ſuo, in quo & divos principes, ſed optimos electos, & animas ſanctiores, in queis & Apollonium; & quantum ſcriptor ſuorum temporum dicit, Chriſtum, Abraham, & Orpheum, & hujuſmodi Deos habebat.] Yea, ſaith the ſame Lampridius, [Chriſto templum facere voluit, eumque inter Deos recipere: Quod & Adrianus cogitaſſe fertur,]— &c. ut ante. —And after— [Cum Chriſtiani quendam locum, qui publicus fuerat, occupaſſent; contra, popinarii dicerent ſibi eum deberi; reſcripſit, melius eſſe ut quomodocunque illic Deus colatur; quàm popinariis dedatur.] The great ſtrictneſs of the Chriſtian Churches in the election of their Paſtors, he made his example in the choice of his Officers: [Dicebatque grave eſſe, cum id Chriſtiani & Judaei facerent in praedicandis ſacerdotibus qui ordinandi ſunt, non fieri in provinciarum rectoribus, quibus fortunae hominum committuntur & capita.] That is, [Nomina eorum proponebat, hortans populum, ſiquis quid haberet criminis, probaret manifeſtis rebus; ſi non probaret, poenam ſubire capitis.] He made a ſaying of Chriſt his Motto, ſaith Lamprid. [Clamabatque ſaepius quod à quibuſdam ſive Judaeis ſive Chriſtianis audierat, & tenebat; idque per praeconem cum aliquem emendaret, dici jubebat, QƲOD TIBI NON VIS, ALTERI NE FECERIS: Quam ſententiam uſque adeo dilexit, ut & in palatio, & in publicis operibus, praeſcribi juberet.] Thus you ſee what opinion the beſt Roman Heathen Emperours had of Chriſt and the Chriſtians: Paul had liberty in Rome to preach in his hired houſe to any that would come and hear him, Act. 28.31. no man forbidding him. And thoſe Emperours that did perſecute Chriſtianity, were either ſuch Beaſts as Nero, or at beſt ſuch as never underſtood the reaſon of that Religion, but perſecuted they knew not what. And it was not ſo much for the poſitive parts of Chriſtianity that they perſecuted them, as for the Negatives, even for denying honour and worſhip to thoſe Idols, whom the Romans had been long accuſtomed to adore. So that [Tollite impios, tollite impios] was the cry of the rabble, as if it had been ungodlineſs to deny their gods: And to ſacrifice or burn incenſe on the Idols Altars, was that ordinary command, which they diſobeyed, to the ſuffering of death.
As Grotius ſaith, lib. 3. Multa habemus teſtimonia quae hiſtoriae iſtis libris traditae partes aliquot confirmant. Sic Jeſum cruci affixum, ab ipſo & diſcipulis ejus miracula patrata, & Haelraei & Pagani memorant. De Herode, Pilato, Feſto, Faelice, de Johanne Baptiſta, de Gamaliele, de Jeroſolymorum excidio, exſtant ſcripta luculentiſſima Joſephi edita paulo poſt annum à Chriſti abitu 40. Cum quibus conſentiunt ea quae apud Thalmudicos de iiſdem temporibus leguntur. Neronis ſaevitiam in Chriſtianos Tacitus memoriae prodidit. Exſtabant olim & libri tum privatorum ut Phlegontis, tum & acta publica, ad quae Chriſtiani provocabant, quilus conſtabat de eo ſidere, quod poſt Chriſtum natum apparuit, de terrae motu, & ſolis deliquio contra naturam, pleniſſimo lunae orbe, circa tempus quo Chriſtus crucis ſupplicio affectus eſt.
Celſus and Julian do not deny the miracles of Chriſt: Mahomet himſelf confeſſeth Chriſt to be a true Prophet, and the Word of God, and condemneth the Jews for rejecting duplicate page duplicate page duplicate page duplicate page him: he confeſſeth his miraculous Nativity, and mighty works, and that he was ſent from heaven to preach the Goſpel: He bringeth in God as ſaying, [We have delivered our declarations to Jeſus the Son of Mary, and ſtrengthned him by the holy Ghoſt.] And, [We have delivered him the Goſpel, in which is direction and light, &c.] And he teacheth his followers this Creed, [Say, We believe in God, and that which was delivered to Moſes and Jeſus, and which was delivered to the Prophets from their Lord: we diſtinguiſh not between any of them, and we deliver up our ſelves to his faith.] And if Chriſt be to be believed, as Mahomet ſaith, then Chriſtianity is the true Religion: for as for his and his followers reports, that the Scriptures are changed, and that we have put out Chriſt's prediction, that Mahomet muſt be ſent, &c. they are fables, not only unproved, but before here proved utterly impoſſible.
Read Euſebius, Eccleſ. Hiſt. l. 8 c. 17, & 18. & l. 9. c. 10. of God's ſtrange judgments on Maximinus the Emperour, whoſe bowels being tormented, and his lower parts ulcerated with innumerable worms, and ſo great a ſtink, as kill'd ſome of his Phyſicians; which forced him to confeſs, that what had befallen him was deſervedly, for his madneſs againſt Chriſt, (for he had forbidden the Chriſtians their aſſemblies, and perſecuted them): wherefore he commanded that they ſhould ceaſe perſecuting the Chriſtians; and that by a Law and Imperial Edict, their Aſſemblies ſhould be again reſtored: He confeſſed his ſins, and begg'd the Chriſtians Prayers, and profeſſed that if he were recovered, he would worſhip the God of the Chriſtians, whom by experience he had found to be the true God.
See Biſhop Fotherby Atheomaſt. l. 1. c. 3. p. 140, 141. comparing his caſe with Antiochus his.
Paulus Oroſius, hiſtor. li. 6. fine, telleth us of a Fountain of Oyl which flowed a whole day in Auguſtus Reign, and how Auguſtus refuſed to be called Dominus, and how he ſhut up Janus Temple becauſe of the Univerſal Peace, and that eo tempore, id eſt, eo anno quo fortiſſimam veriſſimam que pacem ordinatione Dei Caeſar compoſuit, natus eſt Chriſtus; cujus adventum pax iſta famulata eſt; in cujus ortu audientibus hominibus exultantes Angeli cecinerunt, Gloria in excelſis Deo & in terra pax hominibus bonae voluntatis.
See alſo what after others he ſaith of Tyberius motioning to the Senate, that Chriſt might be accounted a God; and Sejanus reſiſting it: li 7. Auct. Bib. Pat. To. 1. p. 209. where he ſaith alſo that aliquanti Graecorum libri atteſted the darkneſs at Chriſts death. And li. 7. p. 216. he ſheweth, that as after the ten Plagues of Egypt, the Iſraelites were delivered and the Egyptians deſtroyed, ſo was it in the Roman Empire with the Chriſtians and Pagans, after the particular revenges of the ten Perſecutions. But becauſe he is a Chriſtian Hiſtorian, I cite no more from him.