llr~ 2_
2_
3L,IBRA.RY
OF THE
Theological Seminary,
PRINCETON, N.J.
Case, :...Dxvkjon....?r^.Sr:'V---
Shelf, Section. .....C?.W.'^^.
BooU, ,^ No,. V,..\
THE
ISTO
/^^fto Of the Propagation oy/^f^./^
CHRISTIANITY,
And the Overthrow of
PAGANISM
WHEREIN
The Christian Religion is confirmed.
The Rife and Progrefs of Heathenish
Idolatry is confidered.
The Overthrow of Paganism, and the fpreading
of Christianity ip the fev?ral Ages of the
Church is Explained.
The Prefent State of Heathens is inquired into,* and
Methods for their Converfion propofed.
\
By ROBERT MILLAR, M. A.
In Two Volumes.
V O L. I.
LONDON:
Printed for A. Millar, at Buchanan^ ^ Head againft
St.Clement*s Cliurch in the Strand. M.dcc.xxxi.
PR E F A C E.
IT may be here cxpeded that I fhould give fome
account of the T^efign I had in pubUfhing this
Booky and the Method I have made ufe of in
writing it. My T^efign is to excite us to thankful-
nefs to our gracious GOD, for being delivered
from that miferable ^arknefs and Idolatry y under
which we were funic, before the Light of oui:
Holy Religion fhone among us ; to fct before us the
wonderful Steps of 'Divine Trovidence in propaga-
ting Christianity over the blinded World down
to the prefent Time i to move our Bowels of Pity
for that flavery and thraldom to which the Hea-^
thens, who make up fo great a part of the world,
are yet chained by the Enemy of Mankind ; and
to make Chrifiians with fervour and zeal contri-
bute their utmoft endeavous, that the Salvation pur-
chafed by Christ may be known to the Ends of
the Earth.
The Firfi Chapter^ on the Trtith and Excellency
of the Chriftian Religion^ was in my opinion nc-
cefTary to this End. For if Men be not firmly per-
fuaded of this point, 'tis impoflible they can be truly
thankful for the Gofpel of Christ, or that they
can be fervent and zealous for the Propagation of it
throughout the World. Jtheifts, 4ntifcripttirijls„
Free-thinkers y as commonly called, and ^eifts^ will
never be concerned to propagate the Chriftian Re-
ligion (which they themfelves believe not) among
HeathenSy Jeiz'Sj oi Mahometans, May, they who
y o L. I. A 2r arc
iv The T R E F A C E.
are carved out for this Work muft believe, that there
is none othefName under Heaven given among Men
whereby vue muji be faved, but the Name of Jesus
Christ ^Nazareth. I have therefore offered what
appeared moft proper and neceffary to affert the
Truth of both Natural and Revealed Religion ^ to
remove the Props of Infidelity, and to fettle the
Faith of Chriftians upon the folid foundation of
the Scriptures of the Old and New Teflament,
Indeed we have all the Troof of the Truth of our
Religion that the nature of the thing will bear,
or that is agreeable either to the Wifdom of GOD
to give, or the Reafon of Men to expect. I know
there are many excellent books printed upon this
Subje^ ; but the matter is fo important, that it
deferves to be ftudied over and over again : and I pre-
fume this book may come into feveral hands who
have feen few writers upon this SubjeB, and hav-
ing read little about it, will be glad to find it treated
here : and we ought to have a regard to thofe peo-
ple, efpecially fince Atheifm and Unbelief 2x0. come
to fuch a prodigious height, that learned and tin-
learned^ town and country fhould be necefTarily
guarded againfl the Infection. And I hope that
when any man of fenfe will be at pains to compare
the writings of Blount, Gildon, Toland, and
other Antifcripturiftsy with what has been written
by many excellent perlbns, and even with what I
have offered in this firfi Chapter, he will eafily
difcover the weak Reafoning^ the bad Thilofophy,
and t\\Q.ftrong and unreafonable Prejudices thefe ad-
vcrfaries are guilty of, and fo will have the ftronger
and fuller confirmation of Chriftianity. "Divine
^Providence wifely orders that what is defigned to
the prejudice of our Religion^ docs in the end
turn to its advantage. As
The T RE FACE. v
As to the Hiftorical Tart of the following Book,
by which I mean the Third, Fourth, Sixth and
Eighth Chapters., it may be obferved, that the moil
part o^ Ecdefiajflical Hiftoriansh.\x.h.Q:no\\2iwt mixed
this affair of the Propagation of Chriftianity with
fo many other things, that 'tis either Highted or neg-
ligently handled by them j or the Subjeliisnox. eafdy
obferved by common/?^^2^(?rj',who cannot havetheir
minds fixed upon fo many things at once. Befide,
they never continue the matter to the prefent time.,
fome ending it with the Twelfth Century, others
"with the Thirteenth or Fifteenth, and ibme are far
from carrying it that length. The learned Dr.CAVE,
to whom I own I have been very much obliged, in
his Introduction to the Lives of the Fathers., has
given us an excellent accoun: of the Overthrow of
*Paganifm : but he goes no further than to the end
of the Fourth Century, and there leaves us. I there-
fore humbly conceived it would be proper to deduce
this matter from the firfl foundation of the Chri-
ftian Church to our time j that the Reader may at
one view fee the amazing condudof divine 'Fro^
vidence in all ages, in enlarging the Kingdom of
Christ, "saxdi giving him the uttermofi farts of the
earth for his poffejfwn. In the Eighth Chapter I
have confidercd the endeavours of both Papists
and Protestants, fo far as they have come to my
knowledge, in the different parts of the world in the
two laji Centuries., and in that which is now run-
ning. The unwearied diligence of the Church of
Rome may awaken us from our fecurity, to a more
fcrious concern about fo important a work. Do
they flop in bringing their Frofelytes to a formal
fuperficial profejfion of complying with fome reli-
gious Ceremonies ? Protestants fhould go farther,
A 3 and
Vi The T RE FACE.
and infpire their Converts with the power and
life of Religion, with love of the truth^ as it is
in ]esus.
Wiien I think upon the great extenrand heap of
things that are iwEcclefiaftical Hijiory^ I have often
entertained this opinion, that the beft method to
manage them is by parcels. What I now undertake
is but one corner of that great field : yet 'tis of great
importance ; for the Propagation of Chrifiianity
in all ages, by the efficacy of the Gofpel^ accom-
panied by the Spirit of GOD, demonftrates our
Religion to be divine. So that even the hijiorical
part of this effay, from firll to laft, is an argu-
ment of the truth of Chrifiianity, Mahometifm
was propagated by the dint of the fword 5 where-
ever the Gofpel (hines, ^agan darknefs flies away
Jike fhadows before the fun : but the T)o6irine re-
vealed by the Son of GOD, and confirmed by
his fleath and fufFerings, does flourifh and fpread
over all the world, in fpite of all the allurements
of flejh and bloody and all the powers of hell and
earth combined againfi it ; and the longer it fhines,
the more glorious will the beauty thereof appear.
'Tis true, the corruptions and innovations that
have crept into the Chrijiian Churchy in docirine^
ijvorjhip-, ceremonies^ difcipline and government,
"with the oppofition made to the fame 3 the con-
tefts occafiohcd by Heretics and Councils^ and by
the pride^ precedencies and preferments of TopeSy
^patriarchsy Cardinals^ Bifiops, and the reft of the
Hierarchy J do now make up the far greater part of
Church Hifiory. If men profcfiing Chrifiianityy
efpccially Church-men^ had walked more con-
formably to the i/^^ Scriptures, and particularly
to the rules of the Gofpel and the example of
Chris*
The T RE FAC E. vii
Christ oiu* Lord and Mafler, or like the Apoftles
and primitive Chrifttans\ there had been little oc-
cafion for thefe things. But the Propagation of
Chriftianity is a fubject attended with peculiar
beauties, which the Church ought always to have
jn view. Here we fee the accompUrhmcnt of the
TrediBions and Trophecies in the Old Teftamentj
concerning the enlargement oi the Gofpel-Chtirch,
and the calling of the Gentiles fulfilled in every
age of the New Teftamenty and the mercy ex-
tended even to ourfelves j fo that the tittermofl
parts of the earth :i\.z given to our Redeemer y^r
his poffeffion, and the ijles ^ivaitfor his law. Here
we fee T)ago7i falling before the Ark -, ignorance^
heathenijh idolatry ^ cruelty, and the tyranny of
Satan chafed away by the power of the GofpeL
Here we obferve the Kingdom of Christ, with-
out force of arms, fpread itfelf through the whole
world in a fhort fpace of time, and that by the
preaching of a few defpilcd/^r/^»j, feveral of them
being unlearned Fifljermen : here we find the fFord
of GOD triumphing over all the power and policy
of men and hell, making its way, in oppofition to
the wifdom of philofophers, the arts of magicians^
the will of princes^ and all the temptations and
terrors of the world. This demonftratcs its Or/-
ginal to be divine, and its Trote6ior Almighty.
Chrijiians in many parts of the world feem now to
be awakened to a more than ordinary concern to
have the falvationpurchafed byCHRisT known over
the whole habitable earth ; and I defire to join
my hearty prayers, that the earth may be full of
the knowledge of the LORD^ as the waters
cover the fea , that all the kingdoms of the
'ixjorld may become the kingdoms of our LORD
and
viii The "P R E FA C E.
and of his Christ 5 that he may reign for ever
and ever.
I have fomctimes taken notice of the ftate of
remote Chriftian Churches^ furroundcd by Hea-
thens and Enemies to our Holy Religion. The
ferious confideration of their cafe may move us
to adore the Wifdom and Goodnefs of our God^ in
granting us the Gofpel Privileges which we en-
joy, that have been purchafed by the death of our
Redeemer, and tranfmitted to us by the wreftUngs
and fufferings, the blood and treafure of our
noble Anceftors : And therefore we are called to
a Chriftian improvement of fo valuable mercies ;
efpccially when the barrennefs of many places, that
once enjoyed thefe favours, has brought them at
this day under the feet of Infidel Opprejfors.
I have alfo obferved fome good things in agi-
tation in feveral parts of the world, for the Ad-
vancement of Chriftianity, which we have an ac-
count of by feveral J5<?^/^^ and Papers which come
not to every body's hand, who may have accefs
to this performance i and therefore I hoped it might
be ufeful to give fome view of them, that every
Reader may be awakened to a pious concern for
the Church of God in the remote corners of the
world 5 that they may wreftle for the fame at the
throne of grace, and may be excited to Charity
and Good Works. One great ulc of Ecclefiaflical
Hiftory \s> to be fubfervient to Uivinity-, and in
this view I have endeavoured to manage what I
here undertake.
1 know not but fome Readers may be weary of
the account given of the Rife and Trogrefs of
Idolatry among feveral nations, from the creation
of the world to the birth of Chrift, in Chapter
Second;
The T RE FA C E, ix
Second'^ of the Reafonings againft Taganifm, ia
Chapter Fifth ; and of the prefent State of Hea-
thens^ in Chapter Seventh. But I am humbly of
opinion, that without thefe the work would be
imperfect, thefe Chapters being neceflary to my
main defign: for ferious thoughts upon the dij^
Tnal State of the world before the Coming of
Chrifty may make us more truly thankful for the
Redemption he has purchafed, and for the errand
on which he came, to deftroy the Works of the
^evilj and to bring Life and Immortality to light
by the Gojpel. Befides, the Origin and ^rogrefs
of Idolatry may explain feveral Texts of Holy
Scriptures y and clear up fome Ecclefiaflical An-
tiquities. In the Fifth Chapter I have not only
difcovered the Vanity and Folly of ^aganifmy
but alfo given a tafte of the (late of the Contro-
'verfy between the Heathens and Chrijlians in the
firft ages of the Churchy to enlighten the Hiftory
of that time, and to make us value our delivery
from 'Pagan darknefs, and being brought to par-
take of the Privileges of the Chriftian Church,
And this may alfo difcover to Touth the Vanity
of Pagan Super ftition-, when reading their Claffic
Authors y which are full of it. Th.c prefent State
of Heathens, in the Seventh Chapter, may not
only open the face of affairs in thefe diftant parts
of the world, and lead us to underftand what
Chrifiians have done to deliver thefe nations
from Pagan Idolatry and Satan's Tyranny -, but
may quicken our Sympathy^ and enliven our
Prayers for thofe who Jit in darknefs and in the
fliadow of deathy in the Habitations of Cruelty,
and infpire us with a pious concern for their be-
ing brought to the Knowledge of the Truth. I
have
X The T R E F A C E.
have been alfo fomctimes obliged to take fomc
notice of the firfi difcovcries made in Europe^ of
thofe remote Regions, oixSxoxi.Geographyy Htftoryi
Trade ^ Ciiftoms, &c. as well as of their Hea-
thenipj Religion 5 and the profpecl I have given
may help to dired men of judgment and zeal to
contrive and employ proper means for their
ConverJlon>
In the Laft Chapter there are fome farther
Means propofed for the Converjion of the Hea^
thens, with Arguments to promote the fame. This
is a work that my foul docs earneftly wifh for. If
Chrijiians would ferve God in Spirit and Tr$tth
at home j if they would lay afide their T>ivifions^
^artieSy and unchriftian Humours 5 if they would
contribute generoufly, out of their worldly Sub-
fiance that God has given them, for advancing
his Glory in the world i if Kings-, Princes, and
public Societies would take the condud of this
work in their hands; if Terfons of extenfive
Knowledge, bright Love and Charity to perifh^
zng Souls y and animated with ardent Zeal for the
Glory of God, would offer themfelvcs as MiJJio-
naries, and might be orderly fent into Heathen
countries, efpecially where they can be encou-
raged and fupported by European Colonies : If
thefe things were done, what a glorious addition
to the Church of Chrift might we juftly exped?
And what Chrijiian can refufe to give his helping
hand to fo good a work \ Surely if he hath Love
to ovw: Redeemer^ or real'D^r^pto fee the Hojzour
of our God promoted, he cannot decline it. The
time is coming, when the Fulnefs of the Gentiles
fhall come, and all Ifrael {loall be faved. Let us do
our duty, and we need not doubt but God will
crown our endeavours with fucccfs. So
The T R E FA C E, xi
So much for the Subje6i and 2) ejign of this
Book. As to my Method in writing it, the de-
fign is large, In magnis njoluiffe fat eft. I have
had occafion to make ufe of ftveral Authors in
writing it, and no man can write with any accu-
racy of ancient Ecclefiaftical Hiftory without
them. I have endeavoured to do them juftice,
not only by giving their words in the Body of
x^^zBookj but alfo the place where they are to be
found, at the foot of the Tage. I did not think
it necefTary always to produce their words in the
original Greek or Latin, except where there was
an Emphafts. To have cited the whole original
text of each Author, would havefwelled he book
and price beyond what I intended. However, fo
far as I could, I have endeavoured to be exact,
and to fee them with my own eyes. 'Tis true,
fometimes my little Library would not furnifh
me with each of them, but I have been obliged
oftner than once to Friends and good Neighbours^
to whom I here render my thankful Acknoijuledg-
ments. In the three laft Chapters of this work I
had few Authors who went before me 5 I did not
meet with any who had reduced the feveral things
that relate to my Subje^ into, Order, and there-
fore I was obliged, from Narratives fcattered in
feveral Authors, to cut out my way the befl I
could, which may plead excufe for ImperfeBions
or Faults, the' as far as I could I endeavoured to
guard agianft them.
After all, there are no doubt many T>efeBs
and Inaccuracies in the performance. It was writ-
ten by ftarts, amidft the hurry of a multiplicity
•of affairs that lie upon me in the T aft oral Charge
pf a Qrjat Congregation^ bcfidcs many other lefler
avo-
xii The T R E FACE.
avocations. It was not my main bufinefs, I ra-
ther looked on it as a Relaxation i I went to it
and came from it as fuch. Nor do I pretend to that
^olitenefs of Stile neceffary for the refined tafte
of fome delicate palates : but the T^ejign is good :
The time is coming, and I hope near at hand,
when God will do great things for Advancement
of our Redeemer's Kingdom. May a holy warmth,
through the ble fling of God, difFufe it felf far
and near, for the Salvation of perifliing Souls^
and may a great Harveji be reaped in every
corner of the world. If any thing in this ^er-
formance makes us truly humble and thankful
for our Chriftian privileges j if it helps to cool
uncharitable Heats among our i^Xv^s 5 if it con-
tributes to make us more ready to join heartily
togethet in our Trayers, and to embrace every
opportunity of promoting the Glory of God and
the Knowledge of Chrift, by fupporting and propa-
gating Chrijiiamty^ and overthrowing ^aganifm
in any part of the world j if it in any meafure
enlightens our Mind, eftablifhes us in the Faith,
and enflames our Zeal for doing good, may the
only wife God have the Glory y to whom alone
it is due.
Paisley, OEiober 21ft,
1723.
(n
THE
HISTORY
OF THE
Propagation of Chriflianity,
AND
Overthrow of Pasanifm.
C H A p. I.
T^e Truth and Excellency of the Chrijiian
Religion confirmed.
TH E glcfrious enlargement of the kingdom of
our Redeemer over the world, the prefervation
of it for fo many ages, the overthrow of
heathehiih idolatry, which had fo deep root-
ing for fome thoufands of years, and yet was overcurnedj
not by might nor by power, but by the rational methods
of the Gofpel, enlightning the minds of men, and per-
fuading them to fubjed themfelv^es to the laws of Ghrilt,
of which we have an account in the following hiftory; are
plain proofs, that the Chrijlian Religion is of God, and is
no human invention, Neverthelefs I judge it proper,
in the entry, to demonftrate the truth and excellency of
our holy Religion, that we may be fully perfuaded of
the truths it reveals ; that we may admire the providence
of God in the propagation and prefervation thereof, and
Vol. I, B may
'i The Being afGOT):
may be infpired with a true zeal in promoting the fame
over the world.
The Beingof God, of divine Providence,and the Immor-
tality of the Soul,are fundamental truths in Rejigion, which
we fhall demonftrate in the firft place, to raze the grounds of
atheifm,and to confirm our faith in thefe important articles.
The exiftence of God is a truth no lefs certain than that
of our own, and it may be eafily fli own that 'tis a confe-
quence of it : for as we have infallible evidence that we
our felves are, fo from hence we may be well affured that
fomething has ever been. Forfuppofing that there once
was nothing, we may be as fure that neither we nor any
other Being could have exifted, as that nothing could not
produce fomething, or that fomething could not pro-
duce it felf. This therefore cannot be doubted that
fome Being or other eternally exiiled. The great que-
ftion is, what manner of Being an eternal Being is ? Now
*tis evident that an eternal Being was ever a necclTary Be-
ing ; the reafon is, becaufe it was without beginning r
for 'tis as certain that a Being without a beginning ne-
cellarily was, as that there was never any poflibility of
its not having been. 'Tisalfo evident, that this original
eternal Being was not only fuch as of abfolute necelTity
ever was ; but alfo fuch as of abfolute neceflity muft
ever continue to be. Byan.abfolutely necelFary Being,
I underftandnotwhatexifts without any reafon of its ex-
iftence, but fuch 'a Being as ever contained a necelFary
reafon pf its cxiftence in its very nature, without the
leaft dependence either on its ov/n will or that of any o-
ther Being. That there could be no other Being on whofe
will and caufality fuch an eternal Being depends, is felf-
evident \ and that its own will, which, as is equally clear,
could have no influence on its cxiftence, or the continua-
tion thereof, becaufe not antecedent thereto, is equally
manifeft. Confequently the reafon of his cxiftence mull
be included in his very nature, without the leaft Depen-
dence either on his own will, or that of any otherBeingSi
and therefore ftriilly and abiblutely neceffary.
'Tis therefore evident, that tliere is an eternal indepen-
dent Being, and that Rich an eternal Being cannot but
I be
Chap. r. The Being of GOTD. J
be abfolutely neceflary. To gain a more particular
knowledge of this Being, we fhall make Ibme fearch into
the import, and confider the reafon of necefiliry exifcence,
which, 'tis obferved, this Being includes and poff-ffes.
Firjl, it appears to be fully demon ftrable, that the rea-
fon of an abfolute necelTity of exiftence can be nolefs
than a complication of all aftual-perfeftions, or that
there is no kind nor degree of perfedion which is not com-
prehended in the nature of fuch a neceflary Being : for
that the author of all Beings can himfelf want nothing
of that perfedion, which he has communicated to his
Creatures, is uJideniable.
We have already obferved, that for a Being to exifl:
with an abfolute neceflity, is to contain in it felf a necefla-
ry reafon of ex ifl:ence, without the leaft dependence, ei-
ther on its own will, or that of any other Being ; or,
which in efi'ed is the jfame, to be of fuch a nature as ren-
ders it an abfolute contradiction, that it fliould either
ceafe to be, or become other than what it is, by an eflen-
tial mutation. To this we may now add, that if a Being
in any refpe6t is eflentially imperfedb, it can be no fuch
abfolute contradidlion, that it fliould ever either ceafe
to be, or become other than vi'hat it is, in any other re-
ipe6t. For there is no imperfeftion in any Being, but
what implies a poflibility of a greater and further imper-
feftion, and confequently of the greateil of imper-
fediions, viz. a ceafing to be. From which principles
it evidently follows, that there is fuch a Being, whofe
nature excludes the very poflibility of ceafing to be, and
necefiarily includes all poflible perfeftions -, and there-
fore we may with the greatefl; aifurance affirm, that
there is a God, that is, an eternal, abfolutely neceflary,
and mofl: perfeft Being.
I know that there have been fome, who have endea-
voured to evade the force of thefe arguments, and all o-
thers, which have been v/ell made ufe of to prove this
fundamental article, by imputing the exiftence of us, and
all things, to an infinite eternal fuccelBon of dependent
changeable Beings. But fuch an infinite fucceflion mofl:
B 2 evidently
4 the Being of GOD.
evidently implies an abflirdity •, for it can have no caiife
from without of its exiftence, becaufe all things which
ever were in the univerfe arefuppofed to be contained
in it. Neither can it have any reafoh within of its exi-
gence, becaufe no one Being in this infinite fucceflion, is
• fiippofed to be felf-exiftent and neceflary •, and where no
one part is neceffiry, 'tis evident that thewhole cannot
be neceflary. An infinite fucceflion therefore of merely
dependent Beings, without any original independent
caufe, is fuppofing fomewhattobe eaufed, andyetthdt
in whole abfolutely eaufed by nothing ; which is man ifirft-
ly abfurd. And whether we fuppofe this exiftence from
nothing, to commence this day, or from eternity, 'tis
equally a contradiclion ; and therefore the truth remains
firm, and is further eftabliflied, that there is an eternal,
feJf-exiftcnt, independent Being.
The Being of a God may be alfo very well proved
from the inconfiftency and abfurdity, to which all thofe
may be eafily reduced, who have endeavoured to account
for the exiftence of the world, and all things therein by
matter and motion : for it appears, from what has been
faid, that matter cannot be eternal ; for if it be eternal
and uncaufed, then it muft alfo have been necelfary and
felf-exifting, and invefted with all perfedlions j fo that
it fliould have been abfolutely impoflible and contra-
diftory to fuppofe it not to exift, or fuffer any real
change. But for any atheift to aflert that it is fo, would
be the moft abfurd thing in the world : for is it not ma-
nifeft that there is no contradidtion in the nature of things,
to fuppofe that the form of this world, the fituation and
difpofition of its parts, the form of the matter of the
whole, or any fingle portion, could be in any refpe6t
otherwife than what now they are ? Do not we fee fome
change which happens in it every other day ? But we
fliall a little confider what fome boafting atheifts have
faid of motion and matter : They firft affirm, that matter
is eternal ; and next, that motion is an eternal eflential
property of it.* The firfi of thefe is proved already to
be flilfe -, yet here Jet us fuppofe it true, and then fee if
the atheift can fupport his principles by the Jecond. Now
if
Chap, 1 : 7ke Being of GO T>. ^
if motion was the eternal effeft of matter, it mufl: alfo
have been necelTary ; and if it was neceiTary in the intire
fyftem of matter, it follows it was neceflary to all its parts
in the fame degree : for all the parts of matter being, if
equally eternal, equally necefTary, 'tis unreafonable to
imagine any one of their properties, which could not but
cxift with the very fameneceility in all, to have been ne-
cefTarily different in any. To imagine any portion ot"
portions of matter fhould have eternally necelTarily pof-
feffed any property, which another portion as eternally
and necelTarily wanted, would be in effe6t to make the ne-
cefllty with which matter exifted, to have been different,
while we affcrt it to be the fame. If motion therefore
was neceffary to every particle of matter in the fame de-
gree, 'tis evident every particle of it muft have moved a-
like : both comparative reft and increafe of fwiftnefs muft
have been equally impoflible, and a conftant uniformity
of motion muft have difcovered it felf throughout univer-
fal nature. But this being evidently falfe, it follows un-
deniably, that motion was not the eternal effedl or necef-
fary property, either of all matter, or of any of its parts.
Siinofa^ one of the moft famous modern atheiftical
materialifts, has affirmed, that' there is only one nume-
rical fubftance -, that the material world and every part
of it is the only neceffary exifting Being. Hohhes and he
agree in beftowing intelligence on this material fyftem
of theirs. I need not ftay to refute this : the principles
-already mentioned ferve plainly to manifeft its abfurdity.
Only I fhall here remark, tho* they attributed intelli-
gence to the fyftem of matter, yet none ever afferted ei-
ther the whole or any part of it to poffefs an effential li-
berty and freedom of adtion, without which 'tis plain
there could be no beginning of motion. And indeed, as
has been obferved, had they been inclined to afcribe a
freedom of adion to any one part of matter, they would
have been obliged to afcribe the fame freedom to all ;
and if fo, they could not have failed of a confutation
from every man's experience. To refute Spimfa's opi-
nion, let it alfo be confidered, that eternity does not fo
much as enter into the idea of matter : if it be eternal, it
muft exift of it felf, which is the moft excellent of all
B 3 , per-
6 The Being of GO 'T>.
perfe6tions, and does neceffarily include all other; for
if it ex id of it fel^ it mud be independent, almighty,
eternal, unmoveable, and in a word, infinitely perfe(5t.
But 'tis unconceivable that matter, whir-h is divifible,
corruptible, unadlive, and void of underftanding, fhould be
endued vv^ith the moft noble of all properties, from w^hich
all others proceed. And as to one numerical fubflance,
it does plainly appear, that the world is compofed of in-
numerable fubftances really diftinct from one another,
and that the leaft atom can fubfift, tho* other parts of
matter were defbroyed.
Epicui'us, and fince him, a great tribe of ancient and
modern materialifts, have endeavoured to fubvert the
Being of God, by another way of explaining the motion
of matter. They have made motion an eternal effedt of
a fuppofed eternal invariable adlion of matter ; or that
every atom, or particle of matter, neceffarily poflefles a
certain determinative gravity or weight, independent on
any other Being, by virtue of which gravitation, the a-
toms combined into feparate maffes, moved flill, till by
their conccude the world was formed as now it is. To
refute this, we need only confider, that the gravitation of
bodies is variable, according to the variety of fituations ;
which plainly demonftrates that it does not proceed from
any eternal independent principle, effentially or necef-
farily inherent in every atom or particle of matter
j(fince fuch a principle could not be uniform and alike in
all fituations) but to be an effeft depending upon fome-
jhing external. But if we fhould admit, that gravitation
IS fuch a neceffary property of matter as the Epicu-r
ream would have it, yet *tis impofTible that it Ihould have
been the caufe of that variety of motions which we expe-
rience in the world. For *tis demonflrable, that the
principle and laws of gravitation, fince they muft of ne-
cefTity be allowed (if eternal) to be uniform and invaria-
ble, could never have been the neceffary caufe of various
and contrary motions, fuch as may be obferved in the
prefent ftate of things : For inltance, the projet^ive mo-
tion of divers of the great bodies of the univerfe, tending
tp defcribe circles or ellipfes, and the central motion or
their feveral parts, tending always to ftrait Lines.
If,
Chap. I . The Being of GO T>, 7
If, after all, any atheift fhould be fo abfurd as to ob-
jeft, that perhaps motion was neither abfolutely without
a caufe, nor yet the eiTed: of any univerfal internal prin-
ciple effential to matter, but a mere paffion, communi-
cated from one part to another, in an eternal circulation,
as Hohhes and Spinofa imagined ; this is the moft unac-
countable fuppofition of any : for in the cafe of fuch an
eternal circulation, there's neither any external agent
fuppofed, which might be the proper caufe of the motion,
nor any intrinfick reafonin the bodies moved ; but the bo-
dies are conceived, in a manner purely paffive, to tranf-
jfer that motion to each other, which none of them in
particular poffefs'd with an abfolute neceiTity in its own
nature, nor derived from the power of any proper agent
whatfoever. Now this is to fuppofe motion to e^^ul with-
out either a proper caufe, or fo much as a reafon of its
.exiftence; which is abfurd.
We have now confidered at fome length the feveral
ways by which the enemies of Religion have pretended to
account for the motion of matter : and when all has been
ferioufiy weighed, it will appear' manifeft, that matter is
no eternal felf-aftive Being •, that its motion muil have
been begun -■, that the caufe of its motion muft be fome
principle eifcntially diftindt •, and that this principle muft
be an immaterial agent, eternal, neceifarily exiftent, and
perfectly felf-active, which is God,
Tho' thefe arguments which I have already made ufe
of to prove this necellary truth, are in themlelves moft
convincing ; yet becaufe a great many perfons, who may
read them, are not accullomed to an abftraft way of rea-
foning, I fhall therefore now propole fome moral or
phyfical arguments, to prove the fame truth of the di-
vine exiftence, which I hope will be more obvious to e-
very common capacity : as thefe following.
It the world be not eternal, then there muft certainly
be a God who made it. To afcribe the formation of the
•world to an accidental unmanaged meeting of material
atoms, is ridiculous, and is already difproved. That it
could not be from eternity, the hills and valleys do plain-
ly demonftrate. The rains that fall on the earth, the ri-
B 4 vers
is The Being ofGO'D,
vers which run into the Tea, continually carry away fome
of the height into the Bottoms. Be the quantity then
ever fo fmall, 'tis certain the mountains would be le-
velled, and the valleys filled up in an infinite fpace of
time. Were the earth from all eternity, there would be
no mountains, no valleys -, it would be all covered with
water. Befides this phyfical proof, there are others which
are very convincing •, the remoteft hiftories do not look
back above five or fix thoufand years ; the inventions of
arts and fciences, and the erection of ftates, is but of yef-
terday in regard of eternity, as was long ago obferved
by the heathen poet Lucretius *. The ancienteft monu-
ments we have are very modern, being compared with in-
finite time. 'Tis impoffible, if the world had been e-
ternal, butthe memory of fome more ancient hiftory than
any we have muft have been preferved. It cannot be con-
ceived that men fhould be an infinite length of time with-
out inventing things neceffiry for life ; that they fhould
have lived like favages, without any certain places of a-
bode, without towns, without fociety -, and that there
ihould not have remained fome monuments of great an-
tiquity. All this perfuades us that the world is not from
eternity, but was created in time, according to fcripture
account, by God.
In the /z^-^f/ place, the exiftence of God has been belie-
ved in all ages, and in all countries of the world, by
Greeks and BarhariaNS, learned and unlearned. For
proof of this we may find both in fa c red and profine au-
thors, that all people have acknowledged fome deity or
other, whom they honoured with worfhip. There is no
nation fo "-i^i.cU fays GV^-ri? "f , ncne Jl grojs^ hut 2S perfua-
ded cf the exijlence of the Gods : Many indeed have wrong
notlms of thcm^ zvhich proceeds from the vitious habit of
the ??iindy but all men do conceive there is a divine power
and
*■ Lucrerius LiS. f. verf. 31^. 8c ff"qq.
Prasterea fi nulla fuit genitalis origo | Butgrant theivorld eternal, grant itknfyo
Terrarum & ccli^femperQ j xterna fuere3 No Infancy, and grant it ne-ver new j
Cur fupra bellum Thebanum & funera f-f^'hy 'then no Wa-ri our Poets Songs eW'
Tiojas, I ffoy,
Non alias alii quoque res cecinere poeta? | Beyond the Siege o/Thebes, and that cf
Trey. ■
' t Tufcul. quseft. lib. 1. operuin pag.m. 114/. edit. Gronovii i6pi.
Chap. I r The Being of GO 2). 9
md nature. And he makes Velleius the Epicurean fay *,
'J^hat all the world is firmly perfuaded of this truth ; that
there are neither philofophers, nor ignorant people^ hut are
convinced of it, ^here isnoperfon, {■Siys ^lianf, neither
Indian, Gaul, mr Egyptian, nor any Barbarian, who
makes any doubt hut there are Gods, and that they take
care of our a fairs. The fecond and feventh chapters of
this effay will further prove this point. Indeed we might
cite many teitimonies of ancient writers ■^, and a great
number of moderns, who have publifhed relations of
their voyages to confirm it. The abfurd opinions of
heathen philofophers or others, concerning the nature of
the deity, does not weaken this truth. Many, even
learned Men, do neither reafon nor ad confequentialJy -,
we ought not then afcribe to any man the confequence
which may be deduced from his Opinion, when he himfelf
rejeds the fame. 'Tis unjuft to accufe the philofophers
of bare-faced Atheifm, fince in fpite of their impious
principles, they profefled to believe the exiftence of a
God. Even Epicurus himfelf, according to Cicero, be-
lieved it : fP'hat nation, or what kind of man is there,
(fays he) w-60, without being taught, have not fome idea of
the Gods by way of anticipation ; and fince this opinion is
neither eflahlifhed by precepts, mr by cujtom, nor by laws,
hut every man has fatne innate knowledge of it, the fame mufi
neceffarily be true\\. And the fame orator in another place
fays, 'T^i; fo evident that the Gods are, that the man who
denies it, Pll look upon him as a mad man **.
Tho' it be alledged, fome whole nations do not dif-
cover any knowledge of a deity, nor any fenfe of reli-
gion •, yet travellers, who have accufed fuch of atheifm,
have been contradicted by others, who have enquired bet-
ter into that affair. Some aJfifert the Caffrees in Africa
have no religion -, but this is denied by Dapper, an ac-
curate author worthy of credit. He maintains thefe
3 Bar-
* De nat. Deorum, lib. i. operum pag, m. i ^09.
-(• Variae hiftoriae Lib. 1 1. Cap. 3.
4: Seneca epift. 117.
Jl De natura Deorum. Lib. i.ubifupra.
*♦ De nat.Deorum, Lib. 2. § 45-. Ejfe igitur DcQf ita ^erfficmm ejl,
ut id^Hi neicivix fHi^f^m mmth fxijiimtm.
I o The Being of GO 2).
Barbarians do acknowledge a fupreme Being, whonji
they call Hunwia^ to whom they pay little or no worfhip,
but when he fends them a good feafon, or when they
complain of a bad one. But tho* there fhould be fuch
miferable favages, who have little humane but their
Ihape, this is no great honour to the atheifts. A fmall
Ejmber of monfters makes no exception to the general
laws of nature ; and the extravagance of Ibme fools
ought not in reafon to hinder the belief of a deity from
palling for univerflil.
This univerfal belief does not proceed from timorouf-
nefs, asthepoetinfinuates*: faint-hearted fear does ra-
ther incline men to Atheifm. I may appeal to the Con-
fciences of atheifts; let them tell us fincerely, if it be not
the dread of divine judgments that makes them reafon
againft the divine Being, that they may without remorle
indulge their beloved lufts. Neither is ignorance of the
caufes of events in the world the occafion of this belief.
The atheifts themfelves can never give any tolerable ac-
count of things by the laws of matter and motion, as is
already demonftrated -, there muft be a recourfe to a fpi-
ritual, intelligent and infinite Being. Nor is it to be
afcribed to the policy of princes, who invented this in-
vifible Being, the better to retain people within bounds ;
for the world was perfuaded of the exiftence of God, be-
fore the foundation of empires, and the eftablifliment of
human laws. Princes could not pretend to eftablifb
this firmly by their own authority •, nor could it obtain
univerfally over the minds of all men, by their contri-
vance. Now, fmce 'tis undeniable all people have ac-
knowledged a God ; and no lefs certain, that this belief
cannot proceed from the invention of men, we muft ne-
ceflarily conclude, the only caufe is the full and clear
evidence of the thing itfelf. What elfe could perfuade
all men, learned and unlearned, of this truth? Even
Sadducees, who did not believe a judgment to come, who
were not prepofTeffed with fear ; Stoicks, who had the
infolence to prefer themfelves to God, and applaud their
own wifdom ; Epicureans, who alledged God did not
concern
* frimus in or be Decs fecit timer.
Chap, I . The Exiftence of GOT). 1 1
concern himfelf in human affairs j heathens who repre-
fented their Gods as moil vicious and diforderly ; and
the modern Deifis who rejeft reveal'd religion -, do yet all
maintain and own this fundamental truth of the exiftence
of God.
To this we fhall add, that the Being of God ap-
pears alfo from confcience : the very Heathens have a
confcience within, which does fometimes accufe and
excufe them, checks and chides them for fm ; yea,
for fecret lins that are beyond the cognifance of the
world. Juvenal, a heathen poet, owns this*. Fears
and terrors of confcience in finners have fometimes arri-
ved at that height, that they would have reckoned it a
favour to be out of the world, that they might be free
of them. Such terrors are to be found even with the
ftouteft finners, and in men of higheft place and power oa
the earth. The emperor Caligula, when it thundred,
fneaked under a bed f . Some do what they can to fmo-
ther thefe fears, while they wallow in fin, and fpend
their days in carnal jollity ; yet there come fudden ter-
rors, which they cannot altogether extinguifh: and thefe
are revived, whether they will or not, when the Hand
of God is upon them, when alone, or upon the confines
of eternity. Thefe things do arife from the fecret fenfe of
the fupreme Being ; who knows,obferves,and will call fin-
ners to an account. Every man's confcience is as a thou-
fand Witneffes to demonftratetohim the Being of a God.
This fundamental truth may be alfo confirmed from
the nature of the human foul. How vaft is its capa-
city, fuited to all objefts, as the eye is to all colours ?
How
* Satyr. 1 5 . ver. 2 . & feqq.
Primei eft h&cultio, quoti fe
Judice, nemo nocens abfol'uitur •
Ibid. ver. ipz.
• Curt amen host ft
^vajiffeputes, quos dirt confcid fuBl
Mens habet attonitos, ^ fur do verberecAdlt,
Occultum quatiente animo tortore flttgellum ?
fosnA autem -vehemens, acmultojkvior illis,
^uos^ C&ditius gravis invenit autRhadamanthus^
Bocie dieque fuum geftare in peiiore tiftem.
jt 5uetqn. in Caligula, Cap. ji.
1 2 The Exigence of GO^,
How fwift is its motion ? The fun furrounds the world
in a day, but the mind can run through the world in a
moment, and on a fudden think upon things at a thou-
fand miles diflance. Such a fpirit mufl proceed from a
fpirit higher than itfelf. How wonderful is the union of
the foul and the body ? That fo noble a Being Ihould
inhabit a tabernacle of clay, and be linked to it by fuch
a ftrait union : This muft be the effe6b of infinite power.
Who but the almighty infinitely wife God, could unite
fuch different fubftances ? More particularly, there are
in the foul of man infatiable defires after happinefs, con-
tentment and fatisfadion, which it cannot find in worldly
things, and therefore ftill purfues after fome higher hap-
pinefs, to content and fatisfy it for ever. Thefe defires
prove there is in the foul fome notion of a perfed: Being,
proper to make us happy ; and indeed if there were no
fuch Being, the noblcft creature in the world would be
the mod miferable. Other creatures obtain their ulti-
mate defires, they are filled with good. If there were
nothing to fatisfy the vaft defires of the foul of man, he
would be in a worfe condition than any creature whatfo-
ever.
I might alfo confirm this truth, from the difpofition
and prefervation of the world, into that beauty and har-
mony which is fo wonderful in it ; and the regular exadl
government of all creatures therein : but I fhall foon
have occafion to confider this, when difcourfing of the
providence of God, which will further demonftrate the'
truth of hisexiftence.
To conclude, God's exiftence being fo certain, it ap-
pears plainly, that atheifm is the greateft evil and folly
imaginable. 'Tis moflirratioml, contrary to the fl:ream
of univerfal reafon, to the rational didlates of the fouls
of atheifts themfelves, and to the teflimony of every
creature ; 'tis moft impious. What monftrous impiety
is it for wretched men to envy their Creator a Being, with-
out whole goodnefs they could have had none them-
felves ? 'Tis a thruft at hisdeftrufVion, faying upon the
matter, God is unworthy of a Being. Atheifts are
worfe than heathens j they worfhipped many Gods, but
th<jfe.
Chap. I .' The Exiflence of GO ^. 1 5
thefe, none ; they preferved fome notion of God in the
world, thefe effay to raze it out. Atheifts are fomeway
worfe than devils ; the demons are under the dread of
the eternal Jehovah ; they cannot be atheifts in opinion,
for they feel the wrath of God tormenting them. Atheifm
has no footing in hell : 'tis deftruftive to human fociety,
and to all probity and virtue. According to the opinion
of thefe infidels, virtue is but a Chimisra, piety but a
vain dream, uprightnefs no better than hypocrify, a
friend may betray another, a citizen ruin his country, a
fon aflafTmate his father, that he may inherit his eftate :
if he efcape the punifhment of a civil judge, there is no
other thing to be feared. Cicero, that great orator and
philofopher, by the light of nature was perfuaded of this
of old, (his words are at the foot of the page* :) much
more may we be certain of it in our days. To fum up
all, atheifm is the moft dangerous evil ; he who denies
the Being of God, and feeks to raze all notions of a deity
out of his mind, what can he gain by this, but fordid
pleafure, unworthy of human nature ? And fuppofing
there were no God, which is'impofTibie, what can he
lofe, but his flefhly lulls, by firmly believing there is
one ? There may be a God for aught the Atheift knows,
he can never demonftrate the contrary *, and if there be,
as certainly there is, what a hot receptacle in hell muft
be referved for thefe his enemies, who ftrike at his very
Being ? Befide, 'tis remarkable that almoft no arheifl
can be named in hiftory, who came not to fome fearful
and untimely end.
We have now undeniably proved that God is, that he
is the only eternal Being, that his exiftence is necefiary,
and that he is infinitely perfedl -, all which attributes are
moft clofely and moft infeparably connefted together.
And now we fhall proceed to prove, and a little to
confider fome other of the divine perfedions : for tho*
the
*Denatura Deorum, lib. i. § 5,4. Sftnt enim Thilofofhi, (^ fuerunt,
qui omnino nulUm habere ceriferent humanarum mum frocHrationetn
deos. '■^terum fi vera fententia eft, qus. pot eft ejfe pie fas ? qu£ fancti'
tas ? qu&Mreligio ? Atc^ue haud fcio, an pietate adverfus deos fttb'
lata, fides etiam, ^ ft)cietas hnmani generis^ ^, ma excillentijjimn
•nirtHs, juftitia tollathr.
14 Of the Attributes of G6^.
the moft glorious andfupreme Being, be the mofl: fimple
and free from any thing like compofition, yet by reafon
of the weaknefs and infufficiency of our minds, we poor
finite creatures, when we attempt to form a fuitable con-
ception of his infinitely perfect nature, are obliged to
confider thofe particular ideas, one after another, which
make up our general idea of his perfeftions.
This fupreme Being muft therefore be infinite, and
omniprefent, becaufe he isneceffary and felf exiftent •, for
an abfolute neceflity has no relation to time or place:
whatever therefore exifts necelTarily, muft needs be in-
finite as well as eternal. A finite Being cannot be felf-
exiftent, for to fuppofe that, is abfurd ; for if a Being
can, without a contradiftion, be abfent from one place, it
may, without a contradidlion, be abfent alfo from another
place, and from all places, and fo could not be felf-exi-
ftent : but God's felf-exiftence is already proved, there-
fore he- is infinite and omniprefent. And from hence it
follows, that this felf-exiftent Being muft be incorruptible,
unchangeable, moft fimple and free from all affed:ions
of matter • for all thefe things are direftly contrary to
infinite perfection, and evidently imply, in their notion,
a limited finitenefs.
Since God exifts of himfelf, hence it appears he is in-
dependent ; for if all the power, glory, and perfed:ion
God poffefles, flow alone from himfelf, as we muft own,
when we acknowledge his felf-exiftence, it follows, that
his wifdom, power and goodnefs depend upon none bu-t
himfelf Hence fince God has received nothing, nor bor-
rowed from any, but hath all in and of himfelf, it follows,
that nothing from without can change any thing in hisef-
fenceor purpofes ; and fince he exifts of himfelf,nothing can
limit his perfediions, they areinfinite. Hewho hasreceived
nothing from any, can lofe nothing by any extent of time,
or changes in it: He is eternal and unchangeable.
Next we obferve, that this felf-exiftent iiifinite Being
muft be neceffarily but one •, for to fuppofe two or more
difi'erent natures lelf-exifting, necefliiry and independent,
is the fame thing in coniequence, as faying two abfolute
infinites ; and if we fay two, we may fay as many as we
pleafe:
Chap. I ^ Of the Attributes of G 0 1), j $
pleafe : that is to fay, none of them would be really-
infinite, for infinity is abfolute and only. If we fuppofe
two felf-exiftent independent Beings, either of them may-
be conceived to exift alone, and fo it will be no contra-
diftion to imagine the other not to exift, and confequent-
Jy neither of them will be necefiiirily felf-exiiling. Since
infinity excludes all limits, we are fure that God is
one only, and no more -, for two or more infi-
nites involve the greateft contradidion, feeing to fup-
pofe two are infinite, is to fuppofe neither of them arc
fo ; for that were all one as to fay, there were two alls,
each of which were all: fo that God, efientially con-
fidered, is one only. Plato, Socrates, and fome other
antient philofophers, in fpite of all the prejudices of their
education, acknowledged this truth. The multitude of
falfe deities, adored by the heathens, flowed from diffe-
rent caufes j they imagined it difficult to afcribe all the
virtues in nature to one fubjedl, and therefore attributed
every one of them to a particular deity. The intolerable
pride of vain men, made them defire to be counted Gods
after their death ; hence Apotbeofes were multiplied ;
every city, each kingdom and profbilion muft have their
own protestors : Ignorant carnal men conceived of God
as themfclves, to be of different fexes and ftations. When
nations were at war with one another, they muft have
different deities for their protefbors. The heathens, want-
ing divine revelation, became thus vain in their imagina-
tion i and through a foolifh defire to have the objed of
their adoration before their eyes, they multiplied images,
and by degrees conceived the original was alio multiplied;
and their poets deified all, to pleafe thofe whofe favour
they courted, talking of as many gods, as men have in-
ordinate affcftions. But we know, that fince God necef-
farily exifts of himfelf, nothing can be wanting in him 5
and if nothing be\ wanting, yea infinitely perfcft, he can
have no equal nor affiftant : he is therefore the one inde-
pendent felf-exifcing Being.
Nextweobferve, that this fup-eme felfexifting Being
muft be intelligent j for, as has bsen already proved,
motion was not eternal, nor caufed by matter, but by
fome
16 Of the Attributes of GOT>i
fome eternal, immaterial, felf-exiftent and felf-a6live
agent ; but *tis impofTible for us to have any other Ide^
of this felf-a6tive agent, but as a thinking Being i and
Thought is infeparable from Intelligence.
This eternal origin of motion is a necelTary Being, a3
is already proved, and therefore he could never have be-
gun motion without a neceffary principle of felf-determi-
nation •, for if he had wanted this a6tive principle, he
would necefifarily ever have remained fo. But tnis felf-
determining principle implies plainly, that he eternally
perceived the power of a6ling, and the difference of adls 5
and this perceiving carries neceflarily along with it, and
direftly implies felf-confcioufnefs and intelligence.
This truth too might have been demonftrated fromi
the works to be feen in the world, and particularly in
man, who is endued with felf-confcioufnefs, thought and
intelligence, communicated by his Creator. Now, if
this felf-exiftent Being were not intelligent, then this per-
feftion in man would be caufed by nothing, which is ab-
furd -, for no perfe6lion can be in the effedt, which is not
in the caufe j and 'tis plain, and fhall be foon proved,
that thought and intelligence cannot be produced by any
thing in matter : This felf-exiftent God, who is the au-
thor thereof, is then infinitely intelligent.
We come next to obferve, that this felf-exiftent Being
is endued with a perfed liberty, choice and freedom of
adion. This is a neceffary confequence of his knowledge ;
for what is intelligence without liberty? *Tisnoper-
fedion at all. Without liberty nothing can be properly
faid to be an agent or caufe of any thing -, for to adt ne-
ceffirily, is really not to aft, but only to be afted upon.
If the fupreme caufe want this freedom, then all things iri
this world are ablblutely neceffary in their number,figure,
motion, i^c. Nothing which is, could poffibly have not
been; and nothing which is not, could poffibly have been.
But all this is fo abfurd, fo falfe, fo contrary to the na-
ture of things, and common fenfe, that it plainly tells us,
that God, the caufe of all things, is endued with liberty,
choice and freedom. The excellent books writ by Gden^ de
vjupanium; Mr. Bo'^le, of final caufes't Ra-j^ Derbam, &c.
arid
Chap. I . Of the Attributes of GO'D. 17
and the difcoveries made of late in natural philofo-
phya may convince any man fully, how every thing in
nature exadlly fuits the end, and is mod admirably made
for it. But if God were not a free, but a neceflary agent,
then there could be no fuch thing as any final caufe in
the univerfe ; to alTcrt which, is againft all fenfe and
reafon. I have infifted the longer in proving that thefe
two properties, of intelligence and liberty, belong to
the fupreme Being, becaufe that there lies the main que-
ftion between us and the atheifts, and particularly with
Spinofa and his followers, who build all their ftrange do-
d:rine of the nature of God, upon the denying of thefe.
Another attribute of this fupreme felf-exifting Being,
is omnipotence, a power to do every thing which is not
contradi6tory in itfelf, or difagreeable to the divine na-
ture. That the fupreme Being is endued with this per-
fedion, is undeniable ; for, as has been proved, he is the
only felf-exifting Being. All things in the univerfe are
produced by him ; they muft all depend on him ; what-
ever powers they have muft be fubje6ted to him. Nothing
therefore can refift his will ; he muft without hindrance (of
necelTity) execute it with abfolute powerwhere he pleafes.
Creation and Sujlentation may be juftly called proper adls
of omnipotence : a power which can perform thefe, may
be equally capable to perform auy thing elfe which is
not a contradidion.
The next attribute we obferve to belong to God, is
wifdom J that is, an ability to know the fitteft and belt
method of difpofing things in all poiTible cafes, and what
are the moft proper means to bring about what he thus
knows to be meet and fie in the end. The Idea of crea-
tion implies wifdom •, for omnipotence in a Creator could
only produce of itfelf materials, diforderly rubbifti and
confufed motion. If he had not contrivance anddefign,
he would be below the meaneft artificer •, but defign joined
with omnipotence could not be fufficient for the Creator
of the univerfe: for if he were notable to propofe the
beft means for promoting the beft ends, (that is wifdom)
his defigns and contrivances would be liable to the hazard
of fome defeat. But the other attributes, we have al-
VoL.I. C ready
I S Of the Attributes of GOT).
ready demonftrated, do fufficiently prove, that the Deity
pofTefTeth wifdom : for he is infinite, and every where
prefent ; he is intelligent, and therefore being with,
and penetrating all things, he muft know all things,
even the moll hidden imaginations of our fouls. And as
all things are his dependent creatures made by him, and
owing their pov/ers and faculties every moment to him,
fo he muft know what at prefent is done perfeftly, and
what v/ill ever be done by thefe his depending creatures.
As he muft at one view fee all the changes and circum-
ftances of things, all their relations one to another, and
their fitnefs to certain ends j fo 'tis impofllble but he
muft exadly know what are the beft means to promote
the beft ends. And as he can be hindred by no error
or miftake, fo having almighty power, he can be kept
back by no oppofition, from effedluating what is moft
proper in infinite wifdom to be done. It follows then,
that God is infinitely wife, and all things are done by
him, throughout the univerfe, in infinite wifdom. This
truth too might have been confirmed by a large view
and confideration of the works of creation, were this
a proper occafion for it. The longer the world continues,
and the greater the difcoveries are, which are made in
the works of nature, this argument grows the ftronger.
The heavens, the earth, the feas, the body of man, and
every thing around us, do particularly difcover the con-
fummate perfeftion, and admirable excellency of their
frame, and proclaim aloud the infinite wifdom of their
creator.
Lafth^ I obferve of the fupreme Being, that he muft
neceflarily be of infinite juftice, truth and goodnefs, and
muft be endued with all other moral perfeftions. This
is evident, if we confider, !_/?, That as there are different
things in the world, fo they are placed in different re-
Jations and circumftances; there are fome things in their
own nature fuitable and fit to be done, and other
things again unfuitable and unfit to be done ; and 'tis
felf-evident, that a guilty criminal and an innocent per-
fon ftiould not be treated after the fame manner. This
fuitablenefs feems to be before all poficive appointment,
and
Chap. I . Of the providence of GO 2). 1 9
and CO have a neceflary foundation in the nature of
things. 2 J/)', Confider that thefe neceflary relations of
things appear what they really are to all intelligent
Beings, except fuch as underftand things to be what
they are not. 3^/}', By this knowledge of the natural
relations of things, the adlions of all intelligent Beings
I are always diredted, except their will be corrupted and
fwayed by fome unreafonable luft. Therefore, A^thl'j^
I The fupreme Being, fince he poflTefleth infinite know-
j ledge, and knows things always as they exadly ara in
themfelves ; fince he, being infinitely perfect, can want
nothing, and cannot have his will fwayed unreafonably ;
fince being all-powerful, he mufl do what he pleafeth,
and is limited by none ; therefore 'tis evident he muft
neceffarily do what is mofl fit and fuitable to be done,
that is, he muft always do according to the exad laws
of juflice, truth, goodnefs, and all other moral per-
fedlions.
Now I go to confider the docflrine of Providence ; and
becaufe 'tis in a fpecial manner a necelTary foundation for
all religion, and denied by many modern deifls, and
fome ancient philofophers, I fhall therefore more parti-
cularly prove and explain it.
By the Providence of God, I underfland his immediate
providing for the prefervation and fubfiftence of his
creatures, and alfo his difpofing and governing of them
agreeably to their natures, for the mofl efFeftual attain-
ing of his own ends.
That there is fuch a Providence, may be well deduced
from what has been already demonflrated : for as to the
prefervation of creatures, 'tis evident that becaufe they
were created, they cannot be of themfelves one moment
independent. Upon whom therefore mufl they depend for
their prefervation ? He mufl certainly be their creator,
who is the only independent Being : he mufl be a Being
who is omniprefent with all creatures in the univerfe:
he mufl be infinitely wife, to know exaftly the ftate and
condition of all creatures : he mufl be perfeftly good and
benevolent, elfe he could not preferve all creatures ; and he
mufl be all-powerful, elfe he could not be able for this
C 2 work.
20 Of the Providence of GOD.
work. Bat thefe attributes belong only to God, the
moft perfeft Being : And on the other fide, if he really
has fuch attributes, he cannot but exert his Providence in
the fubfiftence and prefervation of thofe .creatures which
he has made.
Epicurus and his followers reprefent God as regardlefs
of mankind ; yea, fome have alferted, that 'tis below the
Divine Majefty any way to concern himfelf with any of
the creatures whatfover. But the abfolutely perfect God
is endued with infinite wifdom, and fuch an almighty
power, as can admit of no fainting nor wearinefs ; con-
sequently he muft, by his perfect wifdom, equally know,
and, by his perfeft power, equally be able to preferve
and govern all things with equal care as any, and the
leaft as well as the greateft : fo that if he do not mind
thefe things, he mufl be limited and contracted, which
is contrary to his infinite nature ■, his perfections muft
be denied, and confequently his Being. Befides, what
reafon have we to judge any thing unworthy of his care,
which he himfelf thought worthy of his creation ?
But now we fhall proceed in this fubjeCt, and make it
evident, that as our arguments from reafon convince us
of fuch an univerfal Providence, fo experience and obfer-
vation fufficiently confirm it.
Gravity, as was formerly proved *, is no neceffary
property of matter •, indeed *tis to the preferving Pro-
vidence of God alone that we muft owe this wonderful
eff'eCt. Gravity, by which the parts of greater bodies
ftill tend to their refpeftive centers, and the bodies
themfelves to one another, is the only cement which
holds the world together. The motion of many of the
great bodies of the heavens, is altogether neceffary for
the fubfiftence of animals and vegetables-, but without
gravity, that motion would foon reduce thefe glorious
bodies to an irregular heap of confufion.
It is alfo to this preferving Providence that we owe
the excellent regulation the winds are under. Did not
God excite and regulate their motions -, did chance only
produce them, and put an end to them, the creation
would
♦ See Tag. 7, and 3.
Chap. I .^ Of the Providence of GOT). 21
would always be in danger of ruin, the earth would
foon come to be a hideous heap or frightful defart, the
air would contain nothing but blading and infedion, the
fea would be nothing elfe than a fmk of poifon and
noifomnefs. Whereas, on the contrary, by the care of
Providence, the peftilential fleams are diffipated ; the
feas are preferved wholefome by florms and tempefls,
and the air is made pleafant and refrelhing by feafona-
ble breezes.
It is alfo to this preferving Providence that we mufl
owe the due proportion between the number of the dif-
ferent fexes and animals. This was neceflary in man,
and indeed in this cafe 'tis mofl remarkable. The pro-
portion is obferved to be commonly 14 males to 13
females, or thereabouts j by which overplus in the males,
provifion is made againft the accidents to which that lex
is chiefly expofed, as wars, navigations, ^c. But with-
out the fuppofition of a Providence, this admirable
equality would have been abfolutely unaccountable. If
this were not fo provided, the difproportion between the
males and females might at fome time or other have
been fo great, as very much to diminifh, if not intirely
to extinguifh the whole fpecies.
And further, that there is fuch a Providence, will
appear, if we confider the due proportion of the num-
bers of animals and vegetables, by the equal prevention
of their too great increafe on the one hand, and deflruc-
tion on the other. Thus, notwithftanding the great
confumption of mankind^ by wars, plagues and other ac-
cidents, we have good reafon to affert, that the number
of mankind in every age exceeds that of the former ;
and which is moll remarkable, the increafe is in fuch a
gradation, as bears a proportion to the gradual inven-
tion of arts, and improvement of the methods of living,
as they are difcovered. And as to other animals, their
propagation is ever proportionable, both to the length
of their lives, and the accidents to which they are liibjedl'.
Thus a doe, which lives long, breeds, after eight months
pregnancy, but one, or at mofl, perhaps two *, whereas
the fcxj which lives much fhorter, breeds four in a leffer
C 3 time.
l2 Of the Providence of GOT),
time. The like is true of vegetables ; by which won-
derful uniform courfe of preferving Providence, the
fpecies are preferved, and yet the world not overftocked
with inhabitants.
What has been faid regards moftly the Providence of
God, as it regards the prefervation and fubfiftence of
his creatures : We fliall now confider his difpofing and
governing them.
'Tis in itfelf moft plain, that the fupreme perfeft
God never was indigent of any thing, nor ever could re-
ceive the leaft accefiion of happinefs ; confequently the
end he propofed in the creating of the world, could not
be fimply his own good, but alfo that of his creatures.
To obtain this end, his Providence hath wifely appointed
thefe means : 17?, That moft exaftly regular fabrick of
the world : And 2<i/)/, That admirable government of
fuch parts as are furnilhed with life and a6tion. For I
am not now upon the means of reftoring fallen man,
but upon the works of God, as they may be known by
us from the light of nature.
For the j?r/?, It is not my defign, neither is it proper
here, to enlarge upon this fubjeft, which is indeed very
agreeable and delightful, and is excellently handled by
others. However, I cannot but remark, that 'tis impof-
fible for any Epicurean^ or any enemy to Providence, to
account for the prefent conftitution of the world: for tho'
it be fuppofed, that after innumerable ages the matter of
the univerfe, by an internal principle of motion, might /
have combined into a world, without any fundamental
or deftrudiive error in its frame, yet none can imagine
but that there would have been many deformities and ir-
regularities ; but let any attempt to name one fuch in-
ftance, they cannot find it. On the contrary, thofe
things which at firft view feem moft exceptionable, as
rocks, mountains, i^c. appear to a diligent obferver to
have plain marks of being ordered and difpofed fo by the
divine wife Providence. An acheift who can fay, that
this world was caufed by unintelligent matter without a
Providence, may on full as good grounds fay, that the
cities of London^ Paris ^ or Edmhurgh were made by a
chance-
Chap. I r Of the Providence of GOD, 2 5'
chance-jumbling of ftones without a workman, or that
the Books of the wife Solomon^ the IHad of Horner^ or the
Eneid of Ffr^//, were made by a chance -jumbling of let-
ters without the direftion of men. Indeed this would not
be fo ridiculous -, for more faults may be found in thefe
towns or books, than in the frame of this glorious world.
Every thing in this prcfent fyftem is difpofed by Pro-
vidence for the beft, nothing whatfoever wants fome
good ufe. Often the fame thing is difpofed for a variety
of glorious ufes. How many ufes have we for the feveral
parts of our bodies? as our hands, eyes, tongue, ^c.
Yea, how many ufes has every fingle mufcle, and every
bone ? yet all thefe are not abfolutely neceffary for our
fubfillence. Every thing is done in the fitted manner :
nothing fo well fuited to vifion as the eye, to operation
as the hand, to motion as the foot, or wing. 'Tis unac-
countable, without the fuppofition of a Providence, that
fomany different parts fhould fo fitly confpire to one com-
mon ufe, as are the parts which contribute to nutrition
and motion in man and other animals. Here is every
thing for ornament, but no ufelefs expence. I mufl flop ;
but *tis plain, that every thing ini the frame of the world
is fo complete, that the wit of man is not capable of ma-
king the leaft improvement, and that all was difpofed
by divine Providence.
The other mean appointed by Providence for obtaining
the end of creation, is, that admirable government of
fuch parts as are furnifhed with life and adlion. This is
different according to the diverfity of its fubjeds, which
are either rational or irrational. As to the latter, if we
view the adtions of brute beafts in general, we cannot
fay they are meer machines, doing only according to ex-
ternal imprelTions \ for the aftions of the meanefl of them
are wonderfully diverfified. So that if we look to an
ant-hill or bee-hive, we fhall find them as differently
employed as the inhabitants of a city, tho' they are
at the fame time befet with the fame objefts, and for
aught appears, receive the fame imprefTions from with-
out. But as the aftions of brutes are not the etfefts of
mere mechanifm, fo they cannot proceed from reafon
C A. and
34 Of the Trovidence of GOT),
and liberty, as thofe of men, nor can they obey any mo-
ral law. Yet herein is the wife Providence af God mani-
fefted, that he has implanted in thofe creatures fuch an
uniform principle of adlion, call it by what name you
will, as direftly tends to the advancing this end, the u-
niverfal welfare of his creatures. But I cannot enlarge
on this head : I hope here it appears there is a governing
Providence.
The method of governing the rational world, is by
laws -, the foundation of this government is the abfolute
propriety of the creator in his creatures, antecedent to
confentor contract •, its original rule andflandard is the
nature and will of the governour, the fupreme perfedion
of his wifdom, which cannot but immutably incline him
to a(5t in conformity to the ftates and capacities of his
fubjefts, and to that original fitnefs and unfitnefs which
is in the natures and circumftances of things. That there
really is fuch a government, appears from this, that there
are certain uniform didlates of reafon, with reference to
matters of highell concern to the welfare of intelligent
creatures, of which every fuch creature, ading like
himfelf, cannot be ignorant. Thefe didatcs are quali-
fied to be a rule of the actions of creatures -■, but whatever
appears qualified to be a rule of adions, can be no other
than a law with reference to the defign of the creator.
Reafon and liberty are the two principal necefiary quali-
fications in the fubjeds of this government ; without the
former they cannot know their duty, and without the lat-
ter they cannot difcharge it : without either in a fuffi-
cient degree, government by laws would be ridiculous.
With both in a due perfeftion, they found in creatures an
immediate obligation to obey their creator -, and from
this obligation arifes the fuppofition of rewards and pu-
nifliments, and of juftice in proportioning and difpenfing
them by the fupreme creator and governour.
If there were not ilich a Providence in the world, what
difmal work would there be ? Man would become more
mifchievous than the brutes ; all vertues would degene-
rate into the contrary vices, or felf-love. All men
would be tyrants to the inferiour creatures i and fo far as
it
Chap. I r Of the Providence of GOD, 25
it were in their power, and for their intereft, would be fo
to one another : in a word, every thing would tend to
a ftate of war, confufion and deftrudtion.
From all which it follows, that it would be unfuitable
to the divine wifdom, and confequently impoflible not to
have luch a government ; that 'tis neceffary to the good
of the creatures, and to the glory of the creator.; that
there muft' be an equal and juft diftribution of rewards
and punifhments by the law-giver to the fubjeds, if not
in this life, yet in a future ftate. In a word, that God
by his Providence preferveth, difpofeth and governeth
all his creatures agreeably to their natures, for attaining
the beft ends.
Add to all this, the very wifeft of the heathens ac-
knowledged this divine Providence ; the Emperor Mark
Antonin fays *, If there he no Gods, or if they take no
care of human affairs, to what purpofe do zve live in the
world, efnpty of God and his Providence ? Cicero, that
great orator and philofopher, exprefles himfelf thus : /
offer t, that by the Providence of the Gods, the world and
all its parts were made at the beginning, and are always
governed, ^his difpute we divide hi three parts, whereof the
firfi is to prove the exifience of the Gods, which being con-
feffed, we mujl alfo acknowledge that the world is guided ^y
their ad?ninijl ration "f. Does not Providence make itfelf
fenfible even to the moft impious ? We fee in all hiftories
and revolutions of ftates and kingdoms, fo furprifing and
fo unexpefted turns of affairs, that the ableft politicians
could not account for. The moft fecr^t crimes have
been often ftrangely difcovered ; our life has been expofed
to fo many dangers, in all appearance, unavoidable,
from which it has been delivered by unforfeen means ;
the afflictions that have been very grievous to us, have
terminated
^ * E/ 77 >sKHcnv,Ji\ » //.eA.« Avm? twv elv^^aTr&.ov, 77 uo/ ^tli^
tv Koo-fjio) itiva Qibv, « -zTfovoicti iuva. Marcus Antoninus «j 1*1/751?.
Lib. 2. §. II.
f Dico ig'itur providentia deorum mimdum, ^ omneis mundi parteis
(^ initio conjiitutas ejfe, ^ omni tempore adtniniflrari: eamque difputa-
tionem treis in parteis nojlri fere dividunt : quarum pars prima efi, qua
ducittir ab ea ratione, qua docet eJfe Decs, quo confejfo, confitendum efi
sorum confiUo mttndttm udminijirari, Cicero dc natura Deorum, L. i . C. a .
2 6 Of the Immortality of the Soul.
terminated to our advantage ; fo as we cannot but in all
thefe, and on many other occafions obferve the vifible
tokens of the power, juftice, and goodnefs of God, who
holds all creatures in his own hand, and' governs them
according to his pleafure.
There have been, and flill are many obje6lions and
difficulties ftarted againft this doftrine of Proyidence. I
cannot now flay to difcourfe of the origin of evil, the
liberty of man, and to vindicate the attributes of God,
in his difpenfations of Providence : In fhort, if there be
any thing at all in thefe which we cannot" fully account
for, it muft arife from the weaknefs of our poor finite
minds, which cannot comprehend the ways of the infinite
God. 'Tis impoflible that there can be any real irregu-
larity in divine Providence ; and a proper time will come,
when we fhall be convinced, and all his difpenfations
will appear to be what they really and certainly are, juft
and righteous altogether.
I now proceed to another great fundamental article of
Religion, the Immortality of the Soul. There are no fub-
jedts on which we can turn our thoughts, capable to af-
ford us more pleafure, advantage and delight, than
thofe which concern our Souls ; and of all fuch fubjefts,
none concern us more nearly, nor are more capable to
advance fo valuable ends, than that of our Immortality.
This then very well deferves the ftrift and accurate en-
quiry of every one of us.
There are feveral fources from whence we might de-
rive many ftrong arguments to convince us and all men,
that our Souls are immortal : I Ihall a little argue from
thefe following.
Firfiy The Soul is immaterial, therefore 'tis immortal.
That the firfl of thefe propofitions is true, might be
proved by a long chain of reafoning * ; but I lliall only
prove briefly, that if the Soul were not immaterial, it
would be abfurd to fuppofe any variety or diverfity
of thought, or any inference or argumentation in our
mind. Becaufe, fuppofing our Souls to be made up of
material
♦ See Ditton on the Refurreaion, Tag, 489, C^c Appendix. Dr.
Samuel ClarkV Letters to Mr, Dodwell.
Chap. I . Of the Immortality of the Soul. '27
material particles, all our thoughts muft arife from the
motion of thefe particles ; that is, for every change of
thought, there muft be a change in the number of
moving particles, in the direction, or in the quantity of
their motion : for 'tis evident, that a caufe working ftill
the fame way, would ftill produce the fame effeft, and
our thought would be always the very fame, if fome
change or other did not happen in thefe parts of matter.
But by the hypothefis we oppofe, this change muft be
caufed by the impulfe of fome foreign matter -, there
muft therefore be fome prior Mover to that, for 'tis
plain that matter cannot change its ftate of reft into that
of motion by itfelf, and another prior to the former,
and fo by an infinite progreflion : and this muft be
the cafe in every individual a6t of reafoning, on the very
leaft change of thought ; which is fo contrary to all true
philofophy and common fenfe, that it cannot be endured.
The foul therefore is immaterial.
Now that the Immateriality of the Soul does prove
its Immortality, may appear, if we confider, Firfi^ That
our fouls and bodies being of quite different and oppo-
fite natures, however clofely they may be united, can
never fuffer any mixture or confufion among them.felves.
T.dl'^, That the foul being of a fimple incorporeal fub-
ftance, is not at all capable of a diflblution. 3^/^, That
when the foul and body are difunited, the firft of thefe
is not diftblved ; nor is there the leaft ftiadow of reafon
to imagine that its being and activity is any way tied to
the being and regular condition of the body. But, ^.tbly^
That on the contrary, we have reafon to think, that as
our Soul in its ftate of union, was always moft noble and
elevated, when it had leaft to do with, and was moft
abftra6led . from the body; fo now after its feparation,
being free from all thefe clogs and bodily indifpofitions,
which lefs or more ftill attend it, during its union ; in
this cafe we may juftly think, that all its aftions and
thoughts will be exerted with far more freedom and
fprightlinefs than when it was joined to the body. It is
then certain the Soul is immortal, for that neither the
body nor any of the laws of matter can have any influence
to the contrary. 2^/}',
2 8 Of the Immortality of the Soul.
idly. That the Soul is immortal, may be demonftrated
from the paflions and fentiments of our fouls : ] am per-
fuaded, fays Cicero *, by the qiikknefs of thought., with
which the Soul is endued., its wonderful memory of things
faji^ and foreftgbt of things to come., it has invented Jo
many arts, fo many fiiences, and has made fo many ad-
jnirable difcoveries, that it cannot he hut immortal. This
Soul cannot fatisfy itfelf with earthly enjoyments, its love
of exiftence is exceeding ftrong, it fhuns the thoughts of
annihilation with horror, and with the moft eager incli-
nations afpires after Immortality. That the Soul is en-
dued with fuch fentiments, is fo evident, that I think it
would be fuperfluous in me to prove it. I am confident
this truth can run no rifque, if I Ihould by open appeal
leave the confirmation of it to the confciences of men ;
to men, 1 fay, who are not either prodigioufly incon-
fiderate, unattentive, and fo moft ftupidly ignorant,
who are not quite mifled by early, ftrong and foolifti
prejudices ; or above all, who are not fo entirely de-
praved by vicious habits, fo wholly corrupted by de-
bauched practices, that they either cannot, will not, or
dare not think freely and calmly. Such people indeed
are not to be dealt with, and 1 dare fay all others both
perceive well the forefaid fentiments, and will as freely
own them.
Now, to prove the Immortality of the Soul from thefe
its paflions and fentiments, we muft confider that the
infinitely perfeft Being, the Creator of all things, and
particularly of man, has done all things wifely and well ;
the very brute beafts have a happinefs proportioned to
their faculties, they have the means, and adually obtain
the enjoyment of thofe things to which their natural
defires, planted in them by their Creator, ftrongly in-
cline them : And therefore, if our Souls were not im-
mortal, men would be on this account more miferable
than brutes, in that they had not a happinefs propor-
tioned to their faculties, and could have no pofTible way
to come at the enjoyment of thofe ftrong and ardent de-
fires, fo deeply fixed in them by their Creator. Yea, I
may
♦ De Scneftute. §.78.
Chap. I . Of the Immortality of the SouL 2 p
may add, that if we fuppofe the Soul not to be immortal,
then the more excellent any one man were among the
human kind, the more Higacious, juft, wife, ^c. fo
much more would he be miferable, and fo much lels
^capable of happinefs, becaufe he would be the more
fenfible of his death, which fo faft approaches ; and
this would four all his prefent fenfible happinefs. The
more wife he were, he would not only be more fen-
fible of the fhortnefs and uncertainty of his life, but of the
poornefs, infufficiency, and diffatisfadlorinefs of all fuch
pitiful delights, fince 'tis certain that a fool fets a greater
value on fenfible happinefs, than a wife man •, and fo
would be moft, if not the only perfon, capable of true
happinefs. Thefe things may perfuade us of m.any ab-
furd confequences of afferting the Soul to be a mortal
perifhing fubftance. Indeed the vaft capacity of the Soul
of man to recall things pall, forefee things to come, and
in a manner to give being to things that are not, to
raife up itfelf to the heavens, and pant after them ; to
defcend to the abyfs, and found the depth thereof-, and
tho' chained to a languilhing body, yet to afpire after
Immortality, may convince any man of the heavenly
original of the Soul, that 'tis not formed to perifh with
a vile lump of matter, whofe duration is fo fhort and
miferable, but is immortal, and endureth for ever.
Thirdly, The doftrine of the Immortality of the Soul,
and confequently of its being capable to receive rewards
and punilhmenrs in the life to come, is molt profitable
to the right government of men's lives and adlions in
the world, and the preferving fociety among them. If
no happinefs or mifery is to be expedled hereafter, then
the only bufinefs men have to take care of, is their pre-
fent well-being in the world : If a man be inclined to
make gain, if he can cheat or ileal, fo as not to be
puniflied by a civil or criminal judge ; it will be fo far
from being his fault, that 'tis plainly his duty, becaufe
'tis a proper mean to increafe his plenty and opulent
eftate. And as to anger, hatred, revenge, or the like
lulls, by this principle a man may take the firil oppor-
tunity of fatisfying thefe paffions, by doing mifchicf to
2 the
30 Of the Immortality of the Soul.
the perfon he is offended with, either by accufation,
perjury, poifoning or ftabbing, if he can do it, foasto
efcape the fufpicion of others, and human penalties.
What tygers, wolves, monfters in human fhape would
men be, if they might thus gratify their impetuous lulls,
as oft as they could do it fafely ? The atheifts them-
felves, while they own Religion is a politick invention,
necelfary for the right government of the world, grant
the excellency of it, tho' they pretend otherwife •, yet
they are not fo far out of their wits as to defire their
wives, children or fervants fhould be of the fame opi-
nion with them, for then they could have no fecurity
for their eftate, honour or life. If any imagine the prin-
ciple of honour may fupply the room of confcience -, I
anfwer, this relates only to external reputation, and the
efbeem we have among others, and therefore can be of
no influence to refbrain men from fecret mifchief God
hath then in great wifdom added everlafting rewards to
good men, and punifhments to the wicked, as fanftions
to his law, to influence men to obedience, from a tender
regard to the good of their immortal fouls.
Fourthly^ The very heathens believed the Immorta-
lity of the Soul. Seneca exprefly afiferts it : * We prove,
fays he, the Being of Gods from this ainong other argu-
ments^ that all people are of this opinion : there is no nation
fo rude without laws and manners, hut they believe there
are fome Gods : when we difpute about the eternity or im-
mortality of the foul, the general confent of men either fear-
ing or worfhipj, ing the infernal powers, is of no fmall mo-
tnent to us., Cicero fays "f, tVe do believe that the fouls
cf men do abide after death, by the confent of all nations.
Both thefe eminent authors connedl the do6trine of the
Soul's Immortality with that of the exiflence of God, the
one
* Seneca Epift. 117. non longe ab initio. Tieos cjfe, inter aim Jtc coU
lig'imns, quod omnibus de diis opinio infta eft : nee uUa gens Mfquam eft
adeb extra leges morefque projeBa, ut non aliquos deos credat. Cum de
animarum Ateriiitate dijferimus, non leve momentum apud nos habet
confenfiis hominum, aut timentium inferos, ant colentinm.
t Tufc. qua-ft. lib. i. cap. 16. Sed ut deos ejfe naturd opinamur-——
Sic permanere animos arbitramur confenfa natiouHm omnitim.
Chap." I . Of the Immortality of the Soul. 3 1
one depending upon the other ; and afErm all nations are
of this opinion. Many other teflimonies may be cited
from the Greek philofophers and poets, to the fame pur-
pofe, which the curious may find quoted by Jufiin
Martyr, Clemens of Alexandria^ and other ancient fa-
thers. I do not here flay upon them, fince the Immor-
tality of the Soul we affert, appears evident and neceffary
from the arguments already adduced. And,
Fifthly, From the folid hopes good men have of future
happinefs : hence they have with a more than heroick
courage endured the forefl fufferings .and mofl cruel
deaths, for adhering to Religion, which does fuppofe,
and is founded upon a ftrong perfuafion of happinefs in
a future flate, where their fufferings fhall be rewarded
with an eternal weight of glory •, which hope fhall not
be in vain. On the other hand, wicked men, even tho'
grandees in this earth, who did command armies, and gave
laws to nations, cannot avoid the lafhes of confcience, the
terrors and fears of judgment and eternal mifery to come.
There is no creature below man that has any fears of
this kind. If ther5 be no real ground for thefe hopes or
fears, it mufl follow, that God, who has framed all his
other works fo well for the end to which they are de-
figned, did fo contrive the nature of man, as to be a
needlefs torment and burden to it felf If thefe impref-
fions did flow only from education, the pains, a mock-
ing atheiftical generation takes, might be fufHcient to
extirpate them ; but the contrary is found by experience.
Our Creator has fo engraven thefe truths upon the fouls
of men, as the imprefTion can never be altogether
razed out.
Laftly, The nature of the fupreme Being, his wifdom,
goodnefs and truth, affords the mofl undeniable argu-
ments for the Soul's Immortality -, but, to avoid prolixity
and repetitions, I fhall only lightly touch them. I fay
then, if the Soul of man were mortal, it would derogate
mightily from the wifdom of God, to have made it with
fuch unfuitable faculties as thefe it hath would be, were
the Soul a perifhing tranfient creature : this would argue
more want of skill in God than is to be difcerned in
any
3 2 Of the Immortality of the Soul.
any good human artift, who is always fure to make
his piece of worl^manfhip fuitable to the duration he
defigns it Ihould have, and the fphere of aftivity he is
to place it in. But 'tis evident, that the faculties of
brute beafts are vaftly inferior to thofe of the human
Soul : what therefore is common to the beafts," as well
as man, cannot be the end of man. The wifdom of
God then muft certainly fuffer, if, as he appoints man
to an end of his own defigning, fo he did not appoint
him an end anfwerable to the excellency of his foul : an
end as much above other creatures, as that exceeds them
in worth and excellency, as was before hinted. But if
our doctrine were falfe, we might not only impeach
God's want of wifdom in making man, but alfo in his
government of the world. What wife governour
would allow, or, I may fay, authorife fuch things, as
would certainly breed the moft horrid confufion in the
government? And if God had made man to perilh,
foul and body, what deftrudtion, diforder and ruin would
not have naturally followed throughout all the world ?
No reftraint, no bonds would have been on men. Or
if a way can be found to defend his wifdom, how much
muft his goodnefs fuffer, in having milled men, through
all ages, in fuch a grofs error, in having fo deeply
rooted in their minds the abovc-nam.ed idle, groundlefs,
tormenting paflions, in having perfuaded many, by an
invincible error, to a great deal of troublefome things,
from the hopes of a reward after death, and in having
hindred them from doing many things pleafant and
grateful to their inclinations, from the fears of a punifh-
ment after death ; and yet thefe hopes and fears muft
be mere deluding fancies. Or if we wrongfully accufe
his goodnefs, how fliall his truth and juftice be faved ?
Shall good men, who to their inexpreflible lofs obeyed
his laws, know of no reward after death? Shall all
thofe promifes which he made mankind rely on as Truth
itfelf, be found to be nothing but deceit, coufenage and
falfliood? Shall all that juftice, for which he made
himfelf fo famous, be at length difcovered to be the
bafeft treachery, iniquity and injuftice ? No, no ; away
with
Chap. r7 The Duties of Religion. 3 3
with fuch blafphemous coritrddiftlons ! Let us believe af-
ter the old, fure, demonftrated way, that God is moft per-
fetflly and fuperlatively wife, good, juft and true ; and, as
is firmly demonftrated by this and the preceding argu-
ments, that the fouls of men are immortal.
The great Principles of Religion, the Exiftence, the
Attributes, and the Providence of God, with the Immor-
tality of the Soul, being thus demonftrated-, the Duties
incumbent on men do fhine by a native confequencc.
The more general duties are, praife, thankfgiving, truft
and prayer. Since God is our fovereign, infinitely per-
fe6t, who has made us, who has given us all we have,
who can ftill do us good, fupply all our neceflities and
wants, relieve us in all our troubles, and crown us with
all the bleflings of his goodnefs -, 'tis highly reafonable
we fhould admire his liberality, truft in his mercy, pray
to him for what we need, and give thanks to him for what
we receive. Even a heathen could fay. The nature of
God may jujlly challenge the worjhip of men, hecaufe of his
excellency, bleffednefs and eternity ; for whatfoever excels^
has upon that account a 'veneration due to it *. There
are feveral patticular adlions and fervices, which, by the
light of nature and the confent of nations, have been
proper to exprefs the honour due to him ; as fetting
apart particular perfons, places and times for his wor-
fhip. It has been the general pra6tice of all nations to
have among them a diftind: office of men, fet apart
and confecrated to officiate in holy things, to affift the
people in their publick worfhip, to inllruft them in the
do6trine and pradice of religion, and to excite them to
the performance of religious duties. Reafon tells us,
fuch men are like to have the greateft skill, who have
made it their bufinefsand chief care, who are obliged to
it by their office. *Tis reafonable for men who are joined
in civil focieties, to join alfo for religious worfhip. In
order to this, *tis neceifary there fhould be publick
places
* Cicero de natura Deorum, Lib. i. %-\^. -— Nam f^prajians
Deoriim natura homimim fietate coleretur, cum ^ &terna ejjet ^ bi-a-
tijjima, hahet mm venerathnem iuf.am auicauU excellif.
Vol. I. ^' D ^
3 4 "J^^^ duties of Religion.
places and folemn times dedicated for fuch aflemblies,
which has been the pradtice of all civilized nations ; and
all this ought to be done with great fubmiffion and
reverence.
The divine perfeftions do alfo difcover what honour
and fervice is due to God from his creatures. 'Tis ne-
ceflary, in our prefent ftate, we fhould have fomething
to depend upon, and have recourfe to, for fupport
and relief : man, at his b'efteflate, being but a feeble
and infirm creature, by reafon of the weaknefs of his
mind and diforder of his palTions, 'tis folly to trull in
himfelf ; and 'tis no lefs to truft in creatures, which are
fo uncertain in their events, and fo changeable in their
difpofitions. But feeing the glorious God perfeftly un-
derftands our weaknefs, and all the proper remedies ;
iince he is of fuch unqueftionable goodnefs, love and
faithfulnefs, to be concerned for us, and take care of us,
of infinite power to relieve us in every condition, and
everlafting, to be ufeful to us and our pofterity in all
generations : he is the only proper objeft of our truft
and dependence.
Our love is alfo due to this God, to love his laws,
his people, his worfhip, his precepts and commands,
to cfteem him and feek after him as our only happinefs \
lince he is good in himfelf, the original of all good in
the world, and good unto us, the author of our Being
and "Well-being. 'Tis alfo reafonable we Ihould reve-
rence and fear his name •, that we have a humble and
awful regard to his divine majefty, flowing from efteem
and love to him, fo as to be unwilling to do any thing
which will argue a contempt of him, or provoke and
offend him, but careful to do every thing that may
pleafe him. His fovereignty and dominion over us
do claim our willing fubjedion to his laws, our ob-
fervance of them, and conformity to them in our
lives, with a patient fubmiffion to what he carves out
for us.
Not only may the duties of piety toward God be
deduced from thofe great principles of religion formerly
demonftratcd, but alio the dudes we owe to our fellow-
creatures,
Chap." 'i7 The T>Uties of Relighn. 3 5
creatures, and to our felves, called righteoufnefs and
Ibbriety.
It has already been made evident, that God ads
always according to the ftrideft equity, juftice, good-
hefs and truth, that is fuitable to his own nature •, and
according to the eternal reafon of things, 'tis impoflibie
for him to be deceived or prejudiced. Thefe creatures
6f his therefore, on whom he has beftowed liberty and
reafon, intolerably abufe thefe his gifts, when they eithef
negligently fuffer themfelves to be deceived, or wilfully
prejudiced in matters of good and evil, and fo a6t contrary
to Godj and to thofe noble faculties he has endued them
with, which will tend to their own hurt and ruin. Now,
juftice and equity to every man, to deal with him, as
we in the like cafe would reafonably exped he would
deal with us, is fo plainly fit and reafonable in itfelf„
that he who denies it, or a£l:s contrary thereunto, moft
linaccountably abufes reafon, ads contrary to his noble
faculties, contrary to God, Svho, as he is perfefbly juft
himfelf, cannot but abhor and punifh all iniquity and
injuftice in reafonable creatures.
Univerfal love and benevolence to all men, is alfo a;
duty which flows from the fame principles ; for as God
is juft, fo he is perfe<5lly good, and always does what
is beft in the whole : fo reafonable creatures ought to do
not only what is fit and juft, but alfo they ought to
endeavout to do what is the greateft good ; this muft
ftill be the moft reafonable to be done. Now that love
and benevolence, or a cpnftant endeavour to promote
the univerfal Welfare of all men, is What moft refembles
and beft pleafeth God, and is the greateft good we cart
do in our fphere, is fo evident, that none can deny it,
or be guilty of the contrary in pra6tice, who has nor his
reafonable faculties moft prodigiouHy and Unnaturally
corrupted.
Then, as to the duties we owe with refpedt to ourfelves,
'tis clear that we ought to preferve our Being as long as
we can -, for we can have no juft power or right to deftroy
what is God's work and gift : he alone has appointed us
our work, and he only knows when it v?iU be ended •, and
D 2 therefore
3 6 Light of Nature infuffcient
therefore he only can difmifs us when all that work is
done which he ordered for us. The Apology of Mr*.
Gildon^ for Blount^s abominable pra6lice *, ought then,
to be hifs'd out of the rational world : and as we are
like Ibldiers, who cannot quit our poRs when we pleafe,
fo we muft always keep ourfelves in a condition fit for
performing the duties of our ftations ; and therefore we
muil do what we can to keep our reafonable faculties in
good order, to regulate our paflions and reftrain our
appetites, to keep free from all intemperance, either in
body or mind : for when we are in fuch a condition, we
are unfit for performing the neceffary duties of life to
which God calls us •, and we are not fecure, but that
we may be led into the commifiion of all forts of fins
againft God and our neighbours. We muft therefore
in a fpecial manner take care to pra(5life thefe duties, to
preferve our Being as long as we are able, to keep our-
felves always in a condition fit for our work, and to be
diligent and fatisfied in that particular ftation in which
holy and wife Providence has placed us.
Tho' from the light of nature, efpecially after it has
been cleared up to us by divine revelation, and im-
proved by education, we may deduce fuch confequences,
as have been already infifted upon •, yet natural religion,
without the help of divine revelation, can never condu(5i;
men to eternal happinefs : in order to fatisfy ourfelves
in this point, we muft look mainly into the writings of
thole, who never had the benefit of divine revelation.
The account we fliall give, in the fequel of this book,
of the ftate of idolatry among the Gentiles, and the beft
notions their religion ftirniftied them with, for the
fervice of God, may demonftrate this. But to prove
the infufficiency of natural religion, and the neceflity of
divine revelation, I fhall offer the following confidera-
tions •, and I may be cxcufed if I ftay a little upon them,
becaufethey may be of ufe to us in the following part of
this eftliy, to difcovcr the vanity of heathenifm,and the
unfpeakable advantages we have by divine revelation.
Fi7-Jl,
* Preface to Blount's Oracles of Reafon.
Chap. I. to guide to Happinefs. 37
Firft^ Religion does imporc that veneration or regard
which is due from tlie rational creature, in the whole
courfe of his life, to the fupereminently excellent Being,
his Creator, Preferver, Lord, and Benefador *. This
veneration muft be upon the account of his fuperemi-
nent excellencies, his abfoiute and independent fove-
reignty, his creation, prefervation, and other benefits
bellowed upon us ; we muft love him with a love fupe-
rior to that we give to any creature. Would our king
be pleafed, if we paid him no more refpedt than we
do his fervant ? In order then to ferve God acceptably,
we muft have a diftindt and particular knowledge of
him. To engage me to truft in God, I muft know his
power, be perfuaded that he knows, and is willing to
take care of me. To engage me to pray to him, I muft
be perfuaded of his omnifcience to know my defires, and
of his ability and willingnefs to fupply my wants. To
engage me to love him, I muft know the amiablenefs
of his perfed:ions ; and to pay him obedience, I muft
know his authority, and the laws that are to be the rule
of my actions. Now the heathens, by the dark light
of nature, had no fuch knowledge of God : they could
fcarce fpell out his name, by the works of creation and
providence, without revelation. To be fure the vulgar
could not do it, when their greateft philofophers were fo
grofly ignorant in thefe matters. 'Tis amazing that
they, who were fuch giants in all other kinds of learn-
ing, fhould prove fuch dwarfs in divinity, that they
might go to fchool to get a leflbn from the moft igno-
rant Chriftians, who knew any thing at all, Juftly faid
the Apoftle VauU in wifdom they knew not God \ their
knowledge was plain ignorance. Cicero^ who col-
lefted the opinions of other philofophers, in his books,
De nalura 'Deorum^ as of 'Tbales, Socrates^ Solon, Pro-
tagoras, Diagoras, &c. fays "[*, Tbofe who ajfert the Being
oj the Gods, run into fuch a variety and difference of opi-
nions, that is trouble fome to report : they fay fo many dif-
ferent things, of thejhapes of the Gods, of their places, feats
D 3 and
* H«2i^«r^o»'s Natural Religion infufficlenr, Pa^. 4r.
f De natura Deorum, Lib. i. §.2. .^i vere Decs ejfe Sxernnt
tantd funt in varktate ac iiiJfenfio)ie, SvC.
3 8 Light of Nature infuftcient
and anions ; of their lives, {ahont which there is great
diffenfion amongfi philofophers) and which touches the
foint more nearly, fome of them affirm the Gods do nothings
are free of all government and care of affairs : Others,
that all things were made from the beginning, and regulated
and moved for an infinite time. What mif-fhapen notions
are thefe ? Befjde, an endlefs variety of opinions, where-
by they fay and unfay, are wavering and uncertain.
Cicero himfelf never adventured to give any methodical
account" ; he fcarce eftablifhes any thing, but fpends his
whole time in refuting the opinions of others, without
daring to advance his own- Have -sou forgot, fays he *,
what I told you in the beginning, that 'tis e after for me to
tell you what is not my opinion, than what it is. The
beft theology of the heathen fages is but dark hints,
which the vulgar did not underftand. Scarce any of
them is pofitive, that there are no more Gods than one.
Even Socrates himielf, who is fuppoled ro have died a
martyr to this truth, durft nor own it plainly. While
this is undetermined, all religion is left loofe and uncer-
tain, and men cannot know how to diftribute their ve-
neration to feveral deities.
Secondly, The light of nature is infufficient to dire^]:
us in the worfhip of God, which confifts not only in
the adbs of the mind, as efteem, fear, love, but in a
more ftated and folemn way of veneration. Mankind,
as united in focieties, depends intirely upon God,
and therefore owe him reverence, and all fuitable ex-
preflions of it. Publick benefits require publick acknow-
ledgments J the deifls themfelves own this. Now the
nations that were left to the mere light of nature, were
filled with blafphernous, ridiculous and unworthy rites
of worfhip i yea, fome of them were impious and
abominable, as we may fee afterward, in the fecond
chapter of this eflay. We cannot any where in the hea-
then world fee any worfhip that is not manifeftly un-
worthy of, and injurious to the glory of God. Th^t
light
* Idem ibid. Lib. i. §. i. 06lhus es, quod initio dixerim, facilitu
me, taiibus praferfim de rebus, quid non fentirem, quam quid ftntiremt
fo^e dicer e I ' a
Chap. I . to guide to Happinefs. 3 9
light that fufFered the world fo flir to lofe their way, muft
be fadly defedtive. What did they know about either the
matter or manner of prayer or praifes ? What fecurity
did, or could nature's light afford of the fuccefs and ac-
ceptance of thefe duties ? Plato, in his fecond Alcihia-
des, makes it his bufinefs to prove that we know not how
to manage Prayer, and therefore concludes it fafer to
abftain altogether, than err in the manner of perfor-
mance. Epi5ietushySi Every one muji facrijice and offer
the firji-fruits according to the manner of their coitntry *.
Seneca condemns this, and fays, Deum colit qui novit, let
thofe that know God worjhip him *]■. Remarkable is the
confefTion of Jamhlicus, a Platonick philofopher in the
firft century % -, *Tis not eafy to know what God will he plea-
fed with, unlefs we be either immediately injlru^led by God
ourfehes, or taught by fome perfon God has converfed withy
or arrive at the knowledge of it by fome divine means or
other. If thefe great men were in fo great uncertainty,what
was the cafe of the reft of the pagan world ?
thirdly. Nature's light is not able to give any difcove-
ry wherein man's chief happinefs confifts, or how it is
attainable. The Gentile philofophers have fplit upon this
point, into an endlefs variety of opinions •, Varro reckons
no lefs than 288. If the difcoveries of nature's light
were fufficient to happinefs, there could be no longer
fuch contention and difference about the chief good ;
every man might know and reft fatisfied with it. Such
a confulion of opinions is a certain argument of darknefs.
The Epicureans placed the chief good in pleafure ; Solon^
in the enjoyment of outward things ; Socrates, in know-
ledge ; Zeno, in living according to nature. The Epicu-
rean opinion encouraged fenfuality 5 and no wonder, for
tho' they granted the Being of God, yet they denied his
Providence, which does reftrain vice, and encourage
virtue. Th&Stoicks, tho' they granted a divine Providence,
yet they maintained fuch a fatal neceffity, not only in the
effects of human actions, but in the adions themfelves, as
D 4 there-
* Enchiridion, cap. 38. pag. m.y5.
t Epift. 95-. pag.m. 228.
it Dc vita Pythagorse, cap. iS.
40 t^^i^P of Nature infufficient
thereby they blunted the edge of all virtuous endeavours,
and made an excufe for vitious pradlices. *Tis evident
none of thefe people knew that happinefs confifts in the
eternal enjoyment of God. If we were to exped fuch
a difcovery among the heathens, we might look for it
among thofe who have not by the by, but as their main
purpoie, difcourfed of moral philofophy, and the ends of
human life, as Cicero and Seneca. Cicero tells us *, he de-
figned to enrich his native country with a tranflation of
what is mofl valuable in the Greek philofophers. With this
defign he fets himfelf to write, de finibus bonorum & ma-
lortim, of moral ends good or evil, in five books. Here
we might expeft to find wherein man's happinefs does con-
fift i but if we do, we are difappointed. The firft book
fets off Epicurus* s opinion about happinefs with a great
deal of rhetorick. The fecond overthrows it, fliewing
<^ur felicity does not confift in pleafure. The third repre-
fents the Stoicks opinion. The fourth confutes it. The
fifth reprefents and alTerts the Peripateticks opinion, which
had been as eafily confuted as any of the reft. And this
is all we are to expeft from Cicero, without one word of
God^ or of the life to come. Seneca writes a book dg
vita beala, of a happy life, in 3 2 chapters ; from his
ftate of the queftion we might expert great matters : het
us enquire y fays he "f", what is beft to be done, not what is
moji cujiomar^ ; what will bring us to the pojfejffion of eter-
nal happinefs, not what is approved by the vulgar^ the worfi
interpreter of truth. But after this, I afiure you, you
need look for no more words of Eternity, but only a jejune
difcourfe, with fome pretty fentences about tht Stoicks
opinion, that a man would be happy if his paflions were
extindt, and were perfeftly pleafed with the condition he
is in, be what it will. Yea, he commends Diodorusy the
Epicurean, who killed himfelf, faying t, 'This happy
man, full of a good canfcience, gave a tefiunony to himfelf
when dying. After this, can we dream that nature's light
is fufiicient to difcover the way to true happinefs ? Can
tlie
* De finibus, lib. i. ab initiq.
f De vira beata, cap.z.
% Ibidem, cap. 19. opcrum pag. m. 3J-T.
Chap. I.' to guide to Happnefs. 41
the vulgar fort of people difcover that which the greatefl:
philofophers, after the moft ferious application, failed to
do? 'Tis true, Plalo and Cicero have given fuch argu-
ments for the immortality of the foul, as the atheifts
cannot anfwer ; yet when compared with the performan-
ces of Chriftian writers, they are but like the trifles of a
boy at fchool, laid in the ballance with the elaborate
performances of great mailers. Their arguments did ra-
ther beget a fufpicion than a firm and fteady belief, as
the ingenuous auditor in Cicero acknowledges *; ^Fbiie I
read the arguments of Plato, 1 ajfent, fays he ; but when.
I lay by the book, and think with myfelf of the immortality
of the foiiU I know not how this ajfent allvanifhes. But
ftill they had no difcovery of the nature of the happinefs
of immortal fouls, wherein it confifts, or of its excel-
lency and fuitablenefs, to engage men to defire and pur-
fue after it as the chief good : No view of the glorious
recompenfe of reward, of the everlafting enjoyment of
our Redeemer, and linging his praifes in glory, as we
phriftians have by the invaluable advantage of divine re-
velation.
In xht fourth place, As the Light of nature cannot dif-
cover our happinefs, fo neither does it clear up the way
that leads to it. It cannot be a complete diredlory to
guide a man in the way of holinefs, and bring him to
everlafting life. Mr. Locke has well difcourfed the point,
in his Reafonablenefs of Chriftianity^as delivered in the Scrip-
tures t : So much virtue as was neceffary to hold focieties
together^ and to contribute to the quiet of the governments^
the civil laws of common-wealths taught^ and forced on men
who Uvedunder magijlracy *, but thefelaws being for the mofl
fart made by fuch, who had no ether aim but their own
pwer, reached no further than thofe things that would tie
men together, or conduce to the temporal profperily of the
people. But natural religion, in its full extent, was nc-
where, that I know, taken care of by the force of natural
reafon ; it fhould feem by the little that has been hitherto
done, Uis too hard for unajfified reafon to ejlablifh morality
m
^ Tufc. Quajft. lib. i.§.2r.
t Pag. 268.
42 Light of Nature infufficient
in alliis parts y upon its true foundation , with a clear and
convincing light. It would be a difficult talk to gather
the fcattered Ihreads of the heathen moraliftsintoa body ;
but tho' it were done, it would not be a fyftem any way
ufeful to mankind. It would confift for moft part of
enigmatical, dark and involved fentences, that would
need a commentary too large to perufe, to make them in-
telligible. Of what ufe would it be to read fuch mora-
lity as the fayings of Pythagoras ? Poke not the fire with a
/word : Stride not over the beam of a hallance : Eat not the
heart: Carry not the image of God about with you in a ring*.
Many of the fayings of philofophers, recorded by Dio'
genes Laertius, are of the fame kind. The pagan mo-
rality is very defe<5live, many neceflary duties are want-
ing i it never teaches the duty of felf- denial, to fubjeft
all our concerns to the honour of God, and to depend
upon him alone for affiftance, and acceptance in our beft
performances. Nature's light does not direft us to for-
give our enemies, to love them and pray for them ; does
not regulate our thoughts, defigns, and the frame of our
foul. Thefe things go above the view of unenlightned
nature ; we are obliged to divine relation for the difco-
very of them.
The heathen morality is not only defective and lame,
but alfo corrupt and pernicious. Epioletus bids you f /^;«-
porife, andworjbip the Gods after the fafyion of your country,
Pythagoras i forbids you to pray to God, becaufe you know
not what is convenient. Cicero defends Brutus and Caffius
for killing 7^^/m Ccefar, and thus authorifes the murder
of fupreme magiilrates, if the a6tors can perfuade them-
felves they are tyrants : thus no prince could be fecurc
either of his crown or dignity. We may find Plutarch
commending Cato Uticenfts for killing himfelf amidft
philofophick thoughts, with refolution and delibera-
tion, after reading Plato on the immortality of the foulj].
Cicero pleads for felf- murder j herein he was feconded by
Brutus^
*
Diogenes Laertius'sLifeof Pythagoras,
f Enchiridion, cap. 38. pag.m.j6.
^ Diog. Laertius.
y Plutarch's Life of Cato, near the End,
Chap. I f to guide to Happinefs, 4 5
Brutus, Caffius, Seneca and others: thefe pradifed it ;
many of their learned men applauded their opinion and
praftice. The modern deiftsjuftify it, in the preface to
Blounfs oracles of reafon. Seneca ^h-Sids for it thus *: If
thy mind he melancholly and in miferj, thou mayfi put a period
to this wretched condition ; wherever thpu lookejiy there is an
fnd to it : fee that precipice-, there thou may ft have liberty ;
feeft thou thatfea, that river, that well ? liberty is at the
bottom of it : that little tree ? freedom hangs upon it. Thy
Olson neck, thy own throat may be a refuge to thee from fuch
fervifude, yea, every vein of thy body. Ah wretched
morality! we may find in the heathen philofophers cufto-
mary {wearing commended, if not by their precepts,
yet by the examples of their beft moralifts, Plato, Socrat^Sy
Seneca, and Julian the Emperor, in whofe works numerous
inftances of oaths, by Jupiter, Hercules, the Sun, Sera-
pis, and the like, do occyr. In the fame manner we may
fee the unnatural love of boys recommended. Ariftotle
praftifed it, and Socrates is wronged, if he was not guil-
ty of the fame ; hence came the proverb of Socratici Ci~
ncddi in JuvenalH days "f*. Lucian makes no fecret of it t»
yea in his difcourfe, entitled fpwrfC II> we have a long
oifcourfe of one Callicratidas, vindicating and commend-
ing this infamous love, as more becoming a philofophick
mindj infmuating it was the common pradtice oi Greek
philofophers, and permitted to them. What abomina*
bie opinions are thefe of Ariftippus** ? That he did not
think it rational that a virtuous man fhould hazard himfelf
for his country -, for it was not fit that he fhould throw away
his prudence for the folly and mif carriages of others ; befide,
the whole world is his country, That it was lawful for a wife
man tofteal, commit adultery, and facrilege, when opportu-
nity offered ; for that none of thefe actions were naturally
evil, fetting afide the vulgar opinion, which was introduced
inio the world by filly and illiterate people, 'That a wife
man
* De Ira, lib. 3. cap, ly. pag.m.319.
+ Juvenal. Satyr. 2. ver. 10.
:|: Luciani opera, vitarum initio, Tom.i.pag. m. 379. ^ra/cf^fctfHf
P Luciani amores, operum Tom. i.pag. m. Spf. Scleqq.
** Diog. Laertius, Vol, i.pag.m. i6j, \66.
44 Light of Nature tnfufficient
man might puhlickljt without Jhame or fcandaU keep cojnpmy
with common harlots^ if his inclinations led him to it. May
not a beautiful woman he made ufe of^ hecaufe fhe is fair\ or
a 'jouth^ hecaufe he is lovely ? Certainly they may^ fays
he. No wonder the heathen world was debauched, when
the philofophers, the oracles of thofe times, taught them
fuch impious lelTons.
Pride and Self-efteem were among the virtues, which
rendred their beft morality unfavoury. Seneca fays *, het
a man he pure^ not overcome by any external accidents^ ad-
miring only hi??ifdf. And again he fays i", A wife man can
hear all things^ with as equal a temper of mind as Jupiter
himfelfi yea, in this he exceedsj that juipiter cannot ufe thofe
things a wife man will not. This was a ftupendous effect
of pride, to prefer themfelves to the Gods they worfhip-
ped. None of thefe philofophers propofed the ho-
nour of their Gods, as the chief end of their actions, nor
fo much as dreamed of it ; all their aim was, to fet up a
pillar to their own fame. The known fentence of Cicero
juftifies this, Fult plane virtus honorem, necvirtutis iilla
alia merces : Virtue aims at honour, neither has it any
other reward. And particularly he fays^, We are all
moved by the defire of praife, the befl of men are led by
that which tendsto their own glory ; the philofophers them-
felves in thofe books which they write^ of contemningglory^
infcribe their own names. Virtue defires no other re-
ward of all the labours and dangers it undergoes, hut this of
praife and glory. If this, 0 judges, he taken away, what
is it, for which in this little courfe of our life we exercife our-
felveswithfo many labours? SenecaX.?i\k.^ like a profane
heathen, when he fays |1, Let philofophy 7?iinifer this to
me, that it render me equal with God. And Cicero, Deum
te igitur fcito effe, know thy felf to be a God **. Yea, in
another place he will not allow that the praife of our being
good and virtuous fhould be afcribed to God. For, fays
3 he
* Devita beata, cap.S.pag.m. 546.
t Epift. 73.pag, 164.
\ Oratio pro Archia, §. z6, 28.
II Epift. 48. pag. liS.
♦* Somniutn Scipionis, prope finera.
Chap . I . to guide to Happinefs. 4 5
he*, the Gods negle5l little things, take no care of cur
ajfes or ^ines, no body owns they have virtue from God, and
they are in the right ; for we arejujily praifedfor our vir-
tue, and glory in it, which could not be, if we had that
gift from the Gods, and not from ourfelves. Thus, and
more to this purpofe, fpeaks this famous author, which
I need not tranfcribe. Were all the pagan morality ga-
thered together, it would be full of endlefs contradiftions,
one condemning as abominable what another commends
and praifes. The curious may read enough of this in the
works of the ancient fathers againft the Gentiles, particu-
larly in Hermias^s Irrifw Gentilium Philofophorum, to be
found at the end of Jufiin Martyr^s works, in the edition
at Cologn 1686. Mr. Locke^m. his Eflay on Human Under-
ftanding, remarks -f, IVe may fee it has been cuftomary in
fome nations to expofe their children, to bury them alive
without fcruple, to fatten them for faughter, kill them and
eat them, difpatch their aged parents, and eat their enemies;
yea, they expe^ed paradife as a reward of thefe abominable
pra5iices. Such fatal miftakes prove the infufficiency of
nature's light, to afford us a rule of our duty : if they erred
fo fhamefully in the clearell cafes, how fhall we expert
direftion in thofe that are more intricate ?
To conclude this argument, thefe ancient fages have
no authority ; were Zeno ovAriJlippus law-givers to man-
kind, men might either hearken to their didates, or re-
je6t them, as they fuited their interefts, paflions, princi-
ples or humours •, they were under no obligation. If
confequences are to be drawn from the di6tates of nature,
how can youth or children do this ? Yet there muft be
a knowledge of the rule before we can adt conformable to
it. To be fure then, the only method to dired us in our
duty, and to prevent declining to the paths of folly and
wickednefs, is the law of God fet before us in his written
word, as a light to our feet, and a lamp to our paths.
Fifthly, The light of nature gives no fufFicient argu-
ments to enforce obedience ; it does not difcover the ex-
cellency and authority of the lav/-giver, nor the advan-
* De natura Deorum, lib. 3. §.8/, 8$.
f Book 1. Chap. 3. §. 9.
tage
i|.^ Light of Nature infufficient
tage we have by his providence, care and infpefbion, by
his wifdom, juftice, mercy and goodnefs, by his redeem-
ing love, and communications of his grace. Neither
does it difcover the profit and pleafure of holinefs in this
prefent life, to excite us to crofs our vitious inclinations
from the profpe(5t of communion with God, peace of
eonfcience, and joy in the Holy Ghoft : Nor can it afford
fuch noble examples of purity, holinefs and virtue as
thofe of our blefled Redeemer, of the Apoftles, the Pa-
triarchs, Prophets, and cloud of witnelfes j the beft of
the heathens, when compared with thefe, are but mon-
fters in human fliapes, not to be named with them in the
fame day. Nor can the light of nature give any full
view of the glorious eternal heavenly reward^ prepared
for the faints, nor of the eternal punimments provided for
the difobedient. "What the Gentiles talked of the Elyfian
Fields, and of the punifhments in Pluto's kingdom, of
St'jy:, Lethe, Cerberus, Charon, &c. were made fo ridi-
culous by the poets fiftions, as the wifeft of the heathens
believed them not. Cicero was perfuaded they were mere
fiftions of poets and painters *, not worthy of a refuta-
tion. Lucian laughs at them "f.
Sixthly, The light of nature gives no clear dlfcoveries of
the origin of fin, tho* *tis clear, as the fun Ihines, that
the world lies in wickednefs, that the creation groans un-
der it, the very heathens complain of it. Any body
who does not ftop his ears, fhut his eyes, ftifle his eon-
fcience, and abandon reafon, may fee the world full of
idolatry, blafphemy, pride, revenge, perjury, rapes,
adulteries, thefts, robberies, murders, and other abomi-
nable evils -, all which fpring from the univerfal and con-
tagious corruption that is in man. Neverthelefs, the hea-
then world, who had only the light of nature, knew no-
thing of the rife of this. I ihzWfirJi ihew, that 'tis ne-
ceflary to know the origin of evil ; next, that the light
of nature does not difcover it. 'Tis of great importance
to know the origin of evil, to underftand that man was
created with a perfect reftitude of mind in a ftate of in-
tegrity,
* Tu{cul. quaeft. lib. I. §.io, II. \
if. Luciani Dialogi Deorum, Nccyomantia, and other Treatifes.
Chap. I.' to guide to Happinefs, \j
tegrity, yet fubjed to the law which God gave him ;
which law man broke, and thereby became liable to
the miferies God denounced againft the breakers thereof,
to death, and every evil ; yea, loll that reftitude of mind
God gave him, and became corrupt and wicked. That to
know this, is moft neceflary, appears, becaufe, firft, if
this be not known, we can never make any right efti-
mate of the evil of fin ; if men by their original confti-
tution, without their own fault, be made of fo wicked
and infirm a nature, as that either they were inclined to,
or unable to refill the temptations, among the throng of
which they were placed, 'tis impoflible for them to look
on fin to be fo deteftable as really it is, or blame them-
felves fo much for it, as they ought to do. But fince it
was otherwife, that man being originally made upright,
did fall into mifery by his own fault, 'tis certain quite
other apprehenfions of fin fhould be maintained, and
great care Ihould be ufed to prevent, or get it removed.
2.dly^ If the origin of fin is not underfl:ood, we can never
know what meafures to take in fubduing our corrupt
inclinations, if we know not of what nature they are, and
how they come to be fo interwoven with our frame, of
a piece with ourfelves, we Ihall not know where to begin
attempts for reformation ; and yet this mull be done,
elfe we cannot expedl happinefs. 3^/)', If the origin of
evil be not known, we fliall be at a lofs what thoughts
to entertain of God's holinefs,juftice,goodnefsand wifdom.
If our natures were !lo wicked in our firfl conftitution, as
now we find them,we Ihall fcarce be able to entertain fuch
a high regard for the divine perfeflions, or to give any
tolerable account of the equity of his proceedings, in
fubjefling the world to fuch a train of miferies. 4^/^/)', If
the origin of fin is not known, we fhall be at a lofs to un-
derlland what eflimate God will make of fin ; whether he'll
look on it as fuch an evil, as to merit any deep punifhment,
or otherwife. Hence, s^^hy ^'^ follows, that the whole
Itate of our affairs with God will be darkned, and be-
come unintelligible, if we underftand not the fource of
our corruption. We fhall not know, if God will animad-
vert fo heavily on us for our fins as to ruin us, or flightly
pals
48 Light of Nature infufficient
pafs over them, foas not to call us to an account : if tKe
latter is fuppofed, our obedience to the law of God is
ruined, confidering what man's inclinations and tempta-
tions are ; who will obey, if no hurt or ruin is to be
feared by fin ? If the former be fuppofed, our hope is
ruined •, we fhall not know what value God will put oh
our obedience, if he'll rejedt it for finf j1 defefts, cleaving
thereto, or if he'll pardon us, or upon what terms.
Now, none of the heathens, none of thofe who had
only the light of nature, did underftand any thing to
purpofe of the origin of evil. Plutarch tells us, 'That
thofe renowned philofophers *, the Pythagoreans, called
the principle of good, unity •, finite, quiefcent, uneven
number, fquare, right, fplendid. 'The principle of evil,
the^ called binary, infinite, moving, crooked, even, long
of one fide, unequal, left, obfcure, Thefe things are un-
intelligible jargon. Not a whit better is the opinion of
two anti-gods, related alfo by 'Plutarch, who fays, many
ancient wife men think ■\, there were two Gods, whofe office
is quite oppofite, the one author of all good things, the other
cf all evil. Others, with P/^/(7, reckoned vitiofity inhe-
rent in matter. The reafon of this darknefs, as Dr.
Stillingfleet obferves %, was, tho* they faw, hy continual
experience, how great a torrent of fin and punifhment did
overflow the world, yet they were like the Egyptians, who
had fufficient evidence of the overflowings of the river Nile,
hut could not find out the fpring or head of it. The reafon
was, that as corruption increafed in the world, fo the means
of knowledge and inftru^ion decayed-, as the Phsenomena
grew greater, fo the reafon of them was lefs underflood.
The knowledge of the hiflory of the firft ages of the world,
through which alone they could come to the full underflanding
of the true caufe of evil infenfibly decaying in feveralna-
tions, infomuch as thofe who were not acquainted with the
facred hiflory of the Jews, had nothing but obfcure tradi-
tions preferved among them ', which,while they fought to re5fify
hy their interpretations, they made them more obfcure than
they
* Tlutarch'sTremfeo? Tfis and Ofiris, in his Morals, /i/i^.W. 1307.
-J- Fltitarch's Treatife of Ijis and Ofirisy in his Morals,
ij: OriginesSacrse, Book 3. §.8. fag.m.^Sj.
Chap. I o to gttidetd Happinefs. '49
they found them. True It is, fome more modern philo-
fophers, as Hierocles, Porphyry^ Shnplicius^ do afcribe
the origin of evil not to matter but to the will of man.
But thefe men were * £k m hpdc, pviac of the facred
fchool of Ammonius at Alexandria ; here Heremiius, Ori-
gen and Plotinus were taught, and from them Porphyry^,
Jamhlicusy Hierocles and others : tho' they write fome-
times more clearly of the degeneracy of men's fouls
from God, and the way of the foul's returning to him,
than the ancient philofophers who lived before our Re-
deemer's incarnation •, it is to be confidered they were
taught by Ammonius at Alexandria, who lived and died
a Chriftian, as Enfehius "f and Jerom % affure us ; and did
communicate to his fcholars the fublimer myfteries of di-
vine revelation, together with the fpeculations of ancient
philofophers. But thefe Platonicks continuing heathens,
tho' they grew rich with the fpoils taken out of the facred
Scriptures, yet were loth to let it be known whence they
had them ; as even Plato himfelf did before them, who
by means of his abode and acquaintance in Egypi, about
the time when the Jews began to flock thither, had more
certain knowledge of many truths of great importance
concerning the deity, the natuie of the foul, and the
origin of the world, than many of the Greek philofo-
phers. But here lay his fault, he wrapped up and difgui-
fed his notions in fuch a fabulous manner, that it might
be lefs known whence they were borrowed, and that
they might find better entertainment among the Greeks^
than they were like to do in their native drefs. |1 Tertullian
well obferved. Which cf the poets or fophijls has not drunk
knowledge at the facred fountain of the prophets ? 'Thence
the philofophers did quench the thirjl cf their engine. Indeed
they came thither rather to pleafe the itch of their cu-
riofity, than to cure their malady. Upon the whole,
reafon can never trace the origin of fm to its proper
fource,
* Stillingfleet's Origines Sacra:, fag. t;o6.
t Hift.Eccl.lib. 6. cap.19. 4: De Scriptoribus in Ammonio.
11 Apolog. cap.47./)^^.?». j-2. ^is poetarum, quis fophijlarum,
qui non omnino de prophet antm fonts potaverit i inde igitttr phllofophi
^itimmgeniifni rignvernnt,
VoL.I, E
S o Light of Nature . infufficient
fource, our confcience may condemn us and acquit the
deity ; but without revelation we can never underftand
upon what grounds we are condemned, or how the deity
is to be juftified ; nor what is the proper remedy to de-
liver us from the univerfal corruption that has mfefted
us, and defiled our whole nature.
Seventhly y As nature's light cannot difcover the origin
of our corruption, fo neither can it difcern the means of
obtaining the pardon of fin. Sin is the greateft evil ima-
ginable, 'tis a tranfgreffion of the higheft law of the
fupreme and righteous governour of the world ; it con-
tradifts the defign of man'sbeing, makes him notto pleafe
God but himfelf, and debafes the being and powers gi-
ven him for the honour of God, by employing them in
contradicftion to his declared will. It dethrones God,
and fets up the creature in his room •, the will of the Crea-
tor and creature crols one another, and the latter is pre-
ferred. But who can declare the evil of fin, that ftrikes
againll infinite goodnefs, holinefs, juftice, wifdom, and
fupreme authority, and ruins man in time and to eter-
nity ? Well therefore may it be faid to be infinitely e-
vil. Now, all mankind being guilty of fin, 'tis of the
laft and higheft importance, to know if God will pardon,
and upon what terms he will do it •■, if he refufe to par-
don, and certainly punifli with fuch infinite punifhmerjt
as fin deferves, how miferable fhall we be ?
But fo it is^ that reafon, not enlightned by divine reve-
lation, can never fatisfy any man in this cafe. Can the
light of nature without revelation, give any rational fa-
tisfacflion to thefe or the like queftions ? If, confideringthe
greatnefs of fin, the juftice, wifdom, and holinefs of
God, and the honour of his government, 'tis confiftent
to pardon any fui ^ If it be, whether he will pardon all,
many or few fins ? What fins, or what degrees of fin
will God forgive? If he'll pardon without a reparation
to the honour of his laws, and without fuitable fatisfac-
rion to his infinitely offended juftice.'^ If he require repa-
ration and fatisfadlion, what it is, and by whom it is to
be performed ? How obtain we a right to this fatisfae-
tion ? If he pardon, will he remit all punillimeQC due
7. to
Chap. I r to guide to Happinefs. 5 f
to fin, or how much ? How fhall we know that our fins
in particular are pardoned? Will he merely pardon, or
will he over and above re-admit to grace, and to as intire
favour, as before man finned ? Will he not only par-
don, but alfo reward the finner's imperfed obedience ?
The revelation of the word of God in theGofpel, will
furnifh us with a rational anfwer to all thefe queries ; but
the mere light of nature can never refolve them. They
are not only above the reach of natural reafon, but it be-
longs not toman to decide them. The offence is committed
againft God •, he alone underftands what the contempt of
his authority, the diforder brought into his government
by fin, and the dilbbedience of his creature amounts to.
He alone is judge what is proper to be done in this cafe ;
at his tribunal 'tis to be tried ; man is too ignorant, too
guilty, and too partial in his own favour, to be allowed
judge. The light of nature does no where afford us the
decifion of God in this matter. In the works of Creation
'tis not to be found. The works of Providence give ex-
amples of patience in forbearing fome finners, and of juf-
tice in punilhing- others with temporary ftrokes •, but de-
termine nothing as to divine remiff^on. The confciences
of men read them fometimesfad ledtures of divine juftice,
but if they be not informed by the word of God, they
can give no difcoveries of forgivenefs. The profane and
inhuman facrifices of the heathens, of which we fhall
give account in the following chapter, prove they knew
nothing of it. Tho* the divine mercy be infinite, yet it
is regulated by his wifdom and pleafure, and what is for
his own honour : a reparation muft be had to the honour
of the divine laws, and a fatisfa6lion to offended juftice ;
and what that is, or how *tis to be had, the light of na-
ture does no where difcover. *Tis the word of God only
that explains the fatisfaftion of Chrift the fon of God,
our Redeemer, in our room.
Eighthly^ Tho* the inclination of men run univerfally
early, and with great force upon fin, leading us to be
proud, revengeful, ambitious, paffionate, lullful, yet
the light of nature does not give any fufficient means to
root out thefe inclinations to fin, or fubdue its power.
E 2 While
52 ' Light of Nature infufficient
While corruption remains unfubdued, 'tis impoflible for
man to reach happinefs, or to be fure of acceptance with
God. Nature is corrupt, man out of order ; reafon is
kept under, the brutal part bears fway :, there's conti-
nual occafion for remorfe, checks, challenges of con-
fcience, and fears of tiie refcntment of a holy God.
There can be no firm confidence of accefs to God, or
near fellowfhip with him, while we entertain his enemies
in our bofom, yea have them interwoven with our na-
tures. The heathens gave no fufficient rules to reform
our nature, or fubdue our corruptions. We have heard
in the fame chapter how defective and lame, yea how
hurtful and pernicious their morality was, and we may
hear more of it in the fequel of this effay. The deifts
give as few folid rules to this purpofe : yea the Lord
Herbert their patron and founder fiys *, As you would not
accufe a manfick of a lethargy, of lazinefs ; or om that's
hydropcky of immoderate thirji : fo we muji not cenfure a
man promfted by pa£ion, or by lujl, of the evil he commits ;
the blame jnay be more comtnodioufly laid on the redundancy
of peccant humours, than on an ill habit. This divinity
will pleafe profane men to a degree, and afford a hand-
fome excufe for the word of vices. But the Chriftian
Religion informs us of the faving work of regeneration,
and the fandtifying work of the Spirit of Grace, of the
great duties of piety towards God, righteoufnefs towards
men, and fobriety towards ourfclves, of the mortifica-
tion of fin, and holinefs of life; of the befl: means to
aflift us in this work ; of the influences of the Spirit of
Grace, of the noblcft examples to excite us, and the
greatefl: rewards to encourage us to promote holinefs in
the fear of the Lord. Upon the firll appearance of
Chriftianity in the world, innumerable multitudes of men
became moral, pious and holy, which the dilates of
philofophy could never do. What did the beft rules of
pagan morality, but dam up corruption upon one fide,
and let it run out in another with greater force, to make
that run in a fecret channel tliac run open before ? How
cor-
* Lord H^r^?/-/ de veritate, apuJ W^r/y^wr^^w's Natural Religion in-
fufficient,/>^^. 20(J.
Chap. I . to guide to Happinefs, 5 j
corrupt and defedive the bed heathen philofophy is, we
may fee in 1'beoph'ilus Calebs Court of the Gentiles^ Partlll.
and many other authors. The beft of it was but vaiti
deceit, intruding into thofe things they had not feen, vainly
puff d up with a fleJJjly mind -, it could neither fubdue vice,
nor promote true piety.
Ninthly, That natural Religion cannot conduct us to
everlafting happinefs, does appear from the experience of
all men. Let us view man as made for this noble end,
to glorify God and enjoy him, and left to purfue this in
the ufeof his rational faculties, under the conduft of the
mere light of nature, we Ihall find the experience of the
world confirms the infufficiency of this light to reach
this end. As to the generality of mankind, we may find
them purfuing other things than their great end, walking
in contradidlion to the law defigned to condudt them to
happinefs. Look to philofophers, we may fee them ri-
fmg early and fitting late on their notions, yet none of
them underftanding true happinefs, Inflead of giving
plain rules to mankind, they obtrude obfcure, dark,
unprofitable fentences. How can nature's light remove
darknefs, guilt, and corruption ? Without divine reve-
lation men walk in darknefs and have no light. And as
to guilt, tho* they try all ways that fear, terrors, a
racked imagination, yea that Satan could fuggeft, offer-
ing fometimes the fruit of their body for the fin of their foul,
yet they never took the right way to deliver themfelves
from it, nor to fubdue lufl and flem the tide of corrup-
tion -, tho' God did forbear to punifh them, yet their
hearts were fully fet in them to do evil. As for the deifts,
who truft to the fufficiency of nature's light, and mock
at Divine Revelation, neither their principles nor pradices
declare they are in the right road to obtain happinefs.
As for men who live under the Gofpel, and are ftrano-ers
to the power of godlinefs, tho' they have great advan-
tages of means beyond others, yet their pradice declares,
that without the efficacy of divine grace, they can never
enter into the ftrait and narrow road that leads unto life.
And finally^ as to true believ^ers, they both in their pub-.
lick and private devotions acknowledge their guilt, dark-
E 3 nefs
54 ^Religions invented by Men, abfurd.
nefs and inability, and fend up earneft prayers, cries and
tears for rich fupplies of grace, without which they can
do nothing.
In the laft place. That the light of nature is infufficient
in itfelf to conduct men to happinefs, is evident, becaufe
all the religions that have been invented by men are ab-
furd, and contrary to reafon. The religion of the Jews
taught in the Old Teltament, before the incarnation of
our Saviour, and the Chriftian Religion taught in the
New Teftament fince his coming, are not the inventions
of men, but founded upon Divine Revelation. The
principal ways of religious worfhip, devifed by men, are
the Heathenilh and the Mahometan. How abfurd and
unreafonable heathenifm was, befide what has been al-
ready advanced, I fhall difcover more fully in a chapter
by it felf : only here in as few words as I can, I Ihall
ihew how abfurd the religion of Mahomet is, and how
juft grounds we have to rejed it.
Fir/?, From the life oi Mahomet^ the founder and con-
triver thereof. He was born of mean parents, educated
to merchandize by his uncle Ahti Taleb. Being employed
afterward as fadtor to a rich widow, he infmuated fo into
her favour, as fhe gave herfelf to him in marriage. Be-
ing thus render'd mafter of her perfon and eftate, he was
equal in riches to the beft of the city, and his ambitious
mind began to entertain thoughts of poflefling the fove-
reignty. Having weigh'd all means to bring this to pafs,
he found none fo probable, as framing that impofture,
which he afterward vented with fo much mifchief to the
world. The circumftances of the time and place did
much favour the fpreading of this delufion ; for the Ara-
hians vftxt ignorant, fuperftitious Gentiles^ worlhipping
Idols, Alat, Az, and Menat, as the Alcoran fpeaks *,
and tainted with many other fuperftitious. The Chriftians,
who were not many in that country, were mightily rent
into parties, by the herefies of Nejlorius and Eutyches.
An inundation of fuperftition and ignorance had crept in
among them, and the purity of religion was under great
decay.
• Chap.j-j.
Chap. I ^ Life of }Azh.omtt, 5^-
decay. About the fame time the bifhop of Rofne^ by-
virtue of a grant from the tyrant Phocas, did ufurp the
title of Univerfal P aft or, or Head of the Chriftian Church.
Thus Antichrift did fet his foot in the weftern and eaftern
parts of the chriftian world at the fame time. Mahomet
or Mohamed did about the 3 8 th year of his age with-
draw from his former trade, and retired to the cave Hi-
ra ; where, as he pretended, he converfed with the An-
gel Gabriel-, and in the 40th year of his age he affumed
the title of the Apoftle of God, and under that charafler
begun to propagate his impofture, but privately, having
very few profelytes. Some defigned to have put a ftop
to his projed, but Abu Taleh his uncle defeated their de-
figns. Being fafe under his prote£i:ion, he boldly pub-
lifhed fome chapters of the Alcoran. The main argu-
ments hemadeufe of to delude the people, were promi-
fes and threats. His promifes were chiefly of an earthly
paradife, framed to the guft of the Arabians^ who lived
under x^^tT^orrid Zone -■> and therefore the ufe of women,
rivers of waters, cooling drisiks, fhady gardens, and
pleafant fruits, are moft delightful to them. To anfwer
thefe defires, he calculated his paradife, as may be feen in
the Alcoran : They /hall enter ikto gardens *, where the
trees are covered with branches and leaves, there they will
repofe on fine beds lined with crimfon. 'They Jhall have
wives-, who Jhall not caft a look hut upon them, and whom
no perfon, man nor angel, may touch before them : they Jhall
refemble coral and rubies. What Lord do ye hlajpheme
hut your own Lord? There be in thofe gardens women that
have eyes exceeding black, and bodies exceeding white, co-
vered with 'pavilions. He alfo defcribed the punifliments
of hell, fuch as might be exceedingly afflifting to the A-
rabians^: They fljall drink nothing but boiling Jtinking wa-
ter, breathe nothing but hot winds, dwell for ever in continual
hurning,fire andfmoke, eat nothing but briars and thorns, and
the fruit of a tree, Zaron, that rijeth out of the bottom cfhell,
and its branches refemble the heads of devils -, and this f'uit
Jhall be in their belly like burning pilch. That he might
leave nothing that could beget fear, he fets forth to
E 4 them
* i\lcoran, Chap, i,^^, 76. f Ibid. Chap. 7, 37)43-
3 6 'Religions invented by Men^ ahfurd.
them what miieries had fallen upon thole that would not
be inftruded by the prophets j that for this reafon the
old world was deftroyed by]the deluge, Sodom by fire,
and Ad and 'Thamud, two ancient tribes of the Arahsy
were extirpated for the fame reafon. What exceedingly-
vexed him was, his oppofers defired to fee a miracle,
fuch as Jefus and Mofes wrought, to prove their miflion
from God *. In anfwer to this, he fometimes told them.
That Mohamed was a prophet fent to preach to thefn the
rewards of par adife^ and the pains of hell-, that their pre-
decejjors contemned the miracles of other prophets^ therefore
hezvoiild-work none. And fometimes he faid. That thofe ivho
were ordained to believe^ Jhoiild dofo without miracles. But
when he came to Medina^ and got an army to back his
caufe, he told them plainly, God fent Mofes ^;7^ Jefus zvith
miracles, yet men obeyed them not, and therefore he had fent
him without miracles, now to force them, by the power of
the fword, to do his will -f . Hence he forbad his difci-
ples to enter into any difputes about religion, but to
fight for it. When you meet with unbelievers, fays he, in
the chapter of battles, cut off their heads, kill them,
make them prifoners, and never ceafe to perfecute thetn, till
ihey have laid down their arjns and fubmitted to you. To
encourage them powerfully to follow this maxim, he
promifes all thofe who die in fuch holy wars, that they
fhall go flrait to paradife, notwithftanding all the crimes
they committed during their whole life. Never was a
captain better obeyed j for his zealous followers made
ufe of fire and fword to propagate Mahometifm ; and
there was no way for a conquered people to efcape their
fury, but by embacing their religion.
In the loth year of his pretended mifTion, his uncle
and protedor Abu Taleb and his wife Chadya dying, his
party became weak at MffTiT-^. To ftrengthen them, he
took three other wives, Aye/ha the daughter of Abubeker,
Zueda the daughter cf Zama, and HapfJja the daughter
of Omar, and thus became fon-in-law to the three prin-
cipal men in the city. In the 12th year of his pretended
miffion is placed the Mefra, that is, the famous night-
journey
* Alcoran, Chap. 6. 17. f Ibid. Chap. 2, 3,4^
chap. T .' Life of Mahomet. 5 7
journey from Mecca to Jerufalem. He pretended, as he
lay in bed with his wife AyJJja^ he heard a knocking at
the door. When he rofe, he found the angel Gabriel
with feventy pair of wings, and the bead Alhorak by
him ; but the beaft having been long idle, from the time
of Chrift: to Mahomet, would not let Mahomet mount,
till he promifed him a place in paradife. Then getting
on with eafe, he came, the angel Gabriel leading the bri-
dle, in the twinkling of an eye, from Mecca to Jerufa-
lem, where all the faints waited on him at the gate of the
temple. Mahomet and Gabriel leaving thefe laints, he
afcencjed in a ladder of light. Upon their arrival at the
firft heaven, which is of pure filver,having ftars hanging in
chains of gold, each of the bulk of mount iVj/:)(9, near
Mecca, the angels watched to keep the devils off them.
Here he met with an old man, our firll father Adam, who
■ gave thanks to God for fo great a fon. Here he faw
angels, fome in fnape of birds, and others of beafts, and
among them a cock as white as fnow -, his head reached
to the fecond heaven, the diftance of 500 days journey, his
wings extending from eaft to weft ; that every morning,
God finging a hymn, the cock j6ins with him fo loud,
as all in heaven and earth, except men and fairies, crow
alfo. But at the day of judgment he draws in his wings,
and crows no more. Then he goes to the fecond heaven,
all of gold, and faw Noah with more angels than in the
firft. In the third heaven, which was made of precious
ftones, at the entrance, he met Abraham, who recom-
mended himfelf to his prayers -, and there he faw a vaft
many more angels than in the former heaven, and among
them a great one of fo prodigious a fize, that t-he di-
ftance between his two eyes was as much as 70000 days
journey, according to our rate of travelling here on
earth. Thence he afcended to the fourth heaven, which
was all of emerald, where he met Jofe-ph the fon o^ Jacob,
who recommended himfelf to his prayers. Here he faw
a vaftly larger number of angels, and another great angel
as high as from the fourth to the fifth heaven, who was
continually weeping for the fins of men. Thence he goes
to the fifth heaven, made of adamant, where he found
3 Mofes,
5 S Religions invented by Men, ahfurd.
Mofes, and a greater number of angels than in the former-
Thence he afcended into the fixth heaven, made of
carbuncle, where he found John the Baptijl. Hence to
the feventh heaven, all made of divine light : here he
found Jefus Chrift ; where he alters his ftyle, for he faith
not, that Jefus Chrift recommended himfelf to his
prayers, but that he recommended himfelf to Jefus Chrift,
defiring him to pray for him ; whereby he acknowledgeth
him certainly to be greater. But it was his cuftom,
through the whole fcene of his impofture, thus to flatter
the Chriftians. Here^ he faith, he found a 7nuch greater
number of angels than in all the other heavens beftdes, and
among them one extraordinary angel, havingfeventy thoufand
heads, and in every head feventy thoufand tongues, and
every tongue uttering feventy thoufand dijlin5l voices. The
angel Gabriel not being permitted to go any further, Mo-
bamed was direded to the throne of God, where he faw
a vaft extenfion of light, of that brightnefs, that his
eyes could not bear it. On the right fide of the throne,
the impoftor fays, God's name and his own were written,
withthefeAr^hic]^ words,^ JLa Cllafj, Clfdllafj, ^0'
i^ciniCtl tCfUl ©Itlfi, that is, there is no God but God, and
Mahomet is his prophet ; which is the Creed of the Ma-
hometans. Being approached to the prefence of God, as
near as within two bow-ftiots, he tells us. He faw him
fitting on his throne, with a covering of feventy thoufand
veils before his face , that God laid his hand on him^ and
there difcovered to him his whole law. 'Then Gabriel con-
dueled him back, and fet him again upon /^<?Alborak,
which he left tied at Jerufalem, and then taking the bridle
in his hand, condu^ied him back to Mecca, in the fame
manner, as he brought him thence ; and all this within the
fpace of the tenth part of one night. This abominable lying
fable is fhortly hinted at in the Alcoran, and more at
large, gathered out of Mahometan authors, by the
learned Dr. Prideaux *, Hornbeck +, and others. When
Mohamed reported this ridiculous ftory, many of his own
ik&. received it with a hoot, laughed and ftumbled at it ;
but
* L\ic or MaLomet, Edit. 6th, Pag. 4610 6o.
f SummaControverf.Pag. 80, 81. Sc apud authores ibi citatos.
Chap. I r MzhomctiCm to be reje^ed. '59
but they who had fwallowed the reft, digefted this alfo :
which, with others of the fame kind, taken from the
memories of thofe who converfed with Mahomet, make
up the volumes of their oral law or Sonah.
Mahomet finding difficulties inftaying longer at Mecca^
he engaged fome difciples at Tathreh, now called Medina^
270 miles from Mecca y and on the 12th of the month
Rehhia, that is with us the 24th of September, he flies to
Tathreh From this flight the Mahometans reckon their
Hegira, which in Arahick fignifies flight, and coincides
in its commencement with the year of our Lord 622.
Being fettled here, he changed the name of the place,
calling it Medinatol-tiahi, the city of the prophet, or
fimply Medina, as it is called to this day. Having thus
obtained his defire, to have a town at his command, and
having preached his impofture 1 3 years, for the remain-
ing 10 years of his life he fights for it ; and that he may
be no more troubled with any queftions about his reli-
gion, he forbids all difputes about it *. But 'tis not my
bufinefs to enter into the detail of his wars -, thofe who
defire to be informed, may fee Ehiacine*s Hifloria Sara-
cenica, Ocklefs Hiftory of the Sar^acens^ Prideanx's Life of
Maho?net2Lnd others. In the loth year of thei/^^fr^, he
was poifoned at Chaiba,'m a fhoulder of mutton, and died in
the 63d year of his age, and 23d of his pretended miffion.
But to ihew further what juft grounds we have to reject
Maho7netif??z as an impofture, I ftiall confider, ifl. How
fcandalous and enormous A'fahomet's life was. 2dly, Offer
fome grounds for rejefling his Alcoran. As to the life
oi Mahomet, in the ^^r/? part of it, he led a very licen-
tious courfe in rapine and plunder, attended with blood-
fhed, according to the ufe of the Arahs^ where one tribe
took from another all they could. After he commenced
a prophet, he fwelled with ambition, aiming to gain an
empire, and teaching his difciples not to dilpute for reli-
gion, but propagate it by force of arms and dint of the
fword, as appears by what is above advanced. Scco7jdly,
He was a moft luftful leacher, guilty of polygamy,
adultery, and the like crimes. After Cadigha died, which
was in the 50th year of his life, he took at leaft fifteen
* Akoran, Chap. 4, tranflated by Du Ryer, wive« j
60 Religions invented by Men, abfurd.
wives ', others reckon them 2 1 , of which five died before
him, fix he repudiated, and 10 were alive at his death*.
Zaina^ one of his wives, was the fpoufe of Zejd, an en-
franchifed Have ; fhe being beautiful, he caufed Zeyd to
put her away, that he himfelf might marry her : at
which fome of his difciples taking offence, out comes
the 33d chapter of the Alcoran^ where God is brought
in, telling he had married Zeyd^s wife to Mahomet^ and
rebuking him, that knowing God had given him this li-
berty, he fliould abftain fo long from her, out of regard
to the people. Where at once we have him guilty of
Adultery, blafphemy and impofture ; adultery, in marry-
ing and poifeiring Zeyd's, wife ; blafphemy, by fathering
fuch a wickednefs upon God ; and impofture, in deluding
the people with fuch a pretended revelation. Befides all
thefe wives, he had a concubine dearly belo/ed, an Egyp-
tian fent by the governour of that country, to gratify
his brutiih paffion, that he might more eafily treat with
him about fome affairs. His luft ftraight kindled to her,
fo as A\ejha and Haph/ha, two of his wives, found him
in the fadt. They making a noife, the cunning impoftor,
to fmooth the matter, emits the 66th chapter of the Al-
coran, called a prohibition ; where the firft words are, O
prophet forbid 7iot, for the contentment of thy zvives, that
which God has permitted to thee \ God hath granted unto you
to lie with your maid-fervants. And in that fime chapter
he threatens his wives with divorce, unlefs they were con-
tent ; whereupon they fubmitted, and returned to his
houfe. Thefe laws gave fuch liberty to his licentious
followers, as they made no more words about this matter,
but laid hold of the opportunity •, and ever iince it has
been an eftabliflied law among all that feft, befides their
wives, to kcepas many women-flaves, as they fhall think
fit to buy. Tho' this impoftor had fo many wives, and
was fo excefTive in luft, yet he left no child behind him
but Fatima, the wife of AH, whofurvived him only 60
days. There are ftrange things faid of hisluft, as that
he had in venery the ftrength of forty other men, and
other ftories of that kind to be found in Dr. Pridcaux f ,
* Vrideaux'sUkoi Mahoinet,Vig.i\S. and
7 V\itoi Mmhoimt, Pag. 127, lie I'eqq.
Chap. I* MdhomctiCm to be reje^ed. '6t
and other authors cited by him. Whatever laws he gave
to reftrain lull in others, he referved ftill latitude to him-
felf. He allowed no man to have above four wives ; but
to himfelf he referved a liberty to marry as many as he
pleafed *. He obliged others who had two, three, or
four wives, to ufe them all alike ; but as for himfelf, he
might do as he thought fit. He prohibited others to
marry near relations, as mothers, fillers of their father
or mother, their aunts or uncles daughters ; but in that
33d chapter of the Alcoran^ which feems calculated to
gratify his brutifli paflion, he brings in God exempting
him from that law, and giving him privilege to take to
wife the daughters of his uncks or aunts, or whomfoever
he pleafed. Nothing but the whole fex v^ould content
him. Finally, that Mahomet is a vile impoftor, is fur-
ther evident, becaufe, tho* he pretended that he himfelf
was a prophet, and had the impudence to fay, Rememher
how J ejus the fon of Nlary faid to the children of Ifrael,
/ am the mejfenger of God, he has fent me to confirm the Old
'itejlament, and to declare to '^ou there fhall come a 'prophet
after me, whofe name fhall be Mahomet "f *, yet there is
not one fyllable of him either in the Old or New Tefta-
ment'i yea fomeof his own people called him a magician.
Secondly, The Alcoran, the Mahometan bible, the
prop and ftandard of their religion, is nothing but a
rhapfody of lyes, con traditions and fables. True it is,
the impoftor, to fhew his impudence, extols it to the
heavens, faying 4:, ^'tis fent for the injlrulfwn of men^
copied out of a hook thafs kept in heaven, to which honour
and praife is due eternally ; that 'tis \\ fent of God, in'^
fpired of God, a7id confirms the ancient fcriptures. But not-
withftanding thefe commendations, it contains many ab-
furd falfhoods, as Pharaoh^s wife prayed. Lord build me a
houfe in Paradife * *, the books ofMofes and Abraha?n f f.
Now the latter wrote no books. That Chrift fpoke in the
cradle as a man of forty or fifty years ^ t- That Abra-
ham\ father's name was Azer. That IJJjmael was one of
the
* Alcoran, Chap. 4, 33. f Ibid.Chap.(Ji, :}: Ibid. Chap. 80.
II Ibid. Chap. 21.42. ** Ibid. Chap. 6(J. ff Ibid. Chap. jj.
■i^\ Ibid. Chap. 4.
62 Religions invented by Meriy abfurd.
the prophets. That Zachary was dumb only three
nights*, whereas he was fo nine months. That they kil -
led not the MeJJiah^ but one who refembled him -f". He
belyes the patriarchs, faying, Noah^ Abraham, Ifaac and
Jacob believed his Alcoran^ tho' they lived fome thou-
fands of years before he was born. He fpeaks falfhood
of the Apoftles, making them his fcholars, tho* they
lived about fix hundred years before him. This fpecimen
Ihews that that book does not proceed from the God of
truth, but from Satan, a lyar from the beginning, and
Mahomet his fcholar. id^. It contains many foolilh,
romantick, idle, fabulous ftories ; as where he tells that
Solomon had an army compofed of men, devils and birds;
and a pifmire cried out, O pf mires, haft en to 'jour houfesy
left Solomon'^ army tread you underfoot %. That Solomon
called for the whoop that was abfent, fhe came and
brought him tydings from the queen of Sheba ; to try
the truth of this, he fent the whoop back with a letter
to the queen of Sheba *, and more of this ftufF. That
Abraham and IJhmael rzztdi the foundations of the temple
of Mecca % that they were fent to keep clear the oratory
there -, that a mountain was raifed over the Ifraelites to
overfliadow them |1 •, that the moon was divided into
two parts * * i that Mofes was called in the valley of
5oi "f "f ; that when Cain killed his brother Abel, God fent
a raven that made a pit in the earth, and (hewed him the
manner how to bury his brother :}:+ i that he made the
winds fubjeft to Solomon, to blow at his command when
it pleafed him -, he made the devils fubjeft to him, fome
built his palaces, others dived into the feas to bring him
pearls, others were bound to attend his commands HIJ.
Many other fables he tells ; as that Alexander the Great
came to the place of the fun-riling, and found him lying
in a clay fountain •, that at the day of judgment the moun-
tains fhall be carded like wool, and the heaven and the
earth being loofed, eight angels fliall fuftain God*s
throne. More fables of the fame kind may be feen
in
* Alcoran, Chap. 29. f Ibid. Chap. 4. 4^ Ibid. Chap. z;.
II Ibid. Chap. 2. ** Ibid. Chap. 2. ff Ibid. Chap. 4.7.
4: 4: Ibid. Ctiap. 79. ~ I! il Ibid. Chap. 38.
Chap. I. Mdhomttifmto ^ereje^ed. 65
in Mahomet*s conference with Abdias, tranflated into la-
tin by Hermannus Dalmata, the abllradt whereof may
be found in our learned countryman, "Dr. Forbes his I?i-
Jlru^iiones hiftorko-theologioB *. And yet more of thefe
fables are to be feen in the book de generatione & nutri-
tura Mohamed-i Of the generation and education of Maho-
met ; where, by a ftrange heap of fabulous ftories, the
Mahometans run up the genealogy of their falfe prophet,
through a race of prophets, to Ada?n ; upon each of
which prophets, fay they, fhined a beam of light f.
But above all, an innumerable heap of fables may be
found in their Sonah, or oral law. Clenard, who went
to the College of Fez, and ftudied the Arabick tongue
fo carefully, as he read many of their books, and could
even fpeak that language, fays, in his epiftle to Mr.
Latomus, -pr ester Alcoranum, habent lihros Suvcb, tarn ridi-
culos, ut ipfi fefe pojfint confutare ', i.e. Befide the A\co-
ran they have their books of Sonah, fa ridiculous., that they
may cotifute themfelves. 3 J/3/, The Alcoran, befides its
lyes and fables, is alfo fluffed with contradictions ; as,
that all who live right, whether Jews or Chriflians, Jhall
he beloved of God; and in another place, none canbefaved
hut they who embrace the Alcoran %. Sometimes he fays,
'^hat all Devils fhall be faved, and elfewhere, that only
the Devils Jhall be faved, zvho obey his Alcoran |[. What
fhameful referves he makes from the laws he gives to
others, that he may have liberty for his own luft, we
have already feen. No wonder the Alcoran isfuchan
hotch-potch, fince it proceeded from fuch a fpirit of con-
tradiction and wickednefs, and was compiled of fome
confufed papers, left by Mohamed in fome rufly chefts,
mutilated and fpoiled, eaten with mice and vermine. In-
deed the reading of it may be enough to make any per-
fon of confideration to reject it from being a ftandard of
truth, and rather loath it as a confufed jargon. But we
have enough to the prefent purpofe concerning Mahome-
tifm, the defign of this digrelfion being to fhovv that the
religions
* Lib. 4. cap. 15. pag. m.199. Scfeqq.
f Vide Hottingeri Hifl. Orient, lib. i. cap. 3,
:j|: Akoran, cap. 12. ^ Ibidem.
64 divine Revelation necejfaryi
religions invented by men are abfurd, and contrary to
reaibn.
Having thus demonftrated the infufficiency of natura!
religion Locondufl mankind by itfelf to eternal happinefs,
it will naturally follow, that there was a neceflity for a
particular Divine Revelation to make the whole do6trine
of religion clear and obvious to all capacities, to add
weight and authority to the plaineft precepts, to animate
our fears with the terror of punifhments, to ftrengthen
our hopes with the encouragements of a glorious reward,
and to furnifh men with extraordinary aflifbances, to ena-
ble them to overcome the corruptions of their nature.
The fervice due to God, the incarnation of the fon of
God, his fatisfaftion in our room to redeem us from mi-
fery, the refurred:ion, and the nature of the general judg-
ment, with many other articles of Religion, are above
what unenlighten'd reafon can difcover, and need to be
cleared up by divine revelation; that is, by a formal de-
claration coming from God, that we may know certainly
by an infallible teftimony what is his divine will. Since
God is the infinitely perfect intelligent Being, who has
created man, reafon allows us not to doubt but he can by
infallible means teach us what is neceffary for us to know.
Revelation is alfo neceffary to give an unmoveable foun-
dation to Religion, fmce the greater part thereof is fo ma-
ny declarations of what God does, and will do for men.
"Who but himfelf can concerning thefe things declare
his mind ? His revelation finally and infillibly de-
termines the truth, and affures us of what he will do.
Reafon at befl can but darkly teach us a polTibility or
refemblance of thefe things ; *tis Revelation effedually
fixes our faith concerning them. It was therefore moft
reafonable, and agreeable to the notions we have of the
perfectly good God, to wifli and hope for fuch a revela-
tion : and this was what fome of the befl: and wifefl of
the philofophers did. When therefore there are fome
books propofed to us, which pretend to be fent by God
on this glorious errand, to enlighten our minds, to af-
fifl: our reafon, fupply all our wants, and in a word, to
teach
Chap. I. 'Divine Revelation necejjarjl €$
teach us how we may wordiip, glorify and enjoy God %
it concerns us all to confider ferioufly what they advance,
and whether or no they carry along wi.th them fufEcient
marks of being a divine revelation. And this we fliall
now endeavour to do.
I have already expofed the vain pretences of the Maho-
metan religion, and fhall in the courfe of this book Ihew
the vanity and folly of Paganifm. We have yet the
Jezvijh and Chrijlian religion to confider j and that both
thefe were revealed by God, fliall now be proved.
That the JewiJJj religion contained in the Old Tefta-
mentisfo, may appear, Firfiy from the excellency of the
doftrine. There we have right notions of God •, he is
reprefented as infinitely great and good, and therefore to
be loved and feared with the higheft degree of affedbiort
and veneration. There we have right apprehenfions of
the nature of man, both as to his original excellency, and
as to his vilenefs and weaknefs contra died by his fm and
apoftacy from God. The truths there revealed are fuita-
ble to the honour of God, to relieve the moft preffing
neceflities of men, to clear up the doubts of reafon, to
quiet the commotions of confcience, and to point out
fuch an intercourfe with God, from whom we are fallen,
as tends to promote our recovery. The doflrine and wor-
fhip revealed in the fcriptures lead to a redeemer, thro'
whom alone complete falvation may be obtained. In
difcoversa fatisfadlion given to the juftice of God for the
breach of his law, and that thofe, who by nature are
children of wrath, may have their fins pardoned, and
become a peculiar people -, and fo have the righteoufnefs
of the law fulfilled in them, and by the operation of the
fpirit made willing to walk in God's ftatutes. Thus the
juftice, mercy, and wifdom of God are equally glorified,
•and our Salvation fecured and advanced.
Seco?idly, That our Religion founded upon the Old
Teftament, (the fame may be fa id of the New) is revea-
led of God, appears by the manifeftation of divine powtr
in working of Miracles. By Miracles we are to under-
ftand fome wonderful work, that either exceeds all crea-
ted power, or all the power and arc of man, and is con-
YolX F' ^ trary
66 That the Serif tures are revealed by GO\D,
trary to the nature of devils,, which does not fall out by
accident, but muft be foretold, fo as the perfon who
works trhe miracle, does it to confirm his do6trine, or
fhew his commiflion from- God. And thefe miracles muft
not be done in a corner, but in the view of the world,'
and in fight of thofe to be convinced by them. , Mira-
cles wrought after this manner to confirm a do6lrine,
tending to promote the honour of God, and good of
man-, muft either be wrought by God, or fome good an-
gel" at his command •, being contrary ta the nature of e-
vil fpirits, which hate God, and feek to ruin man -, and
therefore can never engage men to believe and obey a
doftrine wich leads to eternal happinefs, or do any won-
derfs-il work to encourage them in ir. Since then thefe
Miracles muft come from God, fo muft the dod:rine they*
confirm be from him : becaufe God cannot put forth his
divine power to con£rm a lye j nor can he command or
fuffer good angels to do wonderful works for fuch an end ;
nor would they of themfelves do it, being contrary to
their na.ture, and duty to God. Therefore, v^MofescLnd
the Prophets, Chrift and his Apoftles did truly teach that
do6trine, and work fiich Miracles to confirm it, as are
related in the books of the Old and New Teftam.ent,
then thefe books muft of neceflity be the Word of God,
and the hiftory related in them muft be true. What a
multitude of miracles were done by Mofes ? As, the ten
plagues on Eg'jpt * \ the drying up of the red fea, till the
Ifraelites'^dS&.dL over+j the drowning of the Egypt iajjs ;
the feeding Jfrael with Manna, that fell like a dew about
their camp for 40 years, and never ceafed to fall, till
they did eat the firft-fruits of the promifed land || . The
rock being fmitten, waters gufhed out in abundance, to
fupply the wants of the people and their flocks i . When
the law was given, what a terrible appearance was there
at mount Sinaiy of the mount burning with fire, with '
blacknefs, darknefs, and tempcft ? If a beaft did but
touch the mountain, it was ftoned or fhot through with
a dart **. The pillar of cloud overftiadowed the taber-
nacle
* Exod.vii— — xiii. f Exod. xiv. || ExoJ. xvi— —
:^ Exod.xvii. Numb. XX. 7, 8. **f Exod. xix, Hebr.xii. 18—20;
Chap. I . f roved by the l^oBrine and Miracles. 67
nacle in the day-time, and in the night it appeared as
fire ** Tlie earth did open and fvvallow up Korahy Da-
thai7, and Abiram^ with their families f. A brazen
ferpent being lifted up on a pole, healed thofe who looked
on it, of the mortal bites the fiery, ferpems gave them |[.
Daring the forty years the Ifraglites were in the wildernefs,
their clothes and their fhoes did not wax old^. How
many Miracles were done by the prophets Elijah and £-
lijha, and above all by our Lord Jefus ? ne blind re-
ceive thsir fight y the lame walk, and the lepers are cleanfed,
the deaf hear, and the dead are raifed up **. All which
Miracles were recorded in the age and place, when and
where they were wrought. They were not done in a
corner, but in the face of the world, before many wit-
neffes, and thofe, perfons of known credit and integrity.
Upon the whole, thefe Miracles prove Mofes and the
Prophets, and efpecially our Lord Jefus, at whofe com-
mand they were done, to have been fent of God -, that
their doftrine is true, being confirmed by this divine tefti-
mony ; that the books: where thefe things are related, \&
the Word of God, and the hiftory true.
Thirdly, That our religion, f6unded upon the Old and
New Teftament, is revealed by God,appears by Prophecies,
and extraordinary manifeftations of fupernatural know-
ledge ; by revealing fecrets, which can only be done, either
immediately by God himfelf,or mediately by good angels.
Thefe fecrets are either of things pafl, prefent, or to come.
Of thefirft kind are the difcoveryofthofe works of creation,
done before man was made -W j and Daniel's revealing
Nebuchadnezzar's dream ||||. Examples of the fecond are,
Ahijah's difcovering of Jeroboam's, wife *^*, and EUfha's
difcovering to the king of Ifrael,. the fecret counfels of
the king ofJffyria +4-t> and Chriil's difciofing the fecret
thoughts of the Scribes and Pharifees ||il||. Of the third,
many examples are contained in fcripture, as foretelling
F 2 -the
* Exod.xiit.il. f Numb. xvi. || Numb. xxi. 9.
^ Deut. xxix. 5-. ** Matth. xi. f. ff Genefui.
lilt Daniciii. 19 .z8, *^* 1 Kings xiv. j-,^.
tit i Kings vi. 9— —13, ' |f|i!l Matth ix.3.4.
(SS That the Scriptures are revealed by GOTJ^
the Bah'jlomp captivitY, and return from it ; that the
Meffiah was to come or the houfe o^ David ; and many
of the fame kind. The revealing of things to come, is
called prophefying in the ftrideft fenfe, jho' largely ta-
ken, it alfo comprehends the other two.
Now, letusconfiderhow far the difcovery of thefe things
does prove a divine revelation and miffion. Here we mult
remark, firft^ that the revelation of things paft, is not a
fufiicient proof of it ; becaufe the truth thereof entirely
depends upon the word of the revealer, whofe veracity is
yet in queilion. Wherefore the hillory of the creation
given by Mofes^ is not a proof of his divine miflion, the
truth of the difcovery being proved by the unqueftionable
evidence he gave of his being fent of God, to reveal
that and other fecrets. Yet if the truth of a paft fecret,
after he has difcovered it, can be known otherwife than
by the word of the revealer ; as when Nebuchadnezzar
exa6lly remembred, that the revelation Daniel made of
his dream was the very thing he dreamed, and thence
juftly owns, God is a God of Gods, a Lord of Kings .^ and a
revealer of fecret s, feeing thou could reveal this fecret * ; in
that cafe 'tis a juft proof of a divine milTion. As to re-
vealing things prefent that are fecret, thefe only prove a
divine miflion, when there is a difcovery of the fecret
thoughts and counfels of the heart,^ which cannot come
but by revelation •, and therefore fixes a conviftion and im-
preflion thereof upon thofe who are prefent, as in the ex-
amples above alledged. 'Thirdly, The foretelling things
to come, is not of itfelf known to be a divine revelation,
until it be known, that the thing foretold has accordingly
come to pafs. The predidions of prophets, which were
not to be fulfilled till after their death, did not prove
their divine miflion to thofe, to whom at firft they pro-
phefied. They were obliged to give other evidences by
working miracles, as the prophets who fpoke againft the
akar at Bethel t, or by declaring prophecies foonto beac-
complifned, as Jeremiah\\. Neverthelefs, the longer
fpace of time that may intervecn betwixt the firft intima-
tioa
■*Dan.ii.47. f i Kings xiii. i-—;-.
II Jer. xxviii. 16; 17. ^Iwp.xxi. j, 6»
Chap. I ^ proved by the Trophecies] 69
tion of thefeProphecies and their accomplifhnientjis fo much
a clearer proof of a divine miffion and meffage to thofe
who have got certain knowledge, that they were rea]]y
uttered at the time alledged, and of their being accom-
plifhed as foretold. Wherefore the Prophecies of the
-Old and New Teftaments, wliich have been accomplifh-
ed in later ages, are an evident proof to us, and may be
to Chriftians te the end of the world, of the divine ori-
ginal of thefe books, which did foretd thefe .things
many ages before they came to pafs.
Next^ We fliall give fome general charafters, where-
by true prophecies may be difcerned from falfe or coun-
terfeit. Thefe are of the fame nature, by which true
mii-acles are diftinguilhed from falfe. i/, That they
reveal fecrets, which exceed all natural or acquired know-
ledge, all the cunning and conjecture of men. 2^/3',
That they difcover fecrets, which either exceed all know-
ledge of evil fpirits, or are contrary to their nature to
difcover ; becaufe the knov/ledge of them is necefiaryto
promote the honour of God, and good of mankind, '^dl-^^
li" muft be known to thofc who own the commiiTion of the
prophet, that at leaft fome of the prophecies have come
to pais, or that he has proved by miracles, that he was
fent topublillithem. The authority of the prophet be-
ing once thus ellabhfhed, if the prophecies, not yet ful-
filled, be agreeable to the doctrine and other predidlions
known to have come from God ; thefe, tho' not yet
accomplifiied, the time thereof not being fully comej
are to be received by the Church, and believed as divine .
truths and prophecies, which are to be accompliflied in
their feafon.
If we apply thefe rules to the books of the Old and
New TeiLament, we fhall find the writers of them have
been divinely infpired with fupernatural knowledge, and
that thefe books contain the oracles of God, whereof I
lliall mention only a few inllances. F'lrjl^ The prophecies
of Mby^-j recorded, Levit. xxvi. and Dt-///. xxviii. contain-
ing prediflions of the great happinefs the people of Ifraet
were to enjoy, if they obeyed God ; and of the great
judgments he was to iaflid, in cafe of difobedience :
F 2 • which
70 That the Scriptures are revealed by G01}j
which being compared with the hiiiory from the time of
Mofes to that of the captivity, were exadlly accom-
pliflied To which we may add the particular confidera-
tionof that part of the prophecy, where God promifes
to that people, he would not cajt them off nor dejlroy them
littM-j, but will for their fakes remember tht; covenant of
their ancejlors * ; which was fulfilled, not only in God's
preferving that people, during the Babylonijh captivity,
but has alfo been verified after the defl:ru(5lion of Jerufa-
lem by Titus^ and through all ages to this day. for wc
find the Jeivs^ tho' fcattered through all nations of the
world, have always, and even at this time do keep them-
felves diftind from others, retaining their ancient names,
following the particular laws and cultoms of their own
nation, founded on the tradition of their fore-fathers,
having the books of Mofes and the prophets, the letters
and words whereof they are wifely careful to preferve,
even when they underftand very little of the fenfe of
them. Whereas thofe famous nations of Aff^rianst Sy-
rian^^ Eg-jptians., Ammonites^ Moabites^ Edomites, Chal^
deans^ Phi/if ines, and the reft who made once lb great a
figure in the world in the days of the prophets, are now
utterly deftroyed, neither name nor remembrance of
them being left on the earth, fince there is neither nation
nor fimily in the world that bear their name, or can
give any reafonable proof they are defcended of their
poftericy. Now this is what God alone could forefee or
forcre], and what the fovereign governour of the world
could only in his wifdom bring to pafs : and yet both
we in this generation, and all betwixt us and the time of
the prophets, have feen and do fee accomplilhed before
our eyes. The books therefore that contain thefe pro-
phecies muft be of divine original, and we in this genera-
tion have a convincing proof that it is fo, by the fulfilling
ol thefe ancient prophecies in our view.
A Second inftance is afforded by the prophecies of Da-
7ilel f , concerning Nebuchndiiezzar^s image, reprefenting
tiie four monarchies, the vifion of the four bcails further
ex-
* Levit.xxvi. 44,.^ Jerera.xlvi.a8. ■}■ Dan.ii. ;; 8, n.
C hap . I . fwved by tJo€ Prophecies. 7 r
explaining the fame •, the ram, in the 8th chapter, figni-
fying the Perfian monarchy, and the lie-goat the Grecian :
which being compared with thehiftory of the times writ
by heathens, whoJcnew nothing of thefe prophecies, as
Diodonis SkuliL^, Jujlhiy Plutarch^ Curtiusy Arrian^ Livy,
&c. the fulfilHng of them will exactly appear.
A Third cxJLvnple we find in the promifes, concerning
the Meffias^ who is dcfcribed and prophefied of by
Mofcs * a^id all the prophets. Ifaiah (^efcribes him as
God-man -f, born of a virgin i. Davids as the eternal
fon of God II. In .other Texts his death and its cir-
cumftancesare parcicularjy foretold **,hisdo6lrine +"1-,
his miracles %X^ his refurreftion |1||, his afcenfion ***.
The time of his coaming is particularly charaderifed.
Before the fcepter and law-giver depart /rci;« Judah ■f+t ;
that is, after they were fubjedted to a foreign power, and
before the civil government was intirejy djifolved, or the
nation broken and difperfed •, which mull have fallen
out betwixt the time of their being conquered by the
Romans, under Pompey the Great, and the deftrudion
of Jenifalem by Titus., Our Redeemer is alfo prophe-
fied to ,come,during the (landing of the fecond temple |#,
and before the end of DanieVs feventy weeks || |1 1|, which
were to be accompli fhed before the deftrudion of the
temple and city, which was to befoon after the cutting
off of x\\Q MeJJiah ; for then the land was to be made de-
folate, Jenifalem deilroyed, and the people carried cap-
tive, without any time fet for their reftauration. Now
ail thefe prophecies, and many others to the fiime pur-
pofe, fcattered up and down the books of the Old Tefl:a-
ment, publifhed by men living in far diftant ages, make
up a full defcription of the perfon of the Meffiah, and a
kind of hiftory of him -, all which we find exadlly ac-
complifhed in Jefus the Son of Mary, whofe hiftory is
contained in the New Teftament. The matters of fa6t
there recorded being certainly true, and we fliall after-
F 4 ward
* Deut. xviii.if 20. f Ifa.ix.<5. -^ Ifa.vii, 14. )) Plal. ii.
•* Ila.liii.Pfal.xxii. ff Ila.lxi. i, 2, 3. ^■\. Ha. xxxv.4— .7.
lid Pfal.xvi. 9, 10. *** Pl'al.lxviii.iiJ. ft t Gen. xlix. i©.
■i^\^ rfij. li. 7— — ^- Mil. ui- I. mill Daa. ix. 10, i7,iS.
72 That the Scriptures are revealed by GOT),
ward prove that it was impofiible they could be forged 5
it follows, from the accomplifhnientofprophecies,that the
books of the Old and New Telia ment muil be the Word
of God; and that particularly Jefus, our Redeemer, de-
fcribed in the New Teilament,is undoubtedly the Mejfiah^
who has come into the world, according to the predi-
(flions of Mofes and other prophets, fmce God alone
could foretel, and bring thefe things to pafs.
For the further confirmation of this truth, we may add
a Fourth inftance, the fulfilling of concurring Prophecies
of the Old and New Teftamen'c, which were to be ac-
complifhed after the coming of the Mejjiah in fucceeding
ages of the world ; as the deftruclion of Jervfalem de-
clared b,y Daniel *, defolate, without a term of recovery,
as our Lord alio foretold +, in order to the conve: ting of
the Geritiles in the days of the Gofpel %. Now all thofe
who have lived after the deftruftion of Jenifalem by
^ituSi have had fufficient means to be fatisfied fully of
the exaft accompliihment of thefe prophecies, from the
Jewiili, Heathen, and other Hiftorians, and the continued
difperfion of the Jews to this very day. The fulnefs of
the Gsntiles^ we know, is not yet come in ; and the Jews
yet continue fcattered through all nations of the world.
To this we may ^d the prophecies foretelling, Thai
Chrijl JJjould he a light to the Gentiles, and the Ifles wait
for his law ij, 'That he ftj all he falvation to the end of the
earth •, that kings fhall be nurfngfathsrs, and queens nur"
fingmothersto Chrifi's Church **. Now the Chriftian peo-
ple in all ages, as may further appear in the following
part of this hiflory, and we, among the reft, have had
thefe prophecies fulfilled before our eyes. We who are
in the utmoft Ifles of the earth have received the law of
the God of Ifrael through Jefus Chrill, and own our-
felves his fubjedls and fervants ; and our fovereign princes,
as well as thofe of other nations, profcfs it to be their
greateil honour, that they are called nurfing fiithcrs to
the Church of Chrift. To this may be alfo added the
prophecies of the New Teftament, of the falfe Chrifts
that
* Dan. IK. xd, 17. f Luke xxi. 10 -ij-. ^ Rom. xi. i;-, j6.
(I Ifa.xlii.i,4,C>. . f * Ifd.xlix. 6,zz, 23.
Chap. T ^ proved by the Tropheciesl 7 5
Lhacwere to arife to deceive many, as they did almofl in
every age. The defections of the Chriftian Church,
and the perfecutions whereby it Ihall be tried, in fpite of
which it fhall continue and flourifh, are alfo diftindly
foretold; that falfe prophets fhall arife, and particularly
that an Antichrift was to befet up at the breaking of the
Roman Empire, who was to reign many ages, with ten
kings, who were to fpring out of the ruins of that em-
pire, and to give their power to fupporc that Antichrift ;
but at length were to exercife it to his deftruftion, as the
Apoftles Faiil and John have foretold. All which pro-
phecies have been fulfilled, fo far as they were to be ac-»
compiifhed, in the ages already paft, to the convidrion of
every thinking and unprejudiced perfon, who will com-
pare them with the hiftory of the Church. From all
which 'tis evident, that the Word of God is fo contrived,
as all fucceeding ages of the world may have a plain
proof, that it could proceed from no other author than
the Lord of heaven and earth, zvonderfid in coimfel^ and
excellent in judgment \ fmce what is in thefe books foretold,
we in this generation may fee fulfilled in its proper fea-
fons. I
Fotirthl'j^ As the Scriptures are revealed by God, fo
they are a revelation worthy of him ; that is, they are
fuch as were fit for a gracious God to give for the good
of his church and people in all ages ; they anfwer all the
purpofes that are requifite in a divine revelation. This
demonftrates not only the truth, but alfo the excellency
of our holy religion: and indeed thefe two go hand in
hand together. That the Scriptures of the Old and New
Teftament are fo ufeful, appears, becaufe they are pro^
fitable for do^rine, for reproof for correofion, and iur
firu^lion in righteoiifnefs^ that the man of Gcd ma'^ be per-
fe5f^ throughly fiirnifldcd unto all good works *. They are
^ full ftore-houfe, containing all things necefiary for our
conduct and affiitance in our way to heaven, as a book
jnfpired and fent of God,
Firfi,
* % Tim. iii. 1(^,17,
=/4 ^^^ Scriptures are
Firjij They 2LrQ profitable for Do5frine. All true piety
muft be founded on knowledge ; it cannot be pretended
that this book contains all the truth might be known
by reafonable men, there is a referve for great things
to be difcovered in a future ftate. Nor does it difclofe al]
that an infinitely wife God could have revealed, had he
thought fit. Nor does it make fuch a difcovery of al]
the dodlrines it contains, as to leave no difficulties con-
cerning them remaining. But it reveals all that's necef-
fary for us to know in order to o;jr happinefs. God could
not have been autlior of fuch a book, and left out any
doctrine, the knowledge of which was neceflary to our
falvation. Here we have a diftin<5t knowledge of God
and of ourfclves, the divine nature difplayed in its effen-
tial perfections, and the trinity of perfons in one divine
eflence, an account of the works of Creation, Provi-
dence and Redemption, enough to anfwer our neceffity,
tho' not to fatisfy our curiofity. We are there direfted
to our firfl original, certified of our happy eftate, while
innocent, and fully informed of our mifery by our apo-
ftacy from God. We have a diflinfl account of the
malady, and of the remedy, by which we may reach
remiflionof fins, and the favour of Gou ; how we may
obtain well-grounded peace of confcience at preferit, and
certain happinefs in the life to come. We are there
certified of God's eternal purpofe concerning the falva-
tion of finful man, by the death of his Son Jcfus Chriil
our Lord, and are led to obferve much of the wifdom of
God in his gradual difclofmg thefe purpofes for the faith
and hope of his fervants, from age to age. There we
have an account of our Redeemer's wonderful incarnation,
of his holy life, his miracles, the divine evidences of his
mifiion, of his attoning death, of his glorious refurrec-
tion, afcenfion, fitting at the right hand of his fither,
and thence fending his fpirit to his fervants and a'poftles,
and coming to judge the world at the laft day. We are
told how we muft worfhip God in fpirit and truths fo as to
be accepted •, to honour the fon as'iDe honour the father^ by
hearty love and obedience, and to follow the condufb of
hij holy fpirit. I cannot infill on all the do(5lrines there
un-
Chap.i^ a mofi profitable Revelation. 7/
unfolded, hife and Immortalil'j are brought to light hy ths
Qofpel*. Does any book of the world teach fuch afy-
ftem of doftrine, except what is borrowed from this
fountain ? "What was, or what would the world be
without it ? Nothing but a heap of confufion, ignorance and
wickcdaefs. This book then, that removes our ignorance, .
cures our confurion,and reforms us from wicked pra6lices
if we follow its condu6l, is a revelation worthy of God.
Secondly, The Scrl^tmes are profitable for reproof, and
conviftion of g^ny errors in the faith, and are able to de-
termine all controverfies. 'Tis the trade of the adverfary
of our falvation, to caft a mift over the truths God has
revealed 5 and he never wants defigning men, as his in-
ftrumeiits, toferve his purpofes. In this cafe the Scrip-
ture is our ftandard. 'Tis proper it ihouldbe fo : fince
'tis divinely infpired, all ought to have recourfe to it,
fpbmit to its deciftons, and be determined by them. To
the law and to the tejlimofiy ; if they fpeak not according to
this word, it is becaiife there is no light in them \. By this
facred rule our Lord refuted the Pharifees, who denied a
refurredion \ : By this the ancients rejeded the errors of
the ArianSi Pelagians, Manichees, and others -, and by thi?,
to this very day, the errors of Papijls, Socinians, Arm:-
nians, fakers, Antinomians and others, are refuted ; out
of this magazine we are furnifhed with weapons againii
them ; and without this we fliouldbe toffedto and fro ijQith
every wind ofdo^rine, by the f eight of men.and cunning craf-
tinefs, whereby they lie in wait to deceive \\.
Thirdly, The Scripture isalCoproflakleforcorreoIion;
that is, for reforming the manners of men, and purging
away whatever is vicious and impure. In order to this,
jt has a peculiar property of ranfacking the hearts of men,
and redlifying thefe inward motions. For the word of
God is quick and powerful, and /harper than any two-ed^ed
fword, piercing even to the dividing afiuider of foul andfpi-
rit, and of the pints and marrow^ andis adfcerner of the
tboughts and intents of the heart * *. It not only forbids
grofi enormities, but alfo requires a careful abjlaijwig
from
* 1 Tim. i. 10. -j- Ifa. viii.io. ^ Matth.xxii,29, 30.
P Eph. iv. i^. -A* Jieb.iv. 12.
75 The Scriptures are
from all appearance of evil * : not only forbids ribaldry,
but even foolfb talking andjejling "f , any difcourfe that
may (tir up impure luft : not only forbids theft, but co-
vetous dcfires. It warns againft fecret evik, from a re-
gard to him, who fearches the heart and tries^ the reins.
Jt binds down a fenfe of guilt upon the confcience, it un-
malki fin and vice, ftrips it of its vizards, and fets it be-
fore us in its native deformity, manifefting it to be oppo-
fite to our real good, as well as to the honour of God.
It difcovers fin to be the mother of forrow, fhame and
death ; that cheats us with imaginary pleafures, while it
produces real and lafting pains, and without fincere
forrowful repentance and reformation, plunges into ever-,
lafting mifery and torment.
Foiirt'.H'j^ The holy Scriptures are 2^(0 profitable for in-
firuoilon in rigJoteoufiefs ; that is, in every part of duty
they, are a perfect rule of life. The duties there urged
upon us are fuch as are moil becoming God to require,
as tend to make us like himfelf in his goodnefs, holinefs,
love, mercy, jutlice and equity ; and at the lame time
mod reafonable for us to perform. A holy fandtified
difpofition of mind would difpofe us for every duty, and
carries its own reward along with it. We have mighty
encouragements ; our diligence and fiithfulnefs draws
down the divine favour, but our negligence, his wrath.
Yv^e may have the affiftance of divine grace, the aids of
his fpiric, peace of confcience, joy in the Holy Ghoft,
increafe in grace, and abundant reward in heaven here-
after. We are direfted, as to the faith, love, truft and
obedience we owe our Maker, Preferver and Redeemer ;
as to the temperance, requifite in managing ourfelves, and
as to the juftice and charity owing to our neighbours :
how to behave in all conditions, ftations and relations.
If the infinitely wife God gave- the Scripture, as his di-
rediory, it muft be fufficicnt and complete, elfe it would
be a reflexion on him that gave it.
Ffthh^ The Scriptures are able to make the man of
God perfect ^ throughly furnifhed unto all good works. Out
of this facred treafure miniiters are furni/lied for all the
parts
* iThef.v. Z2. t Eph.v.4. Matth. v.iS.
Chap, r r a moft profitable Revelation. 77
parts of their office ; for exhortation, confolation, for
demonft rating and clearing the truth, refuting error,
conducting fouls in the road to heaven, and adminiflra-
^ing difcipline. Hence they are diredted to inftrud the
ignorant, comfort the afflidled, awaken the fecure, filence
gain-fayers^ reduce the wandring, and form complete
Chriftians. Not, as if the helps of human learning were
to be flighted, but the holy Scriptures mult have the
preference ; and all other helps without them will be in-
fignificant and fruitlefs. Thefe facred writings are alfo
able to furnilh private Chriftians unto all good works, and
to Ihew them what they are to believe and do. We have
already feen, how infufficient philofophy and heathen
learning is to teach divine truths, to reform our manners,
or form us into complete virtue. But the holy word of
God, the facred Scriptures of the Old and New Tefta-
ment, thro' the divine blefllng, which will not be want-
ing to them that feek it, are able to do all this : there-
fore they are a revelation wocthy of God.
A Fifth Argument to prove that the Scriptures are a
moft profitable revelation worthy of God, we take from
this, that without thefe facred records we fhould have no
certain chronology or account of time from the creation
of the world to the birth of Chrift, which is near 4000
years. The heathens had no account of thefe times,
themfelves being judges. Cenforinus^ a learned heathen,
who wrote about the year of our Lord 239, (for it was
vjhtn Uhian and Pontianus were confuls, according to
himfelf *, which coincides with that year of the Chri-
ftian jEra.,) fays, If the ti?ne of the origin of the world
had come to men*s knowledge^ we JJjould begin our calcula'
Hon from thence f. The time from the creation of the
world to the flood, he from Varro t calls ahxov '• They
knew not what it was ; from the flood to the firft Olympiad,,
fjLuQiKov or fabulous, becaufe there was nothing hut fables
talked about it : but the time from the firft Olympiad to
his own day, he calls 'cTopmVi becaufe things then tranf-
a^ed
* De natali die, cap. 2 1 . pag. m. i ^ f.
f Ibidem, cap. 20. ad finem. Si origo jnnrJi in hominumnotUia^.
^'snijjetf indetxcrdmmftimerenm. ± Ibid.csp.ax.pag.m. 1/4.,
7J5 The Advantage
a5led tvere written in true hijlories. Now the firft Ohpn^
pad, according to the bcft Ghronologers*, coincides
with the year from the creation of the world 3 1 74. Here
is more than 3000 years, of which there is. nohiftorica}
account, no chronology among the heathens, nor can
any be found but in the facred Scripture. The learned
primitive Chriftians did not fail tg twit the Pagans with
this. Juftin Marty tells them f, lihat nothing before
the Olympiads is hifiorkallj writ by the Grecians with
any accuracy. 'Theophiliis Bifhop of Antioch, another
writer of the fecond century, fays t» Herodote, Thu-
cydides and Xenophon, and other Hijlorians, began their
writings with the reigns of Cyrus and Darius, not being
able to treat of times that were more ancient and prior to
ihefe. To which I may add, that Cenforinus a heathen
fays 11, The time from the beginning of mankind^ or creation
of the world, to the firjl flood, whether it had a beginning
or always was, or at beji, of how many years it conffls.,
cannot be cojnprehended. '■I he fecond period from the flood to
the firft Olympiad, we plainly do not know it', only ^tis
believed that it did confift of about 1200 years. To which
I add, that Tacitus fays**, The Gi-eci^ns proud of their
antiquities, fix upon times that are moft uncertain, wherein
no body can difprove them. Upon the whole I conclude,
that profane hiftories can give no accounts of matters, or
periods of time in wliich they were tranfadted, before the
beginning of the Perfian empire, or the deliverance of
the children of Tfrael from the Babylonifh captivity, buc
what's very fabulous-, which fhall be made more evident,
before we have done with this chapter.
But the facred Scripture gives a certain and infallible
hiftory of all the tranfadions relating to the church of
God,
* Helvici Theatrum ad annum 3 1 74. Aiftedii Chronologia, pag.
m. 47.
t OuS^v ''ExA«ff/ 'TT^o -Ttov 0\vix7na.J)iiv axeilih ir6p«7«/> operura
Juftini, pag. m. 13. ab initio, Edit. Colon. 1686. ^
4: Ad Autolycum,pag.m. 136. imprcil". cum Juftino, ubifupra.
II De narali die, cap. 21. pag. m. IJ4.
» * Tacirus hift. lib. 1. cap. 4. Lxcum anti^uitatibus Grsecorum
genus incertse vetuftati aflSngit.
Chap. I. of Sacred Chronology. 79
God, from the creation of the world and downward,
with a^^ accurate chronology of the time in which thefe
thitigs were a6ted. To give a fhort view of this ; from
the creation of the world to the flood o^ Noah, are 1656
years, as appears by the fifth chapter of Genefis, where
the age of the Patriarchs, when they begat their eldeft
■ fons, with the age of Noah, when the flood came. Gen,
vii. 6. being added together, make up the faid fum. 2^/y,
From the flood, to Abraham's going, in obedience to the
divine call, from Ur of the Chaldees to Canaan, are 368
years, according to the account given by Mofes, Genefis xi.
with Chap. xii. 4. In both thefe articles, %jq follow the
calculation of the Hebrew text, not that of the feventy
interpreters. 3<^/}', From the calling of y^^r^^^;» -to the
children of Ifrael their going out of Egypt, are 430 years.
Gal. 111. 17. Exodus xii. 40,41. 4thly, From the chil-
dren of ijrael their going out of Egypt, to the building
of Solomon*^ temple, are 480 years ; which exa6l fum we
have I K'ngS'v'h r. And the particulars are to be taken
from the lives of Jijhua and the judges who fucceeded him,
and of Saul and David's reign, and the beginning of Solo-
mon's, to the building of the temple, all upon ficred re-
cord. The 5th article confifts of 430 years, from the
building of Solomon stem^h to the entire ruin and burning
of it, in the eleventh year of King Z^ffic'H:^,^, to be computed
by the reigns of the Kings of Ifrael and Judah, recorded
in the firft and fecond book of the Kings. 6thly, From
the Babylonijh captivity, to the commencement of D^-
niePs feventy weeks, in the feventh year of Artaxerxes
Longimanus, are 133 years, ythly, Daniel's feventy
weeks, which ended when our Redeemer was cut off.
Now, a day being there taken for a year, and a week
prophetically for feven years, feventy weeks make four
hundred and ninety years. Thefe years in the above
articles being added together, make it appear that the
promifed Mefliah our Redemeer, died in the 3987th
year from the creation of the world ; from which if we
withdraw 34 years for our Lord's life, his birth will be
in the year 3953 from the creation. Thefe computations
are demonftrated by our learned Countryman Mr, Bailliet
m.
go The Holy Scriptures
in his chronology * ; and all of them, except fome part
of the 6th article, are founded upon the holy Scriptures.
Providence has fo ordered, that after the beginning of
the Perfian Monarchy, we have fome footfteps of pro-
fane authors to confirm the accomplifhrnent of Scripture-
prophecies, and the chronology of time; but before
that, there is almofl nothing but fables in heathen au-
thors, or in the fragments of them that remain. *Tis
not my bufinefs to go to folve all the difficulties that
may arife upon the chronology of the Scriptures. They
are removed, and feeming inconfiftencies reconciled, by
many critickai and chronologers -f ; tho' the Drifts and
Anti-fcripturift-s, who of late move thefe objedtions,
never look into thefe authors, where they have been
long ago anfwered. The different dates of periods of
time, fome kings reigning jointly with their fathers, or
the fon being inthroned king in his flither's life-time, as
will appear in a careful furvey of the reigns of the kings
of Ifrael and Judab^ and other circumftances of that
kind, will remove thofe rubs out of the way. What I
have alTerted in the argument, is now plain to every un-
byafled reader, that the Scripture is the only book in the
world, that gives an exacb account of time, from the
creation of the world to the birth of Chrift. God, of
his great goodnefs, v/ould not leave his church in dark-
nefs, as to the great things he had done for her, and the
time in which they were tranfafted, but gives a clear
difcovery of them in his fure word of prophecy -, and
therefore even upon, this account 'tis a revelation worthy
of God.
Sixlhly, Not only are the Scriptures of the Old and
New Teftament from God, and worthy of him, but
they are of divine infpiration. To fet this argument in
its proper light, I Ihall, i/, flate the notion of divine
infpiration. 2dly, Prove that the Scriptures are foin-
fpired. What we underftand by divine infpiration, may:
be
* Bailii Opus Hift.ScChronologicum, fpeciatim, lib.2.pag.34., jf,
t Spanhemius, Baillie, Petaviusi Nisbecj and others.
Chap. I • of Sacred Chronology, 8 r
beeafily conceived, if we confider, ly?, That infpiratioa
was an impreflion on the mind, or a divine impulfe *,
that a(5led thofe infpired perfons : God touched them,
and they were guided as under his influence. The glo-
rious fovereign of heaven and earth has near accefs to
the fpirits of all his fervants, and in a fpecial manner
made fuch impreflions on thofe he felefted as penmen of
holy Writ, as fufficed to convey the notions he intended
for them, and to aflift them to convey the fame, fo re-
ceived, to others. 2<i/y, The imprefiion was fuch, as
made it certain to the perfons infpired that it came from
God. Abraham was fure, that God called him to offer
up his only fon for a burnt -offering, o^dly. By fuch im-
preflions as thefe, the penmen of thofe holy oracles were
flirred up to write ; Prophecy came not in old time by the
will of man^ but holy men of God [pake as they were moved,
hy the Holy Ghojl, 2 Pet. i. 21. In the whole compiling
of their facred writings, the divine fpirit not only imme-
diately fuggefted and dictated to them fuch things as
were matters of pure revelation ; but he illuminated their
minds in thefeveraldoftrines and prophetical truths they
delivered in writings he refrefhed their memories as to
things they knew in a common way ; he helped to bring
forth things divinely imprelTed on their imagination ; and
fo conducted them in all their compofures, as they nei-
ther omitted any thing he thought necelFary or expe-
dienti nor inferted any thing but what would ferve his
purpofe ; but feledled thofe things he knew would be
moil profitable for doftrine, reproof, corre6lion and in-
ftruftion to his people, from one age to another. Yet,
4thly, Thefe divine impreflions they were under, did not
deprive the perfons infpired of the ufe of their reafon
and underflanding, nor did remove their feveral natures,
faculties, and abilities, and the difference among them ;
but was fuited to the different genius of the writers.
Ifaiah writes as a courtier, Amos in a llyle more proper
to a herdf-man j yet both were divinely infpired. The
penmen of the Scripture made ufe of their natural abili-
tiesj
* Dr. Calamy's Sermons on Infpiratiortj pag, 31. 5f feqq.
VoL: L G
8 2 The Holy Scriptures
ties, and the Holy Spirit fupplied their defeds ; fothat
the poetical books of the Old Teftament, appear to be
the produd of ftudy and meditation, yet are divinely
infpired. 5^-^/}', Thefe divine impreflions they were un- ■
der, preferved them from error, with which all merely
human writings are chargeable.
The nature of divine infpiration being thus flated, I
proceed to prove, that the Scriptures of the Old and
New Teftament are fo infpired. What has been already
advanced, does demonftrate this truth. Who but an in-
finitely Holy God could endite fuch fublime and pure
doftrine ? Could foretel in the Old Teftament the Mi-
racles that Chrift did in the New ? Or could prophefy
of all the great events that came to pafs in the Church of
God, with fuch infallible certainty ? Thefe things fo re-
corded in the facred writings, are witnefles beyond all
exception, of a miffion from heaven, and of divine in-
ipiration. Who but God could declare fo exactly all the
periods of time, in which great things were to be done
for the Church of God, and even moft of them long be-
fore they happened ? Thefe things were hid from the
learned heathen world, but revealed to us by the Holy
Spirit. All Scripture is given by infpiration of God, and
is therefore profitable for do5frine, for reproof, for cor-
rection, and inJlru5iion in right eoufnefs, that the man of
God may be perfect, throughly furnifhed unto all good
works. 'Tis not the writings of philofophers, nor the
rabbinical fables of the Jews, nor popifli legends, nor
unwritten traditions •, but the holy Scriptures make us
perfect men of God, fince they are fo infpired as to an-
fwer all thefe ends and purpofes.
But I lliall further confirm this truth. And, i/. Since
the Scriptures are true, they are divinely infpired. Wiiat
has been laid above, gives good evidence of the truth of
the Scriptures, and more fhail be afterward added to de-
monftrc;te that there can be no cheat nor fqrgery in any
of the books thereof. Yea, we have further evidence of
tiie truth of them, rhan of any other ancient writings ;
every ' knowing p^^rfon owns tiie accounts ot the Roman
^iilory
Chap. I . divinely infptred. 8 5
Hiftory writ by Polybius^ Livius, Suetonius^ Florus^ Ta-
cituSj and other writers of tiiat kind. They who do fo,
cannot call in queftion the truth of our facred writers,
without proclaiming themfelves unreafonable. He that
will take pains to read Jofephns againfl A-pp'ian^ or Eufe-
hius's books deprcBparatione evangelica^ will fee the facred
truths have abundant collateral confirmation, as we fliall
afterwards take notice. Celjus and Julian^ the moft learned
enemies to our religion, have concurred in owning the
truths of the New Teftament: The penmen of the Bible
were as credible as any perfons whatfoever -, they ven-
tured their all upon what they taught to others. Some
of them were kings and princes, eminent for their figure
in the world : tho' others of them were of a much
meaner rank, yet they were eminent for their wifdom,
piety, fincerity, and other divine endowments. They
ftuck not to report their own failures, or the blemifhes
of thofe whom they moft extol i they were eye-witnefles
to the moft part of thofe things they report -, they did
not aim at wealth, honour, or worldly endowment or
emolument, but rather ran the hazard of all that could
be dear to them. Either then no writings are to be owned
as true, or our facred writings muft be acknowledged for
fuch. The truths of the Scriptures being thus evident,
thejuftnefs of the inference does plainly appear : If thefe
be true, they muft be divinely infpired, for they offer
themfelves to us as fuch ; if they are not to be depended
upon in this, they are the moft delufory writings in the
world, whicheven. our adverfaries dare not aflert. That
our facred penmen alledge they are infpired, is evident ;
for we are told, '^hat holy men of God [pake as they were
moved hy the Holy Ghoji *. All Scripture is given by in-
fpiration of God -f. David penned the fecond Ffalm, but
the Apoftle declares, it was God, who by the mouth rf
his fervant fpake. Why do the heathen rage i. ? The Holy
Ghofi fpake by Efaias the Prophet \\. The Apoftle Paul
declares, that he and his fellow-apoftles fpeak, not in the
words of man* s wifdom^ but which the Holy Ghofi t cachet h*'^.
G 2 2^/y,
*2Peteri.ii. f 2 Tim.iii. i5. 4: Aftsiv. z/. (( Aasxxviii.*^.
** I Corimjhi. ii. 13.--^--—
84 The Holy Scriptures
2My, The Scriptures moft certainly are from God,
and therefote are infplred in the fenfe before explained.
The more we confider the matter of the Scriptures, the
manner of management, their fcope and defign to glo-
rify God, and the holy means they dired; to for accom-
plifl'jing this end; we may be the more convinced they
are of God. An author they mult have, not only as to
particular parts, but as to the whole compofure. They
muil either be from God, or from the devil, or from
men. 'Tis impolTible they can have their rife from the
devil, lince their great defign is to overthrow his king-
dom. If they came from men, thefe muft be either good
men or bad. From good men they could not come,
nnkfs divinely infpired •, for they could have no goodnefs
in them, if they came v;ith a lye in their mouth, pretend-
ing their writings were given by the infpiration of God,
when not fo. Nor could our facred writings come from
bad men, fince their chief bufinefs is to promote true
goodnefs, and holinefs, and to fpread the honour and
glory of God in the world ; they muft therefore have
come from God. Indeed if the Scriptures had not been
from God, we may be affured he would never fo remark- '
ably have owned them, and made them fo ufeful to
fpread ferious piety over the world •, he would never
have inclined the moft holy religious men, v/ho have his
fpirit, to lay the greateft Itrefs on them from age to age;
he v;ould never have laid open his counfels there ; he
would never have fulfilled the prophecies ; he would
never have given the writers of thefe facred books his
broad feal, by endowing them with a power of working
miracles. Now, fince they are from God, they muft
be given by infpiration ; for otherwife they could not
anfwcr their end ; they would not have given that un-
doubted certainty in facfed matters we need. We might
lay ftrefson them, and yet be deceived.
^dly^ The harmony of the Scriptures would be incon-
ceivable, if they were not fiom God by infpiration. The
notions of nien are commonly as dilTerent as their faces ;
human writings diifer exceedingly ; yea, a man, if he
write much, may diifer Irora himfelf Butamongftour
facred
Chap.T. divinely infpired. 8y
facred writers there is a moft harmnnioLS confent. The
Old Teftament and the New molt exaftly agree : tho*
feveral perfons in both write on the famefubjeds, tho*
they had different views, and one mentions what another
omits ; yet, to a wonder, they agree and harmonize.
Our Bible is all of a piece, which is inconceivable, if the
Spirit of God did not prefide over the compofure ; efpe-
cially when we confider the diS^erent ityles of the different
penmen, the variety of matter treated upon -, tho' they
have written hiftorically, prophetically, and do6trinally,
and about the fublimelt, as well as the moft common
matters, yet they all agree. Here are doftrines, types,
prophecies, hiftories, promifes, threatnings, all depend-
ing on one another, written by feveral perfons, at feveral
times, without any poflibility of combination ; yet they
not only agree in their account, but confpireall to pro-
mote the glory of God, in the happinefs of man, through
the promifed and provided Mejfiah. This harmony
could not be by concert, for the writers lived at feveral
hundred years diftance, and could have no correfpon-
dence. They knew not one another ; nay, many times
they did not underftand their own writings, but were
forced to fearch into their meaning: and yet they all
agree, becaufe they were all infpired and guided by the
fame Spirit of God.
4^'^/}', The fulfilling of the Scriptures demonftrates
their infpiration. Our Lord came not to defiroy the law
and the prophets^ hut toftdfl. Till heaven and earth pa fs^
one jot or tittle JJd all in nowife pa fs from the law, till ail be
fulfilled. Do we not find the holy Scriptures tranfcribed
(as over again) in the courfe of divine providence to the
church in every age, and toward particular perfons in the
various experiences and changes of their lives ? How could
the word and providence fo exaftly anfwer each other, if
that were not divinely infpired, as well as this divinely
dire(fl-ed ? As to the church, how wonderfully is it pre-
ferved? How oft has it been brought low, yet kept
from perilhing.'' like the bufli burning, yet not confu-
med. How has it been raifed out of the duft ? How
forely has it been vifited, when jiinpure and degenerate ?
G 3 And
S6 The Authority of
And how ftrangely refined by the foreft vifitations?
How certainly does it triumph in the iffue over its greateft
foes? And all in exad conformity to Scripture, As to
particular Chriftians, how fully do they find the Scrip-
ture verified in their cafe ? How does the experience of
David in the book of Pfalms, and of other Saints, re-
corded in the bo^)k of God, agree with the experience of
Chriftians in all ciges ? This were inconceivable, if God,
who knows what are, fliall, or can be the cafes and ex-
periences of Saints in every age of the world, had not in-
dited that book. Saints may find the power and influence
of the fpirit of God, renewing their whole man, fo as the
underftanding is not only enlightned, but alfo the will
and affedions are changed, with the whole courfe of the'
perfon's adions. They perceive an excellency in the
law of God, they before defpifed. They take more
pleafure in doing righteoufnefs than formerly in doing
unrighteoufnefs, which now they cannot think of with'
out horror. When they find all this done by the Spirit
of God, according to the rule and method revealed in
the Bible ; this to them does prove it to be the Word of
God, and is a witnefs, as well as miracles*. Howplea-
fantly may Chriftians find promifes accompliflied, when
they walk with God? And how awfully are the threat-
nings inflifted, when tiicy depart from him. How vifi«
bly may they obferve fin punifhed, and fincere obedience
rewarded? Now, how could this be? How could the
bible contain fuch a feries of providence, fuch a model of
divine government, general and fpecial, if the infinitely
wife God had not a peculiar hand in its compofure ? By
anfwering the word in all his difpenfations, God does, as it
were, avouch the Scripture to be his, in the hearing of the
world. He fliews that he holds the reins in his own hand,
and makes all things accomplifh the end the Scriptures
hold forth. Volumes have been profitably writ on this
fubj. d: t j but what is laid does prove that the Scriptures
are inlpired and revealed of God.
Tho'
* John V. 3 6. John x. 2 f . i John v. i o.
.f/e/»/«^'s fulriiHng ^ ihe S<
f See Mr. f/e/»/«^'smlriiHngo>ihe Scriptures, in three Parts. Pri-
vate Chr.llian's Witnefs to Chriftianit^.
Chap. I r the Books of lAo^cs. 87
Tho' what has been already advanced does demonflrate
the authority of the facred Scriptures, yet fince the
weight of the fubjed requires, and the nature thereof ad-
mits many kinds of proof, and in oppofition to the no-
tions of the modern deifts, who fet their mouth againft
the heavens, and mock at divine revelation as a cheat;
I fliall prove that no part of Scripture could be forged,
and that the whole deferves intire credit. Thefe facred
books have not only abundanceofintrinfick proof in their
own bofom, but alfo a collateral confirmation from the
tellimony of others.
I begin with the five books of Mofes^ y/hich the church
of the Jews did own in the days of Chrift, and in all their
fcatterings to this day, to be the Word of God given by
Mofes. if thefe books be not true, they are the moll no-
torious cheat imaginable. But thefe books are fuch, and
the hiftory they contain fo related, that it is impoflible
for Mofes, in the time of his life, to have made them pafs
for true, among the Ifraeliies, as the law of God, had
they been forged. And it mull alfo be impoflible for a-
ny perfon, fince that time, to impofe fuch a cheat upon
that nation and church *. That Mofes could not have
put fuch a cheat upon them, is evident, becaufe the mat-
ters of fadl related, from the 5th chapter of Exodus, ver.
I. to the lafl chapter of Z)^«/^ro;?ow)', are things, for the
moll part, faid to be done before the fun, in the fight
of Ifrael, or of the Egyptians and them together ; and
they could, by their very fenfes, know and judge the
truth of them: As, the plagues on the Egyptians, the di-
viding the red fea, and leading through the people of
Ifrael more than 600000 men, befide women and chil-
dren ; the pillar of cloud by day, and of fire by night,
that appeared to them, and led them 40 years through
the wildernefs ; the miraculous Manna by which they
were fed for the fame fpace-, the quails, and water out
of the rock ; the glorious appearance of God in giving
the law on mount Sinai, and many fuch like miracles ;
G 4 toge-
* Mr. John Simpfortt Profeflbr of Divinity, his Deraonftration of the
Divine Authoiitj' of the Scriptures,
8 S The Authority of
together with Mofey's rehear fing the law, civil and facred,
making the tabernacle with all its parts and inftruments,
fettling the priefthood in the family oi Aaron ^ with the
laws thereto belonging. Now if all thefe things were
not done, as recorded in the books of Mofes, it was im-
poffible the Ifraelitcs in his time could believe or receive
them J for every man; woman, and child, capable of
difcerning, muft have clearly feen the cheat, and known
rll the matter of fafl to be falfe, and therefore would cer-
tiinly have rejedled or deftroyed both Mofes and his
books -, efpecially fmce they were fo unwilling to fubmic
to thefe laws, or receive them at his hand, as the hiftory
fully declares, fmce he appeals to their fenfes for the
truth of all thefe great afts of the Lord, Dent^ xi. i — 9.
and that he wrote all thefe things in a book, and delivered
them to the priefts and elders of T/r^d"/, Deut.xxxu i — 9.
and they received them. Upon the whole, 'tis evident,
that what is contained in the Pentateuch, from Excd. v. i.
to Deut. xxxiv. could not have been impofed upon the If-
raelites by Mofes •, and if the far greater part of thefe five
books could not have been forged, or impofed on the
IfrasUtes in the time of Mofes^ no more could the pre-
ceeding part of them, becaufe it agrees exaftly with the
refl, and is confirmed by the fame miracles which prove
his divine miffion.
As the Je''j:)s could not have been engaged to receive
thefe books, if forged, in the time of ikfo/^-j, fo neither
could they, fmce his time or Chrift's, been impofed up-
on by them, if the matters of fad there related were filfe •,
becaufe in whatever age they may be fuppofed to have
been forged, the cheat muft have been difcovered: which
will appear, Firjl^ Becaufe that remarkable deliverance
of the people from Egypt^ bringing thqm through the
red fea and the wildernefs, and putting them in poflef-
fion of the land o{ Canaan^ were matters of f i6t fo remar-
kable, which muft have been fo carefully noticed and re-?
merpbred by pofterity, as they could not readily forget
them. At what time then this part of tJie ftory is fuppo^
ied to be forged, it muft be look'd upon, by all knowing
men, as an extravagant fable, fince in that cafe no per-
fon
Chap. I i" the Books ofJAoks^, ^9
fon could have any notice of it, before the forged (lory
appeared.
Secondly, In thefe books of Mofis is contained an intire
fyftem of the laws of the Ifraeliles, civil and facred, con-
firmed by fo many miracles of mercy and judgment, to
be obferved under the higheft penalty, from the time
Mofes publifhed them: Which laws, the hiftory of Afo-
fes, and the fucceeding prophets among the Jezvs, teach
us, they with great difficulty fubmitted to and obferved,
yet were obliged thereto by many remarkable providences
of judgment and mercy. Now it was as impoflible for
any perfon whatfoeverto forge and impofe on the people
of Ifrael fuch a fyftem of laws, civil and facred, efpecially
when faid to be eftablifhed by fuch wonderful works of
God, as 'tis now for any man to impofe upon us in this
nation, or any other people, a fyftem of laws, civil and
facred, and to perfuade us that thefe laws were given our
anceftors by Almighty God, and that Qur foreflithers,
from one generation to another, and we ourfelves, were
remarkably plagued for flighting of them.
Thirdly^ The great folemnities v/hich were to be obfer-
ved through all generations, ir^ memory of the miracu-
lous delivery from Egypt, and the other mighty ad:s of
God in bringing them to the land of Canaan, founded on
God's will, and committed to writing at the time of their
firil Jnftitution, fhut the door againil all forgery in all fu-
ture ages i efpecially confidering the book containing thefe
ri;les, was at that time committed to the cuftody of the
priefts and elders of Ifrael, Deut. xxxi. 9. and their fove-
vereign princes were appointed each of them to have a
copy of the book, Deut.y.v\\. 18 — 20. by them, to be
kept iiife, for the ufe of the following generation, where-
by it was impoflible fuch folemn obfervances could creep
in anr.ong them by degrees, and afterwards be eftablifhed
by fubfequent laws, as is the fate of thofe, who obferve
fuch folemnities from oral tradition. Thefe folemn ob-
fervances were the circumcifion, the pafTover, daily fa-
crifices, new moons, fabbaths, and folemn feaft-days, the
great day of attonement, the year of the j ubilec, ii^c. In
each of ihefe many outward performances are required,
3 and
\ .
90 The Authority of
and the whole rules of thofe laborious fervices contained
in the books of Mofis, which God gave to his people, to
teach them the fame and other precepts, and that they
might never be impofed upon by human inventions.
Fourthl'j, The many {landing monuments, which we
are told of in the books of Mofes, that were left among
the people of Ifrael as a teftimony of the truth of thofe
things writ there, as the office of priefthood in the fa-
mily of Aaron^ exclufively of all the families of the
tribes of Ifraely which the people unwillingly fub-
mitted to •, the tabernacle, with all its parts, furniture
and inftruments ; fome of thefe, as the mercy-feat, and
candlefticks of inimitable workmanfhip, and vaft expence,
all particularly defcribed and approved in the books of
Mofes ; the high-prieft's Garments, the Uriin and Thum-
mm, and ferpent of brafs, made by the fame order. Now
the tabernacle and all its vefTels, as being of conftant ufe,
from the time qf Mofes^ to the building of SoIomon^s tem-
ple, was a Handing proof of the truth of the book that
prefcribes them, where the authentick copy of it was re-
polited. At whatever time then we can fuppofe the books
of Mofes to have been forged, we muft fuppofe the ta-
bernacle and thofe other ornaments to have been made,
and at the fame time to have been things never before
heard of, whereby the cheat would be manifeft to every
body.
Fifthly, All the following books of the Old Teftament
do either fuppofe, or affert the books of Mofes to coa-
tain the oracles of God. For as to their doctrinal part,
they are only an explication of thefe laws, or exhortations
to obferve them, confirmed with promifes of mercy, and
denunciations of judgment. The hiftory they contain, is
only the continuation of that in the books of Mofes, de-
claring how the Jezvs in following ages, for above :ooo
years did obey or tranfgrcfs thefe laws, and how they
were favoured on their obedience, or punillied fo' their
tranfgrefllons. Which being all wrote about th^ time
when the matters of fa<5l there recorded were done, the
feveral authors do appeal for the truth of what they wrote,
to the pulick records of the kingdom then extant, which
by
Chap. I r the Books of Mofcs, 91
by many inftances we find more exadlly regiftred, and
kept among thefe eaftern princes, than commonly in
our days, among the princes of Europe. IS'ow, fmce
thefe books contain the hiltory of the Jew'.pj Church from
the death of Mofes., and beginning of JoJhua\ govern-
ment, throughout all the following ages, without any
interval, till the third year of the reign of A. -taxerxeSy
king of Perfia •■, thefe books being true, 'tis not only im-
pollible the books of Mofes fhould, during that time,
be forged and impofed upon the Jews, but they muft
certainly be genuine, and really owned and received by
the people, as the law of God given by Mofes. If we
fuppofe the books of Mofes to be forged, the. whole
books of the Old Teftament muft be falfe, and impofed
on the Jews-, which is a thing impoflible to be done, even
fuppofmg them to be the moft barbarous of nations.
The more books of the Old Teftament Deifts can fup-
pofe to be counterfeit, more eafily ftiould the cheat have
been difcovered by any of fenfe among that people, and
the more unwillingly fliould they have received thefe
books, as the oracles of God j becaufe, as the hiftory
proceeds, there is ftill a greater difcovery made of their
unthankfulnefs to God, and their rebellion againft him,
and heavier judgments poured out on them for the fame.
Befides, a larger thread of the hiftory containing a fuc-
ceffion of their judges, kings, and rebellions in Church
and State, would have made the cheat more hateful and
apparent.
Sixthly, The books of Mofes could not have been ei-
ther entirely forged, or made up with alterations, after
the return from the Bahylonifh captivity, hy Ezra, or
any body elfe about his time, as fome alledge without
reafon : And that ift, Becaufe Ezra himfelf in the third
chapter of his book, Ver. 2- 5. does almoft in ex-
prefs terms affirm, that Jofhua the fon of Jofdech and
Zerubabel brought with them the writings of Mofes from
Babylon^ in the firft year of Cyrus. The fame is imported
Ezra vi. 18 21. where they offered lacrifices,
and kept folemn feafts according to the law of Mofes.
They had at the fame time the book of Jeremiah^
3 • 2 Chron,
92 The Authority of
2 Chron. xxxvi. 2 2 . Ezra i. i . Daniel alio had it at
Bahjlo?!, Dan. IX. 2. They had the laws concerning the
courfes of the priefts delivered by David^ king of Ijraeiy
according to the Spirit of God, i Chrom vi. compared
with ^zr^iii. 10. From all which it appears, that it
was impofiible for Ezra either to have forged the, law a-
new, or to have made any alterations in it •, for when-
ever he Ihould have attempted any fach thing, either the
hiftory of his own book, declaring the books of Mofes
were brought back with Jojhiia and Zeruhahel, would
have been found out to be a notorious cheat and falfhood,
by which all his credit with that people would have been
loft ', or elfe thofe copies of the Jaw, brought back with
Jojhua^ would at leaft have been found with the priefts
in the temple, as of ftanding force and daily practice,
by which they would examine any new- copy he could
offer, and could not but perceive the fmalleft difference.
2dl'j. The great numbers of thofe who had feen the
former temple, who were ftill alive, when the founda-
tion of the fecond temple was laid, £2;r<^ iii. 12. who
could not be ignorant of the laws that were kept on re-
cord, and were in force until the deftruflion of the firft
temple, were as fo many checks to any that would ad-
venture to forge a new law, or alter the old. '^dly,
•They brought back 5400 veffels of gold and filver,
Ezra'i. II. which had been carried out of the temple
at Jerufalem by Nebuchadnezzar^ and reftored by Cyrus ;
which veffels muft have been known by the ancient
priefts then alive, who had formerly made ufe of them
in the temple-fervice, and the orders of the priefts of the
family of Aaron, being obferved by Jo/Jjua and Zeru-
habel. All this makes it more impoffible to impofe upon
them a new law. 4/^/)', The precepts againft marriages
with the heathen, were plainly broken by the JewSy ex-
prefly againft the law of Mofes, 2i.nd they were drawn
into the abominations of the heathen, in which trefpafs
their princes and rulers were chief, Ezram. i, 2. with
their Priefts and Levites. Now it was impoffible for Ezra
to have forged, or even to have altered the law of Mofes.,
which the princes, rulers and priefts had broken. This
was
Chap. I . the Books of Mofes. 9 5
was a tender point, wherein the intereft of their famihes,
and afFeftion of their wives was nearly concerned, fo as
they muft have been engaged to examine with the greateft:
nicenefs all the copies of the law, that £zr(2 could offer :
yet we find they were fo far from oppofmg Ezra*s com-
mand in this matter, that they acknowledged their tranf-
greffion, and chearfully joined with Ezra inputting away
this great abufe •, and abandoned the ftrange wives they
had taken, with their children. Yea, all of them high
and low, allow their names to be recorded for the inllruc-
tion and warning of pofterity, Ezra, Chap. x. All this
could proceed from nothing, but the unqueftionable
proof they had, that the writings extant among them
under Mofes's name, were the law of God delivered to
their fathers, for the breach whereof they had been fe-
verely punilhed in Babylon -, and all this demonftrates it
was impoffible for Ezra, or any other, to have forged
or altered the law of Mofes.
Seventhly, The law of Mofes could not have been
forged or changed, betwixt the days of Ezra and our
Redeemer's incarnation. This is but a natural confequence
of the former; for if the books of Ezra a.nd Nehemiab
were true hiftory, and extant among the people of the
Jews, from Ezra's days to Chrift, they muft alfo have
had the books of Mofes and other books of the Old Tefta-
ment, which rendred it impofnble for any to forge all
ihefe books, conlidering the laws, miracles, and hiftory
of Church and State contained in them. We are alfo
told in the book of Maccabees *, and by Jofephus f ,
while they give an account of the ftate of the Jews, during
that period, that they had always among them the law
of Mofes, which they moft religioufly obferved, even in
the face of the moft cruel perfecution, which they met with
under Antiochus Epiphanes, and would not have done for
obfervhigany law newly brought in among them. This
further appears, by confidering that they had the tradi-
tions of the elders, which they very fuperfticioufly ob-
ferved
* Mace.i. 19. Ibid.ii.f— — II. Ibid, vii.g, -p.
t Anticjuitat. Lib. 12. cap. 7.
94- The Authority of
ferved in the days of our Saviour |, by fome of which
they made void the law of God. From which it appears,
that fince the law contained in the books of Mofes and the
prophets, had been by their fathers efteemed the unalte-
rable law of God, which they were not to add to nor di-
minifli from ; that even when corruption in worfhip and
manners crept in among them, that law was efteemed fo
facred, that no perfon durft adventure to change it i but
they devifed an oral law, to be handed down by oral tra-
dition, where they had liberty, without danger of being
difcovered, to add traditions, that might countenance
their prefent corruptions : which fort of law the Jews
maintain to this very day, and have gathered the pre-
cepts of it into a body, called Mifchnajoth. Even as
the Church oi Rome finding it impoflible to forge any
new books, under the name of Chrift and his Apoftles,
or alter the genuine books, have betaken themfelves to
tradition, which they pretend to have been delivered from
father to fon by word of mouth, from the Apoftles time
to this very day. From all thefe things fet together, it
may be evident to any thinking perfon, that the books
under Mofes's name are truly what they pretend to be,
the law of God delivered by Mofes to the people ofjfrael
in the wildernefs, and could not poflibly have been for-
ged in any period of time before the appearance of Chrift:
and the providence of God, the multitude of copies, and
the care of Jews and Chrifiians, have tranfmitted them
fafe to us to this very day.
Befide what has been already difcourfed, which does
fully prove the authority of the books of Mofes, I may
add fome further arguments to confirm the fame, i/?.
From the perfonal qualifications of this prophet ; he
writes with great fincerity. There is nothing more com-
mon among heathen authors, than to magnify beyond
meafure the glorious adions of the great men of their
own nation, to boaft of their merits, and to dif-
guife their faults. With what praifes did they honour
their firft bencflidors and heroes? They did not only ex-
alt them above mankind, but they deified them after
their death •, they ereded ftatues, built temples and al-
:|: Mar. v.i 1—27. Markvii. 7— JJ. ^^^^
Chap. I. the Books of Moiks. 95
tars to them, addrefled prayers, offered rich prefents,
and in fome places facrificed even human viftims ta
them. But with what fincerity does the prophet Mofes
write the hiftory of Abraham^ Ifaac, and Jacoby with
their children ? He gives an impartial relation of the
glorious anions they did, and of the faults they com-
mitted, without any difguife. He diffembles not the
envy and murmuring of Miriam his. fifler *, nor the a-
bominable idolatry of Aaron his brother f, tho' he was
high-prieft *, yea, he difcovers his own unadvifed words ||,
and the doubts of his own mind, which none, before he
opened them, (but God only) could know. Nothing
could oblige him to feign or diffemble. The truth he
was ordered to fet down, was the only motive he pro-
ceeded upon ; the execution of God's commands, the
only glory he fought after ; and a happy immortality,
the only reward he afpired to. Mofes's modefly is no
lefs unqueftionable than his fincerity : he was a peifon of
admirable beauty, trained up from his infancy, till he
was 40 years old, in Pharaoh*s court, as a fon of the royal
princefs, educated in all the wifdom and learning of the
Egyptians, under the beft mailers they could have any-
where, as the heir apparent of the crown : and, if we
may believe Philo, he commanded numerous armies of
that nation **, and obtained great vicftories, according to
JofephtisX j yet is fo far from the vanity of making any-
long narrative of his own preferments, or the dignities
to which he was advanced, and of the great afhs he did,
as he pafles them all over in filence ; but on the con-
trary, he does not conceal his keeping the flock of his
father-in-law, Jethro, in Midian ||||. Is this the ftyle of
an hiflrorian, who writes upon worldly defigns and felfilh
motives ? Where is one profane writer in whom the like
modefty appears ? Neither did Mofes feek his own inte-
refl. *Tis an old and good obfervation of Philo *^*,
^hat Mofes was the only prince who ever governed a people %
that did not gather gold or filver into his coffers^, who did
not
* Numb.xH. I— If, fExod.xxxil. (j Numb.xx. i— 12.
** De vita Molis, lib. t. ^ Anciq. lib. i. cap. f. [|ij Exod. iii. i,
%* De vita Molis, lib. i. pag. m, i/.
96 the Authority of
not exaoi tribute^ nor found •palaces nor poffefjlons, gather
fervants, riches tior revenues^ having nothing of pride either
in food or clothing, hut the fimplicity and frugality of a -pri-
vate man \ only he was adorned with the royal endowments
of fortitude, fobriety, diligence^ prudence, wifdom, patience^
juftice, contempt of all earthly pleafures, exhorting all his
people to virtue, appointing pumfhments for tranfgreffors,
and rewards for the obedient, 'Tis evident he was fo un-
concerned with the preferment of his own family, and
fo wholly pofTelTed with a defire faithfully to execute the
commiffion he had received from heaven, that he fettled
the office of high-prieft in the family of his brother, and
made choice of JofJjua his fervant to conduft the people,
after he was gone, and introduce them into the promifed
land, and left not his own children any honourable office
or prerogative, but that only of fmiple Levites. What
can be inferred from fuch a method of proceedure, but
that Mofes afted only by the diredion of God ?
A fecond argument to confirm the authority of the
books of Mofes may be taken from the laws he enafted.
The ten commandments refpe<5l all mankind, without
any diftindtion of age, fex, or condition. The four firil
regard our duty to God. The other fix our duty to our
neighbour. We are obliged to love God, with all our
heart, all our might, and our neighbour as ourfelves.
Whatfoever we would not that men fhould do to us, thefe
we are not to do to them. The magiftrate is honoured,
the people's intereft preferved, and our happinefs, if we
obey thefe laws, fecured. There is more divine wifdom
fliines in them, than in all the laws enacted by Dracon^
Solon, Lycurgus, Numa, or any other of the heathen
law-givers. The worlhip of the heathen deities is dwin-
dled into nothing. The wifdom of the Egyptians,' Affyri-
am, Greeks and Romans, could not preferve their gods
from annihilation : their Ifis, Bel, Jupiter, Ceres, Miner-
va, Mars, and the reft, are forgotten ; tho* we know
their names, they ferve for nothing but amufing chil-
dren, as Juvenal faid * of the famous Carthaginian ge-
neral.
* Juvenal. Satyr. 10. ver. 1^7. U$ ^tterls fUceat ^ dtcUmMb fm.
Chap, i^ the Books of Mofes. 97,
neral. But the knowledge and worlhip of the true God,
taught by Mofes^ has fubfifted from the beginning of the
wbrld to this day, through all revolutions of ages, not-
withftanding all the oppofition of the powers of the
earth, the wiles of the devil, and the fury of idolatry
and fuperftition, which could never ruin nor obfcure it.
On the contrary, it has arrived to a greater perfedion
by the light of the Gofpel, being not now Ihut up a-
mong the Jews in fuch a narrow corner, as the land of
Judea, but fpread over the world, to turn all men /;-£?;«
darknefs to light, and from the fervice offatan, to the
fervice of the living God. The laws of Mofes are more
holy and pure than thofe of any other nations ; they
forbid thofe fins permitted by others, as hating our bro-
ther in our heart f ; avenging or bearing grudge at the
children of our own people •, the expofmg of infants ;
fimple fornication, and many other evils of the like na-
ture. They condemn all forts of fuperftition, with
which other nations were filled ; they rejedl all kind of
magick inchantments, auguries and divinations, and di-
ftindion of lucky and unlucky days. How can this law be
but holy, which proceeds from ^n infinitely holy and wife
God, who only knows what is bed for his people ? Even
the ceremonial law, tho' exceedingly burdenfome, was
very ufeful to feparate betwixt Jews and Gentiles, to di-
ftinguifh between the feverity of the law and the free-
dom of the Gofpel, to try the Jews obedience, and to
point out the Me/Jiah to come, of whom it was a type
and fhadow. The very burdens of the law did evidence
the divine inftitution thereof. How could the Jews have
fubmitted to fuch a painful ordinance as circumcifion, to
fuch expenfive facrifices, to confecrate to God the firft-
fruits of their ground, and the firft-born of their cattle,
and to redeem thofe which were forbidden to be fa-
crificed, had they not believed thefe laws came from
God, who would feverely punifh the tranlgrefiion of
them, and been eye-witnefles to the great miracles
wrought by Mofes to confirm the fame ? To be fure
fuch
f Lev. xix. 17, 18.
Vo L. I. H
9 8 The Author it J of
luch an iinpatlent, quarrelfome, ftiif-necked, and rebel-
lious people, as the Jews were, would never have fub-
mitted to thefe burdenfome ceremonies, but on this ac-
count.
There are two laws among others, which well deferve
our feriousconfideration. The/^y?is, that Lm/zV. xxv. i.
to the end, which ordained the land fliould reft every
ieventh year,, tho' he permitted every one to eat that
which it fliould produce of itfelf, without labour, and
forbid them at the fame time to make any provifion for
that year. And 'tis remarkable the law commands the
fame thing as to the year of jubilee, which was the
next after the feventhfabbatick yearj fo at that time the
land refted two years fuccefllvely. The fecond law we
remark, is that which enjoins all the males to appear ia
that place, where the tabernacle was to be, three times
a year, Exodus xxin. 14 18. viz. at the pafibver, at
pentecoft, and at the feaft of tabernacles. Now, can it
be imagined, that Mofes^ who was a prudent learned man,
and a great politician, who loved the people whom he go-
verned tenderly, would appoint fuch laws, if God had not
pofitively commanded him to do it ? Is there any country
in the world, how fruitful foever it be, tho' not half fo
much peopled as anciently Judea was, that would fuffer all
the land to reft every Ieventh year, and fometimes for
two years together ? Is there any ftate encompaffed on
all hands with powerful, valiant, and implacable ene-
mies, that would ftrip naked three times a year all their
frontiers of all the males, from 20 years old to upwards
of 50 or 60 ? Surely there is not any fovereign in the
midft of enemies, as the Ifradites were, fo imprudent as
to obferve fuch a condudl i and therefore 'tis even mo-
rally impofTible, that Mofes fliould ever think of making
fuch laws, which would infallibly produce, in a very lit-
tle time, the utter ruin of the commonwealth, according
to the natural courfe of things, unlefs God had given
him an exprefs command to do fo ; and aflured him, as
he informs us, that in the years preceding the fabbatick,
the land fliould produce a double or triple crop : and
during the time when men were abfent from their cities,
attend-
Chap. I. the Books of MoCcs. 9-9
attending the worlhip of God, their enemies fhould not
attempt to conquer them, as in fa6t they never did.
To confirm the authority of the books of Mofes, I add
a third argument from their antiquity. The long Hves of
the patriarchs before the flood of Noab, and alfo from
his time to that of the children of Ifraers going down
to Eg)p^ made it pradticable for a few men to tranfmit
the knowledge of God to their pollerity for above two
thoufand years : but when the age of men was fhortned,
in the days of Mofes *, to almoit the fame period as at
prefent, it was neceffary that God's mind, for the go-
vernment of his church, fhould be committed to wri-
ting. Mofes began to write thefe divinely infpired books,
after he was called to the prophetick office, about the
year from the creation of the world 2450. The book
of Genefis contains a narrative of 2369 years, without
which we Ihould have been in darknefs concerning all
thofe great events there recorded ; tho* it be an hiftory of
times before Mofes^ yet all is divinely infpired, and there-
fore infallible. Mofes might have memoirs of thefe pe-
riods of time from fuch as did go before him, and was
guided in the whole compofure Ipy the unerring fpirit of
God. The Ifraelites were aflured of the truth of the
whole by the wonderful miracles he wrought, and the
other proofs of a divine miffion God gave him in their
view. As for the reft of Mofes'% books, they are of
things done in that age, of which themfelves had been
witnefles, as has been already demonftrated. Now there
is no profane hiftory extant, that I know of, except
fome dubious fragments, but what was writ after the de-
liverance of the Jews from Babylon^ a thoufand years
almoft after Mofes's time. Herodote, whom Cicero calls
the father of hiftory, he being even at that time counted
the moft ancient hiftorian, wrote but about the time of
Xerxes the Ferfiari% war againft Greece^ 450 years before
the birth of Chrift, 3480 years after the creation of the
world. Thucydides and Xenophon wrote feveral years after
him, and continue his hiftory. There is no Egytian^y,
Chaldean, Perfian^ nor Scythian hiftory extant : all the
H 2 accounts
* Pf. xc. 10.
TOO Of the Antiquities of
accounts we have of their affairs, are from the Greehj
who, as Juvenal of old obferved, were bold to put great
falfhoods into hiltory *. The Roman hiftorians are yet
of a later date ; moft of them wrote but about the Au-
guftan age, near to the time our Redeemer was born, and
many of them long after that. The books of Berofus,
who wrote the Chaldean ; Manetho^ the Egyptian *, and
Metajlhenest the Indian hiftory ; are all loft, and bafely
counterfeited by Annius of Viterbo : but tho' they were
extant, they were but wrote in the reign of PtolemcBus
PhiladelphuSi about 300 years before the birth of Chrift.
As then the holy Scriptures are by feveral hundred
years the moft ancient book in the world •, fo indeed we
have no hiftory that can be depended upon for 3000
years, but what we have in thefe facred writings, as be-
fore proved -f •, and thefe Scriptures being received as a
divine revelation, do carry great evidence of their autho-
rity, the firft revelation being the Criterion and Rule of all
that follow. God would not fuffer the ancienteft books
of religion in the world, to pafs under the notion and
title of a revelation, without caufing fome difcovery to
be made of the impofture, if there were any in it;
much lefs would he preferve it by a particular and fignal
providence for fo many ages, and make it retain its au-
thority againft all the oppofition of devils and men.
God did firft eftablifti his own truth, to which mankind
might ftill have recourfe, and by which, as a ftandard,
all delufions might be tried.
For further confirming and illuftrating this argument,
I Ihall take a little view of thofe nations, who have
greateft pretences to antiquity, and fliow that they are
neither fo great, nor fo well founded, and in a word, not
to be compared with thefe of the J^wj in the facred Scrip-
tures. Particularly we ftiall confider the antiquities of
the Egyptians, Phenicians^ Chaldeans, Grecians, Romans,
Scythians, and Chinefe.
As
-Quicquid Graecia mendax
Auder in hiftoria— — — Satyr. 10. ver. 174.
t See Pag. 77, 78.
Chap. I r Heathen Nations. loi
As to the Phenicians, their only flimous ancient hifto-
rian we hear of, is Sanchomathon^ but he is loft. Fhilo
Biblius, in the reign of the Emperor Adrian, about the
beginning of the fecond Century, tranflated him into
Greek, and altered many Phenician names, to make them
more agreeable to the palate of the Greeks. Flis tranf-
lation is alfo loft. It feems to have been extant in the
time of Eufehius, biftiop of Ccefarea, for he has preferved
a few fragments of it* ; where we find Sanchoniathon re-
ceived his information concerning thefe affairs from Je-
rombaal, prieft of the god Jevi ; and he dedicated his
work-to Abihalus, king of the Berytiafis. If this Jerom-
laal be the fame with Gideon, who in Scripture is called
Jeruhhaal, he is ftill 182 years ftiort of Mofes \ but if
Abibalus, to whom he dedicates his hiftory, be father to
Hiram, contemporary with Solomon, as feems more pro-
bable-f-, then Sanchoniathon will be 480 years later than
Mofes. The fragments that are preferved, are full of
ftrange fables, valuable for nothing but fome account of
the Phenician idolatry, which we Ihall take fome notice
of in the fecond chapter of this elTay. The learned
Dr. Cumberland, biftiop of Peterborough, in his Phenician
hiftory, printed in the year 1720, has beftowed pains
on thefe fragments, where it appears the generations re-
corded by Sanchoniathon, and the genealogies of Mofes
in the fifth and eleventh chapters of Genefis, do agree.
Upon the whole, neither is Sanchoniathon, if intire, to be
compared with the authority or antiquity of the books
of Mofes \ neither does he weaken his authority, but is
rather fome fcraps borrowed from Mofes" % writings, and
mixed with a heap of fables.
As to the Egyptian antiquities, they were a people fo
unaccountably given to fables, that the wifeft a<5tion they
did, was to conceal their religion, and the beft office of
their gods to hold their fingers in their mouths, and en-
join filence to all who came to worfliip them. I ftiall,
in the following chapter, difcourfe of their idolatry :
H 3 other
* De prsepar.Evangelica, lib. i. cap. 9.
t Vide Jofeph. concra Appionem, lib. primo.
102 Of the Antiquities of
other heathens laughed at it ; and 'tis a glaring proof of
the greatnefs of the degeneracy and apoftacy of man.
Eg)pt was certainly an ancient kingdom, and the belt
evidence of their antiquity is in the facred Scripture.
The Dynafties of the reigns of the gods and demi-gods
among them are plainly fabulous. Thus far it may be
granted, that Mifraim^ the fon of Cham^ called by pro-
fane authors Menes, fettled among them, and was their
firft king. Hence Egypt in Scripture is called the land of
Hafu * ; his fucceffors were commonly called Pharaohs,
as the firft emperors of the Romans were called Ccsfars.
Thefe Pharaohs did reign in Egypt for about 600 years ;
and after this, princes of their own, till their kingdom
was diffolved, and became a prey to the Perfians, Gre-
cianst and after them, to the Romans •■, and laft of all to
the Saracens and Turks. But where is their ancient hi-
Itory ? As to Manetho^ he is loft ; tho' he were extant,
no credit can be given him. He was prieft o^ Heliopolisy
and wrote in the Greek language a hiftory of the feveral
JDynaJIies of Egypt, from the beginning he afcribes to that
kingdom, to the fixteenth year of Artaxerxes Ochus "f :
fince which time Egypt has had no king of its own, but
was ftibjed: to foreigners. He dedicated his book to
PlolemcBUS Philadelphus t. Dr. Stilling fleet proves that the
LXX interpreters tranflated the Bible in the beginning
of Philadelphus' s reign ; that Manetho and Berofus wrote
fome years after them ; and that there might be fome
hiftory of other nations, as well as of the Jews, depo-
fited in the famous Alexandrian library ||. The world, as
he alfo obferves **, was then awakened into greater inqui-
fitivenefs after knowledge, and Providence did give the
inquifitive world a tafte of truth at prefent, to ftay their
ftomachs, and prepare them for a further difcovery of
it afterwards. In order to this, the nation of the Jews,
which was an enclofed garden before, was now thrown
open,
♦ Plal. cv. 13.'
■j- tuiebii Chronicon ad annum Ochi decimum fextum. TrUeatix's
Cc'in-ciion, Vol. i. ad annum jfo. ante Chriftum.
:{: [bid. ad annum 247. ante Chriftum.
|( Oiigines lacr», lib. i. cap. z, 3. ** Ibid. pag. 47.
Chap. I. ^ Heathen Nations. 103
open, and many of its lights fet in foreign countries •,
not only at Babylon, where, after their return, were left
three famous fchools of learning, Sera^ Poniheditha^ and
Neharda ; but in Eg'^ft too, where multitudes of them,
by Alexander's favour, were fettled at Alexandria : from
which fountains, knowledge came to the refl of the world,
whereby God did make way for the knowledge of him-
felf, to be further propagated by the Gofpel. To return
to Manetho, how can he, a writer of fo late a date, who
had no Egyptian records before him, be credited concern-
ing his Dynafties of 5353s years* ; efpecially fince, as
appears hy Syncellus "f", he took his hijlory from fame pil-
lars in the land of Seriad, in which they were infcrihed in
the facred dialeEl, hy the firji Mercury Thoth, and after
the flood were tranjlated out of the facred dialed into the
Greek tongue, in hieroglyphick cbara^ers, and are laid up
in hooks among the revsjlries of the Egyptian temple^ hy
Agathod^mon the fecond Mercury, the father rf Tat.
Can any thing be liker a fable than this? Flow could
thefe pillars ftand and be legible after the flood, which
overthrew all buildings and monuments ? How could
Manetho tranlcribe Dynafties for above 50000 years, from
facred infcriptions of Thoth^ who lived in the beginning
of the firft Dynafty ? Did he prophefy an intire hiftory
of fo many years to come ? How could this hiftory be
tranfcribed from hieroglyphick charafters, which are not
letters, but reprefentations of things ? How could it be
written in any tongue, when it was written in hierogly-
phicks? Where is this land of 5'm<^(i.? JofephusScallger,
that learned and inquifitive man, fays. He knows |j not
how the fecond Mercury, or AgathodcEmon, coidd tranf
late this into Greek fo foon after the flood, when the Greek
tongue was not then known, far lefs admitted into Egypt.
Tho* Manetho be loft, his Dynafties are preferved, being
epitomized by Julius Africanus, from him tranfcribed by
Eufehius, from him by Georgius Syncellus, and others.
But how little to be depended upon, we have already feen.
H 4 Herodote
* Origines facrse, pag. 7,6.
T Apud Syncellum, pag. 40. inter fcriptores Byzantinos.
Ij Notas in Eufcb, pag. 408.
104 Of the Antiquities of
Herodote and Diodorus Siculus have fome account of Eg'jp-
tian affairs, which they learned from the priefts of that
country, who might eafily impofe upon them, who had
no knowledge of the Egyptian tongue. Thefe authors
have advanced feveral contrarieties and inconliftencies, as
our learned countryman, once my good friend, has made
appear *. In Ihort, tho' fome great men have made too
much noife concerning Egyptian antiquities, yet what
have we from them, but bare names of kings, and many
of thefe fabulous, and fome vaft pyramids and laby-
rinths tranfmitted to pofterity ? The Egyptians had no
records, no documents of any true hiftory, but thought
it eafy to deceive the Greeks with any fabulous narration
they pleafed.
As to the Chaldean antiquities, (where I fliall add fome
things concerning the Egyptian ;) Berofus, who, as Tatian^
an author in the fecond century, fays "f, was a Babylo-
nian, a prieft of Jupiter Belus^ and lived in the age of
Alexander the Greats and dedicated three books of Chal-
dean hiftory to Antiochus the third after Alexander^ who
muft be Antiochus Throf. and fo wrote much about the
fame time with Manetho. His book is loft, only fome
fragments of it are preferved by Jofephus t, and Etife-
bius ||. Divine Providence has tranfmitted to us the
books of facred Scripture pure and intire -, but as to thefe
books of Sanchoniathon the Phenician, Manetho the Egyp-
lian, and Berofus the Chaldean, they are all mangled
and loft : and tho' they had been extant, were not of fo
great antiquity, authority, nor ufe. To return," Berofus
rivalled the Egyptians with antiquities of vaft extent ; for
Cicero tells us **, "The Chaldeans pretended to accounts of
47000 years, tho, fays he, they are to be condemned either
of folly, impudence, or "vanity ; we judge they lye, and are
not afraid of the cenfure of fubfequent ages. Indeed l^ully is
in the right •, for they had no certain records, knew no-
thing of the origin of the world, and therefore imagined
what
* Spicilegia antiq. ^Egypt. cap. if, i<J.
f Tatianus Affyrius, pag. 171. printed -with Juftin, Edit. 1686.
^ Contra Appionem, lib. i. |} DePrxp. Evang. lib. iq«
**-DeDivina:ione, lib. I. §• 3(>.
Chap. I.' Heathen Nations. 105
what they pleafed. Hence rofe thofe vain contefts be-
tween the Chaldeans^ Scjthians^ Egyptians^ and Ethiopians,
concerning the antiquities of their feveral nations, where
none of them infill upon records, but upon feveral pro-
babilities, arifmg from the nature of their country, and
the climate they lived under. Jufiin, from Trogus, fays *,
^he Egyptians being defeated by thefe arguments, the Scy-
thians appeared to he the more ancient people. Had they
had any records, Pfammiticus would not have been ob-
liged to that ridiculous way of deciding the controverfy
by his two infants, bred up by a (hepherd, without con-
verfe with men ; concluding that the language they fpoke
iirft, would manifeft the great antiquity of that nation
it belonged to. Accordingly the word they firft uttered
being Becos^ and fignifying bread in the Phrygian tongue,
thefe PhfygtansyftiQ. counted older than the Egyptians "f .
Either Herodote, who tells this ftory, was deceived, or
the Egyptians yielded their caufe very eafily -, for 'tis
more than probable the infants had fpoken none at all,
had they not learned the inarticulate voice of goats they
had more converfe with, than men. The weaknefs of
this argument declares they had ,no annals nor hiftory to
prove their antiquity by, in thefe times -, elfe they had
appealed to thefe, rather than to fuch ftrange means of
probation.
Moreover, the Egyptians and Chaldeans had no Epo-
f/&«'i of chronology, no diflinft periods of time, not fo
much as a fixed account of their year, ufing lunar years ;
fometimes taking three or four months, and fometimes
one month for a year. Diodorus Siculus, who travelled
into Egypt, and writes at large concerning their affairs,
fays t, ^hat from Ofiris and Ifis to Alexander'^ govern-
ment, who built a city in Egypt, called by his own namf,
are numbred by fome loooo years, or, as others write,
little lefs than 2^000. Afterwards he faysy, TheKgy^-
tun priejis make a computation from the government of the
Sun, to Alexander' J paffing into Afia, of about 23000
years. Moreover, in their fables 'tis [aid, '^the moji ancient
of
♦ Hift. lib. 2. cap. i. -{- Herodot. lib. 2. ab initio.
^ Bibl. Hilt. lib. i. cap. 23, || Ibid. cap. z6.
1 06 Of the Antiquities of
of the gods did reign 1200, hut the later ones not ahove ^00
years. Now ftnce that number of years exceeds all cre^
dit, fome are not afraid to affirm^ that of old the ??iotion of
the Sun not being known, the year was defcrjbed by the cir-
cuit of the Moon. Therefore, when the year was of thirty
day St fome might live a thoufand years ; fince now when the
year confifts of twelve months, not a few live above an hun-
dred years. 'The like may be faid of thofe who are reported
to have reigned 300 years ; for in their time the year was
complete in four months, the folar year having as man'j
months in its feafons, fpri?ig, fummer, and winter. In-
deed the year was fcarce well fixed and regulated in the
heathen world, till the time of Julius Ccefar. But of all
countries, we are moft uncertain of the Egyptian year. If
four months be a fhort year, one lunar month is ftill
fhorter •, yet we are alTured by authors of good credit,
that in Egypt one month was counted a year. Varro, as
cited by La5lantius *, gives this account of the great age
of fome men in ancient times, who are fuppofed to have
lived a thoufand years. That among the Egyptians, a
month is efleemed a year •, that the circuit of the Sun, thro*
the twelve Signs, does not conflitute their year, but the
Moon performing her courfe in thirty days. Plutarch fays "f ,
That the Egyptians had at firfl but one month, which after-
wards they divided into four, according to the feafons of the
year. This feems to be the reafon why they reckon fo great
a number of years, becaufe they count thefe months injlead
cf years. According to this computation, the Egyptian
Dynaflies may be reduced to fome nearer proportion to
truth, of which Dr. Stillingfleet makes a calculation |[.
But among fuch a confufed heap of uncertainties, I hum-
bly conceive 'tis difficult to find truth. We muft go
to the ftandard of the Word of God for it.
Now I proceed to take a little view of the Greek anti-
quities. Tho* the Romans, and moft of the heathen
world received their learning from Greece, yet the Greeks
themfelves have no ground to boaft of any great antiqui-
* De origine erroris, lib. 1. cap. 15. pag. m. 174,.
t Life of Numa, Engl. Edit. 1683. pag. 249. ,
(jOriginesfacrXjlib. I. cap.f.
Chap. I. Heathen Nations. 107
ty. 'Tis agreed both among learned Heathens * and
Chriftians t, that Cadmus, fon of Agenor, king of Phe-
tiicia, who went to Beotia, and built 'Thebes, or at lead
the caftle called Cadmea, was the firft who brought let-
ters into Greece. Herodote fays particularly :f, " That
*' there were no letters in Greece, in his opinion, till
" Cadmus brought them, and that three old infcriptions
*' were extant, in his time, in Phenician letters.** Now
letters were known among the Jews long before this time.
Mofes makes ufe of them as commonly known in his
days. Job appears by his long life, to have been before
Mofes i yet his book is written in the fame characters.
He wilhesll. Oh that m'j words were now written, that
the'j were printed in a booh 'Tis highly probable that
this noble art was before the flood, or given by God to
his Church foon after it. To difcover the novelty of the
Greek Learning, the queftion is, when Cadmus lived,
who firft brought letters into Greece. Now the Greeks
have not any thing of greater antiquity than the wars of
Tro)/ •, and I own 'tis not eafy peremptorily to fix the
time, when things were done in that fabulous age : but I
conceive the opinion of the le;^rned 'Theophilus Bilhop of
Antioch, who flouriflied in the fecond century, proba-
ble * *, That the Trojan war zvas about the dime, when
Solomon built the temple at Jerufalem. Our countryman
Mr. Cooper fays -f "f , Perhaps the wars of Troy were
later than Rehoboam's da'js : For Appian in Libyc.
fa^s. Dido (I think 'tis the Phenicians, Zorus and Char-
cedon) built Carthage 50 years before the wars of Troy.
Now Carthage was built 851 years bfore Chrifi -, fo that
hy this account of Ap'phn's, Troy has been defrayed Soo
years before Chrifi, 30 years almofi before the firft Olym-
piad, about 50 years before Rome was built, namely, about
the ninth year of Uzziah, or Azariah king of Judah, the
ninth from Rehoboam -, to which may be accommodated
Diodorus,
* Herodot, Lib, J", cap. yp. Diodorus Siculus, Lib. 3. cap. 67.
•j- Eufeb. Praep. Evang, Lib. 10. cap. J-. 4^ Loco citato.
lljobxix.23.
** Ad Autolycum, Lib. 3. pag. m. 131. Edit. 1686, cum Juflino
Martyre.
1 1 EfTay on the Chronology of the World, pag. 79,
1 08 Of the Antiquities of
Diodorus, placing the dejlruofion of Troy in the fifth
king's reign, as I take it, after St{o^ns, viz. in the reign
cf Proteus. 'Tis all one to our point which of thefe
opinions be embraced. But if Cadmus about this time
brought letters into Greece, their learning can be of no
great antiquity. How can the Greeks give account of
ancient times, when they had not fo much as learn-
ed letters, when the world was come to its noon-
tide ?
Yea, long after this, even to the firfl: Olympiad, the
relations of the Greeks were accounted fabulous •, they
had not learned to fpeak truth when the world was above
3000 years old. Befide what teftimonies I have above
adduced to prove this *, I fhall add that of EufebiuSy
who, from Julius Africanus, alTures us i". There is nothing
accurately written in hijiory by the Greeks before the Olym-
piads i all things which are faid to have happened before
that time, are fo confufed, incoherent and inconfiftent.
Tho' Eufebius and Africanus thus fpeak, they had ktn
many Greek hiftorians, which are now loft. If we look
into the Greek hiftorians among the Pagans, wefhall find
this further confirmed ; and that even tho* the Olympiads
be the beft Epocha t^ie Greeks afford us, yet they were
not exaftly calculated, nor to be depended upon. For
Plutarch fays, when fpeaking of the time when Numa
fiouriftied, That *tis difficult to determine it : nor can + we
make any jufl calculation from the periods of the Olympick
games, which tho* lately publijhedby one Elias Hippia, yet
carry not fufficient force of argument and authority to ren-
der them autbentick. The beft of the Greek authors own,
that it was impoflible for them to write exaftly of things
of an old date. Thucydides^ who flourifhed about the
SSth Oly?npiad, that is, about 3526 years from the crea-
tion of the world, and is one of the moft grave and im-
partial hiftorians Greece can boaft of, begins his ftory
with that of the Peloponneftan war j becaufcy fays (| he,
the
* Supra pag. 77, 78.
f Praep. Evang. Lib. 10. cap. to. ab initio.
4: Life of N«W2;j, near the Beginning.
II De bello Peloponnefiaco, Lib. r . non longQKjb initio.
Chap. I.' Heathen Nations, 109
ihe matter that precedes this, cannot now, through length of
time, be accurately difcovered, except by conje^ure ; Greece
being not then famous either for war or other matters^ and
the country fo called was not well inhabited, but full of un-
quiet ftations ; frequent and continual removals, having no
fettled commerce, nor form of a common-wealth. Plutarch^
tho' a later author, having writ in the time of the Em-
peror 'Trajan, yet is a hiftorian of good credit ; he dares
go no further back than the time of Thefeus : for, fays
he*, as hiftorians, in their geographical defcrijtions of
countries, crowd into the furtheji parts of their maps thofe
places that efcape their knowledge, with fomefuch remarks in
the margin as the^e ; all beyond is nothing but dry and defart
fands, or unpaffable bogs, or Scythian fc/^, or a frozen fe a',
fo in this work of mine, wherein I have compared the lives
of the greatefi men with one another, having run through
that time whereunto probable reafon could reach, and through
which the truth of the hiftory could pafs, T may very well
fay of thofe that are farther off, all beyond is nothing but
monjirous and tragical fi^ions ; there the poets and there
the inventers of fables dwell ; nor is there any further to
be expe^ed deferving of credit, ,or that carries any appear-
ance of truth. I know not but fome part of the (lory of
Thefeus refembles the fable ; but this learned inquifitive
author plainly owns all beyond it to be monftrous and
tragical fidlions.
'Tis true, there are fome old Greek hiftorians loft,
whofe names I need not repeat ; the curious may find
them in the learned Voffius, de Hijtoricis Gr^cis : but even
thefe loft hiftories do not much exceed the times of Cyrus
and Cambyfes, kings of Perfia, as the fame Voffius de-
monftrates. Of fome of thefe books we have nothing
but the bare names ; as to others, by the titles of them
that are preferved, we may conceive, had they been
faved from the general fhipwreck, we might have known
fomething more of the origin of the cities in Greece, and
the genealogies of their Gods •, but no matter of faft,
of general concern, before the Perfian war. Their poets
were
* Life of Thefeiis, at the Beginning.
1 1 o Of the Antiquities of
were the molt ancient writer^ Greece can boaft of; as Or-
fheus^ Mufcsus, Arion, Am-ph'ion of "Thebes, and after
them. Homer, Hefwd, and others: but even all. thefe
flourifhed after the beginning of the Olympiads, and
took a boundlefs liberty to vent fables and debauch the
age. Clemens of Alexandria very juftly remarks concern-
ing them *, That under pretence of mufick and -poetry, they
corrupted the lives of 7nen, and hy a kind of artificial ma-
gick drew them on to the praoiice of idolatry. So that upon
the whole, all the antiquities of Greece upon record are
many hundreds of years after Mofes. What of them is
before the Peloponnejian war, is fabulous, and none of
them ever to be compared with any part of facred Scripture*
As to the antiquities of the Romans, they acknowledge
that Greece had every kind of learning before them ;
that there was nothing like a poem known among them
till the year 410 after the building of i^owd", when Li-
vius publifhed a fable i". The ftory of the Aborigenes,
of Mneas and his defcendants, they look upon as fidi-
tious, as the proper fubjeft for poets to divert their fan-
cy with, who might contrive about thefe ancient times as
they pleafed -, they, as well as other nations, wanting
divine revelation, knew nothing of the beginning of time,
or origin of the world, as before proved 4:. Hence even
Cicero fpeaks of thofe who had died 1 00000 years before
his time ||. If this learned Orator had underftood any
thing of the origin of the world, he would have known,
that there had not been by far fo many years from the
creation of man and the beginning of time. But the
date the Romans infift upon, is from the building of
Rome, which is commonly reckoned on the firft year of
the feventh Olympiad, that is, after the creation of the
world 3198**, before the birth of Chrift 750 years.
Tho' this be no ancient record, when compared with
thofe of the Jews, yet even as to a confiderable part of
that time, 172;. from the building of Royne to the expul-
fion of the kings, and eredting the confular ftate, which
2 is
* Protrepticon, nonlongeab initio.
-J- Ciceronis Tufc. quseft. Lib. i.§.j. is^ See Pag. 77, 78 .
IJ Tufc. Quxft. Lib. i-^-j- ** Helvicus's Chronological Tables,
Chap. I. Heathen Nations, iii
is reckoned 244 years, they had no certain documents.
Plutarch owns this, when he fays*, 'Tho* many noble
families of Rome derive their original from Numa Pompi-
lius, yet there is great diverfityof hijlorians concerning that
ti?ne in which he reigned. A certain writer called Clodius,
in a book of his of pall times, avers, That the ancient
regijlers of Rome were lofi, when that city wasfacked by
the G2i\j\s, ', and that thofe which are now extant,, are coun-
terfeited, to flatter and ferve the humour of fome great men^
'who are pleafed to have their pedigree derived from fo?ne
ancient and noble lineage, tho* in reality that family hath
no relation to them. In fhort, the Romans had no docu-
ments for their hiftory and chronology before the Cenfors
Tables and the Fafii Confulares, which could not be, till
thefe offices were eredled, after the expulfion of the
kings.
As to the antiquities of the Scythiaris, or other barba-
rous nations, they had no learning, no monuments, no
written hiftory before the fpreading of Chriftianity. We
know nothing about them, except what the Greeks or
Romans are pleafed to tell us, who ftill extolled them-
felves, and contemned others •, and therefore 'tis difficult
to believe them concerning their neighbours. But fince
thefe nations had no learning nor hiftory, till the time
that religion and learning were propagated among them
in the days of the Gofpel, we are no further concerned
with them in this enquiry.
What has been faid does demonftrate, how fmall light
we can have from the heathen world for any ancient hi-
ftory, till after the beginning of the Perfian empire, that
is, till the facred hiftory of the Old Teflament end, and
that revelation to the Jewifh Church was fhut up by
Malachi, the laft of the prophets. A great part alfo
of the heathen learning has been ftolen or borrowed
from the Jews, as we have before difcovered f, and as
has been more fully proved by others %, to whofe labours
I ftiall not add.
In
* lAfcol Numa, at the Beginning,
t Above pag. 73, 74.
4= Eufebius de Praepar. Evangel, lib. decimo per totum. Bochart,
Gale's Court of the Gentiles. Grotius de veritate, ^c.
112 The Authority of Mofes confirmed ^
In the lajt place, fince the remote parts of the world
have been made known to us by navigation and com-
merce, feme travellers do report ftrange things concern-
ing the antiquities of China. But the Chinefe themfelves
confefs their antiquities are in great part fabulous*;
that their moft ancient books were in hieroglyphicks ;
that their numbers in computation were miftaken, or
months put for years. Of what antiquity foever their
firft writers were, there is little credit to be given to the
books now remaining, fince that general deftrudtion of
all the ancient books by the Emperor Xi-Hoam-tu who
lived about 200 years before Chrift. He commanded
all the monuments of antiquity among them to be de-
ftroyed, relating either to hiftory or philofophy, efpe-
cially the books of Confucius^ and killed many of their
learned men. 'X\i0^xkit Chinefe magnified theirlkill inaftro-
nomy to the Europeans 1" , and defcribed their emperors
obfervatory, as moft complete -, yet upon a view thereof,
it appeared very inconfiderable ; the Inftruments were
found ufelefs, and new ones placed in their room by the
direftion of Father Verhieft. They could not fo much
as make a calendar, their tables of eclipfes were fo un-
corred:, as they could not foretel when that of the fun
fhould happen, and their rules for calculating of them
were all falie. From the whole, it appears that the fa-
cred antiquity of the holy Scriptures is only real, and
true, and infill ible ; the pretences to it among other na-
tions are fabulous and uncertain.
The divine authority of the books of Mofts^ and of
the whole facred Scripture, is abundantly confirmed by
what is already advanced •, but fince 'tis ufual to recom-
mend the authority of ancient writers, by the teftimony
of others, who have lived as near as can be found, to their
time -, the books of Mofes are not deftitute of this colla-
teral proof, as I before named it ||. The moft ancient
writers
* MartiniiHift.Sinica, lib. 1,2. Praefatio P. Couplet, in Confucium.
f Le Compte Memoirs, pag. 64,, 7 i, 464. Jenkyni'% Reafonablenef,
of the Chriftian Religion, vol. i . pag. 3 1 . & fcqcj.
(I Seeabovepag.87,
Chap. I ^ hy thi Teflimony of heathen Writers, i r 5
writers quote them with great veneration ; from them
they borrow their laws, and tranfcribe many matters of
fad. This is not only done by Chriftians and Jews^ on
whofe teftimony I do not now infill, but even by Hea-
thens. 'Tis not ftrange that feveral Greek and Latin au-
thors have faid very little of a people, with whom they
had no converfe, who loved not them nor their religion 5
yet fome of thefe have wrote concerning the Jews, as will
appear by the fequel. This fubjedt has been largely-
handled by others, I Ihall only glean a few paflages that
feem convincing, and conclude this point concerning the
authority of the books of Mofes. Jofephus "f and Eu-
febius II have left us the teftimonies of many heathen au-
thors to this purpofe. The books they cite are moft of
them now loft, only thefe fragments they have quoted
are preferved. Thus Numermi^ a Pythagorean, tells :j: of
Jannes and Jamhres, magicians in Egypt, who were cho-
fen to oppofe Mufceus or Mofes, his prayers being very-
powerful with God, and to deliver Egypt from thofe ca-
lamities he had inflifled. Jofephus informs us of feveral
heathen authors, who had writ concerning the flood of
Noah ** , as Mnafeas, Nicolaus^ Damafcenus, Manethoy
Berofus, Hecatcsus, Hellankus, and Acnfilaus. Eufebius
produces a fragment of yf^)'^d';/»J, who fays-ff. After
thefe kings governed others, and then Silithrus, to whont
Saturn Jignified there was a great deal of rain to be on the
I ^th of the month Defius, and commanded him to hide all
letters at Heliopolis in Siparis. He, in obedience to thefe
commands, failed to Armenia, and found it true that was
foretold : on the third day after the tempeft was ceafed, he
fent out birds to try if they could find any earth dry \ when
they fotmd nothing but fea, they returned to Sifjthrus, who
fent out ethers. At lafi he had his defign, the birds retur-
ned loaded with flime. 'The Gods took Silithrus from the
world, and thejhip arrived at Armenia, where the -people
took
f In Antiquitatibus 8c contra Appionem.
(I De Prazp. Evang. lib. 9. per totum.
^ Apud Eufeb. de prspar. lib. 9. cap. 7,8,
■** Antiq. lib. I. cap. 8.
It De Prajp.Evang.Ub, p. cap. 12.
Vol. L I
1 1 4 The Authority of Mofcs confirmed,
took chips of the wood, and carried it like amulets ahout their
necks. Any body may here difcover the ftory o^ Noah^-
tho' under another name. The fame Ab^denus writes of
the tower of Babylon and the confufion of .languages *.
Berofus the Chaldean writes of Abraham. Hecatcsus wrote
a whole book concerning him, and Nicholaus Damafcenus-
calls him king at D^w«y?/^i f ; that the whole country
was fimous for his fake ; that a village is fhewn where
he lodged ; that when a famine was in the land ofC^-
7iaany he went to Egypt, and taught the Egyptians anth-
Txietick and aftrology. Eiipolemus, commended by A-
lexander Polyhijior, fpeaks alfo of him (I , and fays, A-
'braham excelled all men in his time, for wifdom a)id piety ;
that when the Armenians had overcome the Phenicians, and
made his nephezu their prifoner, he with a retinue of hiS'
fervants fiibdued the conquerors and being entertained at'
Argarize, Melchifedeck Friejl of the mojl high God, who
reigned there, fent him gifts. Melo cited by Alexander
Polyhijior, fays 4:, That Abraham had onefon by his law^
fid wife, whom he called Tf awc Laughter ; that he
was commanded of God to offer hisfon Ifaac a burnt-offering',
that he carried the boy with him to the top of a mountain,
where he kindled a fire, and laldlh^.c upon It ; but when
hewasgov/gtoklllhlm, an angel refrained him ; a ram
being pr e fent ed for afacrifice, he offered the fame inflead of
hisfon. Demetrius, cited by the fame Po/)'ij?/^or **, tells
the whole ftory of Jacob's going to Charran in Mefopota-
mia, marrying Rachel and Leah, having twelve fons,
and one daughter Dinah •, ofjofeph's being fold into £-
gypt, and moft of what happened to him there. From
Artapanus tt 5 we have a further account of Jofeph -,
from Arijleas of Job !!|| *, from Eupolemus and Artapanus
of Mofes\% , of the plagues in Egypt, of his bringing the
people through the red -lea, v/hen the Egyptians werQ
drowned. But we are to credit the Word of God rather
than Eupolemus, when he differs from. it. The poet Eze-
kielus
* De Prsp. Evang. lib. 9. cap. 14. f Ibid. cap. i5.
(I Ibid. cap. 1 7 t Ibid.lib. 9; cap. 19.
** Ibid. cap. 21. ft Ibid. cap. 23. |1H Ibid.cap, 2j:,
:j::^ Ibid. cap. 26, 27.
Chap. I . by the Teftmony of Heathen Wrkefi. 1 1 i
^?>/z/j * has a poetical narrationof the fame things, with
feme of the miracles done by Mofes in the wildernefs* I
fhould tranfcribealmoftthe whole ninth book o^ Eiifebu{s'&
Gofpel-preparatidn, if I were to infert all the teftimonies
to this purpofe. Jofephus in his books againfl: Jppiofii
has other teftimonies from profme authors confirming
the Mofaick hiltory, where he alfo vindicates the Jews
from the reproaches caft upon them by the heathens'*
That the Athenians borrowed feveral laws from the
Jews^ and the Romans from the Greeks, has been proved
by the learned Grotius -f.
Many of the authors cited by Jofephus, Eufchius, and
fome others of the primitive fathers, to confirm the Mo-
faick hiftory againft the heathens, being now loft, in the
general ftiipwreck of ancient books in the barbarous ages^
to the great lofs of the learned world •, thofe fragnients
that are preferved fliould be the more valued by us. But
I ftiall now offer a few teftimonies from heathen authors^
that to this day remain more entire. Diodorus Siculus
fays II, Among the Jews, Mofes pretends that the God JaO
was the author of his laws. By Jao here we may underftand
Jehovah, who is indeed the author of the laws Mofes gave
to tht Jews. The fame author, in his fortieth or laft
book, (of which there are only fome Eclogce or fragments
remaining, for of forty books he wrote, only fifteen re-
main entire •,) being there to dilcourfe of the war with the
Jews, begins with their origin. According to :|: him,
^he*^ were driven out 0/ Egypt for fome infectious difeafe,
(which is a common calumny of the Heathens) and, fays
he, the greateft part of them came into that country, now
called Judea, at that tijne a defart. 'The leader of that co-
lony zvas Mofes, a wife and courdgeous man. He having
taken poffejfion of the country, built feveral towns, and Jc-
rufalem the mojt famous of them all ; and a temple, which
is by them held in great veneration. He taught them the ho-
nour and ceremonies due to God ; gave laws to their repuh-
I 2 lick,
* De Praep.Evang. lib.9. cap. 28,29.
f Dejure belli cap. i. §. 12. De veritate religionis lib. i, §. '_)'■ ir>
notis pag. m. If . || Bibl. Hiftoric. lib. l. cap. 94.
:{: Bibl. Hiftoric, lib, ult.pag. m. 1 150,
1 1 6 The Authority of Mofcs confirmed^
licky and reduced them into order •, he divided the 7nultitude
into tzvelve tribes, hecaufe be conceived this number mojl 'per-
fe£f., and conformable to the months of the "jear. But he ap~
pointed no image nor flat ue of the Godsy becaufe God has no
b}unan Jhape, but judged the heavens that furrcund the
earth to be the only God, and to have all under their power.
He appointed the rites for their facrifices, and rules for their
manners y fo as they might be different fro?n other nations.
He made choice of the befl men to govern that people, formed
into a body. T'he priefts were conjlantly to attend the temple,
and perform the worfhip and facrifices. To determine their
important affairs, he gave them judges, and committed to
them the care of thelaivs ; and therefore they fay the Jews
7zever had a king. But the care and authority of governing
this jnultit-ude was committed always to one who excelled a~
mong thepriejls in knowledge and virtue \ him they call the
high-prieff, and efleem him as the interpreter of the will and
meffages of Gtfd. He in their publick meetings gives com-
mands % and the Jews are fo obedient, that profirate to the
ground they adore him, when expounding the oracles of God.
In the end of their laws it is faid, Mofes the meffenger of
God fays thefe things to the Jews.— — This, and fome more
to this purpofe, has Diodorus, where every body who
knows the facred hiftory may underftand how far he errs,
and how falfe his narrative is. But he was not at pains to
confult the Scriptures, which long before his time were
tranflated by the feventy interpreters, but took his ac-
count from common tradition, which is always ready to
deceive, or from authors not to be credited.
The like miftakes we may find in Juflin, the abridger
of Trogus Pompeius. I ihall not trouble the reader with
the whole, the book is in many hands •, but the fum of
his narrative concerning the Jews, may be rendred thus
m Englifh'*' : The origin of the Jews, fays he, is frojn Da.-
mafcus, a ncble city in Syria, which town was fo called
from Damafcus a king there, in honour of whom the Sy-
rians employed the fepidchre of his wife Ariathes/o/- a tem-
ple, and counted her a goddefs. After Damafcus, Azelus,
Adores, Abraham and Ifrahel were kings j the happy pro-
geny
. * Jaftin.lib. 35. cap. i.
Chap . I . by the Teftmony of Heathen Writers. 117
^n'j of ten fons made Ifrahel more famous than his ancejicrs ;
therefore the ■people were divided hilo ten kingdoms^ and all
called Jews, from Juda, who died after the divifion. He
commanded his me7nory to he adored. His portion did ac-
crue to the reft. Jofeph w^^j the '^oungeft of the hrethren,
they being jealous of his excellent 'genius, fecretly fold him to
merchants-, who were ftrangers^ by whom he was carried
into Egypt -, where, having learned magical Arts, by bis
great capacity he foon became dear to the king \ for he un-r
derftood prodigies, and was thefirft who did interpret dreams ;
neither was there any thing divine or human but what he
underftood. He for ef aw the barrennefs of the land many
years before it happened. All Egypt would have perijhed
by famine, if the king, by his advice, had not ordered the
corn to be laid up for many years -, and his advice was
ejleemed, not as the word of a man, but as the oracle of
God. Mofes was his fon, who inherited his knowledge,
and was very beautiful -, but the Egyptians perceiving them
fcabbed, by the advice of the oracle, that the infection might
not fpread, drove hi?n with thefefick people out c/ Egypt.
He being leader to thefe fugitives, ftole away the facred
things ^/ Egypt, which when fhe Egyptians fought to re-
cover by arms, they were obliged by reafon of tempefts to re-
turn home. 'Therefore Mofes having got into his native
country of Damafcus, poffeffes himfelf of Mount Sinai,
where he with his people being weary with feven days
fafting through the defarts of Arabia, he called the fevtnth
day, according to the cuftom of his country, the Sabbath,
and confecrated it for ever for a Faft •, becaufe that day put
an end to their hunger and wandring, iind becaufe they re-
membred that for fear of the contagion they were driven
from Egypt. Left theyfhould be hated by the natives of the
land, for the fame caufe, they took care of commerce with
ftr angers, which foon turned to a part of their Religion and
Difcipline. After Mofes, his fon Aruas, a prieft in the
Egyptian Religion, was created their King. Hence it he'
came cuftomary among the Jews to have the fame perfon
King and Prieft, by whofe Juftice and Religion they increafed
to a great degree. Thus fpeaks Jz//?/;?. In which narra-
tive, as alfo in the following chapter, which I have not
I 3 tranflated.
1 1 8 The Authority of Mofcs confirmed,
tranflated, any body may fee abundance of errors, al-
moft as many as words or fentences. Whatever truth
is in it, muft be from the Bible, which he or his author
might fee, and from which probably he had Jiis relation,
tho' he has blended it with fables, irogus Pompeius^ who
wrote the hiftory which Jujlin epitomized, was a retainer
* in the family of the great Pompey, who conquered
Judra. In the expedition of his mailer, without doubt
he picked up the imperfeft relations of the Jews, or
mixed the true hiftory with the fabulous reports of fome
jneighbouring Gentiles. The Scripture-Hiftory muft then
regulate the report. If any body were to look to the
Hijiory of the Reformation, would they not believe Dr. Bur-
net, who has fearched the records, and wrote with care,
rather than Farilias, a French papift, who has picked up
his narrative from popilli authors, to throw dirt on the
Reformation ?
Cornelius Tacifus has alfo the ftory concerning the origin
of the Jews, where are as many fallhoods, and as inju-
rious to that people, as in thofe of Diodorus Siculus and
Jujlin ; only fome grains of truth may be drawn from
their rubbilh. Tacitus being to write the wars of Vefpa-'
fian and Titus in Judea, fays f. That in the reign of Ifis,
an over-grown multitude of Jews in Egypt, under the con-
dii^ of Hierofolymus and Judasus, did difcharge them-
fel-ves into neighbouring countries. That Moles, one ofthefe
banifhed people y did tell them, that they could expe£i no
help either from gods or inen, being forfaken of both, and
therefore ougjot to trufl hitn ai> a leader fent from heaven."-^
They confented to him, and began their journey, not know-
ing vuhiiher they went \ hut nothing troubled them fo much
as want of water.- Mofes, that he might fecure this
people for ever to his interefl, gave them new rites, contrary
■ to thofe of all mortals. All things are profane to them,,
which zve account facred ; and are permitted to them, which
to us are forbidden. — -^They kill the ram, in reproach of
Jupiter Hammon, and facrifice the bullock^ which the
Egyptians worjhip under the name of Apis. They ahflain
fropi
* Nichols's Conference with a Theifl-, part a. pag. izi.
f Hiitor. lib.v. non longe ab initio.
Chap. I. by theTefimony of Heathen Writers, 119
from pwines flejh-) hecaufe .they zvere once troubled with the
fcab, to which that heajl is obnoxious. On the feventh
diy they think fit to be idle, becaufe that day ^ut an end to
their labour ; and, to flatter their tazinefs, they refl; on . the
feventh year. 'J^hey circiimcife their genitals, that they
may be knoivn by this to be different from other people.——''^
The Egyptians worfhip many beafts and compundedfhapes^
hut the Jews know none but one fpiritual Being, as their
Gcd, and count them profane who worfhip Images made of
'vile matter, in the likenefs of men. That this great eternal
God is unchangeable and immortal, and therefore they have
no images in their cities, nor in their temples.'^—^'That flat-
tery or honour is not gi'Oen to Kings or Emperors. Their
country abounds with palm-trees, very tall and beautiful.
Their chief mountain is Lebanon *, and, which is fl range in
fuch a hot country, it is dark, and covered with fnow. -From
hence proceeds the river Jordan, which does not run into the
fea, but paffes through a lake or two, and finks into the
third, which is a great lake or fea, but of a peftiferous
fmell i whofe waves are not ioffed zvith wind, nor do fifh
fwim in it, nor fowls frequent its waters, &c.
Plutarch difcourfes * of the Jews abftaining from
fwines flefh, and gives odd reiifons for it. He fpeaks
of their Feafl of Tabernacles, where they perform Bac-
chands, or Rites in honour of Bacchus. For, fays he,
they ufe little trumpets to invocate their God, as the Argives
.in their Bacchanal Solemnities ; then come others playing on
harps and lutes, whom they call Levites ; a name derived
from LyjEus, a furname of Bacchus. . Their Feafl of
Sabbaths, fays he, is not difagreeable to Bacchus. They
folemnize the Sabbaths with mutual feafting and drinking of
wine, till they be intoxicated. Where he contradi6ls not
only the truth, but alfo Tacitus-\;, who wrote before him,
that the Rites of the Jews no way agree to Bacchus. Plu-
• tarch alfo fays %, That the Jews High-priefi, when he goes
abroad, ufes a mitre on his head •, that he is cloathed with
a vefture of Hag-Jkin, wrought richly with gold ; arrayed
.alfo in a long robe down to his feetj with many Utile hells
I 4 hanging
"' Sympofiac. Lib. 4. Quxft. 5",
*r Tacitus Icco modo citato. 4^ Plutarch, ubi fup.ra.
'i 2 o The Authority of the
hanging down ahout the border andjkirt of the robe, which
jingle and ring as he goes. ■■ That in their oblations they
offer no honey. Thefe things are, without doubt, ftolen
from the books of Mo/d-;, tho' the heathens have adul-
terated what they fpeak about them with many fables
and falfhoods. Even Juvenal fays *, Thatfome (meaning
the Jewj) fear the Sabbaths •, they worjhip nothing but the
Clouds and the God of Heaven -, they no more eat fwine*s
flejh than man*s,, from which their circumcifed fathers ab-
Jlained j that contemnirig the Roman laws^ they learn the
Jewifh, and obferve with religious fear whatever Mofes
delivered in his hidden book. I might cite Strabo "f, and
many other heathen authors, concerning Mofes and the
Jews: thofe who are curious, may fee abundance of quo-
tations to this purpofe, in the books named at the foot
of the page X- What I have already advanced is fufficient
to prove what I afferted, in my entry on this argument.
That the books of Mofes were held in great, veneration,
even by ancient heathen writers. From them they bor-
row many laws, and tranfcribe many palfages and mat-
ters of fa6t j and therefore Mofes is not deftitute of proof,
from teftimonies of his adverfaries, who neither loved him
nor his Religion ; which confirms his authority.
The holy Scriptures being already proved to be a Reve-
lation worthy of God, and given by him i and the au-
thority of the books of Mofes fo fully eftablifhed, that
there
* Juvenal. Satyr. 14. Ver.p*^. Scfeq.
-Metumtem Sabbnta patrem.
Nil fr&ter nubzs, ^ coeli numen adorant :
{ Nee dijlare putant humand came fuilUm,
^^a. pater abftintiit : mox ^ pr Apulia ponunt :
Romanas autem foliti contemner e leges,
Judaicum edifcunt, ^fervant, ac metutmt jus,
Tradidit arcano c^uodcunc^ue "volumine Mofes.
-j- Srrabo, lib. 16. pag.760, & feq.
^ Eulebius de Praep. Evang. fpeciatim, lib. 9, 10. Clemens Alexr.
Protrcpticon, Stromata. Auguftin. de civitate Dei. Cyrillus contra
Julianum. Jofephus contra Appionem. Huetii Demon. Evangelica,
fpeciatim, Prop. 4. cap. z. pag. m. 5-1 ad 68. Grotius de veritare, Sac.
lib. I. in notis ad §. ij— 18. a pag. 25 ad C6. Jamefon's Spicilegia,
cap. 8, 9. a pag. 1/3 ad xiz.
Chap. I ". other Books of the Old Teftament. 121
there can be no cheat nor falfhood in them •, the divine
authority of all the other books of the Old Teftament
may be thus further demonftrated. Firji^ The doftrine
is the very fame with what is contained in the books of
Mofes^ both as to the Rule and Sandion of the moral
l^aw, and alfo as to the Ordinances of Worfliip ; all
tending to engage that people, and others after them,
to the careful and conftant obfervance of the law, for
promoting the honour of God, the Creator of heaven
and earth, and good of Mankind. The truth whereof
is obvious to any, who, with underftanding, reads the
other books of the Old Teftament, and compares them
with the books of Mofes •, the dodlrinal part of them be-
ing only an explication of the laws of Mofes^ and of the
prophecies uttered by him, with exhortations and pro-
mifes to obedience, and denunciations of wrath, to
fright from the breach of the divine law. Secondly^ the
hiftory of the miracles and matters of fa6l appears to be
true, becaufe thefe books have been received as the
word of God, containing true matter of fa6t, doclrine
and hiftory, and have been owned as the Word of God
by the Jews j which could not h^.ve been, had they been
a forgery and falfhood. The fame reafons, which prove
that the books of Mofes could not have been received
by them, had they been forged, have more force in this
cafe, in regard they had the books of Mofes^ whereby
to try all new Revelations pretending to have been from
God. They had alfo an uninterrupted fucceflion of
High-priefts, who could give an infallible decifion by
Urim and Thumfhim in all fuch matters ; and a fucceftion
of prophets extraordinarily raifed up, at leaft one or
more in every age, from Mofes to Malachi ; of which
number were all the writers of the other books of the
Old Teftament. Many of them wrought fignal mira-
cles in the view of the whole nation, princes and people -,
as Samuel, Elijah, Elifha, David, Solomon, Jfaiah, Jere-
miah, &c. Alfo there are recorded many remarkable
A6ls of God's wonderful mercies to that people, when
obedient -, and terrible judgments upon them, when dil-
pbedient. All which do declare how impoffible it was
3 ^^^
122 The Authority of the
for any perfon to have forged all, or any of thefe books,
and impofed them on that people, who were fo unwil-
ling to obey the commandments of God revealed to
them. For by thefe books, the Jews unthankfulnefs to
God, and their rebellion againft him, with the judg-
ments he inflidled upon them, their kings and priefts, for
the fame, are revealed to the view of all men. The
evidence then of divine authority perfuaded the Jews to
receive them, as being fent of God to reprove them for
their fin, and to encourage them to their duty ; and the
fame may perfuade all men to the end of the world, that
thefe books came from God, to advance thefe noble
purpofes. T^/V^/y, The arguments which I have before
advanced, to prove that the Scriptures are a Revelation
given by God, for the good of his church *, do all
hold concerning thofe books after Mofes, from the be-
ginning of Jojhua to the end of Malach'i. There true
Dodrine fhines. There are the manifeftations of Divine
Power, by working miracles. There are the moil cer-
tain and infallible hiilory and chronology of the Church
of God, and the world, for many ages. There the
harmony of infpired writers, tho* in different ages and
places, do declare, that the Scriptures are all given by
the fame Spirit of God. There are prophecies, proceed-
ing from infinite knowledge and wifdom, exadly ac-
complifhed. Where can we find fuch prediftions, as in
Ifaiah^ Jeremiah^ EzckieU Daniel, and the reft of the
prophets, where the event does exadly anfwer what is
foretold ? Here the experience of David in the Pfalms,
of Job in his book, do exactly correfpond with thofe
of the people of God in all ages, becaufe "God, who
indited this word, knew infallibly what would be the
cafe of his people to the end of the world. Here the
brighteft diiGoveries of the vanity of the world in the
booi: of'EcdefiaJtes, and the wifeft precepts to conduct
hu.man life in tiie book of Proverbs, beyond what any
of the heathen moralifts could pretend to. They could
.never enforce their precepts with fuch an encouraging
profped of rewards, nor with fuch a terrible view of
punifh-
* See pag. 6/ to S6.
Chap^ I ~» other Books of the Old Tefiament. 125
puniihments, as thefe facred books plainly difcover. All
thefc things do loudly proclaim the diyine authoriry of
thefe books •, that there is no cheat in them, but that
they are fent of God to be a rule to his Church in all
ages.
Fourthly, The civil hiftcry of the world confirms the
certainty of the matters of faft related in thefe books
of the Old Teftament. Had the heathens any accurate
hiilory of thefe times, we fhould be at no lofs to adduce
teftimonies to prove this •, but it has already been made
evident, that the mod ancient hiftorians of the GeMtiks
that now remain, did rot begin to write, till fome time
after the commencement of the Perfian empire, that is,
till the canon of the Old Teftament was clofcd by Ma-
lachi, thelaft of the prophets. The heathens alfo hated
the Jews, and had little or no commerce with them. We
can therefore expedl but very imperfedl hints of their
affairs from them j yet I Ihall adduce a few, fuch as
offer. Eufehius cites the book of Eupoletnus, concerning
the prophecy of EUas *, faying, Mofes did the office of a
-profhet forty years ; to him fiicceeded Jefus the Son of
Naue, who executed that office thirsty year<, and lived till
he was a hundred and ten ; by hi?n the tabernacle was fixed
in Shiloh. After him was Samuel the frophet ; and after
him Saul was made king by the command of God : he died in
the twenty firft year of his reign. To him fucceeded David
his fon, who overcame the Syrians at Euphrates, and the
city Comagene, with the Syrians and Phenicians in Gi-
leadene. He alfo fought againfi the Idumeans, Ammo-
nites, Moabites, Itureans, Nabatheans, ^;z^ Nabdeansi
alfo againfi Suron king of Tyre, and obliged all of them^ in
time to come, to pay tribute to the Jews : But he made .-?
covenant with Vaphres king of Egypt. IfHoen he earneftly
defired to build a temple to God, and ajked where the altar
Jhould be ere5led i fuddenly an angel told him, it muft bs
above Jerufalem. But he was prohibited to build this
temple, becaufe hewas abloody man, ivho had fpent fever at
years in wars. l!he angel* s name was Dianathan, by whom
David %vas ordered to leave the care of building the te7nple
3 i^
• De praep. Evang.Lib.p. cap. 30.
1 24. The Authority of the
io his fin. He prepared gold^ filver^ hrafs^ fione^^ cyprefs,
and cedar-wood. David alfi caufed Jhips to behuilt ^/ Achan,
a city in Arabia, and fent men /killed in metals to Urphe,
an ijland in the red-fia, abounding witb.gold-mines, who
brought thence much gold into Judea. David having reigned
forty years., left the kingdoin to his fin Solomon, of twelve
years of age ^ before Jridi the high-priefi and twelve princes
of the people, with the gold, ftlvery Jlones, cyprefs, and
cedar-wood. Solomon affumed the government after his fa-
therms death, and fent a letter to Vaphres, king of Egypt,
for work-men to build the temple. The form of the let-
ter, with Vaphres's favourable anfwer, Solomon's letter to
Suron king of 'Tyre, Sidon, and Phenicia, Suron's (called
in Scripture Hiramh) anfwer, with an account of the
j[lru<5ture of the temple, and the reft of Solomon^ build-
ings and aftings, not unlike to what is in the bible, we
have from Eupolemus, preferved by Eufebius*. The
fame Eupolemus, 3.nd from him Polyhijlor, tells us -f,
^hat in the reign of Joaldm lived ]ertmhh the prophet,
"who finding the Jews offering facrifice to a golden idol of
Baal, told them of a dread fill calamity that zvould come
upon them. And Nebuchadnezzar king of Babylon, as
foretold by Jeremiah the prophet, came againft Judea, de-
firoyed the whole country, took the cit'y Jerufilem, made
the King Joakim prifiner, feized all the gold, filver and
hrafs which was in the temple, and fent it to Babylon, except
the ark and tables in it, which re?nained under the cuflody
of Jeremiah. In the fame book of Eufebius + we have a
large account from Berofus and Ab^denus of Nebuchad-
nezzar, and his fucceifors, kings oi Babylon.
Jofiphus from Dius and Menander, who tranflated the
Tyrian annals from the Phenician into the Greek tongue,
gives an account of the friendly correfpondence by let-
ters II betwixt Hiram king of Tyre, the fon of Ahibalus,
and Solomon, and how the letter anfwered the doubts,
problems and queflionsof the former, explaining them
to his fatisfadlion, according to his knowledge, which
was extraordinary. Jofiphus alfo from the fame Menan-
der ^
* Deprxp.Evang.Lib.p. cap. 51,51, 33, 54. -j- Ibid. cap. 39.
i. Cap. 40, 4 1 . Ij Antiq. lib. 8. cap. 3j
Chap. I . other Books of the Old Teftamenf. 1 2 5
der^ has a ftiort hiftory and chronology of feveral of the
kings of Tjr^*, where facred and profane hiftory kifs
one another f. Particularly it appears that the Pheni-
cian Dido, who built Carthage in Afric^ with whom,
Virgil fays, JEneas converfed after he fled from 'Troy, lived
after the time of Solomon ; which ftrengthens the opinion
we formerly advanced, concerning the time of the wars
of Troy. The fame Jofephus frequently brings gentile
writers into the field, confenting to the hiftory and anti-
quities of the Jezvs, I fhall but mention one other paf-
fage of this kind : while he writes of the famine in the
time of Ahah king of Ifrael, he fays +, this want of
rain is mentioned alfo by Menandcr, upon the affairs of
Ithohaal king of the Syrians, That in his reign there was a
great want of rain, even from the month Wy^Qxhtt^exiS to
the fame month in the following year, for which he appoint-
ed prayers, and there followed great thundef. This is the
great drought recorded i Kings Chap. xvii. Ithobaal might
fupplicate his Gods, but the judgment was removed by
the God of Jacob. Elijah prayed, and the heavens gave
rain, and the earth brought forth fruit ; James v. 18.
. The teftimonies I have hitherto, adduced to confirm the
hiftory of the Old Teftament, are from authors that are
loft, only fome fragments of them are preferved by the
care of Jofephus and Eufehius, to whom pofterity are
much obliged. I ftiall now offer fome teftimonies from
authors that are tranfmitted to us more entire. Strabo
that ancient geographer, who flouriftied in rhe Augujtan
age, fays II, The fucceffcrs «?/" Mofes, who to this lime ob-
ferve his laws, arejuft men and truly religious, reverencing -
God, and loving jujlice. Procopus, writing of the war
of the Vandals in Afric, fpeaks of an infer iption found in
that country upon an ancient monument, fignifying **,
we are thafe whs have fled from the face of that robber^
Jefus the fon of Naue. The land oi Canaan was not then
a barren defart, as Tacitus alledges, nor was it obtained
with-
* Contra Appionem, lib. i.
f Videjamelbn's Spicilcgia, cap. i \. pag. iij. Sc feqq.
4= Antiq.lib. 8. cap. 7. || Geograph.lib. i6.
** De belloVandalico, lib. 2. cap. 10. 'Hmj;; l(r«if o< fSfpi/TSf «.7n
126 The Authority of the
without war by the Jews % nay, it was conquered by irre^
fiftible force, under the conducfc of Jojkuo. the fon of
J:^un^ many of the former inhabitants being killed or
expelled. Even Julian^ the emperor commonly called
the apellate, writing againft the Chriftians, fays *, Ton
jjjiin to ojfer famfices at the altar ^ hecaufe fire does not de-'
fcendfrom heaven to confume the vi^iims-, as in Mofes*j time*,
but that happened only once in his days, and long after in
ihofe of Elias the Tisbite. Here Julian is not fo great
an infidel, as our modern Deifts ; he acknowledges the
truth of thefe miracles, which they deny.
Herodote, the moft ancient hiftorian among the Gen-
tiles that's extant, has feveral paiTages that touch the
facred hiftory ; but they are iolilfgmfcd and mixed with
fables he received from the Egyptian priefts, that one
would fcarce know them. To notice a few of them, we
may obferve, that 'tis the opinion of Jofephus f, that Se-
fojlris, the Egyptian of whom Herodote tells llrange fto-
rics t, is the fame with Shijh^k, who in the fifth year of
Rehoboam came up agaijifi; Jerufalem, and took away the
treafures of the houfe of the Lord^ of the king's houfe, and
all the fhields of gold which Solomon had made \\. The
fame is lately maintained by our learned country-man
(while he lived, my good friend^ Mr. Jamefon, againft
Perizonius **, and I fee nothing to contradift it. Sefoftris
overcame the Syrians in Palefi:lney by which defignation
tht Jews are frequently meant among gentile v/riters.
Herodote alfo from an account, difguifed by the Egyptian
priefts, has the ftory of Hezekiah's, being delivered from
the AJfyrian, Senacherib ft- He indeed makes a fabu-
lous application of it, to the city Peluftum, and to 5^--
thon the Egyptian king, inftead of Hezekiah, by whofe
pety, fays he, it was obtained, that while the king of
Aflyria laid fiege to Pelufium, a great number of rats
were miraculoiifiy fent into his army, who in one night did
eat all their Jhield-ftraps, quivers and bow-firings -, fo as on
their rifing next morning, finding themfelves without arjns
for
* Apud Cyrillum contra Julianum, lib. lo. f Antiq.Ub.8.cap.4,
4:- Lib. z. cap. 1 02 ■ — 106. II I Kings xiv. 2 5", 26.
«* Spicilegia antiq. cap. 13, 14. ff Ifa.xxxvii.3t5~j8. 2 Kingsxix.
Chap. I. other Books of the Old Teftament. izy
for carrying on the war^ they were forced to rmfe the
fiege^ and he gone -f. 'Tis particularly to be remarked,
that Herodote calls the king of Ajfyria^ to whom this
happened, by the fame name of Sancher'ib or Senacherib^
as the facred Scriptures do, and the time in both do well*
agree ; which lliews it is the fame fad; that is related by
both, even tho* the former has difguifed the illation,
which may be eafily accounted for, as Dr. Prideaux
obfervest» when we confider that it comes to us thro*
the hands of fuch as had the greatefl averfion both to the
nation and religion of the Jews, and therefore would
tell nothing in fuch a manner, as might give any
reputation to either. The fame Herodote informs us||.
That Necos king of Egypt fought with the Syrians at Mag-
doUo, and gained the viElory, and after the battle feized
the great city Cadytis. This is the fame ftory we have in
facred Scripture **, tho' the names be a little changed.
Mr. Jamefon W maintains againft Pm%o;zzVj,thatthecity-
Cadytis is Jerufalem. I fee no reafon to doubt of it. 'Tis;
certain, that Pharaoh-Necho having wounded the good
king Jofiah in battle at Megiddo, of which wounds he
died, foon after the vidory put Jehoahaz in bonds ac
Riblah, that he might not reign at Jerufalem, and put the
land to a tribute of an hundred talents of filver, and a
talent of gold, and made Eliakim king in the room of
his father Jofiah, changing his name to Jehoiakim. Now
all this might be done at Jerufalem, after it was feized by
Pharaoh-Necho, and the name Cadytis being near a-kin to
Kadejh, holy, is very applicable to that holy city. Hero-
dotus alfo fpeaks of Apries king of Egypt j±, who is the
fame man, whom the prophet Jeremiah calls Pharaoh-
Hophrah\\\\. The account Herodote *** and Xenophon "f'M"
both give, of taking Babylon by Cyrus, doesexadlly
agree with that of the holy Scripture, as we may fee
illuftrated by the learned Dr. Prideaux #t«
But
t' Herodote lib. 2 . cap.i4i.pag.m.i44.
-^ Connedtion of Hid. Part i. pag. m. ay-,
II Lib. 2. cap. 15-9. ** z Kingsxxiii.29— .35-.
-ft Spicilegia cap. z.pag.Zj". -^^ Lib. 2. cap. 161.
(Ill Jerem.xliv.30. *** In Clio, i.e. lib. I. cap. 1 pi,
ttt Cyropsedia lib.7. :|:ii Connection, Book 2,
12 8 The T^zvine AiithorHy
But 'tis not my defign to infifl: upon all particulars of
this kind. Divine Providence has fo ordered, thatafter
the beginning of the Perftan monarchy, we have fome
footfteps in heathen authors, to confirm the accomplifh-
ment of Scripture-prophecies and threatnings concerning
the Ciuirch, and other nations. Of which feveral wri-
ters, and particularly Dr. Prideaiix has made good im-
provement, in his book entitled, 'The Old and New
Teft anient conneolcd, in the biftory of the Jews and neigh-
bouring nations ; as any body, who reads it with refle6lion,
may perceive. What I have already advanced, does
prove, that the civil hiftory of the world confirms the
certainty of matters of fail related in the books of the
Old Teftament.
I proceed now to the books of the New Teftament.
Having already demonftrated, that the whole facred
Scripture is a revelation worthy of God, and infpired by
his Holy Spirit, I fhall only add a few reafons to confirm
the authority of the New Teftament. Firfi^ that the
doftrineisof the fame nature with the doftrineof Mofes
and the prophets, and naturally tends to promote the fame
end. JeRis Chrift our bleflfed Redeemer did prefs the ob-
fervance of the moral law delivered by Mofes, and did
vindicate the fame from the falfe gloffes of corrupt teach-
ers, in his excellent fermon on tlie mount *, and in all
his fermons. He particularly declares, that he came not
to defiroy the law and the prophets^ but to fulfil them -f". All
the Apoftles exaftly follow their mafter's precept and ex-
ample, as is evident by their writings. 'Tis true, the
ordinances of divine worfhip are changed, as to their out-
ward rites and ceremonies : yet the fubftantial part of
worlhip is the fame in the Old and New Teftament ;
and the worfhip in the Nev/, does in a more clear and
fimple manner profecute the ends of the Old Teftament
rites. Both thefe rites of worfhip were convenient and
neceffary in their feveral feafons •, even that in the Old
Teftament, to make way for the worftiip of the New,
by giving the world a right notion of the nature of fa-
crifices,
5 Matth.v, vi, vii. f Matth. v. 17.
Chap. I . fif the New Teftament, 1 2 g
crifices, as a fubftitution of one that was innocent to
fufFer in the room of the guilty. But the Old-Teftamenc
worfhip being appointed by Godhimfelf, by a revela-
tion confirmed by fo many miracles and prophecies^ two
things were necelTary to the change thereof, ijl. That
the change fliould have been foretold in the Old Tefta-
ment. 2dl'^^ That the perfon who made the change,
Ihould prove the truth of his miffion from God by
miracles and prophecies, at leaft equal to thofe whereby
the former was eftabliflied.
As to the jirjl of thefe, that the rites of the Old-Te-
ilament worfhip were to be changed, was plainly fore-
told in the Old Teftament itfelf ; for Mofes declared *i
The Lord thy God will raife up unto thee a pro-phet^ from,
the midfi of thee, of thy brethren, like unto me, to him
Jhall ye hearken, "And it fhall come to fafs, that
whofoever zvill not hearken unto my words, which he jhall
fpeak in my name, I will require it of him. Now that
whereby Mofes is diflinguifhed from ail the prophets, is
his giving a new revelation of the law of God, and ap-
pointing new ordinances of religious worfhip, and adling
the part of a mediator between God and his peoplci
Wherefore the prophet, here foretold, mull publifh the
law a-new, and give new inftitutions of religious wor-
fhip, and be a mediator between God and his people*
If Chrift had not done thefe things, any other of the
prophets had been as like unto Mofes as he ; yea, he
would have been more like to the other prophets than to
Mofes. But he did a-new publifh and explain the law^
and gave new ordinances of religious worfhip, and in a
lingular manner did a6t the part of a Mediator ; there-
fore he is a prophet like unto Mofes. From all which we
fee, that the ordinances of Mofes gave the people
ground to expert a change of the religious worfhip ;
which is yet more clearly difcovered by the prophets, who
lived nearer the time of the Mejfiah : as, when our Lord
fubftitutes himfelf in the room of thefe legal offerings,
Sacrifice
* Deut.xviii. ir, 19.
Vol. I. K
1 3 o The divine Authority
Sacrifice and offering thou didft not defire. ^hen faid I
Lp, I come *. He is a prieft for ever, after the order
cf Melchifedeck f. There being a change of the prieft-
hood, not of the tribe of Levi, but of the tribe of
Judah, of neceffity there mud be a change of the law,
fince fo many of the ceremonial hiws relate to the prieft-
hood. D^^AzzV/ exprcfly fayst, 'The Meffiahjhall caife the
facrifice and the oblation to ceafe. Our Lord's fatisfadlion
was quite of another nature from all the legal offerings,
He made his foul an offeringfor fin \\. He having exer-
cifed his publick miniftry for three years and a half, of-
fered up himfelf to death in the midft of that feptenary
of years, and thereby fulfilled the defign of all the Mo-
faical facrifices •, from which time they were of no more
ufe to the people of God. All this is confirmed by the
prophet Jeremiah, They fh all fay no more, the ark of the
covenant of the Lord : neither fhall it come to mind, neither
Jhall they remember it, neither fjjall they v'lfit it, neither
fhall that he done an^ more**. Chrifl being come, as the
fubftance of thr.t, of which the ark and all the rites were a
fhadow, he being now our propitiatory and mercy-feat,
there fhall be no mifTmg of the ark, nor any repair to
it, as a divine oracle. The days come, faith the Lordy
that I will make a new coijenant with the houfe of Ifrael ;
not according to the covenant that I made with their fathers,
in the day that I took them by the handjo bring them out of the
landof'Egy]it'\-['. The prophet Malachi ^dt.ys,from theti-
fing of the fun, even to the going dozvn ofthe fame, my name
fhall be great among the gentiles, and in every place incenfe
Jhall be offered to my name, and a pure offering ; for my
name fhall he g^reat among the heathen, faith the Lord of
hofts :^:|:. When he cafes off ceremonial lervices, and car-
nal ordinances, he will fee up fpiritual and heavenly in the
room of them, and all nations from Eafl to Well fhall
fubmit to them. All thefe piophecies are a fufRcient
proof, that God declared in the Old Teflament he de-
figned a new way of religious vv^orfhip fhould be inflitu-
ted by the Mcffiah under the Gofpcl.
Secondly,
■* Plal.xl. (5, 7. f Pful.cx.4. --}: Daniel. ix.i7. || liaiahliii. 10.
** Jeicmiah iii. 16. || J-.rem.xxii.ji, 32.^ ^t ^^al^chii. if.
Chap. T i of the New Te (lament. \% i
Secondly^ Since our Lord Jefus did prove his com-
mifiion by teftimonies of divine power and knowledge,
equal to thofe given by Mofes ; his do6lririe mull be re-
ceived as the Word of God. Now, the miracles recorded
in the New Teftament, as done by Chrift, are for weight
and number, equal to thofe of Mofes and all the fucceed-
ing prophetS) and were wrought as publickly before the
world ; all that would, even his greatefl enemies, having
accefs to fee them. The greatefl: adverfariesto Chrifl:ianity,
who lived near thefe times, even Celfus and Julian, were
never fo impudent as to deny the truth of any of them.
'Thirdl'j, Our Redeemer did one miracle far exceeding
any done by Mofes or any prophet, namely, by raifing
himfelf from the dead. This was foretold in the Old
Tefl:ament, Thou wilt not leave my foul in hell*, neithef
wili thou fuffer thine holy one to fee corruption \. And
more plainly by Chrifl: himfelf, when he fays, / lay down
my life : I have power to lay it down-, and power to take it
again 4:. Defray this temple, and in three days I will raife
it again. But he fpake of the temple of his hod'^K
When therefore he was rifen from the dead,, his difciples re-
membred that he faid unto them, 'and believed the Scrips
tures, and the words which Jeixis had faid\l He yields
himfelf to the death, and fuffers his enemies to kill him
in the moft publick, cruel and ignominious manner ', and
when he had been in the grave till the third day, he rifes
again according to the Scripture, and to his own promife.
Our Lord's Refurreftion is an illufl:rious proof of the
whole of the Chriftian Religion ; that he is fent of God
to feek and tofave that which was loft ** ; that the father
did really give him that teftimony, this is my beloved fon
in whom I am well pleafed, hear ye him W 'i that he has
fan5lified and fent him into the world ^'^ ; that he is the
fon of God i that him hath God the father fealed \\\\, &c.
To be fure, the glorious God would never have given
him fuch credentials, as a refurredion from the dead,
K 2 had
* Or, in the Grave, as the Word SheohKo Cignlfies.
f Cortipare Pfalm xvi. i o, with Adts ii. 5 1 . and xiii. 3 5*.
■ 4^Johnx.i8. II John ii. 19, 21, 22. ** Lukexix. iS."
ft Matth.xvii. ^. ^^ ]ohnx.i6. l|j Johnvi.i;,
13 2 The 'Divine Authority
had he been a deceiver. The certainty of his refur-
redlion is as well attefted as any truth in the world. He
wai fcen of above five hundred brethren at once*. Tho*
an impofture might be concealed among- a few, yet 'tis
next to impolTible it fnouldbe undifcovered by fo great
a number ; that ail their hearts and tongues fhould fo
keep time, and never clafh with one another. The
Apoftles, who preached this dodrine, teftified of things
confiftent with their perfonal knowledge ; This Jefus
God has raijed, imhcreof zve are witnejfes +. They did
eat and drink with him after he rofe from the dead •, they
converfed with him for forty days -, they received orders
and inftrucftions from him %. He upbraided them for
their unbelief ||. When they delivered their teftimony,
they called on his name, begged his afliflance, and
wrought great miracles and wonderful cures. All this
they did in tlie moft publick manner, when Jerufalem
was crowded with ftrangers at the folemn feafts -, they
made no fecret, yea, they boafted of it **. The San-
hedrim of the Jews could not deny nor refute the proof,
but were ftirred with wrath to perfecute the Apoftles,
who talked of it in the place where it was done, and
immediately after the refurreftion. The men who did
fo, were of fuch probity and virtue, as their adverfaries
never durft call the lame inqueftion. They were not
educated in courts, nor accuftomed to politicks and arts
of deceiving. They could have no fecular intereft in
view, in preaching this doflrine to the world, that our
Lord was crucified to fatisfy the juftice of God for our
fins, that we are to die to fin^ and live unto righteoufnefs ;
to deny our/elves^ and take up our crofs and follow him.
The men they preached to, were either J^-k^j or Gentiles^
educated under many prejudices to the Chriftian Religion j
the Gentiles fond of their idols, which the Gofpel over-
turned ; and the Jews pofielled with an imagination, that
the Mejfiah was to be a temporal prince, to deliver them
from their prefent oppreflion. Not finding this in our
Redeemer, they would have confuted the truth of his
refurredion,
* I Cor. XV 6, t Acasx.40, 41. 4: Matth.xxviii. 15^. io.
H Lukexxiv, a/. ** Afts v. 30-— ^33.
Chap, r . of the New Teftament, 1 3 5
refurreftion, had it not been fo bright as they durft never
oppofe it. How fevere are the laws of our holy religion
againft all deceit, lying, forgery and falfe teftimony *.
Had the Apoftles been men of degenerate principles, they
would never have given fuch rules as we have in the Go-
fpel. But they heartily believed what they taught, as
appears by their chearful fuftering on tiiat fcore. Neither
■were they foolifh ftupid men, but undcrftood very well
what they taught. Their difcourfes are grave and well
compofed, full of life and perfuafive eloquence ; fo that
our Lord's refurredlion has all the evidence a fubjedt of
this kind is capable of. Add to all this, that it was
typified and prophefied of in the Old Teftament \. 'Tis
confirmed by the teftimony of angels \^ and many won-
derful works ||. Hhere was a great earthquake j for the
angel of the Lord came^ and rolled hack theflone from
tlo^ door of the fepulchre ; the keepers didfhake^ and became
as dead men: Yea, the foldiers^ thofe adverfaries the
■watchy came into the city andjhewed to the chief priefts the
things that were done. Since then the truth of our Lord's
divine miffion to fave finners, and of the whole Chriftian
Religion, is fo well attefted by fo glorious a refurreftion
from the dead, his laws do oblige mankind, his promifes
and threatnings moft certainly fliail be fulfilled. Infidels
and unbelievers are the greateft fools and madmen, who
lofe happinefs here and hereafter, and incur endlefs mife-
ry for worfe than nothing -, and Chriftians who do believe
his promifes, and obey his commands, are the only wife
men in the world**.
Fourthly^ The truth of the books of the New Tef-
tament, and of the matters there contained, is efta-
blifhed on the fame reafons, by which we have de-
monftrated the books of Mofes to be true and genuine,
incapable of being forged ; for thefe books being writ at,
or very near the time wherein thefe remarkable tranf-
K 3 adtions
* Ephef. iv. zj. Rev. xxi.8. andxxii.if.
-}- Plalmxvi.io. Hofeavi. a. Matth.xii.40. -if. Mitth. xxviii,j-,5,
11 Match.xxviii.2, 4, 1 1. Markxvi.4. Lukexxiv. a. Johnxx. i.
** See this argument more fully handled by Hnm^hrey Ditton on the
Refurre(f;ion.
134 ^^^ divine Authority
actions happened, it was impoflible they fhould have been
received as true by the people of that place and age where-
in they were done and wrote, had not their truth been
paft contradidlion ; becaufe every body muft have per-
ceived the cheat, efpecially the rulers of the Jews, and
body of the nation, who were the mod deadly enemies
to Chrift and his Apoftles, who perfecuted him and them
to the death ; and yet they never attempted to difpute one
matter of fa6l contained in them. There is no need of
making any diftinftion among the books of the New
Teftament, as we did in the Old, nor of proving the truth
of thofe who wrote in diftinft periods of time ; they being
all writ in the fpace of fifty years, in the very time and age
wherein the wonderful works there related were done,
and they all teach and explain the fame dodirine of Chrift.
Moreover, the preaching of the doftrine, receiving the
facraments of Baptifm and the Lord's Supper, obferving
thechrriftian fabbath on the firft day of the week, church-
officers being fet apart for performing thefe religious du-
ties, and commemorating the fufterings, death, and re-
furredlion of our Redeemer, together with the fudden
fpreading of the Gofpel through the greateft part of the
Roman empire, in Europe^ Afia, and Afr'ic, (by which
means vaft numbers of thefe books were fpread abroad)
made it impolTible for any to forge or impofe them on
the world in fucceeding ages. For in whatever inter-
mediate age we can fuppoJe. them to have been forged,
the cheat muft have been d-ifcovcred \ becaufe neither the
books, nor the ftory of thefe wonderful works, fliould e-
ver have been heard of in any part of the v^^orld before,
fince in this cafe they had not been formerly invented.
Neither can it be fuppofed that thefe ordinances were
contrived, either for no reafon at all, or upon fome o-
thtr account than the death and refurrection of Chrift ;
for the moft folemn obfervances do exprefly mention his
death, as Baptifm and the Lord's Supper. And all the
officers in the chriftian church affirm they are his officers,
and ad: in his name and authority •, and pretend to
know nothing, and teach nothing among their people,
but Chrift and him crucified^ i Cor, ;i. 2, and what relates
3 there CO,
Chap.T.^ oftheNewTeftament. 135-
thereto. And we are to have a continual .fucceflion of
church-guides to the end of the world, teaching the fan^e
doftrine according to Chrift's promife, Matlh.xxvm,
19,20. and xvi. 18. 'Tis evident to every thinking
perfon, that no man, nor company of men, how cun-
ning foever, could at this day forge books, containing
matters of fadt, either more or lefs memorable than thofe
contained in the New Teftamenc, yet different from whac
is there recorded, and perfuade Chriftians to receive and
believe them, as the reafons of their religious obfervanceF.
So neither could any do it in preceding ages, for the
reafons already alledged.
Add to all this, that the great numbers of people who
received this dodlrine through the Chriftian Church, the
multitude of copies of thofe facred books that were dif-
perfed, the wonderful conftancy of Chriftians in adhering
to the truth, and their care to preferve the books con-
taining the rules thereof, amidft the moft cruel perfecu-
tions that the wit, malice, or cruelty of men could invent
or infli£t, make it utterly impoiTible for any to forge
thefe books, and impofe them on the chriftian v/orld ;
there being fo many ftanding monuments whereby the
cheat might be difcovered : The Vvhole train of ecclefiaf-
tic hiftorians, from the days of Chrift to the prefenc
time, givinganaccountof the propagation, continuance
and fucceflion of that Religion our Lord did inftitute.
Tho' many have attempted to forge books in the name
of Chrift and his Apoftles, they have always been difco-
vered to be impoftors. The very inftitutions that /i-f^-
^c?;2<?/prefcribed, and committed to writing in his time,
with the many copies that were in his days, or fuon after
fpread, of his Alcoran^ make it impoflible for any to
forge a new book in his name, and impofe it upon his
followers, as inftitutions given by him ; yea, prove the
Alcoran now received by the Mahometans^ to be the fame
book that was delivered by Mahomet, But I have already
difcourfed of this impofture : my defign now is to con-
firm the Truth of the Chriftian Religion. In order to this
end,
K 4 111
I $6 The divine Authority
In the fifth place, to filence the clamour and blafphe-
mies of deifts and antifcripturifts, let it be confidered,
that there is not one charadler nor property of an impof-
|:urein the Gofpel of Jefus Chrifti nay, every thing in it
bears the marks of the true religion God has fent to fave
man from mifery. Firft, every impofture muft have for
its end fome carnal intereft. Mahomet'% aim in his impof-
ture was his ambition and his luft ; to have fovereignty
over his country, to fatisfy his ambition, and have as
many women as he pleafed, to fatiate his luft. To gain
himlelf a party for compaffing this, was the grand de-
fign of that new religion he invented, and the whole end
of his impofing it upon thofe he deluded thereinto. Who-
ever purfues the like method, muft certainly have fome
fuch end ; it being incredible that any one fhould take up-
on him the trouble, fatigue, and danger of cheating for
cheating's fake. But we challenge all the adverfaries of
that holy religion we profefs, to find out any thing like
this in the Gofpel of Jefus Chrift •, any thing that favours
of worldly intereft, either in the firft Founder of our faith,
or in any of his Apoftles, who were the firft propagators
of it. Our Lord freely preached againft whatever he
found blameable in the people: He [pared not their moft
beloved errors, nor framed his do6lrines to indulge them
in any one wicked pra6lice, how predominant foever a-
mongft them. He was fo fir from courting thofe ir^
greateft efteem with them, that he was moft fliarp and
bitter againft them : I mean the Scribes and Pharifees 5
for on all occafions he detedled their hypocrifies, laid o-
pen their wicked praftices, and condemned their iniquity.
When our Lord took on him to be thepromifed MeJJiah^
he did it not, according to the notions of the Jei^s^io be a
fecular prince, to deliver them from their enemies, and
to reftore the kingdom of Z)rfx?zW 21 J erufalem^ and there
reign in great glory and fpkndor, over the whole houfe
of Ifrael ; but he came in a charaftcr altogether contrary
to this. He told them. His ki}igdo7?i was not of this izorld ,
not temporal, but fpiritual. He was a man offorrows and
acquainted with grief. Inftead of conquefts over enemies,
extent of power, and a fiourifhing ftace of profperity,
which
Chap.T^ of'the NewTeftament, iB7
which they dream'd of, he preached to them mortifica-
tion, repentance and lelf-denial •, and his Apoftles fol-
lowed his example. 2 J/)!, An impofture mud always have
wicked men for the authors of it : For thus to impofe
'upon mankind is the worft of cheats; to paum a falfe
religion on them, is the higheft injuftice, moft difho-
nouring to God, and ruining to man. 'Tis fuch a con-
fummate piece of iniquity, that 'tis impoffible any one
can arrive thereto, vvithout having firft corrupted himfelf
in a great degree in all things elfe. That Mahomet was
inch an one, we have formerly feen in the hiftory of his
life * : But who ever charged Chrift or his Apoftles with
any thing like this ? Not Celfus, nor Porphyry, nor Ju-
lian, or any other of the Heathens or Jews, the bittereft
enemies to Chriftianity ; which they would not fpare to
have done, could they have found fuch an accufation. It
cannot be faid, that they could not have that knowledge
of their lives and aftions, as was fufficient to difcern their
faults and mifcarriages. Tho' Mahomet adled his impof-
ture in a remote part o^ Arabia, among a people who by
vaft defarts were in a manner cut off from converfe with
the refi of mankind, and had none to be witnelFes, but
thofe who embraced his forgery \ yet this could not con-
ceal his faults and wickedneffes. But Chriftianity had
not its birth in fuch an obfcure hole •, nor did our Lord
and his Apoftles make their appearance among fuch illite-
rate Barbarians, but in one of the moft open ftages of the
world, at Jernfalem and in Judea ; not in that age, when
that nation was feparate from others, but when they had
mingled with other nations, and were forced to admit
other nations to mingle with them, by being made a
province of the Roman empire, which brought foldiers
and merchants of other countries, and any who pleafed
to refide among them. To be fure, in fuch a place,
could they have found any thing to caft a bloc on the re-
ligion our Lord and his Apoftles taught, we fliould have
enough of it \ yet their bittereft enemies, for feveral cen-
turies, could not find any thing of this nature, as we ftiall
hear in the following hiftory. o^dly. If Chrift or his
3 Apoftles
* Seepag. ^4. to pag. (»i.
1 3 8 The divine Authority
Apoftles had been wicked perfons, thus to impofe upon us
a falie rehgion, their wiCkednefs and tl)e intereft they
drove at, mufl have appeared in the contexture of the Re-
ligion itfelf : and the books in which 'tis contained, would
have proved this againft them, as the Alcoran doth againft
Mahomet \ every chapter of which almoft yields manifeft
proofs of the wicked affeftions of the man, breathing ra-
pine, bloodfhed, and luft, and the lelf-intereft he drove
at for gratifying of them. But we challenge all the ene-
mies of our faith, to ufe their utmoft Ikill to make the
leaft difcovery of thefe, or any thing like them in the
books of the New Tefcament. They have already gone
through the fcrutiny of many ages, and all manner of ad-
verfaries, and none have been able to tax them herewith.
But on the contrary, their whole defign is to withdraw
our hearts from the prefent world, and fix them on that
which is to come : and therefore do not inculcate fighting,
bloodfhed, and conquefl, as the Alcoran ; but enjoin
mortification, repentance, and felf- denial, to abftain from
all evil in thought, word, and a6lion i to abandon the
pomp and vanity of this world; to live foberly, righ«
teoufly, and holily ; to endure tribulations, af^i6l:ions,
and perfecutions, which fhall attend the difciples of Chrift ;
that we may be happy in the enjoyment of God, as our
portion here, and for ever glorious and blelTed hereafter.
4//j/)', Thenextmarkof animpoflure, is, thatitmuft
unavoidably contain in itfelf feveral palpable falficies,
whereby may be made appear the falfliood of all the reft :
For whoever invents a lye, can never doit fo cunningly and
knowingly, bui ftill there muft be fome flaw or other left
in it, which will expofe it to a difcovery. By this we
diftinguifh fuppofititious authors from thofe which are ge-
nuine, and fabulous writers from true hiftorians. If we
examine the Alcoran of Mahomet by this method, no-
thing can be more plainly convi6led of falfhood, than
that mufi be by it : for tho' in that book he allows both
the Old and New Teftament to 'be of divine authority;
yet in a multitude of inftanceshe differs from both, even
in matters of fa6l and hiftory, which if once true, muft
evermore be the fame: as, by a very grofs blunder,
3 ^^^'
Chap. T ^ of the New Teflamenf. 'i 3 9
Ale. Chap. 3. he makes the Virgin Mary, the mother of
our Saviour, to be the Hime with Miriam, the fifter of
Mofes: befides many other immoralities in that book, to
give way for his lull, as has been before obferved. But
there is nothing in the New Teftament of that nature :
the fafts were done in the open view of the world, and ne-
ver contradided by the greateft enemies of our religion ;
and the event juitifies the truth of all the prophecies, and
fhews that the author of them was in the fecrets of the Al-
mighty.
• Lajlly, An impofture can never be eftablifhed without
force and violence ; for the fearch of the inquifitive
would ftill find it out. To prevent this, Mahomet for-
bad all difputes about his Religion, and perfecuted with
war all that would not fubmit thereto. But our Re-
deemer commands us to fearch the Scriptures, to examine
and try our/elves : neither did he nor his Apoflles m.ake
ufe of any force, to eftablifh the Religion they taught.
Yea, all the force and powers of the world, for at leaft
three centuries, were employed againil it. Yet, in fpite
of all the world, it prevailed over the world, by the
dint of its own truth only *. Therefore upon the whole,
Chriftianity has nothing of imjiofture in it, but every
thing does demonfirate, that 'tis the only Religion fent
of God for our Salvation,
In the fixth place, tho' the evidence already alledged
be fufficient, yet we Ihall add, that the hiilory of the
New Teftament is confirmed by the teftimony of adver-
faries, Jews and Heathens, writers of credit, v/ho lived
in the fame age wherein thefe things were done, or near
to it. And firfl of all, by the teftimony of Joje-phus the
^ew: he fays-f, At this time livedjefiis, a wife ma?i, if
we may call him a man, for he did wonderful works, and
was a teacher of men, who willingly received the truths
and had many, both of Jews and Gentiles, his followers.
This was Chrijl, who, being accufed by the princes of our
nation,
* See this Argument more fully handled in Dr. FrIJeaux's Letter to
the Deifts.
f Antiq. lib. i8. cap. 4. TtyiTztt <ri y^jv. tvtov r xs'^vov ha^? avz'-?
140 T'he T^ivine Authority
Tjaiion, was crucified by Pilate. Neverlhelefsy they who
from the firft loved him, did not ceafe to dofo; for he ap-
peared to the7n again alive on the third day, as the divine
prophets had foretold this and many other things concerning
him ', and to this time the tribe of Chrifians, named from
him, do continue. Tho' fome controvert this place, as
not genuine, I fee no reafon to queftion it, fince *tis to
be found in all the copies of Jofephus, whether print or
manufcript. 'Tis quoted by the ancient ecclefiajtick wri-
ters of bed credit, as Eufebius *, Jerom i", Ifidorus Pe-
lufwtai, SozomenW, Georgius Cedrenus**, Nicephorusffl
and Stddas ||||. Neither is it probable that fo diligent an
hiftorian in all the affairs of the Jews, would be filent
concerning our Lord Jefus, whofe preaching, life and
death made fo great revolutions, not in that nation only,
but gained fo many difciples over the whole world.
Who can conceive that Jofephus Ihould think John the
baptift, and James the brother of our Lord, worthy of
fuch elogies as he gives them [*], and their Lord and
Mafter be pafTed over in filence ? Befides, the ftyle and
phrafe is like to that of Jofephus, as was long ago obfer-
ved by the learned Huetius [f], where he alfo at large
vindicates this teftimony, from the objections fome have
raifed againfl it.
That our Lord was born in a little city ofjudea, of a
poor woman efpoufed to a carpenter, and that he fled
into Egypt, is owned by Celfus [+], an inveterate enemy
to Chrillianity. That he was born in Bethlehem, is con-
firmed by the tables of the Romans, where the publick
taxes were recorded •, to which Jufin Martyr, in his fe-
cond apology, :ind Tertulli an in his apology and books
againft Marcion, as does Chryfojlom and others, oft ap-
peal j which they would not have done, if thefe had not
been then extant. That a new flar appeared at his
birth,
* Hift. lib. I. cap. II. Dem.Ev.ing. lib. 4.
-f Dc icriptoribus in Jofeph. operum torn. 1. pag. m. 123.
\. Lib. 4. Epiit. izj. It Hift. Eccl. lib. i. cap. i.
** Hift. Comp. pag. 196. ff Hift. Eccl. lib. t. cap. 38.
II!! In lai-^Tt©-. [*] Antiq. lib. 20. cap. 8.
if] Demon. Evang. pag. m. 33, be feq.
[^ij Apud Origen. contra Cellum, lib. i. "S
Chap.iT of the New Teftamentl 14?
birth, that wife men out of the Eaft came to him, Julian
does not deny ; but endeavours to accommodate the ri-
fmg of the ftar to natural caufes [||]. The dreadful cru-
elty of Herod in murdering the infants, is owned by Ma-
crohius, when he writes of the jefts of Augujlus, he tells
that the Emperor faid, He would rather he Herod'i hog us
than hisfon [**]. The miracles which Jefus did, the de-
clared, enemies of the Chriftians, even Celfus and Juliatty
never durft deny. Julian fays exprefly, Jefus., who lived
about 300 "jears ago, did no me?norable a£f, but that he
cured the lame and the blind., and adjured devils at Beth-
faida and Bethany. But Jefus, who commanded un-
clean fpirits, who walked on the fea, who did cafi out de-
vils, and, as 'jou fa^, made the Heaven and the Earth ;
tho* none of his difciples, hut only John, durjl fay fo *, &c.
This is as ample a confeflion as we can expe6l from fuch
an adverfary. The Jews, who wrote the 7'almud, were
avowed enemies to our Redeemer, yet there they own
the truth of his miracles -f. Porphyry, another declared
adverfary, as cited by Eufehius, fays +, ^fculapius and
the reft of the gods have withdrawn their converfe with
men ; for fince Jefus began to bs worfhipped, no man has
received any publick help or benefit by the gods. Tacitus
owns the truth of our Lord's death, faying, ^he author
of this religion was Chrift, who, in the reign of Tiberius,
was put to death by Pontius Pilate, the procurator of Ju-
dea ; whereby,th6' this det eft able fuperflition was fuppreffed
for the prefent, yet did it break out again, not only in Judea,
the fountain of the mifchief, but in the very city of Rome
itfelf, where whatever is wicked and fhameful, meets toge-
ther, and is greatly advanced into reputation ||. The won-
derful darkening of the Sun at our Lord's death, and
earthquake, is recorded by Phlegon, whom Eufehius calls
an excellent computer of the Oly?npiads, and that he
wrote
[11] Vid. Huetii Dem. Evang. pag. m. 29.
[**] Macrobii Saturnalia, lib. 2. cap. 4.
* Apud Cyrillum contra Julianum, lib. (5. pag, m. 13Z, 8c 1^6.
t Talmud, parte 4. lib. 6.
4: De Prsep. Evang. lib. j-. cap. i. pag. 01,179,
II Annalium lib. i j, cap.44.
142 The Certainty and Eidcellency
wrote in the 202'' Olympiad. He fays *, T^hen was a
great and wonderful eclipfe beyond any that ever happened.
'The day at the fix th hour was fo far turned into dark /light,
that the fiars appeared^ and an earthquake in Bithynia did
overthrow many houfes in the city of Nice. Now, this
darkening of the Sun, recorded by Phlegon^ and that in
the holy EvangeHfts, at oar Lord's death, are one and the
fame; for both happened the fame year, viz. the i8th
of Tiberius ; the fame hour, viz. the 6th hour of the
day -, and a great earthquake made both more micmo-
rable. Therefore Tertullian^ when pleading the caufe
of the Chriftians again ft the Heathen, appeals to their
publick tables and records as witnefles to this fa6l •\.
Lucianus of Antioch the martyr, appeals to the ar-
chives of Nicomedia^ before the- prelident of the city;
Confult, fays he, your annals^ and you* II find^ that in the
time of Pilate, while Chrifi fuffered in the middle of the
day^ the Sun did difappear, and chafe awa^'j the day. 'Tis
alfo obfervable, what is reported in the hiftory of Chinay
written by Hadrianus Greflonius t, that the Chine fe re-
mark. That at the fame time we Chrijtians compute Chriji
fuffered in the month of April, an extraordinary eclipfe .^
beyond the ordinary laws and ohfervations of the motions of
the planets., then happened ; at which event Quamvutius
the Emperor was very much moved. Other teftimonies
concerning the truth and progrefs of Chriftianity, we
may have in the following chapters of this book. What
has been advanced does prove, that the hiftory of many
matters of fad in the New Teftament, is confirmed by
the teftimony of adverfaries, Jews and Heathens., who
lived in the fame age wherein thefe things were done, or
near to it.
In the laft place, as the Chriftian Religion is moft cer-
tain, fo 'tis moft Excellent. Thefe two go hand in
hand together ; and therefore all that has been faid in
this chapter, to demonftrate the truth of our holy Re- .
iigion,
* Apud Eufebium in chronico ad annum Chrifti 33.
■f- Tertul. Apolog. cap. 21.
:j: Apud Huetium Pern. Evang. pag. m.3o«
Chap. I ♦ of the Chrijiian Religion, 145"
ligion, does alfo prove its excellency. 'There is no ether
7iame under Heaven given among men^ whereby we muji
he faved*, hut by the name ofjefus. The Religion which
he has taught, is confirmed by all the prophets, who de-
clare with one confent, that Jefus is the Mejfias, that
whofoever helieveth in him, Jhall receive remijfion of fins i".
'Tis confirmed by a conftant fuccefTion of teftimonies,
every one of them more clear and convincing than an-
other : By John the Baptifi^ a perfon foretold in the Old
Teftament, who fealed his teftimony with his blood un-
der the New, and cannot be fufpedled to be byalTed by-
compliance or intereft -, by the teftimony of the Apoftles,
who ratified their dodrine by the fore fufferings they
endured ; by the blelTed Three, who bear record in hea-
ven, the Father, the Son, and the Sprit. The glorious
Jehovah confirmed it by a voice from Heaven, This is
my beloved fon, in whom I am well pleafed, hear ye him.
This was uttered audibly at our Redeemer's baptifm,
and again repeated at his transfiguration. The Holy
Ghoft confirms it, by accompanying the Gofpel with
power, in the conviflion and converfion of finners •, and
the Son of God confirms it by his life, death, refurrec-
tion and manifeftations. The very confciences of men
do teflify, that the Chriftian Religion is well calculated
to relieve us of our fears, to comfort us under afflidions,
to make us humble under abundance, to fupport us un-
der poverty, diftrelTes, crofTes and loffes j to fanftify our
natures, fubdue our corruptions, pardon our guilt, and
fupply all our neceflities. The very enemies of our holy
Religion atteft the truth thereof, as is already made evi-
dent. Why do the Jews fo readily hearken to im.pof-
tors, falfely pretending to be the Mejftas, but becaufe
the time of the coming of the true MeJJias is already
pad ? The Wifdom of God has thought fit to confirm
our Religion by a feries of events, that render the truth
thereof pafb dilpute ; as the ruin of the four monarchies,
who in their turns afiiifted and opprelTed the Church of
God, whofe power was broken, that the God of heaven
may fet up the kingdom of our Redeemer, which Jhall never
be
t _4'^5!y. I a, -j- Adsx, ^t-j. Lukei. (J8— 70.
1 44 T/ye Certainty and Excellency
he dejlroyed^ hut pall Ji and for ever '^. The ruin of the
Jewijh ftate, and the defolation of the holy land, fore-
told by Daniel +, was in order that the Chriftian Church
may be ellablifliedj and the Gentiles converted,- and was
attended with fuch remarkable circumftances, as do
prove it to be the Work of God. Other Religions in-
vented by men, are abfurd and unreafonable, as has been
above demon ft rated, and fhall be in the progrefs of this
treatife. Other Religions cover themfelves with myfte-
rious filence, and atfeded darknefs; but the Rules of
our holy Religion, are open to every body in the Book
of God, the Scriptures of the Old and New Teftament ;
they need not be covered with filence, diflimulation, or
any difguife. The heathen philofophers mocked at the
fuperftition of the people, and the people did not un-
derftand the religion of the philofophers. But the Chri-
ftian Religion is fatisfying and edifying to learned and
unlearned. 'Tis fublime to the higheft fpeculation of
the learned ; clear and plain to the moft fimple and un-
learned, without the leaft degree of bafenefs. Other
religions are fenfual and brutilh. The heathens repre-
fented their gods in bodily fhape, they ferved them with
theatrical (hews, bloody diverfions of gladiators, im;^
modeft profane games ; yea, in many places they of-
fered to them inhuman bloody human vidlims. The
priefts of Baal cut themfelves with knives and launces 5
the Samaritans and Jews difputed with fury, if God
fhould be worfliipped at Jerufalem^ or at the temple at
Gerizim> The Mahtnetans worfhip toward Mecca^ re-
ceive the law of a vicious impoftor •, their religion
teaches them only fenfual rewards and punifhments, and
is advanced by violence and oppreffion. But Chriftianity
teaches, that God is a Spirit^ to he zvor/Joipped in fpirit
and truth ; that we Jhould have charity toward alt men^
and he fruitful in good works. Other religions debafe
God, and elevate men. The heathens made their deities
monftrous -, and their great men, who were monfters in
wickednefs, they made gods. They worfhipped birds^
beafts, and creeping things, ferving the creature more
than
*Dan.ii. 44. f Chap. ix. 15,27.
chap. I. the Chrtflian Religion . X45
than the Creator. But our holy Religion points out our
God to be an infinite, independent, fpiritual and eter-
nal Being, who made the world, and all that therein is ;
all we have, we. receive from him, and we cannot ren^
der any acceptable fervice to him, without his grace
and affiftance. This humbles all flefh, and exalts divine
grace.
Secojidl'j^ The Chriftian Religion is of great advan-
tage to fociety : it ftrengthens government and civil fo-»
ciety among men, commanding us to obey our Supe-
riours, to render to Casfar the things that are Csfar'j-,,
and to God thcfe which are God'j. This will fupprels
rhofe evils and abominations which defiled heathen coun-*
tries, of which we fhall hear in the fecond and fcventh
chapters of this book. This will prevent thieving, rob-
bery, idolatry, bloodfiied, and many other diforders and
vices, which, by the BlefTing of God, on good educa-
tion and inftruftion in the principles of Chriftianity,
might be removed and reformed, and the rifing genera-
tion made ufeful both in church and ftate. The reafon
why there is fo little of this, is, becaufe the Rules of our
holy Religion are fo little follow,ed. What is the world
without Chriftianity ? Nothing but a barbarous wilder-
nefs, a cage for devils and unclean fpirits! 'Tis this
that teaches the duty both of princes and people, that
makes us better men, more governable, and better fub-
je6ls i and therefore is of great and excellent advantage
even to civil fociety among men.
'Thirdl^^ If we look on Chriftlans as an ecclefiaftick
fociety, here will another excellency of our holy Reli-
gion fhine. There were before the incarnation of our
Redeemer, many focieties in the world, linked together
by bonds of laws, common interefts or neighbourhood,
yet divided in their inclinations and affeftions. But the
Gofpel difcovers a fociety of people, the Church of God,
living in different times and places of the world, of va-
• rious ftations and conditions ; yet one body, onefpirit,
having one hope of our calling, one Lord, one faith, one
hajtifn, one God and Father of all *. A fociety that has
Vol. I. L refilled
■* Ephef. \\\ 4—5.
i4<5 - The Excellency of
refilled the perfecutions of the greateft monarchs, that
has renounced the charms of the world, been vidorious
over Satanh temptations, hating vice, defpifing the ef-
forts of tyrants, fubmitting willingly to the a'ofs of Chrifl;
as unknown, and yet wsU known \ as dwig^ and behold we
livs't as chaflned, and ?wt killed-, as fon'owful, yet alway
rejoicing f : as a bulh burning, yet not confumed^ who
in feveral ages have kept the fame fentiments. The fu-
perititions of the Greeks, Romans, and other nations, are
dwindled into nothing ; they ferve only to amufe chil-
dren II : But the Chriftian Religion lafts for ever ; it grows
tinder the crofs, and recovers itfelf out of its ruins, as
the hiilory of the church in all ages does difcover.
Fourthly, The Excellency of the Chriftian Religion,
appears from the purity of its fcope and end. The plain
and obvious defign tliL-reof, is to glorify God, to fubdue
our corruptions, to teach us to live foberly, righteoufly
and holily, to maintain love and charity among men,
to bring forth good works, acceptable to God through
Jefus Chrift, fo as to attain eternal happinefs when time
flii.ll be no more. Now 'tis evident this cannot be the
aim of Satan, a v/icked and malicious fpirit, the enemy
of mankind. Nor can it be defigned by our corrupt
nature, which only feeks to gratify the lulls of the fielh.
Nor can it be efFe6luated by carnal policy, which may
reftrain us from thofe enormities punifhable by men, but
can never reform our hearts, nor hinder the inward in-
clinations of the mind to fm. This Religion then that
promotes fuch holy ends, muft defcend from the God
of mercy and grace^ who wills men to he faved, and to
come to the knowledge of the truth. All the exhortations,
precepts, promifts, hiftories, and prophecies in Scripture,
tend to promote this dcfign. The book of God is not
filled with empty fpeculations and curious arts 5 but is
ftored with what is folid and edifying.
'Fifthly, The Chriftian Religion affords an admirable
remedy to all the neceflities and miferies of man. We
fmce the fill are under fin and guilt, liable to condemna-
tion. It difcovers our Redeemer, who has made fatif-
fadion
f 1 Corinth, vi. 9, 10. || Sue above pag.p'J,
Chap.r.' the Chnfitan Religion. i\t
fa(5lion to divine juftice, and fulTered that punifhmenC
which was duo to us by fin. If we accept of whr.t he has
done in our room, we fhall be abfolved from the guilt
of fin. And tho' our nature be corrupt, bent upon fin
and wickednefs ; yet he fan6lifies and purifies us by grace,
and the influences of his Holy Spirit •, gives us ftrength
to oppofe indwelling fin, to fight againft: lufi:, to per-
form duties, to endure difficulties, and to perfevere to
the end. He cures our maladies, refieves us in our difr
trefl^es, and perfedls a work of grace in us, beyond what
all human virtue, or precepts of morality can do.
Sixthly^ Our holy Religion does declare the Glory of
God as our independent fovereign, the infinitely perfed:^
unchangeable, eternal, incomprehenfible Being. It does
manifefb his wifdom and power in creating the world
out of nothing : That he orders all by his Providence,
and difpofes every thing for good to his people. Here
we have the glorious difplays of everlafting redeeming
love. God fo loved the worlds that he gave his only begot"
ten fon^ that whofoever believes in hi?n^ Jloould not perijhy
hut have everlafting life *. Here we have difcoveries of
divine fulnefs treafured up in our (Redeemer, from which
we receive grace, and more grace \ of divine faithfulnefs,
in performing his promifes \ of mercy extended to our
mifery ; and patience to wait on our repentino-. We
are direded, whether we eat or drink^ or whatever we do^
to do all to the Glory of God -f ; to pray always that his
name may be fandified ; that his will may he done in
earth as in heaven \. And at the fame time we are con-
duced to true happinefs by believing in the Redeemer,
fubmitting to the Will of God without murmuring, fet-
ting our affedions on things above, that we may enjoy
God in this life, and may be admitted to eternal hap-
pinefs in heaven, in the life to come.
Seventhly^ The Excellency of the Chriflian Religion
ihines in the purity of its morals. The ftriftnefs o? its
morals, and the myfterious obfcurity of fome of its
doftrines, are means in the hand of God to eniio-hten
our minds, and hide pride from our eyes j to replenifli
L 2 our
f Jolvi iii. \6. t I Cor. x. 3 1 . \ Matth. vi. 9, i o.
14.8 The Excellency of
our fouls with good principles, without flattering Oilrr'
lulls •, to regulate our manners, and humble our corrup-
tions. We cannot refle6l on the charafters of thefe mo-
rals, without being obliged to acknowledge they come
from God. For,/r/?, they not only fubdue our lufts,;
but are a paradox to our reafon, as * hL^Jfdd are the poor
in fiirit ; blejj'^d are they that 7murn \ hlejfed are ye when
menjjjall revile you, and perfecute yen, and pall fay all
manner of ezil againfi you falfcly for my fake, hove your
hieniies^ blefs them that curfe you,, do good to them that
hate you, fray for them which defntefuily life you, and ■per-
fecute you ']'. Rejoice and be exceeding glad, for great is
your reward in heaven. The moral paradoxes of heathen
philofophers were far inferiour to thefe. idly. The Chri-
Itian morals mortify and fubdue our corruptions, felf-
love, and the pleafures of the fleOi, Pride and vain-
glory are buried and hid from the Chriftians eyes: we
muft not he angry at our brother without a caufe j nor hate
our neighbour in our heart ; nor fay to him, thou fool ; nor
look on a woman to luft after her ^. V/e muft deny our-
felves, take up cur crofs and follow Chrifi, or we cannot be
his difciples \\. We muft abandon all beloved fins : were
they as near or dear to us ?iS a right eye, we muft pluck
them cut •, or as a right hand, we muft cut them off**. Cer-
tainly our bleffed Lord, who taught thefe fublime and
necefTary precepts, is a teacher fent from God. ^dly.
All the principles of the Chriftian morals go on the
foot of humility, that we mujl he meek and lowly \ poor
in fpirit ; like Utile children ; wife as frpei.ts, harmlefs-
as doves, ^thly. They are comprehended in- very few
words •, as, to love God with all our heart, and our JieigJj-
hour as ourfehes. Yet we cannot perform this, but by
the affiftance of divine grace ;, nor tafte of all the fweet
advantages of religion in the full extent, in this imper-
feft ftate: but we may have fuch a prelibation and fore-
tafte of its excellency, in the ferenity of mind, peace of
confciencc, joy in the Holy Ghoft, alfurance of our in-
tereft in the love of God, hearing of prayer, manifefta-
tions
* Matth. V. 5 — 1 1, f Matth. V. 44. :]; Matth. v. 22, 28.
Ij Matth.xvi. 24. *^ Matth.v. 2^,30.
Chap, r . the Chrijlian Religion. 1 49'
tions of divine favour, deliverance from doubts, fears
and innumerable diftreifes, and charming views of the
love of Chrift, as may endear a religious life, commend
the ways of God, firengthen us for his fervice, and
make us long for thofe eternal pleafin-es, which are at
God's right-hand for evermore.
Finalh^ Even the myfteries of our 'Religion are fuch
as commend it: They are fo great and fublime, fo con-
fonan: to the nature of things, and fo nearly linked with
the principles of right reafon ; thej we fuch as eye has
not fecHy nor ear heard^ 7ior can it enter into the hexirt of
man to conceive. Great is the mjjlery of godlinefs, God
7namfefi in the flefh^ jufified in the fpiit^ feen of angels^
believed on in the world, and received up into glcry^. They
are not like the fables and reveries of the poets, which
wicked minds greedily received, even when reafon con-
demned them. The creation of the world by God al-
mighty, the redemption of mankind by the miniftry of
the Mediator, the expiatory iacriiice of Chriit, the com-
munion of faints, the remiffion of fins, the refurreftion
of the dead, and life everlalling, are truths majeftick
and reafonable, havins nothing; in them that is abfurd to
a mind, that is not blinded with prejudice or infidelity.
If there be any thing in thefe, or other truths, v.'hich we
cannot eafily comprehend, while our foul is darkened
"with fm in this imperfect ftate ; let it be confidered, had
we remained in a date of innocence, we had been under
no fuch difficulty ; and when we are admitted into glory,
we lliall underitand them clearly. The holy angels
know them exaclly •, the infinite mind moll perfedtly.
Vv'hy fnould we admit carnal reafonings againft divine
Revelation ? Rather let us humble ourfelves before God,
and feek that he may caufe us to underftand the wonders
in his law. Many myfteries that were hid under a veil
in the Old Teftament, are clearly difcovered in the Go-
fpel, even the promifes of the refurreftion, of the lafb
judgment, and life eternal, are more full and evident
than before the coming of Chrift. And the reafon is
plain, becaufe our Redeemer knew plainly and porfccStly
L 3 ih-
^ xTim.iii. \6.
'is6 Of the Origin of Idolatry.
^he whole Will of God, and hath manifefted the fame to
his Church. Tho' we cannot, in our prefent ftate, know
all thefe myfterious truths perfedly ; yet, if with humi-
lity we enquire into them, and with faith -and love we
receive, believe, and improve them, then they will ap-
pear bright, ufeful, and edifying to us.
C H A P. II.
Of the Origin and T^rogrefs of Idolatry ^ from
the Creation of the World to the Birth of
Chrifti where the deities of the Syrians, Phc-
nicians, Egyptians, Canaanites, Greeks, Romans,
and other Nations in that period are conjidered.
N the former Chapter I have confirmed the Truth of
our Holy Chriftian Religion \ which God, by his
p-racious Providence, does proreft, preferve and advance
in the world, making 5'^'/^//'s kingdom fall before it like
lightning. But before I enter upon the overthrow of
heatheniih idolatry, 'tisneceffary we Ihould confider the
ftate of the heathen v.orld, and the great progrefs idola-
try had made before the incarnation of our P.sdeemer.
In order to this, we muft look back to the fall of our lirll
parents.
When Adar:u by his fin, made apoftacy from God,
he forfeited his right to the tree of life, and made himfelf
liable to death and all miferies •, blindnefs, ignorance,
fuperilition, and a deluge of evils did creep in upon the
minds of his poilerity. Cam^ and his wicked race, did
carry the defe£lion ilill further : he went out from the
frefeitceof the Lord*. And 'tis probable he, or his off-
fpring, didfet up focietiesfeparate from the true Church
that was continued in the race of Seih. Yet we have
few footfteps of idolatry in the Ante-diluvian world.
After the flood it made confiderable progrefs, efpecially
after
* Gen.iv. itf.
Chap. 2. Of the Orighi of Idolatty, 151
after the vain attempt of building the tower of Balel^
and the confufion of languages, which God inflicledon
that wicked age for their fin. This confufion happened
about the one hundred and fecond year after the flood.
The heathens cangivenodiftind; account thereof: v/e
Jearn it from the ficred Scripture. The poftcrity of
Nimrod carried idoViXx-f ^o Chaldea^ Babjlony ana other
phices. The O/Tspring of Cham, on whom iiis fithei
pronounced a curfe*, feem to have taken it into ^gyplj
and other parts of Africa-, of which Dr. Cumbsrland, in
his Phenician hiftory, finds forae footfteps, from ihe
fragment of Sanchoniatbon, preferved by Eufehius "f" j of
which afterward. It is yet more certain, that Abra' a-pj'%
progenitors, 'Terah, Nahor and Haran, ferved other
Gods X' If w'e reckon this from the birth of Abraham,
it will be about 352 years after the flood, 2008 years
from the creation of the world.
Before we enter farther upon the origin of idolatry,
'tis proper we explain what we underftand by the name.
Idolatry originally then is a Greek word, a compofition of
two others. The firil a^tjjKov-t a diminutive of ^ J^o;,
fignifying an image. The fecpnd 7\OCTpdoc, lig^ifying
"^vorj/jip. Hence is ufner'd in another fignification of
larger extent, liz. the word idol is taken for every thing,
men place in God's room, and pay divine honours to,
whether it be men, the work of men's hands, or the pro-
duct of God and natur?. Thus the Apoflle faysjl,
We know that an idol is nothing in the world, and that ■
there is no other God hit one. In this fenfe 'tis taken by
the Septuagint, i Chr. xvi. 26. qI Q^oi rwv iOnh MwKSCy
All the Gods of ihe heathen are idols. This fignification
of the word is eflablifhed by cuftom. If we fhew an
exceffive love to a thing, 'tis faid, \nz idolize \t. Idolatry
then implies not only the v/orlhipping of images, but
alfo of creatures. Thus there are tv/o forts of it : in the
firfl, they worlbipped the works of God, the fun, moon,
ftars, angels, devils, men and beafts. And in the fecond
they worfhipped the work of their hands, even images.
L 4 Sonli
* Gen.ix. If. f De prscp. Evang. lib, i.c.ip.p. '
4: Jofhua xxlv. 2, 14, tj. ll J Cor.viii.4..
%§£ The Origin of Idolatry.
Some people adored God under the reprefentation of aij
image. Thus the Ifraeliles worfhipped the true God
who had brought them out of Egypty under the repre-
fentation of a golden calf; and the ten tribes, in the
reign of yd'ro^i'i:?;^ and his fuccefTors, did the fame, under
the figure of the calves fet up at Dan and Bethel.
Dr. Owen * divides the whole of idolatrous worfhip in-
to Sabaifm and Hellenifm ; the former confifts in the
worfhip of fun, moon andftars, and the hoft of heaven ;
the latter is the worfliip the Gr^^^'j and i^o;«^;zj added,
njiz. the veneration of great men dead and gone, and of
Demom. Saha'ifm was the moft ancient of the two, as
appears from the book of Joh^ one of the firft books
writ in the world ; while he declares himfelf free of ido-
latry, he fays -f , If I beheld the fun "juhen itjlnned^ or the
moon walking in brightnefs -, and m^y heart hath been fecret-
/y enticed-, or m-j mouth kijffed my hand : this alfo zvere an
iniquity to be puniJJjed by the judge ; for IfJjouldhave denied
the God that is above. The law of God exprefly con-
demns this :|: : but in Job's days they were not come to
that height of folly and wickednefs, as afterwards when
they dedicated horfes to the fun j|. They only then
jidored him by the aftions of their body. Thefe
blinded nations perceiving thefe glorious luminaries dqj
govern day and night, worfnipped the creature more than
■the Creator^ who is God ble.jfed for ever. Tho' Sahaifn be
very ancient, yet I think it highly probable, that in fome
iew ages after the flood, the nations who were ftrangers
to the common-wealth of IfraeU began to adore their
great men who had founded their empire, as Noah^
Chamy Mifrainiy and others ; of which we may findfomQ
examples in the fequel of this chapter.
Dr. Pndeaux gives his thoughts of the rife of idolatry
thus ** : -The true religion which Noah taught his pofterity^
^wasthat which Abraham prailifedy the worfhippingof one
God^ the fupreme gfjvernonr of all things, with hopes in his
mercy
* Thcologoumena, pag. m.j8i. f Jobxxxi. i(J — 28.
.j: Deut. iv.'ip. andxvii. ;«. \\ 2 Kings xxiii. n.
■** Connexion of the Hiltoryotths OldandNewTeftament, Part i.
pg. m. 177- *
Chap . 2 . Of the Origin of Idolatry, 155
merc^ through a mediat07\ For the necejfity of a mediator
'between God and man was a general notion^ which obtained
among all ??iankind from the hegirming ; for heifig confcious of
their own meannefs, vilenefs and i7?ipurity, they could not con-
ceive how it was poffible of themfelves alone to have accefs
to the all-holy^ all-glorious^ and fupreme Creator and Go-
vernour of all things. 'They confidered him as too high and
too pure, and themfelves too lozv and polluted for fuch a
converfe •, and therefore concluded there mujt be a ?nediatory
by whofe means only they could make any addrefs to him, and
by whofe inter ceffion alone any of their petitions could be ac-
cepted of. But no clear revelation being then made of the
mediator, whom God appointed, becaufe as yet he had not
been manifefted to the world, they took upon them to addrefs
unto him by mediators of their own chufing : and their notion
of the fun, moon and ftars being, that they were taberna-
cles, or habitations of intelligences, which animated thefe
orbs, in the fwie manner as the foul animates the body of
man, and were caufes of their fnotions, and that thefe in^
telligences zvere of a middle fort between God and themy
they thought thefe the proper efl things to be mediatorsbetween
God and them -, and therefore the planets being the nearefi
of all thefe heavenly bodies, and generally looked on to have
the greatefi influence on this world, they have made choice cf
them in the fir ft place as their Gods- Mediators, who were
to mediate with the fupreme God for them, and to procure
from him j?iercies and favours which they prated for ; and
accordingly they direoled divine worfhip to him as fuch.
And here began all the idolatry that has been praotifed in the
world.
Tho' Hellenifn confiils principally in the worfhip o/*
dead men and Damons, yet the Grecians at firfl: adored
the fun, moon and liars, as even Flato owns *, that
the lirft inhabitants of Greece did worfhip only thofe
Gods whom the Barbarians do now, that is, the fun,
the moon, and the ftars ; and perceiving all things to
run in a continual courfe, they called them ©£oy<; Gods^
from, 0££7v to run. Tho' Varro among the Romans,
and Hefiod among the Greeks, reckon thirty thoufand
Pejties J
f In Crarylo.
154 ^f f^^ Origin of Idolatry.
Deities ; yet as their own poet tells thcni *, they had not
fo many by far in ancient times. But 1 fhall afterward
give an account of the idolatry practifed among the
Greeks and Romans: mean time I Hiall- offer a remark
concernmg the antiquity and ufe of images.
The ule of images, in the idolatrous wci fhip of the
Gentiles^ was not by far fo ancient as idolatry itfelf. La-
'ban^s> Teraphim is the firft image we find any where.
Eiifeh'ms proves by the teftimonies of Plaio'^ Porphyfy,
and feveral others, that neither the ancient Egyptians^
nor Pbenicians, nay, nor even the Greeks, had any ima-
ges for a long time. He fays -f, 'The jirjl and moft ancient
men did not trouble thejnjelves to hiilld any temples, or make
any images, becaufe the art of painting and carving, and
even of Imilding, was not then invented ; neither was there
any mcntwn of thofe who were afterward called Gods, or
Heroes. 'They had neither then Jupiter, Saturn, Neptune,
Apollo, Juno, nor Bacchus, }7or any other fnale or fe?nale
(le'ily \ a great number of which were afterwards owned
both by Greeks and Barbarians ; yea, there was no good
r.or evil Demon then wor /hipped, but only the fiars which
appear in the heavens. The Perfians did preferve their
worlliip free of images for a long time, as appears by
Hero dote %, who fays, The Perfians had neither altars,
nor temples', nor jlatues ; they laughed at thofe who wor-
(hipped the Gods in fitch a manner -, they facrificed on the
tops of 7nountains to the king of heaven, whom they called
Jupiter ; for they did not take their Gods from among men,
as the Greeks. Plutarch fays ||, King Numa. forbad the
Romans /o reprefent God in the form of man or beaft ; nor
was there any fainted or graven image of a deity admitted
among them for the fpace of the firfi hundred and fixty
years -, all which time their temples and chapels were free
and pure from idols and images, which feejned too mean and
beggarly
* Juvenal. Satyr. 1 3. ver. 4.6. Sc feqq.
-Nee turbn Dear urn
Talis, ut eji hoJie; conteataque filera paucis
Numimbus miferum urgebant Atlanta, minori
Tondere
f De prrcp. Evang.lib. i.cap.9. pag. m. 29. Edit. 1688.
■^ Lib. I. cap. 13 1. II Life of Numa, Engl. Edit. Vol; i.pag. 14,1/.
Chap. 2 .' Of the Origin of Idolatry. 1 5 5
beggarly reprefentations of God^ to whom no accefs was al-
lowed., but by the mind raifed and elated by divine contempla-
tion. Varro, cited by Auguftine, affures us *, That the
ancient Romans for more than one hundred and feventy
years worfhipped their Gods without images : If they had
done fo fill-, the Gods i7iight have been ferved zvith greater
purity ; and he concludes, that thofe who firfl brought in
images into worfhip, took away the fear due to the deities,
and led people into error. It was Tarquinitis Pfifcus, who
introduced images in imitation of the Greeks. Athenagoras
fays f , ^hat even among the Greeks, till the art of painting
and Jlatuary was found cut., th?-re was no fnenticn of images
of the Gcds, but Saurias Samius, Craton Sicyonius,
Cleanthes Corinthius, and Core Corinthia, invented thefe
arts. Dsdalus and Theodorus Milefius added to
them. Soon after the i?nages and Jiatues of the Gods were
framed, we can yet relate the Jiames of thofe workmen who
made thetn : Diana of Ephefus and Minerva, who?n the
Greeks i-^// ' AG wwi were framed by ^ndyus, a fcholar of
D^dalus ', /^<? Cnidian Venus, ^3/ Praxiteles ; theSim'nn
and Argive Juno, by Smilis •, and the Epidaurian iEfcu-
lapius, by the hands of Phidias. — > — If they be Gods, why
are they not from the beginnings ? Why food they in need to
be framed by the art of man ? Nay, to be fire they are
only earth, fones, aud matter fafhioned by curious art.
Tacitus fays of the Germans, they had no images nor foot-
feps of foreign fiiperflition t- When images were firfb
ufed, they were made of coarfe materials. While fculp-
ture was in its infancy, fome of their ftatucs were made
of potters clay, well burned like our ear then- vefTels,
and afterward painted with vermilion. After that, they
chufed wood as the eafieft for carving. Many ftatues of
idols in the Old-Teftament times were made thereof ||:
yea, there were fome people, who made things without
any human refemblance, the objeds of their devotion.
Hence we find frequent mention of Deos Caudicarios,
trunks
* Decivirate Dei,Iib. 4. cap. 31.
-j- LegatioproChriftianis, pag. \6,\j. Edit. i68<J.
4: Nulla fimulacm, nullum peregruu fuperjiitionis vejllgium.
moribusGerraanorum, p3g.m.6j7. [) Ifa.xliv. 14 — 18.
De
r 5 6 Of the Origin of Idolatry.
trunks of trees turned into Gods. ArmVius informs us *,
the Arabians worjjjipped a. jlone, the ScyxKiTim a fword^
the Thefpians a branch.^ the Icarians a fmoothed pieceof
wood for the Goddefs Diana; thofe of Peltinus, a flint for
the mother of the Gods, and the Romans, an half-pike for
Mars; thefe were the emblems of their deities^ a f word and
half 'pike for the God of war. Indeed tlie Gentiles did not
confider their moft curious llatues as really Gods, but as
emblems of thofe deities they worfliipped. It was the
common opinion, that thefe images were only to revive
in men the remembrance of the objecS: of their adoration,
, Hence Celfus afc, Who, but a fool, can imagine thefe ifna-
\ ges are real Gods ? "f The heathens when prefled by the
arguments of the Chrjftians, on account of their image-
worfliip, faid, Toil err ; we do not adore the wood, brafs,
gold or filver, as if thefe metals were of themfelves Gods ;
but we worfhip the Gods, who by virtue of the dedication
inhabit thefe imageiX. To which La^antius givts this
anfwer, If the Gods are prefent by virtue of the confecra-
tion, what occafwn is there for images? What need have
I for my friend's piEliire, if my friend be near me in per-
fon? God, who is afpirtt every where prefent, never ab-
fent, needs no image to fupply his place \\. The fame an-
iwer may be returned to the defences of the papifls, con-
cerning their idolatrous image-worfliip. Thus far con-
cerjiing the origin of idolatry. I fhall now confider the
ftate thereof in the feveral nations of the ancient heathen
world before the coming of Chrill ; which will further
difcover its origin, and alfo how abfurd it is, and how
great a mercy we enjoy, who by the light of the Gofpel
are delivered from it.
The Greek and Roman idolatry took its rife fro m that
,- of the Egyptians, Phenicians and Syrians. 'Tis a cer-
i tain maxim, that religion, as v/ell as learning, and man -
\ kind itfelf, had its firft origin in the eaft ; therefore we
;fh.ill firft explain the ftate of idolatry in thefe eaftern
kountries, and particularly give fome account of the
idols
* Contra gentes, lib. 6. pag. m.zai.
■f ApudOrigen. contra Celfum, lib. 7.
:f ArnobiuSjlib. 6, pag. 129. [j Inflitur.lib. 1. cap. z.
Chap. 2.' 0/ ^^^ TeraphimJ 157
idols mentioned in tlie facred Scriptures of the Old Tefts>
ment.
The Teraphim is the moft ancient name given to an
idol in the Word of Godi fee the Texts quoted at the
foot of the page*. I fhall not infifl upon the feveral
opinions concerning them, but do conceive they were hu-
man figures made to receive the virtue of fuperior bodies,
tho' I know not how they ufed them. ThatthefeTVr^-
phi?n liad a human fhape, is very probable from the hifto-
ry of Michal, the daughter of Saul, who placed a Te~
raphini in David's bed, to deceive the guard fentto watch
him. This fenfe is applicable to the texts already cited ;
neither does Hofea iii 4. overturn it. The words of that
text are, 'The children of Ifrael Jhall abide many days
without a king, without a prince, and without a facrifice,
and without an image, and without Teraphim. Where
the prophet gives us an exa6t defcription of the ftate of
the Jews under their difperfion, without a king or civil
government, withouta facrifice and ephod, without true
worlhip, and without an image or Teraphim, that is,
without idolatrous worlhip. By ithe by we may take no-
tice, that the Hebrew word Teraphim^ is frequently in our
verfion rendred image. The prophet fays, the Jeivs
fhall not be meer heathen idolaters, addifted to magick ;
they fhall neither afk counfel of the true God, nor con-
fult the falfe oracle of Teraphim. Thus Bavid Kimchi a
Jew underftands that text. The Teraphim probably
were not ufed by Laban for magick divination ; but that
they were afterwards made ufe of for that end, appears
from EzekielxyLi.2i. For the king of Bsihylon Jiood at
the parting of the way to ufe divination ; he made his ar-
rows bright, he confeilted with images -, in the Hebrew, Te-
raphiin. Zech.x. 2. The idols, or Teraphim, have fpo-
ken vanity, and the diviners have feen alye. I might here,
have digrelTed to fpeak of the feveral forts of divination
among the heathen : they v/ho are curious may fee what
the learned Mr. Selden has writ: concerning itf ; but I
lliall
* Gen. xxxi. 19,50, 34. Judge xvii.A.j-. and xviii.5', 14. i Sam,
SIX. I 3. 2 Kingsxxiii.a4. Ezek. xxi. i.i. Kof. 111,4.' Zecli.x.2.
t De Diis Syrisfyntagma, cap. i,r.
158 Of the Golden Calf.
.ihall keep to the fubjedl I am upon. The Teraphim
feem to have been donieftick Gods, the fame called La-
reSj or domeftick tutelar Gods, by the Latins. Laban
calls them his Gods, not his God. Monf.- Jurieu -f con-
ceives they were the images of iVo^/^and Shem •, of Noab,
as the common father of the world after the flood, and
of Sbem as the patriarch of the family of Lahan. Had
they been more than two, Rachel could not eafily have
concealed them among her camels furniture. Ovid re-
prefents the Lares as two, when he fpeaks of the nymph
Lara their mother t. As to the external form of the
^erapkim^ Jurieu reprefents it thus ||. The eaftern na-
tions preferved in one of the remote parts of their houfe
the relicks of their anceftors : if they had none of thefe,
their pofterity being numerous, they ereded empty
tombs of ftone, wood or earth, and upon thefe they
{tt the Teraphim at the two extremities. Micah ** having
got a fight of fome of thefe oracles among the heathen,
and being ignorant of the abominations they praftifed by
them, thought they might be fandified by dedicating
them to God, tho' by idolaters they were defigned for
enquiring of the dead : but this was his error.
Next to the Teraphim^ the hifl:ory of the Old Tefta-
ment mentions the Golden Calf., caft and worlhipped by
the Ijraelites in the wildernefs * , at the foot of mount
Horeb-, when but a few days before they had heard the
awful voice of God, forbidding the worlhip of Images.
This dreadful fin does fufficiently difcover the brutifh in-
clinations of that people. The Jews own all the mife-
ries that have fince befallen them, are morfels of the Gol-
den Calf. 'Tis queftioned if this idol had the figure of
a calf, or of a tall ox. In the book of £;<•£» J-'^j 'tis called
a calf; the pfalmift calls it an ox ; (f ) They changed their
glory
f Hiftoire critique des Dogmes 8c des Cukes, vol. 2. cap. 3.
:j: Faflorum lib. 2. ver. 6ii'.
Fitqtie gravis geminofque parit qui compitafervanf,
it vigilant nofirdfemper in <ide Lares.
II Jurieu ibid. cap. 4. ** Judges xviii. 14.
* Exod.xxxii. (t) Pial.cvi. 20.
Chap. 2.^ Of the ^2,y'^t{2L\\ Idolatry] 159
gkry into the fimilitude of an ox that eatethgrafs. *Tis pro-
bable it had the figure of a full-grown ox. The Jews
fay it weighed 200 quintals of gold ; that is, as Jurieit
computes it, 225 talent;^, or 20000 livres. As to the
rife of this kind of idolatry, the Ifraeliies did not invent
it of themfelves, but did imitate the Egyptians : having
lived about 200 years in Egypt^ their minds were corrup-
ted with fome of the abominations of that country, as fe-
veral texts of Scripture do intimate. Jofhua commands
them, to pit away the Gods which their fathers ferved on
the other fide of the floods and in Egypt: and ferve the
Lord\\. The prophet Ezekiel minds them, That they
committed whoredoms in Egypt, they committed whoredoms
in their youth % . And Stephen the protomartyr, That
their fathers in their hearts turned hack again into Egypt,
faying unto Aaron, make us Gods to go before us **. All
thefe texts declare, that they made the calf in imitation
of the Egyptians. This may lead us to confider the ido-
latry of Egypt.
Tho' the Egyptians were reputed the wifeftof the Gen-
tiles, yet they appear in their refigious worlhip of beafts,
to have afted contrary to com.mon fenfe. The prophet
Ezekiel intimates that the Jews were tainted with it "f f .•
Behold every form of creeping things and abominable beafis^
and all the idols of the houfe <?/"irrael, pourtrayed upon the
wall round about. And the Apoftle Faul (*) tells us,
'That the Gentiles changed the glory of the incorruptible
God, into an ijnage made like to corruptible man, and to
birds and four footed beafis and creeping things. 'Tis al-
ledged the worlhip of brutes was the veil under which
were concealed the myfleries of their religion, as their mo-
rals were hidden under the hieroglyphicks. But 'tis abo-
minable to adore iheep, cats, bulls, dogs, cows, florks,
apes, birds of prey, wolves, andfeveralfortsof oxen, as
the Egyptiam did, under whatever pretence. The very-
heathens ridiculed this kind of idolatry. Lucian fpeaks
of
II Jofliua xxiv. 14; -^ Ez.ek,xxiii. J. ** A£t;.vii.3^,4o»
If Ezek. viii. lo. (**) Rom. i. 23.
160 Of the Egyptian Idolatry.
of it thus t, Gojnto Egypt, there youHl fee fine tkingi\'
worthy of heaven., forfooth •, Jupiter with the face of a ram.
Mercury as a fine dog^ Pan is become a goat., another god
is Ibis, another the crocodile., and another the ape. There
man'j f haven priefis gravely tell, the gods being afraid of the
rebellion of the giants, lurked under thefefhapes ; they mourn
over the facrifices, but if Apis their great god die, there is
fio body fo profane as not to fhave his head and mourn, tho*
he had the fur pie hair of Nifus* 'This Apis is but a god cho-
fen out of the flock, Thefe things feem to me to require a He-
raclitus or Democritus •, the one to laugh at their madnefsy
and the other to weep at their ignorance. Thus Lucian.
The reader may alfo fee at the bottom of the page, how
Juvenal \\ and Virgil % deride them.
Diodorus Siculus reports*, That a Romar\fcidier having
killed a cat in Egypt, the mob ran to his houfe, to tear him
in pieces, and neither the intreaties of the nobility, nor the
terror of Rome, could free him from funifhment, tho* he
had done it ignorantly ; which, fays he, / do not tell from
hare report, but, in m"^ travels, 1 was eye-witnefs to it.
The fame author fays **, That when a famine prevailed
in Egypt, to that degree, that they were forced to eat the
human flefh of one another ; yet none was accufed of tafi'
ing thefeficred creatures, When a dog hippened to die, the
whole houfe went into mourning. And if any of thefe beafts
die, if there be food laid up for the people in the houfe, 'tis
impious
■f De ficrif. operum, torn, i.psg.m. j^Jp.
jl Juv. Sat. 1 5". ab initio.
<3)tusnefcit, VoluJiBithyn'ice^ qualia dement
JEgyptHs portenta colli ? Crocod'tlon ailorat
Tars hAC: ilia pdvet frturamferpentibuslbim.
JEffigies facri nitet aurea, Cercopitheci.
Illicc&ruleos, hie pifccmftiminls, illic
Oppida tot a canem venerantur, nemo Dlanam.
Torrum ^ cape nefcts "violare, acfrangere morfie,
Ofaniiasgentes, quibus hAc nafctmtur inhortis
Numifiii ! Lanatis animalibus abji'met omnis
Men/a. Nefas illic fiXtum jugular e capelU,
Carnibus humanis vefci licet.
Jf. iEneid. 8. ver. 678. Omnigenut»q;Deum monftra ^latratorAnuBis
* Bibl.Hift.lib.i.cap.83. ** Ibid. cap. 84.
Chap.i. Of the ^gy^ti^w Idolatry] tGt
impious to make ufe of it._ 'Tis recorded by * Polycsnus,
That when Cambyfes, Emperor of Perfia, was making
war againjl Egypt, he found it necejfary to take the city Fe-
lufium, which was a key to the whole country •, andpef'ceiv-
ing the garrifon ftrong^ and the befieged galling him with their
arrows, he placed in the front of his ar^ny^ who wer6 to
make the ajfault, a great number of cats^ dogs, fheep, and
the like animals, which were there reckoned facred. The
Egyptians not daring to throw a dart, or fhoot an arrowy
for fear of killing thofe creatures, he made himfelf eafily
mnfier of the place. Each city and diftridl in Egypt efi-
tertained a peculiar devotion for fome beaft or other^
which, fays Diodorus Siciilus 1" , is eafier to relate than
to believe, unlefs one had feen it with their eyes. The city
Lentopolis worfJoipped a lion •, the city Mendez, a goat ;
Memphis, /)6(?Apisi the city of the fun, /i?^ Mnevis, and
the people in the lake Myris adored the crocodile. Thefe a-
nimals were maintained in or near the temples with delicate
meats, were bathed, anointed, perfufned, had beds prepa-
red for them, and Jhe-ones kept like ?nijfes for their ufe*
When any of them, happened to die, they prepared fumptuous
funerals for them, and tombs richer than for their own chiU
dren. This idolatry had footing in Egypt in the time
of Mofes and the patriarchs -, for when Pharaoh offered
liberty for the Ifraelites to facrifice in the land of Egypt,
Mofes replied. Shall we facrifice to the Lord our God the
abomination of the ^Egyptians before their eyes, and will
they not /tone us \\ ? That is, if we facrifice in Egypt ^
oxen, fheep, or goats, which are the gods of the Egyp-
tians, they will malTacre us. Hence Mofes faySj every
Jhepherd is an abomination to the Egyptians % -, for the
ihepherds were not fcrupulous to kill and eat the beads
of their flock. Ongen^ againfl Celfus, fpeaks of a very
foolifli deity of the Egyptians ; pardon me that I fpeak
of it in Latin : Tqceo nunc eos JEgyptios, qui venerantur
ventris crepitum **,
The
* Stratageniatumlib.7.pag.m.48/. f Bibl.Hift.lib. i. cap. 84.
II Exod. viii. 26. :|: Gen.xlvi. 34.
** Contra Celfum, lib. f. pag. m. if^-.
' Vol. I. M
1 62 Of the Egyptian Idolatry.
The Egyptiam had a veneration for all oxen, yet two
were celebrated among them above all the reft. The
firft, called Jps, had his chief temple and relidence in
the cky Memphis, called by the J^cc;^, Muph. The fe-
cond, called Mnevh^ refided at HdiopoUs, that is the ci-
ty of the fun, called by the y^w^, 0;;, where PoHpherah,
in Mofes*s time, was high-prieft. The marks o^ Apis
were thefe, his body was to be all black, excepting a
fpot of white on his forehead •, he was to have an eagle on
the back, a crefcent on the fide, a node under the tongue
called Cantharus^ the hair ftanding upright, the contrary
way near the tail •■, he was to be conceived by lightning,
and being condu6ted to Memphis^ they placed him in a
rich temple. He was not to live the full courfe of na-
ture, but to be drowned in a flicred fpring, and then to
be buried with great pomp and noife. Once in a year
they celebrated a feaft in honour of his birth, for feven
days; during which fpace, as they faid, the crocodile
did no harm to any body in the river. Fliny fays*,
" That after Aph is buried, they feek for another with
*' the fame marks. They appear in mourning, and
«' fhave their hair till they find him. When he is found,
«' he is conduced by the priefts to Memphis^ where are
*' two temples or nuptial halls, intended for the predic-
" tion of future events. If he goes to one of thefe, it
" fignifies a good omen •, if to the other, bad fortune.
*' As to private perfons, he prefages things to come, by
*« taking or refufing thofe things they offer him to eat.
*' Ccefar Germanicus offered him meat, but he turned
" his head to the other fide, which portended that
" great man's death, as happened foon after. When he
«' appears abroad, guards are appointed for his free paf-
«' fage, to keep off the crowd: at the fame time he is
« attended with a great many children, who fing verfes
<« to his praife." This is the account we have of this
beaftly idol from Pliny^ and from many other ancient au-
thors "f . If it be enquired, how could they find a beaft
with
•Hift. mundi, lib. 8.cap.46. per totum.
f ^HanHift.animalium, lib. 1 1 .cap. 9. Pompon. Mela, lib. i. cap. 9.
Plutarch of Ifisand Oliris, Herodot. lib. 3. cap. 27— —.30.
Chap.2r Of the '^%^'^\\2.^ Idolatry, 163
with all thefe marks ? I anfwer with Augujlme |I, that the
Egyptian priefts being magicians, it was no great matter
to make the cow bring forth fuch a calf as they defigned,
and with fuch marks on his body. We fee even human
induilry goes a great way. Jacobs by fctting rods in the
gutters, made Lahan^ fheep bring forth fpotted and
fpecklcd lambs ; and the arts of fatan may eafily deceive a
fuperftitious deluded people to their own ruin. When the
kingdom of fatan fell like lightning after the death of
our Saviour, the cafe changed •, Afis could not be found.
Spartian indeed tells us % , " That the Emperor Adrian
" having fettled affairs in5n7^i», received ad vice of a great
" fediiion at Alexandria, occafion'd by finding the ox
*' Apis, after many years vain fearch for him i which
*' caufed great tumults among the people, every place
" claiming the cuftody of him." But even by this au-
thor it appears, that the religion of Apis was then in a
manner buried in oblivion : For if it had not been fo, they
could not have contended for the place of his refidence,
which was unqueflionably at Memphis, When Julian
the emperor, commonly called the apoflate, endea-
voured to re-cftablilh the Egyptian idolatry, Amyiiianns
Marcellinus * does not tell us, that he fucceeded in it, or
that he found the oil Apis: fo that this part of their re-
ligion was abolifhed a long time before the reft of the pa-
gan worfliip, for want of the beaft that had the requifite
marks. But as long as they were able to meet with A-
pis, to be placed in the temple of Memphis^ the people
paid a fingular devotion to him •, they facrificed vi(ftims,
efpecially red oxen •, and the women paid him a moft in-
famous homage, by difcovering their nakednefs before
him-f.
Cambyfes, upon his return from his unfuccefsful Ethio-
pian expedition, found the Egyptians rejoicing in the ci-
ty Memphis, becaufe they had found Apis. The Empe-
ror conceiving they mocked him, commanded Apis to
be brought to his prefence, and laughing at fuch a foolifli
Deity, wounded him with his jTword in the thigh, and
M 2 ordered
(j De civitate Dei, lib. i8. cap. y. :{: Vita Adriani.
» Lib. zz.pag.m.j-74, f I^io<i.Siculus, lib. i.cap.8/.
I (54 Of the Egyptian Idolaty')']
ordered the priefts to be whipped, and the people who
obferved fuch folemnities to be killed. Thus was the
feftival concluded, fays Herodote *. The poor beaft lan-
guifhed in the temple and died, and was buried privately
by the priefts. And the Egyptians fay, that after this
wicked fa6t, Cambyfes was ftill troubled with madnefs.
Plutarch fays, that Apis being killed, was thrown to the
dogs, to be devoured by them •, and therefore the Egyp-
tians razed the dogs out of the catalogue of their Deities [| .
Darius Ochus^ another Perfian king, killed A^is^ and
eat him at a feaft with his friends -f. The Egyttians re-
venged themfelvcs -, for Bagoas the eunuch aflafTinated
Ochus^ and threw his body to the cats, and of his thigh-
bone made hafts for fwords, to reprefent the cruelty of
this tyrant's mind, fays jElian +.
What was fignified by this monftrous Egyptian idola-
try, is not eafy to conceive. Many fables have been in-
vented to palliate its enormities. But 'tis not my bu-
finefs to make apology for thefe abominations of the
Gentiles. Diodorus Siadus has been at fome pains to
varnifti over thefe enormities -, and Plutarch^ who wrote
his book in the reign of the Emperor "Trajan^ in his trea-
tife of Ifis and Ofiris^ endeavours many ways, not con-
fiftent among themfelves, to explain thefe fables **, fo
as to bring thofe Egyp/ian rites, which then were in dif-
grace at Ro?ne, into favour with that city, as agreeing
in fubftance with the Religion of Ro7ne, and other hea-
then countries, efpecially Greece. In which attempt he
was unfuccefsful, tho' he turns the Egyptian idola-
try into an allegory. Others ailert, that in Egypt they
worftiipped thefe beafts, by reafon of the benefits they
received from them : The ox, for its ufe in agriculture ;
the fheep, for their wool •, the Ihisy by reafon of its ufe
in phyfick, and its eating ferpents ; the Ichneumn, a
kind of rat, becaufe it ufed to eat the crocodiles ; and
the crocodiles themfelves, becaufe they rendering the
pafilige
* Lib ^.cap.ip, 30.
[) Ofllis and Oiiris, Morals, pag. m. i;of;
f Ibid. pag. 1291. ^ ''^aria Hiltoria, lib.6. cap. 8.
** See Cumberland's Phenician Hiitory, pag.9<5.
Chap. 2 . Of the Egyptian Idolatry. 1 6$
paffage of the Nile very dangerous, prevented the robbers
of C^rene from paffing the river to pillage the country.
'Tis as probable that the animals worfhipped in Egypty
were figures to reprefent their Gods. 'Tis well known
that every one of the heathen Deities had fome beaft,
tree, or plant confecrated to them : Thus the pigeon
was dedicated to Venus, the dragon and the owl to Mi-
nerva, the peacock to Ju?io, the eagle to Jupiter, and
the cock to EJculaHus and the Sun, The Egyptians
afiigned to their Gods certain animals as their figures or
reprefentatives, and thus they were introduced into tem-
ples, as afterwards images were into fome Chriftian Chur-
ches, and they began to worfhip them. Herodote fays *,
Sl*^ Egyptian men and women reckon it an honour to have
the feeding, or hinging up of thofe animals com?mlted to
their care, wherein the [on fucceeds the father. 'To thefe
beajis every citizen pays his vows, whereby they pay their
homage to that God, to whom the heafl is confecrated : suxQ-
fj.£voi rep Oeu^tov av f ro Qnpiov. Which lafl words prove,
that they did not Worlhip the beaft as a God, but as a
figure reprefenting that God to whom it belonged. To
the fame purpofe Plutarch fays i", they hold Jpis to be
the lively image of Ofiris.
Tho* we live at a vaft diftance of time, after that Egyp-
tian idolatry was overthrown, yet I find a late, and he
feems to be an ingenuous learned traveller, Monf. L«-
cas^, in the relation he gives of his travels in Egypty
prefents us with the pifture of the images of thofe beafts,
which were the objefts of their idolatry -, as the j^pis, the
Crocodile, and others, as he faw the fame engraven on
ftone at the doors, and feveral interior places of the
great labyrinth, called the palace of Charon, at the fouth
extremity of the lake M^ris. Hence he conceives that
labyrinth to have been a fort of Pantheon, in honour of
all the divinities of Egypt, and efpecially dedicated to
the Sun. If fo, that vaft labyrinth is a lafting monu-
ment of that monftrous idolatry.
M 3 After
* Lib. 2. cap. 6)-. pag. m. 1 14. f Of l/is and Ojiris.
^ Voyage du Sieur Paul Lucas, tom.z. pag-^i- printed ijio.
1 66 Of the Egyptian Idolatry.
After all that has been faid of the fignification of this
worlhip, which the Egyptians gave to beads, I conceive
the trueil meaning that can be given of it, is that of the
Apoftle Pauk fpeaking concerning the Gentiles || ; When
ibey knew God, they glorified him not as God, neither were
thankful, hut became vain in their imaginations, and their
foolijh heart was darkened. Profejfing them/elves to be
wife, they became fools ; and changed the glory of the un-
corruptible God, into an image made like to corruptible man,
and to birds, and four-footed beajls, and creeping things.—^
For this caufe, God gave them up unto vile affections.
The whole ftory of Jfis and Oftris,. as delivered by
"Plutarch, is very prolix, and full of extravagant imagi-
nations and monftrous fi(51-ions ; in comparifon of which,
the Metamcrphofes and Fables of the Greek and Latin
poets may pafs for rational and well contrived. Plu-
tarch conceives, that by Ofiris^ the Sun is to be under-
ftood, for thefe reafons: (i.) The images of Ofiris do
carry a refplendent luftre, to reprefent the beams and
light of the Sun. (2.) In the hymns composed in the
praife of Ofiris, they addrefs themfelves to him, who
refts in the bofom of the Sun. (3.) After the autumnal
equinox, tliey celebrate a certain feaft, all in mourning,
called cccpccviafiOQ Ofiridis, the difappearance of Ofiris,
Cgnifying the removal of the Sun at a greater diftance in
winter. (4,) About the winter folftice, they enquire af-
ter Ofiris, and caufe a cow to take feven rounds about
his temple, to intimate that in feven revolutions of the
Moon, the Sun will return to the fummer folftice. (5.) E-
very day they offer incenfe and fweet odours to the Sun :
At his rifing, they prefent rofin •, at noon myrrh ; and
at fun-fctting, a cornpofition called Kipbi. Macrcbius,
who finds theSunalmoft in every thing, gives other rea-
fons to prove that the Sun is fignified by Ofuis*. Dio-
dorus Siculus fays t, Ofiris, in the Egyptian language, fig-
nifies TToxvoqid^Kudi, many eyed. The Emperor Julian,
who endeavoured to reftore Paganifm, when, by the light
of the Gofpel, it was almoft banifhed out of the world,
makes
II Rom.i. II — 16. * Saturnalia, lib. r. pag. m. 367.
fBibLHift. lib. I.
Chap. 2 . Of the Egyptian Idolatry. \ 67
makes the San the great God, and the parent of all men.
He fays the Sun and Man begets man |, ^VGpwTTOC i?V0pw-
If we look farther into the chaos of Egyptian Idolatry,
we may find fome tracks of Noah. The word ^^ipis fig-
nifying w); father, fuits exadly with Noah, the father of
the fuhers of the world after the flood. Noah cultiva-
ted the ground i nothing could be more properly con-
fecrated to him, than an ox, the chief inftrument of agri-
culture. In Plutarch^ flory of Ifts and Ofirh, 'tis faid,
that after the privy parrs o^Ofiris could not be recovered,
they were forced to make others of plaifter-v/ork. This
has a relation to the hiftory of Cham, who looked on
his fither's nakednefs while he was drunk and afleep. The
Rabbins add, that he intended to make him incapable
of procreation. The learned Dr. Cumberland, bifhop of
Peterborough, finds alfo fome foot-fteps here of Mifraim
the fon of Cham, grandchild of Noah, the firft king of
Egypt, and founder of their monarchy. In the very pre-
face to the Ten Commandments, Egypt is called by the
name of Mifraim in the Hebrew*, And long before
that, even at the burial of Jacob, the mourning of the
Egyptians was by the Canaanites called Abtd Mifraim "f.
He conceives that Ofiris is only an appropriated title of
honour, fignifying the Prince, and Ifis is IJhah his wife jf.
Other parts of the fable were devifed long afterward.
We may alfo find here fome hints of Mofes, tho' dif-
guifed under a heap of rubbifh, efpecially under the flory
of Typhon, the great enemy of the Egyptian deities.
Huetius finds all the fables of the heathen, and of their
Gods, to fignify 7lf(?/^j ; but he is not out of the way,
when he finds him here **. For ( r ,) Typhon, according to
PlutarchWW, was of a ruddy colour •, Mofes was exceeding
fair. A fair complexion, next approaching to red, was
a great rarity in Egypt, and in great efteem there, as
well as overall Africa, (2.) The word Typhon fignifies
inundation, in the Hebrew and Phenician languages. They
M 4 be-.
:^ Oratio in regem Solem . Opera Juliani, pag. 1 3 T .
*Exod.xx. 2. fGen. 1. II. (f Phenician Hiftory, pag. 4 j", 98.
** Demon. Evang. pag, m. 87, Edit, 16^0, |] Of Ilisand Oliris.
168 Of the Egyptian Idolatry,
beftowed this odious name upon Mofes^ becaufe by his
means Pharaoh and his hoft were fwallowed up by the
fea. 'The priejls, fays Plutarch, abominate the fea, and
call fait the fcum of Typhon. 'J}'j one of thofe things that
4re forbidden at table. The'j do not falute any pilots or fea-
Vien. 'They have fuch an abomination for fjh^ that when
in their hieroglyphics they intend to reprefent a deteflable
thing, they do it by the figure of a fifh. He fays alfo,
When the river Phaedrus turned, the windfomeivhat rough-
ly, about the dawning of the day, Ifis was fo much difplea-
fed and angry, that fhe dried it quite*. (^.) Typhon was
efteemed to be a great enemy to their Gods, who enga-
ged in fo cruel a war againft them, that they were ob-
liged to Ihelter themfelves in the bodies of beafls +, one
in an ox, another in a Iheep, &c. This feems to have
a relation to what God did in Egypt, where he exercifed
judgments upon all their Gods ^. He fmote even their
facred animals. (4.) Typhon, with the afliftance of 72
of his afTociates, plotted againft Ofiris. Mofes brought
the people oul o^ Egy^t, and conduced them thro* the
wildernefs, by theaffiltanceof 70 elders, whom he elefted
as his partners in the government. (5.) Typhon was the
brother of Ofiris king of Egy^t. Mofes being reputed
the fon of Pharaoh'' s daughter, was confequently thefup-
pofed brother of that prince. (6.) The fible fays, Ty-
fhon was aided and in confederacy with the queen of E-
thiopia: Plutarch calls her name Ayfo \\. Zippora^
■Mofes's wife, was an Ethiopian woman. (7.) Typhon
came into Egypt upon an afs, to fight Ifs and Ofiris ;
therefore the Egyptians abominate this creature, and give
the name of an afs to the king of Perfiia, who killed their
Apis. Mofes having received his commiflion from God
to oblige Pharaoh to fuffer the Ifrailites to leave his terri-
tories, took his wife and his fans, andfet them upon an afis^
and returned to the land of Egypt**. Finally, it is remark-
able
* Of Ifis and Ofiris, Morals, pag.m. 1194.
■f Plutarch of Ifis and Ofiris. Apollodori Bibliotheca, pag. 111.257.
4: Exod.xii. 12. Numb. xxxiii,4.
11 Of Ifis and Ofiris. Morals, pag. 12,92,
** Exod.iv. 20.
Chap. 2.^ Of the Egyptian Idolatry. 1 69
able which Plutarch obferves *, That Typhon baling lofi
the fields fledftx days journey upon an afs's back ; having by
this means efcaped, he begat two fens, Hierofolymus and
Judaeus: 'tis evident, fays he, that thofe who relate this
would draw thehijtory of the Jews into the fable.
Before I leave this fubjeft, allow me to obferve, that
Plutarch in his treatife of Ifis and Oftris, has feveral
footfteps of divine truths, tho' they be larded with fables.
For example, he fays -f , Of this opinion, fays he, / ojfure
you I am, that the beatitude and felicity of eternai.life^
which Jupiter enjoys, conftjls in that he is ignorant of no-
thing t oat's done, and alfo that immortality, if fpoiledof
the knowledge of things that be, and are done, is not life,
hut bare time. In the city of S^is, the image cf Minerva,
which they take to belCis, had fuch an infcription over it as
this, I am all that which is, has been, and fliall be, and
never any man yet was able to draw open my veil ^. He
frequently condemns the Egyptian idolatry. In fo doing,
fays he, they imprint abfurd and blafphetnous opinions of
the Godst tending to atheifm and itnpiety, attributing the
names of Gods unto natures, and things fenfelefs, lif clefs, and
corruptible \\ : for we muji. never think that thefe things he
Gods •, for nothing can be a God, which has no foul, and
is fubjeit to man. In another place he fays. But the
Egyptians, at leaft the common fort of thefn, worjbipping
and honouring thefe very beafls, as if they were Gods, have
not only expofed their divine fervice to ridicule, hut there has
alfo crept in an opinion, which has fo far poffeffed the weaker
fort as it brings them to meer fuperJHtion ; and as for thofe
of a better capacity, thefe it drives headlong into heaflly
thoughts, and atheijiical difcourfes **. This and more
to the fame purpofe hath this learned moral philofopher.
Nor do I think it ftrange : he wrote in the time of the
Emperor Trajan, when Chriftianity had obtained fome
footing in the world. And tho' Plutarch was a heathen,
I
* Plutarch, ubi fupra, pag. 1500.
N.B. I ufe frequently the Tranflation o( Dr. HolUml, printed i6o^,
which tho' old, yet, in my opinion, in fbme places exprefles the Au-
thor's Senfe as well as latter Tranflations. f Plut.ubi fap.pag. i;iS8.
rj: Plutarch, ubi fupra, pag. 1291. |( Ibid. pag. 13 13.
** Of Ifi? andOfvisjin his Morals, pag.m. 131/.
1 70 Of the Bgyptian Idolatry.
I know not but he might have read fome part of the fa-
cred Scriptures, which long before his time were tranfla-
ted into Greek ; and the world then began to be afhamed
of fome of the abfurd and foolifli heathen fuperftitions.
So far of the Egyptian idolatry, in imitation whereof
Aaron made the Golden Calf in the wildernefs, and Jero-
ho am thole in Dan and Bethel^ and fet them up there as
the Gods, who had brought them out of the land of
Egpt.
The feaft of the dedication of the Golden Calf is the
laft thing which I remark concerning it. Mofes records,
*That when Aaron faw it, he hiiilt an altar before it, and
made proclamation, and faid, to-morrow is a feajl to the
Lord. And they rofe up early on the morrow, and offered
hurnt-offeriugs, and brought peace-offerings : and the people
fat down to eat and to drink, and rofe up to play'*'. 'Tis
highly probable, that at this feaft they facrificed after
the manner of the Egyptians. Herodote gives an account
of a folemn feaft, which the people of Egypt celebrated
at a place called Bubaflis +, in honour of the Goddels
Diana. " To her, he fays, they offer many facrinces,
" and while the vi6tim is a burning, they dance, and play
*' a hundred tricks,and drink more wine than in the whole
" year befide: for there convene thither about 700000
*' men and women, befides children.'* In another feaft
of theirs to the Goddefs Ifts, they ufed fuch impure
rites, as he did not think lawful to be named. Aaron's
feaft of the Golden Calf, feems to have been in imitation
of this. To the fame feaft and cuftoms then ufed, the
words of Amos may have a relation #, ye have born the
tabernacle of your Moloch and Chiun your images : it be-
ing a cuftom among the heathen to carry their idols in
pomp at their publick feafts, under portable tabernacles,
fuch as even in later times they called at Rome 'ThenfcBy
Vehicula Decrtim, ftirines for their Gods. Herodote fays \\,
*' They placed a wooden image in alittle wooden tem-
" pie all gilt over, and this was carried to other facred
" places j
* Exod. xxxii. j-, 6. f In Euterpe, i. e. lib. 2. cap. 5-9 '6z. 8c
cap. 1 57.
4: Amos V. %6. I) Herod. lib.2. cap. 63. pag. m. 113.
Chap. 2 . Of the Pheniciaii Idolatry. 171
" places i a few of thofe who are chofen to minifter to
*« the image, drawing a chariot that runs upon four
" wheels, with the image within it."
I proceed next to the Phenician Idolatry. The Pheni-
W^;?j were among the mofl ancient nations, and firfl: ido-
laters. I have fpoken concerning their antiquities already*.
The only account we have of their theology is by a little
fragment preferved by £«/d'^m t, of the tranflation that
Philo B'.blius, in the reign of the ¥.mipfzxox- Hadrian^
made of Sanchoniathon. Some weighty objcftions againft
the authority of this fragment that Mr. Dodweli zdvd.nces,
I have not yet feen anlwered. But whatever be of its au-
thority, I do not fee that the firft author thereof can be
older than about the reign of Solomon ; for he dedicates
his book to Abibalus^ who wefindin J^y^/y^z/j^ was the
father of Hiram, contemporary with Solomon. But take
the fragment as it is, we have there his cofmogony and
genealogy. His cofmogony begins thus; " The princi-
*' pie of the univerfe is a dark and windy air, or a wind
*' made of dark air, and a turbulent evening chaos.
" Thefe things were boundlefs, and for a long time had
*' no bound nor figure : but when this wind fell in love
*' with his own principles, and a mixture was made, that
*' mixture was called Dejire, or Cupid. This mixture
*' completed, was the beginning of the making of all
" things : but that wind did not know its own produftion ;
" and of this wind was begotten Mot, which fome call
*' Mud, others the putrifadion of a watery mixture ;
*' and of this came all the feed of this building, and the
*' generation of the univerfe ; but there were certain
" animals which had nofenfe, outof which were begot-
*' ten intelligent animals, and were called Zophefem'm,
" that is, the fpies or contemplators of heaven, and
" were formed alike in the Ihape of an egg. Thus
*' Ihone out of Mot the fun, and the moon, the Icfs and
" the greater ftars." Such, fays Eufeh'Ms, is the Pheni-
cian generation of the worldly which bamjbes divinity, afid
intruducss
* See pag. loo, &c. f De prxp.Evang. lib. i. cap, 9, 10,
4: Contra Appionem, lib, i .
172 Of the Phenician Idolatry.
introduces atheifm. Thofe who defire to know the reft of
it, may read Eufehius *, and the authors quoted at the
foot of the page +, who have handled this iubjeft more
fully. For my part, I fee nothing in it, but fome fcraps
ftolen out of the Mofaick hiftory of the creation, blended
with fuch a heap of fables, as one can fcarce underftand
them. Sanchoniathon fays, " Thefe things are writ in
" the cofmogony of Taautus^ and in his memoirs, and
'* out of the conjeftures, and fupernatural figns, which
*' his mind fiw, and wherewith he has erilightned us."
Now, *ti5 probable, th^t this Taaulus is Mo/es^ of whom
they might have fome knowledge in Phenicia^ a country
fo near Judcea •, and that Mofes alfo is the Hhoth of the
lEgyptians^ and the Mercurius Trifmegi/ius of the Greeks,
It appears by the account we have in Sanchoniathon^ that
he never fo much as mentions God, fo far as to name
him in making of the world : and therefore, as Eufebius
obferves, this banifhes divinity, and promotes atheifm.
If he did read the Mofaical books, 'tis plain he believed
them not •, he has miflTed the foundation of all true na-
tural religion, which is love and obedience to God, as
the author and fupporter of our Being.
I come now to take fome notice of Sanchoniathon^ %
hiftory and genealogy, where he fpeaks thus : " Of the
*' wind Cotpias 2i.ndi\\\s,w\^t.BaaUy whom the Gr^ti^i call
*' Nighty were begot two mortals, c2.\\t<\Protogonus ^nd
*' /Eon; and Mon found out the way of taking food
*' from trees. Thofe begotten by them were called Ge-
" mis^.n^i Genea^ and dwelt in Phenicia ; but when great
*' droughts came, they ftretched their hands up to hea-
*' ven towards the fun •, for him, fays he, they thought
" the only Lord of heaven, calling him Beeifamin.
»' Afterwards from Genus, the fon of Protogonus and
" jEon, other mortals were begotten, whofe names
*' were Lights Fire and Flame. Thefe found out the way of
" generating fire, by rubbing of pieces of wood againft
** each, other, and taught men the ufe thereof. Thefe
" begat
* Loco modo citato.
•J- jLirieu HiftoiredesDogmes&desCultes, from pag. 45oto 44.7, of
Jrench Copy. Ds.CHmberUnd'zihenimn Hiftory trom che Beginning
and lOi ward.
chap. 2^ Of the Phenici^ Idolatry, 175'
«' begat fons of vaft bulk and height, whofe nameswere
*' given to mountains on which they firft feized ; fo
" from them were named mount C^_//7w, Lihanui, Anti-
" libamis, and Bralbys.*' I need not tranfcribe the re-
mainder of this obfcure narrative ; fuch who are curious
may read it in Eufehms and Dr. Cumberland's Phenician
hiftory. I Ihallonly obferve, that this learned prelate finds
in it ten generations, which are thofe in the line of Cainy
contemporary with the ten generations in the line of Seth^
recorded in the 5th Chap, of Genefis^ viz. in Sancho'
Tiiathon thus, i.Protcgonus., whom he makes Adarn. 1. Ge-
nus, to be Cain. 3. Lux. 4. Cajjius. 5. Memrumos.
6. Agreus. y.Crufor. S.Technites. g. Agros. 10. Amtios.
The flood ends this line. Then Sydyc,Cabeirci,3.nd the fons
of Diofcurus. With thefe this learned bifhop of Peter-
borough connects EratoJlhenes''s table of 3 8 kings in upper
Egypt, beginning with Menes or Mijraim, and ending
with Amurrhceus. By this means we have a feries of pro-
fane hiftory from the firft man Adam to the firft olym-
piad, without any difagreement from the facred Scripture.
This is a better method of accounting for the long Egyp-
tian Dynajiies, than what others have fallen upon to fet
them in oppofition to facred chronology. Eratofihenes^
whofe feries of the £^3/^/i<^« kings is preferved to us, was
the moft learned man in his time. He was a native of
Cyrene, bordering upon Egypt, Librarian to Ptolemieits
Euergetes. He had greater opportunities and helps for
fearching the Egyptian records than any perfon. The
priefts of Egxpt had ever been in a combination to relate
extravagant and incredible accounts of their kings, to
magnify their antiquity, and aggrandize their monarchy.
Eratofihenes went thither with a defire to find out the
truth. The names of the 38 firft kings of Egypt which,
he fets down, are a fucceflion for the fpace of 1055 years,
and is the moft probable accountof their monarchy we
have upon record, or can now expedl when their hiftory
is gone, and cannot be recovered.
We have in the fame fragment of Sanchoniathon, fome
hints of the origin of idolatry, in his fifth generation of
Memrumoi ^nd Hypfuranius. 'Tisfaid, *' He confecra-
3 " ted
174 Of t^^ Phenician Idolatry,
«* ted two (TTfiKaii ruder (tones, or pillars, to fire and
*' wind, and he bowed down to, or worfhipped rhem,
" and poured out to them the blood of fuch wild beads
«' as had been caught in hunting. But when thefe were
*' dead, fuch as remained, confecrated to them ftumps of
" wood, and itones, worlhipping them, and kept anni-
" verfary feafts to them.'* This, according to Dr. Cufn-
herland' s method of explaining the fragment, was before
the flood. Afterwards Sanchoniathon adds, " More-
" over the God Ouranus devifed Betulia, contriving
*' ftones that moved as having life. But Croniis begat
*' on Ajlarte feven daughters, called 'Tiiafiides or Jrie-
*' medes ; and he begat on Rbea feven fons, the youngeft
*' of which, as foon as he was born, was confecrated a
" God. Alfo by D/f^/zd" he had daughters, and by yfy?^r/^
'* moreover two fons, Po t hos ^nd Eros, i.e. Cupid and
" Love. But Dagon, after he had found out bread-corn,
" and the plough, was called Zi^c. Arotrius^ i.e. Jupiter
" the plougher.'* Dr. Cumberland by long reafoning
proves, that Cronus was C/j^/« the fon of A^(9«y& *. If it
be fo, this idolatry was foon after the flood : but 'tis dif-
ficult to be peremptory, fince Fhllo Biblius^ who tranfla-
ted Sanchoniathon^ has committed many miftakes, and
given the Phenician names of the Gods, with which the
Greeks were unacquainted, in terms more obvious to
them. The Titanides, Ajlarte^ Rhea, Zeus ovjupitery
were terms not known in the Phenician tongue. In the laji
place I remark in this fragment, Sanchoniathon fays "f,
^hat Taautus afcribed a divinity to the nature of the dragon
and the ferpents, which opinion of his was approved by the
Phenicians and Egyptians, becaufe thefe creatures abound
with fpirits beyond all reptiles, are of a fiery nature^ and
have a variety of curious crooked motions, and are called by
the Phenicians, a good Demon, and by the Egyptians,
Cneph. 3
I proceed now to con fider other kinds of idolatry, efpe-
cially thofe mentioned in facred Scripture, which were
abhorred
* Thenicim Hiftory, pag. n 2, 8c fcqq.
f ApudEufeb.dePrsep. Evang.lib. i.cap.9, io.pag.m.41.
Chap. 2.' Of Baal-Peorr 175
abhorred of the Lord, and the pradice of them forbid-
den to his people. We find then Ifrael in the wildernefs
joined thcnifelves to Baal-Peor, a God of the Moah'.tes
and Midtanites. Thus we read in the book o^ Numbcs *,
Ifrael aoode in Shittim, and the people began to commit
whoredom with the daughters of Moab. And they called
the people unto the facrifices of their Gods. And the peo-
ple did eat, and how down to their Gods. And Ifrad
joined himfelf unto Baal-Peor : And the anger of the Lord
was kindled againft Ifrael. This idol, which is called by
the Septuagint^ Beel-Phegor, is mentioned in feveral other
texts of Scripture +. To come to underftand what this
God of the Moahites was, we may lay down this prin-
ciple, that all the Deities of the Greeks and Romans came
from the call, but under different names. Now 'tis a
conftant tradition among the ancient and modern He-
brews.^ that this idol was an obfcene Deity, which may
plead excufe for not tranflating fome paflages concerning
it. This opinion of the Jews may be founded upon
Hofea'rx.. 10. They went unto Baal-Peor, and feparated
themfehes to their fhayne \ and oxkitxx.tyLV'^m. Numbers al-
ready quoted. 'Tis the opinipn of Jerom, who had it
from the tradition of the ancient Jews^ that Beel-Phegor
is the Priapus of the Greeks and Romans. "The Ifrae-
" lites-, fays he., being brought out of Egypt, did com-
*' mit fornication with the Midianites, and went to Beel-
" Phegor^ an idol of the Moahites, which we may call
*' Priapus. Denique interpretatur Beel-Phegor idolum
" tentiginem habens in ore, id eft, in fummitate pellem, ut
" turpitudinem memhri virilis ofienderet. And becaufe
" they went unto Beel-Phegor, they were alienated from
« God, to their own confufion 4:." The fame father has
a remarkable paffage onthefamefubjeft, in his notes on
Hofeaiy. 14. / will not punifh your daughters when they
commit whoredom, nor your fpouf-s when they commit adul-
tery \\. He fays, " The Hebrew, KedefJjoth, which A-
•»« quila renders ivn^a^f^svuvt Sym??iachus, irccipi^oov
" wboreSy
* Numb. XXV. i,i, 3.
t Hofeaix.io. Plal.cvi. 28. Numb.xxxi. if, i5.
^ HieronymusinHofeam, cap.ix.ver. lo. operum Tom.<5. fol. i5.
II Hieronymus inHofeam, cap.ix.ver. lo.operum Tom. i.fol. 8,
1 76 Of Baal-Peor:
" whores^" ^ we render effeminate^ that we may make
*' the fenfe of the word plain to people of our language.
" Thefe are they who are called Gallic not fervants to
" the mother of Gods, but of devils, who being gelded
*' in honour of Atys^ whom the whorifh deity made an
" eunuch, the Romans have made their priefts fo. Thefe
" Gala were emafculated, to reproach thofe who took
" the city of Rome. Such kind of idolatry was in" Ifraely
" efpecially among the women, who worfhipped 5^^/-
" Phegor, for the greatnefs of his obfcenity, which we
" may call Priapus. Hence king Afa took away the
" high-places, and this fort of priefts, and removed his
*' mother Maachah from being queen, and took away
" the Sodo?niUs, or effeminate, out of the land, and all
" the idols that his father had made *. And alfo he re-
*' moved his mother, that fhe mightnotbeprieftefs in
" the facrifices o^ Priapus. He cut down the grove fhe
" had confecrated, and broke her abominable idol, and
*' burnt it at the brook Kedron : but the high-places
" were not taken away.— —We muft know, continues
" he, that Kede/hoth, whores, is the fame with U^Hc,
" priefts, confecrated to Priapus ; and in other places,
" Kede/him HgnifiGSthck emaft;ulated men: Efaias hying,
" KalitxTraiKrai KaTaKvpisvovaiv avToov, ^heir deceivers
'* Jh all have rule over them ; in the Hebrew k is Kcdejhimy
" and we tranflate it. Their effeminate perft)nsjhall haverule
" over them.''* Thefe pafTages of J^roTw are very plain ;
and if we look to the vulgar Latin, we fhall find thefe
texts, I King. xv. 13. 2 Chron. xv. 16. thus rendred, as
far as I can englifh them ; Alft) he removed Maachah his
mother, that Jhe might he no longer high-prieftefs in the
facrifices of Priapus; and he deftroyed the grove fhe had
confecrated, and broke the moft filth) idol, and burnt it at
the brook Kedron. He depofed his mother Maachah
from the Empire, becaufe fhe had made in a grove the image
of Priapus, which he broke in pieces, and burnt it at the
hrook Kedron. I know Mr. Selden is of another opinion,
that Baal-Peor is named from the hill Peor, where that
idol
* 1 Kings XV. IX, 13. z Chron. XV. i(J.
Chap. 2. 0/ Baal-Pcor. 177
idol was woriliipped *. Bur, as Dr. Cunilerland, BiOiop
of Pete?'borough, obferves f, " The true import of the
" word Peor^ or Baal-Psor^ in the Hebrew^ is, he that
^^ Jhews boajlingly cr piblickly his 72akednefs ; that's void
" of all modefty, andfo a friend to debauchees : That
" Origen, Jerom and Philo Judceus^ are all of the fame
" opinion ; and fliews from Plutarch and Diodorus Si^
" cuius, that the images of Ofiris m Egypt, of the goat
*' at Mendcz, of the bull Apis, and of Pan or Faunus,
" the Sileni and the Satyrs, had the fame reprefentations
" of turpitude." Which fhou Id make all perfons, who
have the leaft grain of modefty, abhor that abominable
idolatry and filthy heatheniih fuperftition, where thefe
things were recommended by the very precepts of their
religion, and the patterns of their deities.
Concluding then that Baal-Peor, the God of the Moa-
hites, is the fame with Pnapus, 'tis probable that under
thefe names the heathens reprefented the Patriarch Noah,
of whom they might havefome dark notices by tradition.
The refemblance is evident ; For Jjrjl, BaaJ-Peor figni-
fies a naked mafter or God ; which agrees with Noah,\v\io
was the father, the mafter and king of m.ankind, after the
flood, and who being drunk with wine, lav uncovered be-
fore his children. 'Tis well known the heathens beftowed
monftrous naked parts on Priapus \. This was to re-
prefent the generative virtue of Noah, the father of all
men. Orpheus, in a hymn made in honour of Pmi>z/j,
called him TT-porofovoc, and Noah was doubtlefs the jfirft
man of the fecond world. Priapus w^^s looked on as the
fource of fruitfulnefs. Women to avoid being barren,
flit upon his filthy image : for which lafcivious behaviour
toward their God Mutinus, or Pnapus, who are the
fame, Z^^7^«/zW|) and yf;/_gz(/?i;/d'**juftly deride the hea-
then, idly, Noah was a huft)and-man, a gardener and
planter of vineyards. All this agrees with Priapus^ who
is called by Twullus, Dius Agricola. ^dhj, Priapus was
reprc-
* DeDii<; Syris, pag.m. 163.
f P/?e«icM«Hill-.pag. 67, 69, 75.
:^ Horat. lib. i.Saryr.8. Obfccenoqus ruber -porrectus ah innilncfAlHf,
II Defalla Religione, lib. i.cap.20. ** DeCivirate Dei, lib. i.cap.p.
Vol; I. N
178 0/ Baal-Peor, ^w.^ Kcmofh.
reprefented with a bofom full of allforrs of fruits, and ^
horn of plenty *. Who but Noak with his fkill in hufr-
bandry, began to render the earth fruitful ?
Kemojh the God of the Moahites^ is the fame with Baal-
Peer under another name, as Jerom conceives "f : " In
" Naho was the idol Cbemojh confecratcd, which by ano-
" ther name is called B^el-Pbegcr" This idol of the Moa-
hites is frequently called in facred Scripture Chemojb
or Kemojh. Then did Solomon build an high-place for
Kemofh the aho?ni::ation of Moab t. The king Jofiah
defiled the high-place which ^^/(jwzi?;^ had built /j^ Ghe-
mofli the ' aho?nination of the Moabites ||. Jeremiah fore-
telling Moah^s deftruftion, fays, Chzmoih fha'.l go into
captivity^ with her priefts and princes^ and M-oab Jhall bs
ajhamed of Chtmofh **. Nebo was another idol of the Moa-
hitesy which fome authors alfo take to be the fame with
Baal-Peor. Bel boweth down, Nebo ftoopeth : Moab
JJmll howl over Nebo, and over Medeba "f "t".
The Ammonites were brethren of the Moabites, both
were the children of Lot, the offspring of the inceftuous
copulation with his daughters. The children of Ifrael
were polluted with their idolatry •, I fhall therefore
now difcourfe thereof The vv^orfhip given to Molech,
Moloch, or Milchom, the idol of the AmmoniteSy
is frequently mentioned and condemned in Scripture.
The law of Mofes forbids it. Thou fhalt not let any of
thy feed paf through the fire to Molech. IVhofoever he
he, of the children of Ifrael, or of the fir anger that fojourns
in Ifrael, that giveth any of his feed unto Molech, fljall be
furely put to death ^j^. Solomon went after Afhtoreth,
the Goddefs of the Zidonians, and after Milcom the
abom-ination of the Ammonites. He built an high-place
for Chemofh the abomination o/Moab, and for Molech
the abomination of the children cf Ammon,, i Kin.xi. 5 — 7,
Jofiah
* Virg.Eclog 7. Ver. 33.
Sinutn laBh ^ h&cte liba, Triape, quotannls, 8cc.
f Inlfa. cap. 15-. ^ i Kings xi. 7. t| 2 Kings xxiii. 13.
** Jer.xlv'iii.7 13. tf Ifaiahxlvi. I. Ifa.xv.2.
4:^ Levit.xviii. 21. andxx. 2.
Chap. 2. G/Mokch. 179
Jofiah defiled To^hety which is in the valley of the children
of Hinnom, that no man might make his fon or his daugh-
ter to pafs through the fire to MoUch, 2 King, xxiii. 10.
The prophet Jeremiah fays, They have built the high-
places of Tophet, which is in the valley of the fon of Hin-
nom, to hum their fons and their daughters in the fire^
which I commanded them 72ot.'- - -Therefore behold the days
€9me, faith the Lord^ that it fhall no mere be called Tophet,
nor the valley of the fon of Hinnom, but the valley of
flaughter *. The fame prophet foretels in the name of
the Lord, / will bring evil upon this place, the which who-
foever heareth, his ears fhall tingle. Becaufe they have
forfaken me^ and have eftranged this place^ and have burnt
incenfe in it unto other Gods. And have filled this place
with the blood of innocents ; they have built alfo the hiqh-
places of Baal, to burn their fons with fire for burnt offer-
ings unto Baal ■\. Achaz burnt incenfe in the valley of the
fon of Hinnom, and burnt his children in the fire , after
the abominations of the heathens \. There is another text
concerning this kind of idolatry ||, Tou have born theta-
hernacle of your Moloch and Chiun, your image s, the ftar
of your Gody which ye made to yourfelves. This is cited
by Stephen at his martyrdom **, Where he calls it the fiar
of your God Remphan. I have fpoke of this place be-
fore ft, to which I now only add, that Dr. Cumberland
conceives W, that Chiwi and Raiphas or Remphas, are
the names that belong to Cronus, or Cham, who in a few
ages after the flood wasworlhipped by the heathen world.
Upon the whole, from all thefe texts it appears, that the
yfww(?;?f/^j had an idol called fometimes Molech, Moloch y
or Milcom, and even Baal \ which laft, is a common
name to all the idols of the Syrians: that the worfhip of
this idol confifted in making their children to pafs through
the fire to facrifice, and burn them in his prefence : that
the Ifraelites were polluted with this abomination, and
had a place for it in a valley near y^r///^/^;;?, called //?£•
valley of the fon of Hinnom, or Tophet : and that the
N 2 good
• Jervii. 31,52. f |er.xix.3,4,j. 4: 2 Chron. xxviii.g.
i) Amos V. 26. ** Aasvii.4.3. +t See Page 170.
4:^^ P^e»*Vi/?» Hiftory,page izz.
1 80 Of Molcch.
good king Jojlah deftroycd that idol, and made the
place a valley of flaughter, for burying carcafcs, which
was according to the prophecy of the man of God,
I King.rSii. I, 2.
A more particular defcription of this idol we have froni
Rahbi Simeon iYi\m comment on the whole bible, entitled,
APiirfe: He upon J^r. vii. fiiys*, " All the houfes of
'' idols were in the city of Jerufalem, except that of
" Molech^ which was out of the city in a feparate places
*' Then he aflvs, how was this idol made? An[. It waS'
" a ftatue with an head of an ox, and the hands fcretched
*' out as a man's, who opens his hand to receive fome-
" thing from another. It was hollow within, and there
" v/ere kYtn chapels raifed, before which the idol was
<' erefted. He that oifered a fowl or a young pigeon,
«' went into the firft chapel ; if he offered a fheep or a
" lamb, he went into the fecond ; if a ram, into the
<' third ; if a calf, into the fourth j if a bullock, into
*' the fifth ; if an ox, into the fixth ; but he only who
" offered his own fon went into the fcventh chapel, and
"■ kiffed the idol Molcch^ as 'tis written, Hoj. xiii. 2. Let
" the men that facrifice kifs the calves. The chUdwas
" placed before the idol, and a fire made under it, till it
" became red-hot. Then the pried took tlie child and
« put him into tlie glowing hands of Molech \ and left
<' the parents fhould hear his cries, they beat drums to
" drown the noile. Therefore the place was called T'o-
♦' I'het^ from Thoph., ^bupphn, that fignifies drums. It
*' was alfo called //fw/iYj;;?, becaufe of the childrens roar-
*' ing, from the Hebrew word Nab am, to roar, or be-
*' caufe theprieftsof Molech laid to the parents, Jehene
" lab, it will be of advantage to you.'* Rabbi Behai, on
Levi/, xvm. 21. fays. The benefit refultingfrom the fa-
crifice^ was the prejervation of their other children^ and
that their own lives fJoould be happy ; at kaft the priefis
told the?n fo. Some conceive Hinnom, the name of the
place, is derived from fome private perfon to v/hom the
ground formerly belonged. The ycH of Rabbi Simecn'fi
commentary is probable, and confonant to texts already
. citedj
* Apud Jurieu Hift.desdogniesSc descultcs, png._f<55.
Chap. 2. Of Molcch, iSi
cited, and to Ffal cvi. 27- '^'■^-y f^crificed thdir fins and
daughters unto devils.
The l^ime idol was worfhipped by the Greeks and Ro-
mans^ under the name of Saturn, and by the Gauls and
Germans under that of I'eutates. We have convincing
teflimonies, that thefe and other Gentiles ofJcrcd human
facrifices^ which I fhali a little infill upon to iliufcratethe
abominations of heathenifm, and to fhew how great a
mercy v/e enjoy, in being delivered from them bv the
light of the Gofpe]. Varro^ cited by Macrohius, informs
us, " That the Pclaf^.ans being fcattered from their own
" country, and not knowing v/hei-e to go, were by the
" oracle ordered to repair to Ital'^, where tiiey erefted
" a temple to Pluto, and an altar to Satuni^ whofe feafi:
" they called Saturnalia, and there for a long time they
*' believed that they appeafed Pluto by mens heads, and
" Saturn by human facrinces, becaufe of the oracle to
■' which they trufted*. But Plereules, 'tisfiid, coming
"' through i/i^/j, fome time after this, vjithGeryon^scat-
*^ tie, perfuaded their pofterity to exchange thefe un-
*' lucky for more lucky facriiice?, to offer to Pluto ima-
*' ges of a human Ihape, and lights unto o.^/.vr;^, becaufe
" 9wr^ fignifies not only a man, but alfo light." It
appears from Cicero, that the Gaids retained this abomi-
nable cuftom ; Can any thing, fays he i", he holy and re-
ligious to thefe people, who whenever they apprehend any
danger, and think the Gods mu/l he "appeafed, they pollute
their temples and allars zvilh human ficrifces ? Any Re-
ligion they have, they defle with zvickednefs ; for who is ig-
norant, that to this very day the-^ retain the barbarous cuflom
cf facrificing men, hominum immolandorum ? Laotantius
affures usn, That the Ciauls appeafe //^/z/j and Teutates
with the blood of vnQn ; and gives feveral other inftanccs
of fuch barbarity pra(?afcd by the Heathens, particularly,
" That at Salamls in Cyprus, Teucrus offered a hum.an
" vidim, and ordered his pofccrity to do the like, which,
N 3 " iliys
* Macrobii Saturnalia lib. i. cap. 7. pa<>. m. itt, ^■J6. \{a,) Ki2JL?Ai
■f Oratio pro i\l Fontejo, operum pag. m. 383.
II D; falfa ReligionCj lib. i . pag. m. b 6, 8 7 .
1 32 Of Molcch.
" fays he, was lately taken away by the Emperor Ha-
" drian *, tliat there was a law among the people of Tair
" rus to ficrifice their guefls to Diana, which was long
" obferved Neither are the Latins' frtc of it, for
" Jupiter LcitiaHs even to this day (that is, to our au-
" thor's time, the third century) is adored with human
" blood." The fimc author fays, " That the Cartha-
" ginians offered human vLftuns to Saturn •, that when
** they were vanquifhed by AgathocL's king of 5zV/7)!, they
*' conceiving that their God was angry with them, to ap-
" peafe him the better, they facrificed to him at once
" tvvo hundred ions of noblemen :{:." Thefe are facri-
fices to devils ! Plato in his dialogue Minos, fays, the
Q■^\:i\\■^^lV\\:x^iS, facrificed their children to Saturn. 'Tis pro-
bable that they learned this of the Phenicians and TyrianSy
of v'hom Carthage was a colony.
The account Plutarch gives of thefe facrifices of the
Carthaginians, in his book of Superflition*, is very con-
formable to what has been already faid of the worlhip of
Molech. He informs us, " That thofe who had no ifiTue
" of their own to make a victim of, bought poor people's
«' children, as we buy lambs, calves, or young kids in
" the market : At v/hich lacrifice the mother that bare
'^ them in her womb, muil ftand by, without weeping
*' or fighing for pity and compaflion ; for if Ihe fighed
" or fhed a tear, llie muft lofe the price of her child,
«' tho' actually flain and facrificed. Moreover, before
" and about the image or idol to which the facrince was
*< made, the place refounded with the noife of flutes,
«« hautboys, drums, and timbrels, that the pitiful cry
" of the poor infants might not be heard." He adds. If
" any "if^phcn, or other fuch- like giant, having chaced out
«' the Gods, fhould ufurp the empire of the world, what
" other facrifices would they delight in, or what other
" offerings and fervice could they require at mens hands?
*J Amefirisy the v/ife of the great monarch Xe: xes, buried
" alive in the ground twelve perfons, and olfcred them
*' for prolonging of her own life, unto Pluto, who, as
f' Plato fays, was named Pluto, Dis, Hades.''* Diodoniis
Siculus
4: Ibid.pag. Sp. * Morals, pag.m. 26S.
Chap.2. Of Molech. 1S3
Siculus r.lfo informs us of the horrid Hicrince made by
the CarthaginiaJis of xwo hundred nobJe children at:
once, to appeaie Saturn (i'), and three hundred more who
were obnoxious for crimes J and in the fame place tells
what the ftatue of Saturn was, ^' That it was a brazen
" fcatue ftretching its hands toward the ground, fo as
*' the child being laid upon it, fell into a gulph of hot
" fire." What can be more 'like A/c^.V.-/:' than this? Lii-
dovicus Fives Sillo reports, " That in his time the Spa--
*' iiiards difcovered an illand in America, which they
*' called Carolina^ where they found great brazen fta-
" tues, hollow within, with the hands joined and
*' ftretched, in which the children were placed, who
*' were facrificed to their idols, and cruelly burnt alive
** with a great fire under the brazen fl:atue(j|)." 'Tis
not improbable that this way of worlhip fpread itfelf
from Carthage along the coaft of Aijic, and thence was
afterward tranfmitted to the oppofite fliore of America.
We fhall hear more afterwards of thefe inhuman facri-
fices in Mexico and Ferity when we come to the fc7enth
chapter of this book. Wherever Satan reigns, he is a
devouring lion. Mean time \ fhall add, that Luc'ian
owns, that the Scphnam facrifice their guefts * ; and Lu-
can "f and Slims Italicus j| confefs the fame of them and the
Carthaginians^ as in the vcrfes quoted at the bottom of
this page. Plutarch^ in his life of Thdmiftocles.) owns,
that the Greeks or Athenians^ before the battle at Salafnisy
facrificed three young beautiful prifoners, array'd in gold
and jewels, to Bacchus^ furnamed Omejles, that is, Cruel 'y
being direded to do fo by the footh-layer. From this
N 4 horrid
(f) Bibl. Rift. lib. 20. cap. 14. pag. m. io6f.
(()) In notisad Augjftirmm de civirate Dei, lib. lo. cap. 19.
* Luciani opera, torn, i.pag. ziz. 8c ttsji/ :^\j(^iuVi ibid. pag. 369;
f Lucani Pharfaiia, lib. i. ver.44.4..
£t quibus irnmitis ^lacatur fnngulne diro
Teutates, horrenfqueferis altaribits Hefus \
Et Taranis ScjthicA non mitior am Dians.
\\ Silius Italicus, lib.4,.ver.767.
Mos fuit in populis, quos condhllt advena Dido,
fofurecAde Deos leniam, acflagruntibus arts
Unfundum diciit ! ) purvos im^onere natos.
1 84 Of Molecli.
horrid cuftoni of facrificing children, rofe the fable of
the poets, o^ Saturn* s devouring his own children, as
Diodorus Suidiis obferves *.
I might produce many other teftimonies -from the pri-
mitive fathers, againft the Gentiles^ concerning this bar-
barous cuilom ; but I fhall only defire the reader, who
inclines to be acquaint::'d with thefc affairs, to look into
Eitfebius -f', v/ho, after he has lamented the fad condition
of thofe barbarous times, when t'je devil, whom they
vvorfhipped, perfuaded the father lOfacrifice his beloved
fon, the mother her pretty little daughter, he produces
from the books of Forbhy'h ^ fworn enemy to Chriftia-
nity, many pregnant examples of thefe cruel facrifices ;
as, that the Rhodians^ on the 6th day of July-, facrificed
a man to Saturn ; that at the city of Salamis the like Sa-
crifice was performed in March, which cuftom Diphilus
took away. The like barbarity wasufed RtHeliopoHs in
Egypt-, where they offered three men in one day •, but
Jmcifis their king fubftituted three images made of wax.
This cuitom alfo prevailed in the iiles of Chios and Tene-
dos', the facrifice being there performed to Bacchus 0?na-
dhiSy and at Lacedcemon to Mars. In Phenicia it was
their ordinary praftice, when war, fimine, or any cala-
mity raged, to offer human facrifices, of which the hi-
llory of Sanchomathon, tranilated by Philo-Biblius, fays
our author, is full. But I am weary of thefe inftances.
Befide what 1 have above advanced, the curious may
find plain documents of too too many of them in Eiife-
hius. I.e. from authors which are now loft. What an
invaluable mercy is it then, that the glorious Gofpel has
delivered us from this barbarous, monftrous inhumanity,
and direfted us to worfhip our gracious' and merciful
God, vv'ho made heaven and earth, and is reconciled to
us by the death of his fon? Who 'doth not command us
to co/7!e before him with burnt-offerings^ with calves of a
year old \, nov with thoufmds of rains., nor ten thou finds of
7'ivers of oil ; nor to give our firjl-bom for our tranfgreffion.,
the fruit of our body for the fin of cur foul: but requires of
thecy
* Loco fupra citaro.
t De Pra:p. Evang. lib. 4. cap. y— — i S.
Chap. 2. 0/ Molech. 185
tbeey O man^ to do jufily, and to love mercj^ and to walk
hurnbly with thy God *.
One thing further I fhall remark, as to that pafiage of
Eufebiuif^ where, from Philo-Biblius's Tranflation of
Sanchoniathon, he tells us, " That thofe who were ap-
*' pointed to be facrificed, were flain v/ith myftical Ce-
" remonies : ^ovY^povoQO'c Saturn^ called Ifrael hj xho.
" Phonicians, v/hom fhej^ confecrated and v/orfliipped
'* after his death, under the ftar of that name, reigning
*' in thefe parts, had one fon by a nymph called Ano-
" bret^ whom he named Jehud^ which fignifies only-
" begotten; a dangerous war breaking out in that Coun-
" try, he facrificed that only fon upon an altar made by
" himfelf." It hath been aiferted by the learned Bochart
and others, that this ftory, tho' difguifed, relates to
Abraham^^ defigned facrifice of L[aac. But Dr. Cumber-
Land \^ of another opinion ||, that Chronos is Cha?n the fon
ofNoab; that this pai&ge cannot be applied to Abraham
and Ifaac, fmce the time and perfons altogether differ.
To be fiire that adtion of Abraham can never be any cJoak
for thefe barbarous facrificesj for Abraham had God's
exprefs command, and was j^fiured, that if Ifaac had
then died, he would have rifen again, for the promife
faid. That in Ifi-xc fiall thy feed be called^ Heb. xi. 1 7 — 20.
And God, to Ihew even at that time, that he calls no
man to offer the fruit of his body for the fm of his foul,
fent an angel ffom heaven, calling to Abraham^ Lay not
thine hand upon the lad. But Dr. Cumberland conceives
this paffiige in Eufebius is to be applied to Cham-, who had
learned Idolatry from fome of the old wicked world be-
fore the flood, and praftlfed tlie fame foon after it ; and
from him it was tranfmitted to Canaan^ to Egypt., and to
the reft of his dominions. If it be fo, the origin of thele
barbarous cuftoms is very ancient ; but nothing the better,
being plainly contrary to the very Noachic precepts. Gen.
ix. 6. M^bofo Jk'cddeth man's bloody by man Jloall his blood
bejhed; moft oppcfice to the law of nature, to the whole
current of the ficred Scriptures, and a terrible inftance of
the
* Micah vi. 6^8. fj- Dc PrD:p.Evang.lib.4.cap. i6.pag. m. i j(S.
li Phcnician Hiilory, pag. 134., & fcqq.
rS6 Of Baal.
the degeneracy of men, when they go to that height of
unnatural cruelty, as to facrifce their fins and their daugh-
ters to de'uik *.
Adramelech and Hanamelech^ the Gods offSepbarvai?ny
are the fame with Molech, to whom the Sepharvaiies burnt
their children in the fire. Adar and Hana are but addi-
tional furnames to Molech: Adar Signifies i}iagmficent, and
Hana, to hear. Hence Adramelech is a magnificent and
mighty king •, Hanamdech a king that will hear fuch as
call upon him. With fuch epithets the Gentiles profanely
honoured xheii* cruel idols.
I come now to confiderthe idolatry afcribed to Baal.
Concerning it, I Ihall offer the following remarks. Firjf,
'Tis frequently mentioned in the holy Scripture : Balak
took Balaam, and brought him up to the high places of
Baal II . Gideon caft down the altar ^Baal, and cut down
the grove that was by it. The men of the city being dif-
pleafed, threatned Gideon with death. But Joajh his fa-
ther fiiid, JVill y plead for Baal ? will ye five hhn ?
If he he a God, let him plead for himfelf .j and he called
his fon Jerubbaal, faying:}:, let Baal plead agninft him.
In the Hillory of Abab, we find he took to wfe Jezabel
the daughter of Ethbaal King of the Zidonians, and went
and fcrved Baal, and worJJjipped kirn ; and reared up an
filtar forB3.-ci], in the houfe of B3.3.\, f;z Samaria **. We
have alfo the admirable trial between Elijah and the pro-
phets of Baal, to knov/ who was the true God, who ihould
anfwer by fire : the priefts of Baal, to the number of 450,
dreffed the facrifice, leapt on the altar, cried with a loud
voice, 0 Baal hear us, and cut the?nfelves after their man-
ner ; but there was no voice, nor any to anfwer. But God
immediately anfwered Elijah by fire, whereupon the
priefls of Baal were put to death -f f. The fame prophet
complains that among the ten Tribes, he only was left to
be a witnefs againft this idolatry : But the Lord tells him,
* Pfal.cvi. 37. I Cor. X. 20. f i Kings xvii. 31.
I) Numb, xxii.41. 4^ judges vi. 25- — 52.
** I Kingsxvi. 30 32. ff i Kings xyiii. .^
Chap . 2 ^ Of Baal . 187
/ have left me [even thoiifand in Ifrael, all the knees that
have not hozved to Baal, and every mouth which has not
kijfed him *• Jehu deflroyed the temple of Baal and his
images, killed his priefts, brake down his houfe, and
made it a draught-houfe i". Judah was defiled with this
kind of idolatry in the government oi Athaliah ; hut Joajh^
by direction of Jehoiada^ deftroyed that idol || . In the
reign of Manajfeh it was reftored : but good King Jofiah
put down them that burnt incenfe to Baal^ to the fun,
to the moon, to the planets, and to all the hoil of hea-
ven %.
Secondly^ I remark, that the Scripture has oftan Ba-
alim^ in the plural number, d^s Judges 'ih 11. and iii. 7.
I Sam.yAi. 10. and in other texts, which is an evidence,
that there were many idol-deities fo called.
'Thirdly^ BaaU by the Septuagint, is reprefented alfo
as a Goddefs, the word 5^^/ being frequently conftrufted
with a feminine article, as i Sam. vii. 4. TiQifiXov rd(:
BstaMu, ihey de/lroyed the ifnages of the Goddefs Baal,
Jer. ii. 28. sOvov rri Baax^ they facrificed to the Goddefs
Baal ; and in other places, marked at the foot of the
page ** ; Tho' 'tis to be obferved, that in the Hebrew
text Baal is always mafculine. In the fragment of San-
choniathon^ preferved by EiifehiuSj we find mention is
made of the Goddefs Baaltis ff ; Afterzvards Saturn gave
to the Goddefs Baaltis, otherwife called Diana, the town of
Byblus.
Fourthly^ The name 5^7,^/ which fignifies Lord^ Mafier
or Htifhand, fpread itfelf far and near. It feems to have
its original from Phenicia, J^z^^^Z the daughter of Elh-
hanl king of the Zuhmam^ coming into the houfe of
Abah., brought this idol with her from the city Zidon,
were he was the chief God of Tyre and Zi don, and was
well known all over Afia. 'Tis the fame with Bel of the
Bahdonians often mentioned by the prophets in the Old-
Teftamenttt. The fame name, and the fame idol-deity
went
* I Kings xix. ir 18 f i Kingsx. 2f— .28. (t 2 ICingsxi. iS.
4: Compare 2 Kingsxxi.3. v/ith 2 Kings xxiii. 4,5-.
** Jer. xi. I 3. xix. f. and xxxii. 35-. Kofea ii. 8.
ft Depraep.Evang.lib. i. cap. 10. p3g.1n.38. ad finem.
^^ Ifa. xlvi. I . Jer . 1. 2 . and Ii . 44.
188 0/BaaI.
went to the Cartbaginians^ who were a Colony of the
Phsnicians ; as appears by the names of Hannibal^ Af-
driihaU AdhsrhaJ^ and others of that kind, all confiding
of or derived ^vom Bel or Baal, being the nrame of the
Dsicy of the country, which was according to the cuftom
of the Eaft, where the kings and great men of the realm
had the name of their Gods. Thus Daniel in Babylon
was called BelieJJjazzar^ that is, the treafurer of the God
Bel; Hananiah v^2.ici\\tdiShadrach^ thatis, a fweetZ)<^-
vion ; and Michael^ Mejhach, from the Goddefs Serah ;
and Azariah^ Abednego, or fervant of Nego, another
Bah'jionlfh deity. Other examples of this kind are given
by Jiirieu *. It feems that the name of this idol was
given to many towns and villages in Canaan, as Baalab,
Jo/jb.xv.c). Baal-Hermoyiy i Chron. xv.2^. Baal-Gad,
Jojb.xi. ly. Baal-Meon, Numb-xxxn. ^S. Baal-Pera-
zim, 2 Sam. V. 10. Baal-Scha(ifcba, 2 Kings iv. 4.2. and
Baal-'T'amar, Judge xx. '^2- ^^^ '^'^ "certain that moft
of thefe places had thefe names long before Jezahel
made the idol-worfhip of Baal fo univerfal among the
itn tribes. This God alfo paflfed into Gaul, where he
was known by the narne of Belenus ; their principal dei-
ties being TVz/^rt^c'i, Hefus, Taranis 3.nd Belenus. He went
alfo into Italy with the Gauls, who fettled there. He
was the God of Aquileia, till the fall of the empire.
Julius CaptoUnus fays +, That Maximinus, when befieging
Aquileia, fent amhajfadors perfuading the people to furren-
der, to zubich they had almiji confented', Z';// Menophilus
and his Collegue Crifpinus oppofed it, faying the God Be-
lenus had fromifed by his Sooth-fayers, that Maximinus
JJjouldbevauquiJIjed. Hergdian^?ijs^, 'The natives of the
country cdl this God Bslis ; they worfJoip him with great
devotion, and take him for Apollo. Gruterus finds at
>f,^?/r'c'w fjme ancient infcriptions, ApolUni Beleno. 'Tis
probable the Roman emperor called Eliogabalus, took
his name, to fignify that he was a prieit of Baal.
Fifthly,
•k Hift. des Dogmes, pag. j-pf.
f In Maximims inter Hilt. Auguftx fcriptcyes, pag.m. 139.
:|: Lib. 8. pag.m. 378.
Chap. 27 0/ Baal. I89
Fifthly^ Let us confider how Baal was ferved. Faffing
the temples, altars, facrifices, invocations and genu-
flexions to . him, (thefe being common fervices to all the
Pagan deities) there are fome things peculiar tp the ho-
nour of this idol. Children were facriliced to him. The
prophet Jeremiah, xix. 5. upbraids Ifrael for this ; They
have hiiUt the high places of Baal, to burn their fons with
fire for burnt-offerings unto Bna.], which I commanded noty
nor fpake it •, neither came it into my mind. This Baal is
the fame with Molech of the Ammonites^ of whom I
have before difcourfed. The priefts of Baal leaped upon
his altar, i Kings xviii. This was ufual in the fervice of
the idols of the nations, The people fat down to eat and
drink, and rofe up to play, Exod, xxxii. 6. The priefts of
Mars and Cyhele were called Salii, a Saliando, from dan-
cing. The flute, trumpet, and other muflcal inftru-
ments, were ufed to lead and animate the dance, as we
find in Ovid*. Another ceremony in the worfhip of
Baal wa.s, that the priefts cut themfelves with knives and
launces, and covered themfelves with their own blood.
Jeremiah takes notice of this furious fuperftition, but
fpeaks of it as a ceremony praftifed in mourning for the
dead ; Men fhall not lament for them, nor cut themfelvesy
nor make themfelves hold for them, Jer. xvi. 6. This was
forbidden by the law, Te fhall not cut your felves, nor
make any baldnefs between your eyes for the dead,DeuL xiv. i.
Levit. xix. 28. But the priefts of Baal, when offering
facritices, cut themfelves after their manner with knives and
launces, till the blood giiffjed out upon them, i Kings xviii. 28.
and 'tis certain thefe bloody incifions were made to the
heathen deities. Am.ong the Romans both Seneca "f and
Lucan ± take notice of it. The laft ceremony I obferve
in
* Lib. I. de Ponto, Epifl. i. ver. 59.
Ante Deummiitremcornutibicen adunco
Cum canit ; exigUA quis flips &ra, neget ?
t Seneca in Medea, ACt.j.. Seen. 2. ver. 808,
- Tibi nuclato
Teciore M&nas facvo feriam
Brachid cultro.
^ Lucani Pharialia, lib.i.ver. fiJ^.
Turn, qticsfs'dii Beliona lacertts
Sizva movet, cecinere Deos : erinemc^iic rot antes
Sangmnei ppdis nUilarHnt trifiia Galii.
ipo 0/BaaL
in thfe worlKip of Baal^ is k'lffing ; Tet have Heft me [even
thotifand in Ifrael, all the knees which have not bowed to
Baal, and every mouth which hath not hjffed him •, i Kings
xix. 1 8. 'Tis not worthy a debate whether theykiffed
the idol or their hand, to do homage to him ; 'tis plain
they ufed this as a pofture of refpedl and adoration.
Thefe were the principal ceremonies ufed in the fervice of
Baal, which were not fo peculiar to him, as that they
were not ufed to any other idol of the nations, but were
done to fhew their fpecial regard to him, as one of their
chief Deities.
In the fixth place, it may be remarked, that this Baal
of the SyrianSy Tyrians and Zidonians is the Zfu<; of the
Greeks-, and Jupiter of the Latins ; by whom, accord-
ing to Macrohius, is to be underftood the Sun. Jupiter
himfelf-, fays he*, does not exceed the nature- of the fun,'-'—
He is carried in a winged chariot., to /hew the fwiftnefs of
that ftar. In whatever fign he be, he goes before all the
reft; of the ftars, leading and ordering all thefe deities.
His image is of gold, the metal and colour of the fun. He
is beardlefs, becaufe the fun is ever young. He has a whip
in his hand \ for the fun isfaid to have a chariot and horfes,
and confequently a whip. In his left hand he holds a thunder-
holt andJJjeavcs •-, thefirfi for Jupiter, and the laft for the
Sun. All which are arguments that they are one and the
fame deity. Macrobius, who finds the fun almoft in
every one of the heathen idols, could not mifs him here.
It were eafy alfo to find out men concealed under the
names of Bad and Jupiter, The bifhop of Peterbo-
rough faysi". Where BaahVyd'/ alone, and no circumjtances
determine it to another deity, I generally take Cronus to be
underftood -, that is, according to his notion, Cha7n the
fon of Noah, who indeed was the great promoter of ido-
latry after the flood •, and from him many nations in Ca-
naan, Egypt and other parts did fpring, who 'tis probable
at thefe times did pay honour to him as to a deity. As to
Jupiter, thereareavaft number of deities of that name.
Cicero fays 4^, T^beir divines number three of them, tivo
born
* Macrobii Saturnalia, lib.i. cap. 13.
t PifemfM» Hiftory, pag. iji. % Dc n.aturapeorum,lib.3. ^-S-S*
Chap.2r O/" Baal-Berith.' 191:
yorn in Arcadia ; one^ ix;hofe father was ^ther, who be-
gat Proferpina and Liber •, another begotten by Caslus the
father of Minerva, the inventrefs of war ; the third Ju-
piter was of Crete, the fon of Saturn, and is buried in
that ifland. Here I conceive are more than three : but
'Tertullian *, from Varro^ reckons no lefs than 300 Jupi-
ters ; h does Lilius Geraldus "j". Jupiter Hammon is as an-
cient as anyof thefe. He was worfhipped in Egypt and
L'jhia. His name feems to be derived from Ham the fon
of Noah, the father of idolatry.
Seventhly^ There are feveral epithets given to Bjal. Of
Baal-Peor we have already difcourfed. Baal-Zepuo/tj
Exod. xiv. 2, 9. was only the name of a place, or, in
the opinion of fome Jews, a magick figure, not a dif-
tinft Deity. Baal-Berith is mentioned in Judg.vm. 33.
As foon as Gideon was dead, the children of Ifra'.;! went a
whoring after Baalim, and made Baal-Berith ihevr God,
I'he men of Shechem took feventy pieces of ftlver out of the
houfe of Baal-Bsrith, with which Abimelech hired vain •
perfons who followed him, Judg. ix. 4. Berith fignifies
the covenant or alliance ; fo Baal-Berith may be interpre-
ted, The God of the covenant,. Thus, among the Greeks
and Romans, there was a Jupiter Feeder alis. Dr. Cum-
berland is of opinion t, that Baal-Berith doth fignify
Cronus or Cham, worfhipped anciently at Berytis. Mon-
fieurymfZif conceives 11, that this deity is a Goddefs of
the Fhenicians, fmce the Hebrew terminations Ith and
Ulh are always feminine, efpecially in proper names.
'Tis true this idol is called Elohijn-Baal in the book of
Judges, v/hich are nouns of the mafculine gender : but
the reafon is obvious, the Hebrews have no name that
fignifies a Goddefs, becaufe they own no fex in the deity.-
He is then of opinion that Baal-Berith is the fame with
the Goddefs Cybele of the Greeks and Romans, the very
Syrian Goddefs of which Lucian writes, faying **, There
was
* Apoiog. cap. 14.. operum pag.m. 51.
f Lilius Geraldus, Hift.Deorum fyntagma 2. pag; m. 75,
+ P^mr/^wHift.pag.iyi. || HiftdesDogmes, 6vC. pag.^ij.
f* De Dea Syra, operum Tcm.z.
192 0/ Baal-Berith.
was nothing more 7nagnificent than her temple. Befide the
rich vjorkmanjljip^ and the vafl offerings in it, there were
foine marks of a prefent deity. 'The fiatues were feen to
fweat, move J and pronounce oracles. Anoife wai often heard
there when the doors were jimt. He tells alfo how amazingthe
concourfe was ofthofe who went to pay their devotions at her
folemnities. He fays, her flatue is fet in a chariot drawn by
lions ; Jhe holds a drum in her hand, and her head is dreffed
with towers, as the Lydians paint her. Cyhele may be
known by all thefe tokens. To which we may add, that
the priefts of the Syrian Goddefs were emafculated, and
v/ore women's habir, having no other bufineis than wo-
men's •, that in her folemn feafts men, out of refped to
her, feized with fary, at the found of the drum, cut off
their genitals, and ran naked over the town, holding the
difmembred parts in their hand 5 and the firft houfe into
which they threw them, was to find them a woman's fuit
of clothes. This was done to the honour of the Goddefs,
v/ho emafculated^/)' J. Liician owns he heard a credible
•perfon fay, that the temple of the Syrian Goddefs was
confecrated to Rhea or Cyhele by Atys, v/ho firft taught
men her rnyfteries •, and that what the Phrygians or Sa~
mothracians knew of them, came from a Lydian. After
Rhea had made Atys an eunuch, he led a woman's life,
took on a woman's habit, and in this condition rambled
about the world, divulging her rnyfteries. When he
came to Syria, perceiving the people beyond it would not
receive him, he ftopt there, and built a temple to the
Goddefs. Cyhele is faid by Mxthologijls * to have been
the wii^e of Saturn ; fhe was called Dindy??2ene, Berycin-
thia, and Ops by the Latins, and by the Greeks, Rhea.
She was wont to ride in.a chariot drawn by lions •, her fo-
lemn feftivals called Megalefia, were every fourth month,
at which time the Coryhantcs, who were her priefts, did
ad the part of madmen, with their drums, trumpets,
and other inftruments. The Gauls, who planted them-
felves in P/^r)!^/i7 on thefe days, moved fo, as by degrees
they became really mad, ftriking one another with fwords
and other weapons ; yea, many times they grievoufly
wounded
f See Caltriichhis'sHid. of the Heathen Gods, pag.S.
Chap . 2 . Of Baalmeon and Baalzebub. 1 9 3
wounded themfelves ; and at the end of this diverfion they
wafhed their bodies and wounds in fome river dedicated
to the Goddefs. Monfieur7«n>« conceives *, That by this
Goddefs the heathens meant the earth and her generative
virtue ; but for my part I love not to infill on mcer conjec-
d.ures. There are many things in this and other fables con-
trived by the devil, and delivered by the poets to reproach
virtue,andtocaufe vice to reign with authority among men.
Dr. Cu7nherland i" finds another idol in Baalmeon, men-
tioned Numb, xxxii, 38. i Cbron. v. 8. Ezek.xxv.^.
Jer. xlviii. 23. Jof. xiii. 17. where *tis called Beth-Baal-
7neon, the houfe of Baalmeon, which he takes to be an idol
for Menes, or Mifraim the fon o^Hajn, the lirft deified
king of Egypt, the termination only being changed.
There is yet another Baal, mentioned both in the Old
and New-Teftament, I mean Baalzebub, or, as the
Gr<?^^ifpell It, Beelzebu I. Wg find him named 2 Kings i.i,^*
Ahaziah fell down through a lattefs in his upper chamber
that was in Samaria, andwasfick ; andhefent mejfengersy
facing. Go e?iquire of Baalzebub, the God of Ekron, whe-
ther Ifhall recover of this difedfe ? Which meffengers be-
ing met by Elijah, h; faid to them. Is it not becaufe there is
not a God in Ifrael that ye go to enquire of Baalzebub the
God of Ekron ? This is that Baalzebub fo often named
by the Evafigelifts, Matth. xii. 24. TVhen the Pharifees
heard it, they faid, this fellow doth not cafl out devils, but
hy^t^hLthuh, the prince of the devils. See alio Matth. x.25.
Chap. xii. 27. Markm. 22. Lukexi. 15, 18, 19, There
are feveral opinions of learned men concerning this
Baalzebub : fome explain it thus, Zebub, in the Hebrew
language, fignifiesa flie ; Baalzebub, the Godflie. Others
derive it from Beelzebul, the God of dung, and conceive
this name to be given him by the Jews in derifion. But
fince in the New-Teftament he is called the prince of
devils, I confefs Monfieur JurieiC^ notion :|: pleafes me,
that he is the fame with the Pluto of the Greeks and Ro-
mans ^
* Hift.des Dogmes,pag. <Szf . f Vhmicim Hift. pag. 61—64.
\. Hiftoire d« Dogmes, <^c.p. 6}i.
Vol. I. O
1 94 Of Baalzebub.
mam^ the prince of the infernal Gods. He cannot be
their Baal or Jupiter^ whom they account a heavenly
and benign deity ; but muft be Pluto^ a malignant
and mifchievous one, under whom are Proferpina^ the
Furies^ the Harpies, the Larvce and Lemures, mentioned
both by the heathen poets and philofophers, as a prince
ovtr all thefe wicked fpirits. Upon this principle, that
Phto teaches the way to expel all evil fpirits, the Jews
accufe our Saviour of calling out devils by the prince of
the devils. The title that's given to Baalzeluh the God
of Accaron, is very like the name of Acheron given to
Pluto by the poets •, which Acheron, they call a river in
hell, not far from P/w/o's palace. The name 5tW being
put before Zebub, does not hinder Pluto from being
known by that name, Baal being a general title given to
all the Gods. Tho* Jupiter be fometimes meant by
Baal, yet the Greeks and Romans gave to Pluto alfo the
name of Jupiter, as is plain from Virgil •\. The name of
Baalzebub, God of flies, and of Serapis, prince of locufts,
may be afcribed to Pluto, becaufe the flies and locufts
were two of the greateft plagues of the South and Eaft
countries of Afia and Afric : clouds of locufts fly toge-
ther, crofs thefe regions, and leave nothing green behind
them. They fly with fuch violence and fwiftnefs, that
in a moment they devour whole provinces. Pliny 4^ de-
fcribes them as one of the plagues inflidled by the wrath
of the Gods, and as very terrible in Cyene. Now the
heathens accounted Pluto the author and mafter of thefe
plagues ; and therefore worfiiipped him to keep them
from harm. I cannot pofitively affirm what the heathens
underftood by Pluto. Some conceive, that as Cyhele
and Ceres fignifies thefurface of the earth bearing crops,
and yielding fruits ; lb this deity fignifies the virtue diffu-
fed in the bowels of the earth, which agrees to what is
faid by Cicero \\, "The power and virtue of the earth and
nature^ is dedicated to Pluto. Jurieu {ays**, I know not
U)he-
f M.ndA.^. Lin. 638. Sacra Jovi, Styglo, qu£ rite inceptafaravi.
^ Hift. Natur. lib, 11. cap. 29. || DeNatura Deorum, 1. i. §.(>6.
TerrerM autem vis atque natur a Diti patri dedicata eji.
** Hill:. desDogmes, Sec. pag. 64,/.
Chap. 2 ; Of Dagon.^ 195
whether in Fluto* s fahie concern i fig tberapeof^roferpimy
and her return into hell, there may not he fomething of the
rape of Dinah by Shechem the fon of Hamor, who tipomt
wai fent with alibis fuhje^s into hell by j3.coWsfonSyWbopu(
the?n all to the fword. But I leave this as a meer conjefture.
Another Deity of the Phenicians and Syrians is Dagcn^
the God of Afbdod, a city of the Philijlines^ called by
the Greeks Azotos. We hear of this idol in the book of
Judges i Cbap.xv1.22. Tbe Lords of the FhiViii'mes gat L :r-
ed themfelves together for to offer a great facrifice tr. Dagon
tbeir God\ and they faid, our God has delivered Simicn
cur enemy into our band. And in i Sa?n.v. 2 5. The
Philiftines took the ark of God, and brought it into the hoiife
of Dagon, and fet it by Dagon. JVhen they of Aflidod
rofe early on the morrow, behold Dagon was fallen on his
face to the earth before the ark of the Lord ; and the head
cf Dagon, and both the pahns of his hands were cut off
upon the tbrefloold, only the Jlump of Dagon was left to
hi?n. When If -acl was defeated in the latter end of
Saul's reign, that Prince killed himfelf, left he jfhould
fall alive into the hands of the Philiftines ; and on the mor-
row, when the Philiftines hsid ftripped him, they put his
armour in the houfe of their Gods, and faftned his head
in the temple of Dagon, i Chron.x, ^ — 8 — 10. This
temple continued till the time of the Maccabees : for the
author of the firft book fays *, That Jonathan having
defeated the army of Apollonius, General to Demetrius^
they fled to AJhdod, and took fanftuary in Bn^^aym-i the
houfe of Dagon their idol ; but Jonathan fet AfJjdod on
fire, and burnt the temple of Z)^^(?;/, and all that were
fled thither. Some derive the word Dagon from Dag a
iifh, others from Dagan, which fignifies corn or wheat.
Thus Philo Biblius, who tranflated Sanchoniathon, fays,
Q-^iws married his fifter Gef, and had by her four fons ;
Ilus, who is called Cronus, Betylus, and Dagon, oc sail
2/Tco v» who is Siton, or the God of corn. And a little
after he adds, 5a/ Dagon, after he had found out bread-
O 2 corn
* I Maccabees, chap. lo.ver. 82-— 87. chap. 1 1 , ver. 4.
f Apud Eufeb.de Pr«p, Evang. lib. i. cap. 10/
196 O/Dagoii: ^
corn, and the plough, was called Zevq aporpio^, J ii filer the
Ploiigber. But the authority of this imperfed fragment,
of which we have already difcourfed, is notfo great as
to determine us in this affair. We rather incline to
think that D^^o« comes from Dag, a fifh. This is agree-
able to the account the Jf-K^j give of hirru R. David
Kimchi fays *, Dagon from the navel downwards had the
Jhape of a fifh, and therefore was called Dagon ; and from
the 7iavel upwards a viands fJoape, and the palms of his
hands were cut off, as Wis written, upon the thrrfhold. This
is the interpretation of what is faid in the facred text,
Dagon was left alone -, that is, he had nothing but the
fhape of a fifh remaining. This Dagon then feems to be
the Neptune o^ the Greeks 2ind Romans. We have already
afferted that the heathen deities in the Weftern parts of the
world came from the Eafl. We have found Saturn in
Moloch, Jupiter in Baal, Pluto in Beelzebub -, and now
we find Neptune in xkizix Dagon. It was one part of the
monilrous idolatry of the gentile world, who wanted
the invaluable privilege of divine revelation, that they
worfhipped fifhes, as appears by the moft eminent pro-
fane writers. Cicero fays \, 'The Syrians worfhip a fifh.
Xenophon fpeaking of the river Calus, fays %, That it was
full of great tame fifioes, which the Syrians 'worfhipped as
Gods, and would not fuffer any hurt to be done either to
them or pigeons. And to come nearer our purpofe, we
find from Diodorus Siculus \\, " That at the city Jfcalon
" mS-jria, or not far from it, there is a great deep lake
*' abounding in plenty of fifh •, and in the neighbour-
*' hood thereof there is a temple of the Goddefs, called
«* by the Syrians, Derceto, who has the face of a woman,
" and the reft of her body like a fifh ; for which this
*' reafon is given by the moil fenfible men of the country,
" that Venus having a fpleen againft the Goddefs, caufed
" her to fall in love with a handfome young man in Sy-
*' ria, one of thofe who facrificed. She conceived a
" daughter by him, and was afhamed of the fa(5l, and
** there-
* Kimchi in i Sam.v.i. Apud JurieuHift. des Dogmes.pag. 6^^.
•\ De n»tura Dcorum, lib. 3. §.39. I'ifcemSyrivenerantur.
^ De expcditione Cyri. j( Bibl.hift.hb. z. cap. 4. p.m. 89, 90.
Chap.2; 0/t)agon. 197
" therefore killed the young man, and expofed the
*' girlj when brought into the world, in a rocky defart j
" and, for grief, precipitated herfelf into the lake,
*' where flie was transformed into a fifli. Therefore
** the Syrians to this day, fays he^ abflain from that
" kind of creature, and worfhip the fifhes as Gods."
Lucian fays*, " I have feen the image of Derceto in
" Phenicia, an unufual fight, it was half a woman, and
" from the knees down to the feet, like the tail of a fifh.'*
All this makes our opinion more probable j for tho* Da-
gon be a male, yet nothing hinders but there might be
two deities, one male, and the other female worihipped
in the fame country, under the fime fhape of a man and
a fifh. As to what is further fignified or hid under the
names of Dagon and NepUine^ Jurieti "f conceives 'tis the
fea, and the fpirit by which that element is ruled, the
caufe of fo many different motions and generations. And
as to Animal-Gods, he takes Dagon i'ovjaphet^ becaufe
the fhare of his partition, and that of his pofterity, was
in the ifles and lands beyond the fea, that is in Europe.
Having explained the chief heathen Gods of Palejiine,
fomething may be faid of others that defiled the holy
land; tho' little certainty can be had about them, but
only their names. Thefe are the falfe deities which were
brought into Samaria^ after Shalmanezer carried the ten
tribes captive, 2 King. xvii. 24, 29, 30, 3 1. And the king
of K^yvidi brought men from Babylon, /ri^wi Cuthah, Ava,
Hamath, and from Sepharvaim, and placed them in the
cities of Samaria, inflead of the children of Ifrael.— —
Every nation inade Gods of their own. ' And the men of
Babylon made Succoth-Benoth, and the men of Cuth made
Nergal, and the men of Hamath made Afhima, and the
Avites made Nibhaz and Tartak, and the Sepharvaites
hirnt their children in fire to Adramelech, ^w^i Anamme-
lech, the Gods of Sepharvaim. We have difcourfed of
thefe two lafl already, as the fame with Molech. As to
the reft of thofe impious deities, which they put in the
houfes of the high-places, which the Samaritans had
O 3 made,
* DeDea Syra, operum Tom. i.pag. 6fi.
f Hift^' des Dogmes 6c des G*kes, pag. <5 J I ,
198 O/Nifroch.
made, I begin with Nergal, which may be derived from
iVir, Fire or Lights and Galal, to move ; fo that it figni-
fies ^ijloiubig or i7iovingUght. Thus 'tis not hard to guefs,
that the lun is meant by this Nergal, which the men of
Cutha worfliipped, as the Perjlam generally did. As
to AJInma^ the idol of the men of Ha?natb^ fome con-
ceive it to be a rural deity, as Pan and the Satyrs^ the
deities of the woods reprcfented with fharp-pointed ears
and goats feet. But the learned Peter Jur'ieu thinks * it
may be derived from Efi-Maja^ the fire of heaven, or
EJh-Joma, a daily fire : all which fignifies the fun, of
which the fire is an emblem -, and *tis well known that
the fun and fire were the idols of thofe countries, from
which thefe men had been removed. The Avians made
Nibhaz and T^artak. The Rabbins fay, I'hefirft of thefe
is a dog brijkly barking. But tho' the Egyptians '^or^i^-
ped that creature, there is no evidence that the Affyrians
did it. Monf. Jurieu "f then derives the name of this
idol from Nipchaz^ toleap, run-, or make hafie\ a pro-
per Epithet for the fun, which both the Chaldeans and
Perftans worfhipped above all, and almofb in all their
idols, which ought to turn our conjefture on that fide.
^artakis the other idol of Ava, which Jurieu inclines to
derive from Rathak^ a Chariot. If Tartak can be deri-
ved from it, one might lay, that it fignifies the fun moun-
ted in a Chariot.
We are almofi: as much in the dark as to Nifroch. He
was the God of that Senacherih who fo profanely infulted
Plezekiah for trufting in God Almighty : but the Lord
fighting for the Jews, by his angel, deftroyed in one
night 185000 of his army, which forced him to a
precipitate and diforderly retreat. The facred text,
2 Kings XIX. ^G, 37. fays. He returned and dwelt at Ni-
neveh. And it came to pafs as he was worfhipping in the houfe
of Nifroch his God, that Adrammelech and Sharezer his
fans fmote him with thefzvord. I have already proved ^,
that Herodote gives an account of this defeat of Senacherib,
tlio* his relation be much difguifed, and touches fome
other
* Ubi fupra. t Ubifupra, pag.6/7. 4^ See Chap, i.pag. iz6.
Chap.2. 0/ Succoth-Benoth, 199
other matters of fad mentioned in facred Sclpture. To
return to Nifrocb, the word Nifra fignifies a young eagle ||.
This makes it probable that Jupiter Belus was worfhip-
ped by the AJfyians, under the figure of an Eagle ^ and
by the name of Nifroch.
There is yet a female Deity. The men of Babylon
made Succoth-Benotb, which properly fignifies the iaber-
nacle of daughters * ; Beroth or Venoth, and Venus have a
great affinity, the initial letter being eafily interchanged.
And if we look into the Rites whereby this Babylonian
Venus was ferved, we may find them in Herodote. He
fays f, " There is an abominable cuftom among the
*' Babylonians^ that all their women are obliged once in
*' their life to become proftitutes to ftrangers at the tem-
" pie o'i Venus. Such as are rich, and will not expofe theni'
" felves, keep before the temple of the Goddefs in their
** chariots, under arches, with their domefticks behind
" them. But the greateft part fit in the temple of Ve-
** nuSi their heads being crowned with nofegays and
*' garlands, fome coming out, others going in. There
*' are walks feparated with lines, leading to all places
*« where ftrangers walk, and chufe thofe they like beft.
*' When a woman has once taken place, fhe dares not
'^^ return home, without a piece of money thrown into
" her bofom by fome ftranger, and without being brought
" by them out of the temple to lie with her. When the
*' ftranger gives the earneft-money, he muft fay, For fo
*' much I ajk the Goddefs M-yVitt^. for thee j Venus being
*' called My lit t a by the Affyrians. How fmall foever
" the money be, *tis unlawful to rejed: it, being applied
*' for facred ufes. Nor is it allowed for a woman to re-
" fufe a ftranger, but, without chufing, (lie muft follow
" the firft who offers her money. In fine, when a woman
" has been with a ftranger, ftie is thought to have done
" her duty, to make the Goddefs favourable to her ; and
" then fhe returns home, and will not proftitute herfelf for
O 4 « a
|j Vide Leufdeni Philologum Hebrxo-mixtum, pag. 502.
* Vide Selden de Diis Syris, lib. z. cap. 7. Leuldcn ubi fupra.
fLib.a. cap. 199. pig, 83.
200 Of Succoth-Benoth
" a great reward. Women who are beautiful get foon
" home, but hard-favoured ones are obliged to continue
" long in the temple, before they fulfil the law; nay, fome
" of thefe poor wretches flay three or four years.'* In Cy
friis^ there is a law much of the fame nature. Strabo tells
this ftory in fewer words ±, '* That 'tis the cuftom of all
" Babylonian women to have to do with fome ft ranger.
" They come in, or rather offer themfelves in a crowd to
" him, being well fetout, each one crowned with a gar-
" land. The ftranger who makes choice of one, throws
" into her lap a piece of money, and carries her out of the
" temple -, the money is confecrated to Venus.''* Thefe
pafTages may explain what we read in the book of Barucbj
where defcribing the Idolatry of the Chaldeans and Baby-
loniansy he fays *, " The women furrounded with lines,
•>' fit in the way burning their chaff", and when any of them
" is pitched out by a pafTenger to lie with him, fhe up-
" braids her neighbour that fhe had not the fame ho-
" nour done her, and that her line was not broke."
Thus they gloried in their fhame. The fame abomina-
ble cuftom was praftifed in other parts, as at Sicca in A-
fric, as we find in Valerius Maximus t, and at Corinth,
where was a temple of Venus^ at which the Corinthians
had confecrated above looo Courtefans^ who fold them-
felves at a dear rate. This the law of God forbids. Lev.
xix. 29. Do not projlitute thy daughter to be a whore., lefi
the land jail to whoredom., and become full of wickednefi.
But this was the vile Succoth-Benoth, the daughters of ta-
bernacles among the heathen, or the Bahylo7iian Venus,
and thefe the abominable rites of their fuperftition, which
fhould render their Religion deteftable to every mortal.
This leads me to another Idol fpoke of in Scripture,
and with which the holy land was defiled ; namely JJh-
toreth, the Goddefs of the Zidonians, frequently joined
with^^^Z li : The termination in the Hebrew plainly proves
her to be a female. Among the Greeks and Latins fhe
was called Jftarta or Ajtarte, Dr. Cumberland {%) , from
that
r^Geograp.lib. i<>.pag.74^. * Baruchvt.42,45.
f Memorabilium lib. i. cap. 6. §. ij. jj Judges ii_. I3.andui.7.
{Jlf) PLcaicianHiftory,pag. 1 zy.
Chap. 27 Of Afhtoreth; 201
that fragment of Sanchoniathojip preferved by Eufehiusy
which we have fo oft Ipoke of, where it is faid, Cronus
begat on A^xxtt feven daughters called Titanides or Arte-
mides, is of opinion, " That fhe was the wife of Cro-
' ' 7ms or Cha7n^ the great patron of Idolatry." Plutarch
in his treatife oi Ifis and Ofiris intimates that Ihe was queen
at Byblus^ and Melcander^ which is Molech^ i. e. Cronus,
was king there. Befides, Aftarte probably being the
Syrian Goddefs, of whom Lucian fays, *' That there
*' was in her temple at ///<?r/^/'o//;, a conftantcommemo-
*' ration of the flood, and its drying up, made in her
*' fervice, inclines me to think that fhe was the filler or
" wife of Ham^ who fhared in that great deliverance ;
" for no other Syrian Goddefs is fo n^ar that time : and
*' the city A//jtorelbCarnaimhQ:\nnghern:ime at Abra-
" hunt's entring into Canaan^ affures us that fhe lived
" before that time; and thefe limits fix her and Cr^;?//j
" at lead within four centuries next the flood." Strabo
alfofays* at Edejja^ and Hierapolis^ that is the holy city,
they worfliip the Goddt(s, Atergatis. Some authors un-
derlland by Baal, the Sun, and by Afljtoreth the Moon.
'Tis faid, 2 Kings xxiii. 4. Tt|at Jofiah commanded
to bring forth out of the temple of the Lord all the vejfels
that were made for Baal, and for the groove, as in our
verfion : but in the Hebrew it is faid to AJhera. Any
body may fee there could be no grove in the temple oije-
rufalem, AJhera mufl: then be the name of an idol. The
fame deity was probably worfliipped by the Greeks and
Romans under the name .of Diana or hiicina^ the God-
defs of woods and groves.
There is yet another deity mentioned by the prophet,
Ezekiely Chap. viii. 1 4. 'Then he brought me to the gate of
the Lord's houfe-, which was towards the North, and be-
hold there fat women weepi^ig for TAmmuz. The vulgar
latin verfion renders it, plangentes Adonide?n, weeping
/«?r Adonis. There is nothing ofi^ers more probable on
this fubjeft, than what Jerofn has on the text i the fum
whereof is f. That according to the fable, Adonis the
2 darling
J Strabo Geogr. lib. 1 ^, pag. 748. f Hieron.Tom. j-.Fol.m.iSS.
202 Of Tammuz.
darling of VenuSy a handfome youth, being killed in the
month of June-^ by a wild boar, was raifed again from
the dead in the fame month •, women were ufed to ce-
lebrate a folemn feaft to him, in which they firft wept
for him as dead, and then fung and praifed him as return-
ed to life again. He adds, " that the wifer Gentiles in-
" terpret the fable of Adonis dying and living again, to
*' the feeds fown in the earth, where they corrupt firft,
" and then fpring up again." . Thus the women at Jeru-
falem wept for Adonis the darling of Venus. Liician de
Dea Syra, if he be the author of thattreatife, for he
feems to be a more ingenuous Pagan than Lucian, who
derides all religion, and plainly fets up for atheifm •, in
his Jupiter Confiitatus^ and Jupiter Tragosdus^ and fome
other treatifes f , tells us +, " I faw at jB}!^//j the great
" temple of Venus ^ in which are yearly celebrated the
*^ myfteries of Adonis, to which I am initiated -, for
*' 'tis faid he was killed in the country by a wild boar ;
*' and in perpetual remembrance of this event, a pub-
*' lick mourning is yearly celebrated with doleful lamen-
" tations ; then a funeral, as of a dead body : and the
" next day is celebrated his Refurredlion •, for 'tis faid
*' he went up to heaven. One of the ceremonies is for
" women to have their heads fhaven, as the Egyptians
'* at the death oi Apis. Thofe who refufeto be fhaven,
" are obliged to proftitute themfelves a whole day to
" ftrangers, and the money which is got that way is
•' confecrated to Venus."** Eufebius \\ mentions a temple
of Venus at the top of Mount Libanus, which Conjlantine
the Great caufed to be demoliflied. " It was, fays he,
" the fchool of uncleannefs to all people of a debauched
" life. Thefe effeminate men, who deferve not to be
" called men, defiled themfelves by a moft infiimous
" proftitution, pleafing the devil, and ferving him with
" bafe women. In fliort, the lewdeft crimes were com-
" mitted in that temple, as in a moft filthy place, and
" there was no magiftrate to punifh them, becaufe ho-
" neft people durft not come near it." From what has
been
t Luciani opera, Tom. a.pag.m. 148. i^ DeDeaSyra. pag.6j8.
II DsvitaCoallantini, lib, 3. cap, 5-6.
Chap.2r Of Gad <2w^ Menu 203
been faid, it appears that the Phenictans had a feaft at a
fet time of the year, celebrated with all prophanenefs, in
which they wept with their Venus for the lofs of Adonis.
Byblis and the top of Lebanon, or Aphacus, were the
places where thefe feafts were obferved in the borders of
Judea. The Egyptians called this God Tavimuz or Am-
muz, which fignifies in their language bidden, becaufe
the rites of this idol were covered or fecret *. Nothing
can be more probable, than that the Jew'ijh women, ac-
cording to the prophet's complaint, were come to that
lamentable height of wickednefs, as to celebrate that
profane feaft at the temple of Jeriifalein,
There are other Deities lefs known, and what is meant
by them not fo univerfally agreed on ; as thefe in
Ifa. Ixv. II. But "ye are the'j that for fake the Lord, that
forget m'j holy mountain, that prepare a table for that troop
[Le Gad] and that furnifh drmk-offerhigs to that nuinber.
In the Hebrew, Le Meni or to Meni. Here are two
names. Gad and Meni, which feem to be faife heathen
Gods, to whofe honour facrifice and drink-offerings were
made. The feptuagint verfion of that text may be thus
rendred, Tou who have forfakek me, and forgot my holy
mountain ; you prepare a table rw Saifiovioj for the devil,
and fill a mixture rw rvxv to fortune. The vulgar Latin
thus; ^iponitis fortunes mcnfam, ^ lib atis fuper earn ;
Who fet a table to Fortune, and facrifice upon it. I fhall
not offer the feveral thoughts of interpreters and criticks
upon this text, but only what feems moft probable. 'Tis
a conftant tradition among the Hebrews, that Gad figni-
fies gW fortune-, that is, the liar and genius that pre-
fides over happy births. When Zilpah bare Jacob a Son,
Leah faid, Bagad, a troop cometh. The ancient Para-
phraft Jonathan and Onkelos read, 'The happy far or
good fortune is come. As for Meni, fome derive it from
Manah, to tell or reckon, and conceive it fignifies a cer-
tain number of ftars, or the feven planets. Monf. Ju-
rieu i" inclines to this opinion, that Gad and Meni are the
two Genius's that prefide over generation, the two ftars
that
♦ Greenhill on Ezek.viii. 14. f Hift. des Dogmes, ^c. pag. 701.
204 ^f Shefhach.
that over-rule nativities ; and probably thefe two are the
Sun and the Moon. The Sun is the grand principle of
generation, and therefore ought to have the firll place,
and the moon the next to it. To confirm this, he ad-
duces a paffage of Straho *, " That at the city Cabira
« in Ar7nenia^ there is the temple of Menis Pharnaces,
<« to which belongs a town called Arme'ia^ in which are
" many flaves, and under whofe Jurifdidtion is a diftrift
*' confecrated to the temple, the revenue whereof be-;
" longs to thepriefts. The kings have fo great a devo-
" tion to it, that they fwear by the fortune of the king
" and the table of Pharnaces. 'Tis a temple of the
" Moon, as that in Albania^ and others in Phrygia, un-
" der the very fame name of the temple of Menis ^ Now
upon this table 'tis highly probable there were viduals
confecrated, offered to the Genius's ferved in the temple,
'viz. the Sun and the Moon. Herodote alfo mentions the
table of the Sun among the Ethiopians. *' Such, fays
" he i", is the table of the Sun. There is in the fuburbs
" a green field covered every night by the magiftrates of
" the town, with all forts of fourfooted beafts rbafted.
" When the Sun is up, all people are free to come and
" feaft there. The inhabitants fay the earth produces and
" yields thefe things continually." The Greek word ^tjVw*
the Moon, and fiyiy., a month, do fo apparently come
from Meni^ that one cannot but think fiwy] and Meni
fignify the fime ftar ; and confequently Meni of Ifaiah is
the Moon. Ifrael was fo mad upon thefe idols, as to
prepare a table for them, and to pour out mixt wine for
drink-offerings to them : they would pinch their families,
rather than Hint their fuperftitions.
Another Idol-Deity is the Goddefs She/loach., Jer.xxv.
15 26. Thus faith the Lord God 0/ Ifrael, Take the
wine-cup of this fury at jny handy and caufe all the nations
to whom I fend thee to drink it.' — All the kings of the North,
far and near, and all the kingdoms of the world which are
upon the face of the earlh, and the king of Shelhachy^^//
drink after them, Jerem. li. 41 . How is Shefhach taken ?
and
* Geograph.Iib. 12.' f Lib. 3. cap. 18. . _
Chap. 2. 0/ Mahuzzim. 505^
and how is thepralfe of the whole earth furprized? How
is Babylon become an ajtonijhment ajnong the nations ? Here
both Babylon and Shejhach are mentioned, and the latter
expounded by the former. 'Tis conceived that Babylon
is called Shejhach^ by the name of one of her Idols, in an
opprobrious fenfe, as ufual with the prophets, from the
Idol Shach worfhipped there, and in whofe honour they
kept a feftival for five days together : And 'tis faid, that
during this feftival, Cyrus took Babylon. Athen^us fpeaks
of this feaft, faying*, Berofus, in the firjl book of the Ba-
bylonilTi hijlory^ relates, that on the 1 6th of the Calends of
September, the feaji Saicea was celebrated at Babylon for
Jive days, during which time it was cujlomary for majlers to
obey their fervants : one of them being then fnajler of the
houfe, was clothed in a royal garment, and called Zoganez.
Ctefias makes mention of the fame feaft -f, and Strabo
difcourfes of it more fully ^.
Another Deity is the Mahuzzim, of which Daniel
fpeaks, chap. XI. 37» 38, 39. Neither Jb all he regard the
God of his fathers, nor the defire of women, nor regard any
God : for he Jhall magnify himfelf above all. But in his
eftate Jhall he honour the God of forces, [in the Hebrew,,
Mahuzzim :] and a God whom his fathers knew not, JJoall
he honour with gold, and filver, and with precious Jiones^
and pleafant things. I'hus Jhall he do in the moft Jirong
holds with a mojl Jira^ige God, whom he Jhall acknowledge,
end encreafe with glory : and he Jhall caufe them to rule over
many, and Jhall divide the land for gain. Monf. Jurieu is
of opinion |I, that the perfon here meant is Antiochus Epi-
phanes ; that this God Maozzim, or Mahuzzim, whom
he was to honour with his homage and gifts, is the Ro-
man eagles, or the Ro?nan empire, to which the foldiers
bowed down •, and Antiochus himfelf, who was the ter-
ror of Afia, became tributary to them. But I am plea-
fed with the opinion of Jofeph Mede better : He con-
ceives ** this chapter o[ Daniel, at leaft a part of it, is to
be
* Deipnofophiftx, lib. 14. cap. 17.
f Ctelis fragmcnta fubjundta Herodoto, Edit. Lond. 1679. p3g.674.
4: Geograph. lib. 11. |( Hift. des Dogmes, 8cc. pag. 706, & feq
** Apollacy of latter Times, pag.m.p3, SiC
2o6 Of Mahuzzim.
be applied to the latter times of the Roman empire, and
to the cliLirch's apoftacy and defed:ion under the reign of
jintichrijl^ and that the Mahuzzims^rt the ProteSIores Dii,
fuch as Saints and Angels, which the church of Rome
worfhips. Thus then he gives the following paraphrafe
or explication of that paflage in Daniel^, " Toward the
*' end of the reign of Antiochus Epiphanes, the Roman
*•= fhall |)revail and fet up the fourth kingdom, making
«« himfelf mafter of the kingdom of Macedon, and ad-
<« vancing himfelf from this time forward by continual
" conqueft, fhall lord it over every king and nation ; yea,
*' Chrift the God of Gods, and Lord of the kings of the
*« earth the Roman fhall mock, blafpheme, and cru-
«« cify ; and by moft bloody edifts, Ihall perfecute and
" maffacre his fervants the Chriflians, and yet fhall pro-
«' fper in his empire, until thefe outrageous times be en-
" ded, that is, uniilxhtddiyso^ ConJla7:tine. When that
*' time comes, the Roman flate fhall forfake the Idols,
" and fiilfe Gods, whom their fathers worfhipped -, and
" fhall acknowledge Chrift a God, whom their fathers
■" knew not. At that time the defire of women, and
" married life fhall be difcountenanced •, ■ yea, foon
*' after the Roman fhall carry, as if he regarded not any
«' God, and with antichriftian pride, fhall magnify him-
«' felf over all. With the Chriftian God, who is a
" jealous God, and to be worfhipped alone, he fhall
" worlhip Mahuzzitns^ faints or angels, as proteftors,
*' even in his feat and temple, and honour them with
*' gold and filver, precious ftones, and pleafant things.
" And tho* the Chriftians God, whom he fhall profefs
" to acknowledge and worfhip, can- endure no compe-
«' titors, yet fliall he confecrate his temples and monaf-
*' teries, ecclefiaftical holds, jointly to the Chriftians
« God, and thefe Mahiizzims^ Deo ^ San^is ; yea, he
«' fliall fliare whole kingdoms and provinces among them,
" St. George fhall have England ; St. Andrew, Scotland ;
*' St. Dennis, France ; St. James, Spain ; St. Mark, Ve-
" nice ; and bear rule as prefidents and patrons of their
" feveral Countries.'*. Thus Jofeph Mede» And he has
many
if. Daniel xi. 36—^45.
Chap. 2. The Idolatry of Sun, Moon, and Stars, loy
many learned remarks in his book of the Apoftacy of the
latter times, to confirm this opinion. The continuators
of Mr. Pool's, notes, have the fame fentiments on the text ;
and an anonymous author, in a book entitled, 'The Vifions
0/ Daniel explained, printed at London in 1700, where
are many thoughts which pleafe me.
Tho* under the Idols we have difcourfed of, Molochy
Baal, AJhtoreth, and the reft, the Sun, Moon, and Stars
lay hid -, yet moft of the people, efpecially the vulgar,
knew not what they worfhipped under thefe names. But
it appears that the Sun, Moon, and Hoft of Heaven were
worfhipped by the Jews, when they turned to Idolatry,
after the example of the neighbouring heathen, without
images, by an humble proftration before them, or their
emblems, light and fire. The God of Ifrael does ex-
prefsly forbid it, Deut. iv. 15 — 19. Take y therefore good
heed lefi thou lift up thine eys to heaven ; and when
thou feefi the Sun, and the Moon, and all the Hofi of
Heaven, fJjould be driven to worfhip them and ferve them.
He exprefsly commands any man or woman to be floned
to death, that fhall be convided to have ferved other
Gods, and worfhipped them, either the Sun, Moon, or
any of the Hoft of Heaven, Beut. xvii. 3 — ,5. But in the
time of the Jews apoftacy, they and their wicked kings
broke through all thefe prohibitions ; for in the hiftory
of Jofiah, we read, " That this religious prince put
*' down the idolatrous priefts, whom the king of Judab
" had ordained to burn incenfe in the high places, in the
" cities of Judah, and in the places roundabout Jeru-
" falem ; them alfo that burnt incenfe unto Baal, to the
*' Sun, and to the Moon, and to the Planets, and to all
*' the Hoft of Heaven. He took away alfo the horfes
*' that the kings oi Judah had given to the Sun, at the
" entring in of the Houfe of the Lord, by the chamber of
" Nathan- Melech the chamberlain, which was in the
" fuburbs, and burnt the chariots of the Sun with fire,
" 1 Kings xxm. 5 11." This adoration of the Sun
paffed into Egypt -, for the prophet Jeremiah, chap, xliii.
10,12,13. foretelling the ruin of that country, fays,
2 Nebu-
208 The Idolatry of Sun, Moorty and Stars.
Nebuchadnezzar 7^^// break the //«^^f j is/" Bethfliemefh, or
of the houfe of the Su?iy and the houfes of the Gods of the
"Egyptians Jh all he burn with f re. Finally^ It cannot be
denied that the Sun was worlliipped without veils by the
Syrians., and afterward by the Hebrews^ as we fee by the
prophet Ezekiel, chap. viii. 1 6. He brought me into the
inner-court of the Lord's houfe, and behold at the door of
the temple of the Lord, between the porch and the altar,
were about twenty-five men, with their backs toward the
temple of the hord, and their faces toward the Eaft, and
they worfhipped the Sun toward the Eaft.
In the introduftion to this chapter, when difcourfing of
the Origin of Idolatry, I proved that this worfhip of the
Sun, Moon, and Stars, was the moft ancient kind of Idol-
worfliip, long before images were introduced. To which
I add the teftimony of Diodorus Siculus*. " The moft
" ancient people of Egypt., fays he, beholding the world
•' above them, and aftonifhed with the fight of the uni-
" verfe, did think the Sun and the Moon were the two
** principal and eternal God«: the latter they called
" Ifis, and the former OfiriSy agreeable to the etymolo-
" gy of the name ; for if you explain Ofiris by a Greek
*' word, it will fignify many eyes, and juftly, fince the
" Sun ftretching his rays everywhere, beholds the whole
" earth and fea, as with many eyes.'* From this an-
cient idolatrous worfhip of the Sun, feveral places in Ca-
Tiaan probably rook their names, as Hen-Jheviejht the
fountain of the Sun, JofJj. xv. 7. Hirfhemefh, Jojh.xix.
41. the city of the Sun. From the worlhip of the Sun,
toward the Eafl, mentioned by Ezekiel, rofe the cuftom
of fome Chriftian Churches to worlhip Eaflward, which
Pope Leo I." does condemn as a fuperftition not to be to-
lerated f . From the worfhip the Perfians gave to the
Sun, flow the horfes of the Sun, and the Hammanim, or
chariots of the Sun, which the good king Jo/^/^deftroyed.
Abenezra lays, thefe Hammanim were arched houfes, built
in the form of a chariot, in honour of the Sun %.
The
* Bibl. Hift. lib. i . cap. 11. f Serm. 7. De Nativitate.
^ In Iia.xvii.8. Apud Jurieu, Hift. des Dogmes, §cc.
Chap. 2^ Of the Perfian Idolatry, 209
The Perfians and Chaldeans being very ancient, who
formed fome kind of commonwealth in a little time after*
the deluge, when they built the tower o^ Bah eh near the
fame place where the city of Babylon was afterwards
ereded ; it may be proper here to explain their Idolatry,
efpecially fince it may illuftrate and confirm what we
have been difcourfing concerning the worfhip of the Sun.
The learned Dr. Prideaux * gives this account of the
Religion of the Perfians : " The Salians worfhipped the
*' Sun, Moon, and Stars fer facella^ that is, by taberna-
" cles, and afterwards by images. By thefe tabernacles
*' they meant the orbs themfelves, in which the intelli-
*' gences had their habitations. And therefore when they
*' paid their devotions to any one of them, they dire6led
*' their worfhip toward the planet, in which they fup-
*' pofed he dwelt. But thefe orbs, by their rifing and
'' fetting, being as much under the horizon as above,
*' they were at a lofs how to addrefs to them in their ab-
*' fence. To remedy this, they had recourfe to the in-
" vention of images, in which, after their confecration,
*' they thought thefe Intelligences, or inferiour Deities,
" to be as much prefent by the^ir influence, as in the pla-
*' nets themfelves, and that all addreifes to them were
" made as effeftually before the one, as before the other,
" and this was the beginning of Image-worlhip among
" them. To thefe images v/ere given the names of the
" planets they reprefented, which were the fame they are
" ftill called by. And hence it is, that we find Saturn^
*' 'Jupiter^ Mars^ ApcUo^ Mercury^ Venus., and Diana., to
*' be firft ranked in the polytheifm of the ancients. For
" they were their firft Gods. After this, a notion ob-
*' taining, that good men departed had a power with
" God alfo to mediate and intercede for them, they dei-
*' fied many of thofe whom they thought to be iuch ;
*' and hence the number of their Gods increafed in the
'* idolatrous times of the world. This Religion firft be-
*' gan among the Chaldeans^ which their knowledge in
aftro-
* Counea. of Hift. of Old and New Tell. Parti, pag. 177— 179,
inOitavo.
Vo L. L P
iid Of the Vz\.{\:s.^ Idolatry 6
*'« aftronomy helped to lead them to. And from tals
*' it was, that Abrahain feparated himfelf when he came
*' out of Chaldea. From the Chahh^ans^ it fpread itfelf
<' over all the Eajl, where the profefibrs of it had the
*' name of Sahimis. From them it pafled into Egj^t,
*« and from thence to the Grecians^ who propagated it
*' to all the wefiern nations of the world.-*— The
*' remainder of this Se6l ftill fubfiits in the Eaft^ under
<' xhQ n?in\t o^ Sahianst which they pretend to have re-
** ceived from Sahius, a fon o^ Seih's. And among the
*' books, wherein the doftrines of their feet are con-
*' tained, they have one which they call the book of
" Seth, and fay, that it was written by that patriarch.
«' That which hath given them the greateft credit among
*' the people of the Enft, is, that the beft of their aftro-
*' nomers have been of this Seft, as 'Tbebei Ebn Korrah^
*' Albattnnu and others. For the Stars being the Gods
*' they worlliipped, they made them the chief fubjeft of
" their ftudies. Thefe Sabians, in the confecrating of
" their images, ufed many incantations to draw down
*' into them from the Stars thofe intelligences, for whom
" they erefted them, whofe power and influence, they
*' held, did afterward dwell in them. And from hence
** the whole foolery of 'Telefms, which fome make fo
" much ado about, had its original." [They are now,
fince the growth of Chriftianity, and the fpreading of
MahomeUfm in Perfidy reduced to an inconfiderable
Seft i but in ancient times there were very many of them
in the world.]
" Direftly oppofite to thefe were the Maguins^ an-
«' other Se6t, who had their original in the fame cajlern
*' countries. For they abominating all images, wor^-
*' Ihipped God only by fire. They began firll in Per^
" fia^ and there, and in India, were the only places
" where this feft was propagated, and there they re-
*' main even to this day. Their chief do6trine was, that
*' there were two principles, one which was the caufe of
" all good, and the other the caufe of all evil, that is
*' to fay, God and the D^vil. That the former is re-
<"« prefented by light, and the otht^r by darknefs, and
" that
Chap. 27 Of the Periian Idolatry^ 2 1 i
«« that of the compofidon of thefe two, all things in
'* the world are made. The good God they nameT^z-
*« dan-, and alfo Ormuzd, and the evil God Ahr avians
*' The former is by the Greeks called OrainafdeSi and
*« the latter Afimanius. Some of them contended j
" that the good God only was eternal, and that thd
*' other was created. But they both agreed in this, that
" there will be a continual oppofition between thefe two
*' till the end of the world : that then the good God
" Ihall overcome the evil God, and that from thence-
" forward, each of therft fhall have his world to him-
" felf ; that is, the good God his world with all good
*' men with him, and the evil God his world with all
*' evil men with him : that darknefs is the trueft fym-
•' bol of the evil God, and light the trueft fymbolof the
" good God. And therefore they always worfhipped him
*' before fire, as being the caufe ©flight, and efpecially
" before the fun, as being, in their opinion,, the per-
" fefteft fire, and caufing the perfefleft light. And for
^' this reafon, in all their temples they had fire con-
*' tinually burning on altars eredled for that purpofci
*' Before thefe facred fires, they offered up all their pub-
*' lick devotions, and their private devotions before theit*
•' private fires in their own houfes.— » — Thefe were the
" tenets of this Seft, when on the death of Cambyfes^
*' Smerdis and Patizilhes, the two chief ring-leaders of
■** it, contended for the fovereignty."
The fame author informs us*, " That in the time df
'* Darius Hyjiafpes appeared in Perfia the famous pro-
*« phet of the Magians, whom the Perfians call Zer^
" duJJjtt or Zaratujh, and the Greeks, Zoroajlres.—^ — ^
" He was the greateft impoftor, except Mabomety that;
" ever appeared in the world, and had all the craft and
" enterprifing boldnefs of that Arab^ but much morel
" knowledge, being fkilled in all the learning of the
*' Eajl that was in his time ; whereas the other could
*' neither write nor read: and particularly, he was
*' throughly vcrfed in the JewiJJj Religion, and in all
P 2 « ths
* StQ FriiJeaux's Gonne£tioO, Parti, pag.aii^to ixj.
2'T-2 Of the Vz^i^nn Idolatry.
" the facred writings of the Old Teftament then ft-
" tant. 'Tis generally laid of him, that he had been
" a fervant to one of the prophets of Ifrael-, and hence
'* 'tis conceived, that he was, as to his origin, o-Jew. — -
*' He might have ferved under Daniel, who lived till the
" time of CyruSi and therefore Zoroafires might have
" been his contemporary.— —He did not found a new
*' Religion, as his: fucceffor in impofture Mahomet did,
** but only took upon him to reform the old one of the
" Magians, which had been for many ages paft the an-
'* cient Religion of the Medes, as well as of the Per/tans.
f-i The chief reformation he made in the Magian
'* fuperftition, was in the firft principle of ic. For where-
" as they before had held the being of two firft caufes,
" the one good and the other m/, as has been faid, he
*' taught a principle fuperiour to them both, one fu-
<' preme God, who created both light and darknefs, and
" out of thefe, according to the pleafure of his will,
" made all things elfe. In fine, his do<51:rine was,
*' that there was one fupreme Being, independent and felf-
" exifting from all eternity. That under him there were
"• two Angels, one of light, and the other of darknefs ;
" and that thefe two, out of the mixture of light and
'•' darknefs, made all things that are. That they are in
<' a perpetual ftruggle with each other: where the An-
" gel of light prevails, there the moft is good ; and
" where the Angel of darknefs prevails, there the moft
*' is evil. That this ftruggle ftiall continue to the end
•^ of the world. That then there fhall be a general Re-
" furredion, and a Day of Judgment, wherein a juft
*' retribution ftiall be rendred to all according to their
*' works. After which the Angel of darknefs, and his
" difciples, ftiall fuff"er everlafting darknefs, for the pu-
" niHiment of their evil deeds -, and the Angel of light,
" and his difciples, ftiall go into a world of their own,
" where they ftiall receive everlafting light, as the re-
" ward due unto their good deeds : and after this they
" ftiall remain feparated for ever, and light and dark-
" nefs fhall be no more mixed together to all eternity.
" All this the remainder of that Sed:, which is now in
I " Perfm
chap. 2. OftheYQ\:^\^nnolatYy. 315
it 'Perfva and India, do, without variation after fo many
*' ages, dill hold even to this day.. ■ Another refor-
*' mation, which he made in the Magian Religion, was,
*' that he caiifed fire temples to be built wlierever he
«•' came, that fo the facred fires might be the better
'•' preferved, and the publick oflices of their Religion
" better performed before them, than it could be by al-
" tars^on tops of hills, where, by ftorms and tempefts,
«' the fire was fometimes extinguiflied, and their ofHces
" interrupted. Not that they worfhipped the fire, (for
" this they always difowned) but God in the fire. Zo-
" roajlres, among other his impoftures, having feigned
'' that he was -taken up into heaven, he pretended not,
*' as Mahomet after did, there to have fecn God, but
*' only to have heard him fpeaking out of the midft of
^' a great and moft bright flame of fire ; and therefore
*' taught his followers, that fir£ was the trueft Shechinah
*' of the Divine Prefence, aad ordered them ftili to di-
" re<5l all their worfliip, firfl toward the Sun, which they
*' called Mithra, and next toward their facred fires.
*' Hence, fa'^s cur Author, the meaning of that text,
" Ezek. viii. 16. is, that people had turned their backs
" on the true worfhip of God^ and had gone over to thaC
** Zoroajlres having thus retained, in his reformation of
•*' Magianifm, the ancient ufage of that Sz&: in worfhip-
>« ping God before fire, to give the facred fires in the
" temples, which he had ere<fted, the greater veneration,
•" he pretended he had brought fome facred fire from
'*' heaven, when he was there, and placed it on the altar
" of the firH fire-temple he ereded at Xiz in Media,
" from whence they fay it was propagated to all the
*' reft. For this reafon their priefts watch it day and
*' night, and never fuffer it to go out ; and they feed it,
'" with great fuperflition, only with wood ftript of its
*' bark, as,mofb clean, and never blow it with bellows,
*' or with their breath, for fear of polluting it. To caft
" any unclean thing into it, was death by the law, when
" thofe of that Se6l reigned. — They mumbled
;^' their prayers rarher than fpoke them, as the popifli
P 3 " priefts
iii4 Of the Vtt^x^n Idolatry.
<< priefts do their mafles, without letting the people ar-
«« ticulately hear one word, Tho' they lliould hear,
t' they would not underftand, fince their publick prayers
«' to this day are in the old Perfmn language, in which
«' Zoroajtres firft. compoled them about 2200 years ago ;
f' and in this abfurdity the Romanifls partake with them.
«' ZoroaJireSj to gain the greater reputation to his pre-
^' tenfions, retired to a cave, and there lived a long
" time as a reclufe, He removed from thence into
«« Baoiria^ the moft eaftern province of Perfia and
*' thence he went in perfon to India, among the Brach^
^« mans', and having learned from them knowledge in
*« mathematicks, aftronomy, and natural philofophy,
«' he returned and inftruded his Magians in thefe arts.-—*
^' He went nexc to the royal court at Sufi, where he
« managed his pretenfions with that craft, that Darius
«' himfelf became a profelyteto his new Religion, whofe
*' example, in a fhort time, drew in the nobility and all
«' the great men of the kingdom ; and thus it became
«' the national Religion of that country, and fo con-
*' tinued for many ages after, till this impofture was
*' fupplanted by that of Mahomet, raifed by almoft the
*^ fame arts.-. There is a remnant of thefe Magians
«' ftill in Perfia and India, who to this day obferve the
«' fame Religion Zoroafires firft taught them ', for they
" ftill have his book, wherein their Religion is contain-
" ed, which they keep and reverence as the Chriftians do
" the Bible, and the Maho7netafi5 the Alcoran, making
" it the rule of their faith and manners. This book he
"' compofed while he lived retired in the cave. There
" are contained his pretended revelations, 'Tis called
" Zendavejia, and by contradion Zend j or, as the vul-
^' gar pronounce it, Zinidavefiow, and Zimd. The word
" originally fignifieth aj^r^-fe/zi/^r,-^— ^— Dr. H-jde, late
*' profeftbr of the Hehreiv and Arabic tongues at Ox-
** ford, being well {killed in the old Perfu, as well as
^* in the modern, offered to have publiQied the whole
** book with a Latin Tranflation, could he have been
*' fupported in the expemres of the edition. But for
*' want of this, the defign died wich him. In this book are
" found
Chap. 2 . Of the Periian Idolatry. 215
" found a great many things taken out of the Old Tefta-
*' ment. It inferts a great part of David's Pfalms, gives
*' fome account of the creation and deluge, tho* dif-
" guifed and mixed with many things ofZoroaJires's own
'* invention. He commends Abraham, but pretends that
*' his own Religion is the fime that Abraham profefTed.
*' He enjoins many things to be obferved that are in the
*' Lev'uical law ; only he takes away the law about in-
*' celt, as if nothing of this nature were unlawful. He
*' allows a man to marry not only his own fifter or
*' daughter, but even his ov/n mother. He that was
*' born of this worll fort of inceli, was looked on as the
*' befl qualified to be a prieft among the Magians. This
*' is fuch an abomination, fuch a bafe piece of flattery,
" as tho* other things had been right, yet 'tis enough to
" pollute the whole book. The Perfian kings being ex-
** ceedingly given to fuch inceftuous marriages, this
*' feems to have been contrived to flatter them in their
*' wickednefs, and the better to engage and fix them to
*' this St&i. Alexander the Great, when he conquered
" Perfia, did, by a law, forbid fuch incefl:uous copula-
*' tions. Zoroaftres having obtained this wonderful fuc-
" cefs, did return to Batch, where^ according to his
" own infl:itution, he was obliged to have his refidence,
" as Archimagus, or Head of the Seft, and there he
" reigned in fpirituals, with the fame authority over the
" whole empire, as the king did in temporals.- But
after his return to Batch, he enterprifed upon Argafp
*' king of the oriental Scythians, who was a zealous 6"^-
*' bian, to draw him over to his Religion -, and backfd
" his attempt with the authority of Darius. ■ The
" Scythian prince refented this with fuch indignation,
" that he invaded Bauiria with an army ; and having
*' there defeated the forces oi' Darius that oppofed him,
" flew Zoroaftres, with all the priefl:s of his patriarchal
" church, which amounted to the number of 80 perfons,
" and demoliflied all the fire-temples in that province.
" This happened in the 35^^ year of the reign oi Darius.''*
This, and more on the fame fubjeft, has Dr. Prideaux,
from a book of Thomas Hyde, De Religione veterum
P 4 Perfarum,
4«
2 1 6 Of the Pcrfiaii Idolatry.
Perfarum, Of the Religion of the ancient Perfians, and from
feveral other authors.
I fhall add a few other pafiages concerning the fuperftition
of the Perfuins, in the period of time we arefpeaking of.
^Ctirtius, giving an account of the march ofD<r7rfz/j'sarmy,
fays, I'he fire^ whiph they called etcrnSiU was carried before
them on fill) er altars : 'u/he Magi came after it finging hymns
after the Perfian manner ; 365 youths clothed in fcarlet fol-
lowed^ according to the number -of the days of the year, as
the Perfians reckon it *. The fame author brings in Da-
rius conjuring his foldiers by the fire, as the principal
IDeity.of their country : 1 therefore con]ure you, fays he,
iy the gods of our country, hy the eternal fire carried upon
the altars, and hy the fhining of the fun zvhich rifes -withiii
7ny dominions, by the eternal memory of Cyrus, ^c, -f.
Strabo fiys \\,' Among the Perfians there are great inclofures
called Tl'jpiSfiGii^? i^^ the viidfl zvhereof is an altar, upon
'which the Magi keep an immortal fire upon a heap of ajhes.
They go daily into the. place to fay certain prayers, which
lafi about an hour. 'There they fland before the fire with
a bundle of rods in their hands, and a ?nitre upon their heads i
the firings whereof hang before and behind, and thcfe before
reach to their lips. This is praulifed in the temples 0/ Anaitis
and Amanus, who have there their temples ; and the ftatue
0/" A minus is carried in pomp. This I am an eye-witnefs of.
Jie alfo f;ys. They h:id fo great a refpeul to the fire, that
if one had blown upon it, or thrown any dead thing or dirt
into it, they zvere punifhvd with the fever efi death. This
Furious zeal for their fire-temples continued even to the
jf^urth or fifth century, after Chrillianity was received
into the, world. 'Eor Theodorettdhm %, " Thatacer-
*' tain bifhop of Perfia named Audas, from an indif-
*' creet zeal, burnt one of thefe temples dedicated to the
*' facred fire called Uv^aoc- Ifdigerdes king o'i Ferfia be-
f ing informed by the Alagians, commanded him at
*' firft only to rebuild it, which he refufmg to do, the
*' king threatned to demojifh all the chriilian churches
«' in his dominions, which he actually did, and ordered
" Audas.
f CurtJus, lib 5, cap. 3. f t.ib.4,. cip. 14.. pag. m.Sz,
1} Geogr. lib. 1 7, .-p Hid:, Eccl, lib, j. cap. 39.
Chap. 2^ Of the Vc^TxTlW Idolatry. 217
" yfz/^f^jalfo to be killed; yea, railed a cruel Perfecution
*' againft the Chriftians in Perfta^ which continued 30
*« years, and therein perifhed an incredible number of
^' Chriftians with unheard of torments."
That horfcs were dedicated to the fun by the Perfians^
yea fometimes facrificed to him, is affirmed by many
ancient authors. ^ Curtiur,, when giving an account
of the march of D anus's army, fays *, " After this
" came a chariot drawn with white horfes, followed by
*' a horfe of an extraordinary fize, which they called
" the horfe of the fun. Thofe who led the horfes wore
*' white garments, and had golden rods in their hands."
Jujlin^ who abridged the hiftory of 'Tragus Po?npeiuSy
fays f, ^'■ThePerfiafis efteem the Sun as the only God,and
*' that horfes are to be confecrated to him." Oi;i^ feems
to intimate, that horfes are not only confecrated to
the Sun by the Per/tans, but alfo offered in facrifice to
him \\. Plutarch gives this account of the Perfian fuper-
ftition, *' This is the opinion of the greateft and wifeft
" part of mankind ; for fome believe that there are two
*' Gods, as it were two rival workmen, the one whereof
"• they make to be the maker of good things, and the
" other of bad •, and fome call the better of thefe God^
" and the other Dcdmon^ as does Zoroajlres the Magian,
*' whom they report to be 5000 years elder than Trojan
" times. [N.B. A grofs miflakein Chronology, where the
Heathens commonly err, having no fixed ftandard about
ancient times,] " Thjs Zoroaflres therefore called the one
" of thefe 0/o;«(^2;,fj-, and the ot\\^r Arimanius -, and af-
*« firmed moreover, that the one of them did, of any
^' thing fenfible, the moft refemble light, and the other
*' darknefs and ignorance ; but that Mithras was in the
*' middle betwixt them. P'or which caufe the Perftans
^' call Mithras the mediator. And they tell us that
^' he firft taught mankind to make vows and offerings
" of
* Curtius, lib. 5. cap. 5. f Juftini Hid. lib. i. cap. 10. Nam ^folefft
ferfs. unu'in Deum ejje credunt, (^ eqnoi eidem Deofacratosfeiunt.
jl Faftorum, lib. i. ver. jj-j.
flacat eqtio Perfis radiis Hyperiona cinciHTn,
Ne (let fir celer} viHima tn/da Deo.
2 1 8 Of the Perfian Idolatry.,
♦' of thankfgiving to the one, and to offer averting and
" feral facrifice to the other */' Finally^ I fliall add the
teftimony of Rerodote ; *' I have found, fa'p he i^,
" this to be the Religion of the Perfians : They nei-
*' ther build temples nor make ftatues, they fet up no
«' altars ; yea, they account it madnefs to do fo. This,
*' in my opinion, is becaufe they do not think, as the
<' Greeks, that the Gods, had their origin from among
" men. Their way is, to go. to the top of the higheft
*' hills, and there to facrifice vidims to Jupiter ; fo they
" call the whole circuit of the heavens. They facrifice
«' to the fun, to the moon, to fir e, water and winds ;
" to thefe only they facrificed from the beginning."
Herodote has alfo this remarkable flory concerning the
Perfian fuperftition ||, " C'^rus marching againft Babylon^
*' being ftopt by the river Gyndez, that runs into I'i-
*« gris, one of his white confecrated horfes briskly en-
" tered the river, and was fwallowed up, and drowned
*' in a whirl -pool. Cyrus was fo enraged at the river,
" as he threaten'd to make it fo fmall, as women might
" go over it a foot ; and for that end ftopt his march
" a whole fum.mer, and cut the river into 1 80 channels
*' upon each fide, and the next feafon he profecuted
" his defign againft 5^^}'/c«."
To conclude ; As to the horfes or chariots of the fun,
which Jofiah took away, probably they were brought
in among the Jews by Manajfeh ; no prince, that ever
fat upon the throne of Judah, having carried the rebel-
lion againft God fo far as he. For he fent almoft into the
remoteft parts of the world for fuch abominations to fill
Ifrael with, and borrowed this of the Perfian, The
horfes might be confecrated to the fun, tho* not offered
as facrifices upon the altar. 'Tis alfo evident, that Jo-
fiah in his reformation, -put down the priejts who burnt
incenfe to Baal, to the fun, and to the moon-, and to the
planets, [in die Hebrew, to Mazaloth] and to all the hoji
of heaven, 2 Kings xxiii. 5. It does not appear that in
the times of the kings of Judah, thefe planets were
wor-
* Plutarch, of Ills and Ofiris. Engl. Edit. 1704. pag.
t Herodo:. lib, i. cap. 131. {| Lib, i. cap. 189.
I Of.
Chap.sV Of Gi6iC0w*s Efhod. 219
worlhipped by the names they have had fince. Veyius
was called HeleU the fon of the mornings Ifa. xiv. 12. and
other planets and remarkable ftars, by fome other
names •, but they had not then the fables about the fe-
veral conftellations and ftars, that were afterwards in-
vented by the Greeks and Romani.
Befide the idolatry the Jews borrowed from their
neighbours, they had fome peculiar to themfelves ; as
that of Gideo}fs, Ephod in the book of Judges^, Chap,
viii. 22— 29. The cafe feems to be this; Gideon
having by God's command eredted an altar in his own.
city Qrhrah, Judg. vi. 24 — -26. for an extraordinary
time and occafion, thought it might be continued for
ordinary ufe ; and therefore, as he intended to procure
priefts, fo he defigned to make prieftly garments, efpe-
cially an ephod, as the mofl coftly, which, befides its
ufe in facred adminiftrations, v/as alfo the inftrument by
which the mind of God was enquired and difcovered,
I Sam. XXX. 7. and might feem neceffary for the judge to
have at hand, that he might confult God upon all occa-
fions. 'Tis not probable he m^de ufe of the whole 1700
fhekeis of gold, mentioned in the text for that ufe ; for
a fhekel weighing four drachms, or half an ounce, if
you reduce 170Q half ounces into pounds, allowing 16
ounces to the pound, the whole will amount to ^'^ pound,
two ounces of gold, which would be too weighty a cloak
for any prieft's fhoulders. Probably then he applied
a part only of thefe fhekeis to make the Ephod, and other
things appertaining to it, and referved the remainder of
this, and the other fpoils, for the ufe of his ovv'n houfe,
which from that time became a confiderable family in
Ifraek till it ended in Ahimelech. I fee no occafion for
Jurieiis conjeclure *, that thjs Ephod was a military en-
fign or ftandard for the foldiers, for preferving the me-
mory of the defeat of the Mldianites , for the Ephod
was only appointed for religious ufe. If it be enquired,
how did Ijrasl go a whoring afcer this Ephod, which
became a fnare to Gi^^^/; and to his houfe, yudg.v'm.2y.
3 I
* Hifl. des Dogmes, &c. p3g.734,
1 2 o Of Margemah and the Brazen Serpent. '
I anfwer with Mr. Pool on the text, That they commit-
ted fuperftition and idolatry with it, going thither to en-
quire the will of God, whereby they were drawn from
the true Ephod appointed by God for this end, and
which was to be w^orn by the high prieft only. This be-
came an occafion of fm and ruin to him and his houfe.
Tho* Gideon was a good man, and did this with an ho-
neft mind, to fetup religion in his own fimily, yet there
were many fins in it. (r.) Superftition and will-worfhip,
ferving God by a device of his own, which was frequently
forbidden by God. (2.) Prefumption in wearing or caufing
other priefls to wear this kind of Ephod, which was pecu-
liar to the high prieft. (3.) Tranfgreffion of a plain
command of worfhipping God ordinarily but at one place,
and one akar. Dent. xii. 5. and withdrawing people from
that place to another. C4.) Making a fearful fchifm or
divifion among the people. (5.) Laying a ftumbiing-
block, or an occafion of fuperftition and idolatry before
them, whom he knew to be too prone to it.
Some authors find a.n idol mentioned in Prov. xxvi. 8.
rendring the Hebrew word Margemah, Acervum Mercurii,
* Mercury's Heap, tho' the Chaldee paraph raft, and very
many modern interpreters find nothing of this in that
text. I doubt if Mercurf^ name was known in the time
of Solomon.
The Brazen Serpent became an objeft of idolatry to
the Jews, and was therefore broken in pieces by He%e-
kiah, 2 Kwgs-Kwm. 4. He removed the high -places, and
brake the images, and cut down the groves, and brake in
peces the brazen ferpent that Mofes had made : for iinio
thofe days the children o/Ifrael did burn incenfe to it ; and
be called it Nehufhtan, that is, apiece of brafs. It is not
eafy to determine when this idolatry began. Some con-
ceive its commencement was in the time ot the kings of
Judah i others apprehend the Ifraelites worfliipped it
even in the time of the Judges, ever fince they began
to be idolaters. The form of a ferpent, (o odious to man-
'kind, fhould have made them abhor this idolatry i but
this
* Sddcn de Diis Syris, fyntagoui. cap, ij.p^g.m.j/i.
Chap. 2.' Of the Brazen Serfentl 221
this could not hinder them, when they faw their neigh-
bours "worfhip their Gods in prodigious forms -, as Molecb
tinder the figure of a bull with hands ; T)aion^ half a
man, and half a fifh •, Baalheriih, under the figure of a
woman with towers on her head j Beelzebub, the God of
Accaron, in a three-headed ftatue, a dog, a wolf, and a
lion's head. The devil, to confecrate the form in which,
he feduced Eve, as it were to invalidate the firft promife,
1 will fut enmily hePween thee and the woman, and between
thj feed and her feedy- did ufe all his efforts to turn
mens fuperftition this way, notwkhftanding their natural
averfion to the worfhip of ferpents. The Roman Hiftory
tells us % That Rome being grievoii/Iy afflicted with the
pefiilence, the Romans fent ambajjadors to bring from Epi-
daurus to Rome, thefign of iEfculapius, which was afer^
jpent, that went aboard of its own accord, in which it ap-
f eared to them that God dwelt. V/hen the pAp came to the-
ijle in the Tiber, the God landing there of his own accord, a
temple was confecrated to Efculapius. Ovid alio \ gives a
poetical account of it. That in that place ^Efculapius is
worfhipped in a ftatue of a human figure, with a ftafF
in his left hand, and a ferpent about it.
The ferpent was one of the moft venerable fymbols of
Egyptian- vtXigxon^ and very famous among the P/6^«zV/^;7j-.
Eufebius gives a full account of it, in the fragment he has
from Philo Biblius, the tranflator of Sanchoniathon. He
fays II, Taautus. attributed fome divinity to the nature of
the dragon and ferjjents,. and the Phenicians and Egyptians
approved his opinion, for indeed thefe creatures abowid much
more in fpirits than other Reptiles; they have a fiery na-
ture^ and fwiftnefs that cannot be- exprejfed. There*
fore *tis looked on as holy, and comes into the m^fieries.--'^
*Tis immortal and refolves into itfelf; for it cannot die a na-
tural death, hut mujt die by the violence of fome blow. The
Phenicians call it a good Dcemon, the Egyptians, Cneph,
and give him a fparrow-hawF's head, the whole very like
the figure of the Greek ©. Their meaning is to reprefent
the World by this circle, and the good Dcemon by the ferpent
in
* Tit. Livii epitome, lib. ii, f Ovid. Metamorph. lib. 15-. fab.fo>
llDeprsp. Eyang.lib.i. cap, 10, pag, 01,4.0,41. Edit. i^SS.
^^^ Of the Brazen Serpenf.
in the 7nidjl of it. The Genius's, protedorsof cities and
countries, called tutelar Gods, were worfhipped under*
the fymbol of ferpents. The figure of two ferpents at
the entry was a fign the place was confecrated to fome
hero or deity, according to Perfius*, Away children^
empty not your f elves here, the placets facred by thepi^ure
of two ferpents. Many other teftimonies might be brought
into the field to fhew, that the devil affefted to be wor-
fhipped in the form of a ferpent all the world over.
The ftory of Bel and the Dragon, in the laft chapter of
the apocryphal additions to Daniel, may confirm it.
Dr. Nichols rel'ates f, That Sigifmundus in his hiflory of
Mufcovy declares, That the Samogithae there worfhip a
ferpent, which they keep by them, and tells a fiory of a poor
man that ivas horribly abufed by the Devil for relinquifhing
the worfJnp of his ferpent. The like Gaguinus in his Sarma-
tia Europasa tells of the Lithuanians, as alfo Scaliger in
his exercitations ; and that they facrifice to them milk and
cocks. The like ferpent-^worfhip the fame Scaliger relates
of the people of Calecut in the Indies, in his notes upon
Ariftotle'j hook of animals. And Philip Melanfthon tells
aflrange flory of fome priejis fomewhere in Afia, that carry
about a ferpent in a brazen veffel, which they attend with
a great deal of mufick and charms in verfe : The ferpent
lifts up himfelf, and opens his mouth, a?id thrujls out the
head of a beautiful virgin ; the devil thereby glorying in this
mifcarriaqe among thefe poor idolaters. And fome books of
travels into the Weft-Indies give the like account there*
But I have infifted long enough upon the idolatry of
the Egyptians, Phenicians, Syrians, Ifraelites, Jews, Ca-
naanites, and other eaftern nations. Only I hope what
hath been faid may in fome meafure give light to feve-
ral paflages of the Sacred Scriptures ; may prefent us with
a view of the lamentable condition of the Gentile world,
who knew not the only living and true God •, and hence
we may infer the ineftimable benefit of true Chriftianity,
which
* Satyr. I. ver. 115 .
:Pinge duos ungues. Tueri, facer eji locus : extra
Me lite ■ —
f Dr. Nichols's Conference with a Theill, pag. 200,
Chap. 2. Calumnies aga'mfl the Jews. 225
which baniflies this abominable idolatry, and difcovers
the only way to everlafting life.
One thing mufl be further remarked,That tho' the Jews
were really moft guilty of feveral kinds of idolatry,
efpecially before the BahylomJIj captivity, as has been al-
ready declared, and for. which the Lord in his juftice
punifhed them; yet the Heathens very unjuftly charged
them with fome ad:s of idolatry of which they were
innocent. The Greeks^ and after them the Romans are
the only ancient pagan writers, which are now remain-
ing, except a few imperfect copied fragments. Now
the Greeh themfelves knew nothing of the Jews^ till
about the middle of the Per/tan monarchy, long after
the captivity, and the reftoration from Babylon, Since
^at time it does not appear that the Jeivs polluted
themfelves with heathenilh idolatry, and therefore the
Gentiles abhorred them. I have in the former chapter
made ufe of the teftimony of feveral ancient writers to
confirm the authority of feveral fadls related in the bible *,
and taken notice of fome of the fabulous reports of the
Heathens againft the Jeivs. I (hall not now refume their
teftimonies at length. Only I obfervc, that Jufiin^ as
well as fome other profane writers, fiys -f , The Jews
were hamjhed from Egypt /or the fcab ; which is nothing
but the boils and blains inflifted on the Egyptians for re-
fufing to let Ifrael go, Exod.'ix. S- 12. 'Tbofe fa-
cred thi?igs of Egypt, which, he fays, Mofes Jlole away,
are only the Jewels and precious things the Ifraelites bor-
rowed from the Egyptians before their departure : And
when the Egyptians fought to recover them, the tempeflsy
hy which, he fays, they were obliged to return home, is the
drowning o^ Pharaoh and his holt in the red-fea, whereby
they went to a fatal home.
Plutarch very unjuftly accufes the Jews of obferving
Bacchanals, or rites in honour of Bacchus \], at the
feaft of tabernacles. But Cor?2elius Tacitus fays more
truly. That the rites of the Jews diftcr from other
nations
* See Pag. 113, to 127. f Lib. ^6, cap. 2. }! SympofiacSf
Book 4. Queft, f.
224 Calumnies agatnft the Jew^.
nations *. Yet the fame author reproacheth them as
guilty of worfhipping the afs ; for he fays f , When they
came out of Egypt, nothing troubled them more than the
want of water ; when they happened to meet a great com-
pany of wild ajfjs^ Mofes followed them^ g^^If^^-g that m
the grafs where they ufed to feed^ there would he Springs of
water. ■ ■ The figure of an afs^ fays he, which flopt
their wandring and fhewed them the fountain of water ^ he
eonfecrated to be wcrfhipped in .the holy place. This was
alfo objedled by Appton the Grammarian, and refuted
long ago by Jofephus^ with many others of that kind.
Jofephus fpeaks thus j|, " The Egyptians fhould not re-
proach us with calumnies of this kind. The afs is
as good as the goats and other vile creatures they
adore as deities. How can we be guilty in this matter,
fince we ufe ftill the farne laws ? Our city has been
often opprefled with the fortune of war as well as others.
neos^ Pompej the greats Licinius Crajfus, and laft of
all Titus Cafar entred our temple, and found nothing
of that kind there, only pure religion. Appion
fhould have confidered this, unlefs he had the heart of
an afs, or the impudence of a dog, which his people
ufe to worlhip. We afcribe no honour or power tQ
afles, as the Egyptians do to ferpents, anxl crocodilesj
when they account thofe who are bitten by the fer-
pents, or devoured by the Crocodiles, happy and
worthy of God.'* It is well known that when the
Emperor Caius Caligula ordered the Jews to receive his
ftatue Into the temple, they refufed ; upon which he
threatned a deftrucStive war againft them, which was
prevented by the addrefs of king Jgrippa, and the em-
balTy of Pbilo Judceiis %, The Jews would rather lofe
their lives, than fuffer any idolatrous image to be fet up
in their temple : fo far were they from the woifhip of an
afs, which indeed they are never charged with, but by
the
* Hift. lib.f. cap. i. Mc[e!, quo ftbi in pojicrnm gsntem firmarety
novos ritus co>:tmriojqm ceteris mortalwHs indidit, profantt iliic orHKiA
OHA apuil nos facra, &c.
^Xtjid. — . I.ffighm animalis, quo 77ionJlrante err or em Jit'wique
depulerant. penetrah facravere. (j Coiitia /\ppion; m, M>. z.
^ Jofcph. Ami^.iib. xS, cap. lo, 1 1 . Philo JuJseui Lt^at. ad Caium.
Chap. 2. Idolatry of the Greeks and Romans.^ 522
the calumnies of their adverfiiries. And no lefs abfurci
is the calumny of Fetronius *, who charges them with
worfh ipping a fwine.
Leaving the Eaftern nations, *tis proper now to move
to the Weft, and confider the idolatry of the Greeks^
Romans^ and other wefterji nations, before the coming
of Chrift. In the entry upon this fubje£t, I fhall offer
fome general remarks, which may give fome light to
this whole affair. Firft^ Nothing can be more mon-
ftrous than the idolatry of the Greeks and Romans. 'Xis
well known all the world over, 'tis contained in their
books, in their poets and clafTics, which are in the
hands even of children. There we meet with an incre-
dible number of Gods. Hefiod reckons no lefs than three
myriads, or thirty thoufand of them f. Varro, cited
by Augtifiine, has the fame number of them t. Every
thing had its peculiar deity, the cities, fields, houfes,
families, edifices, gates, nuptial chambers, m.arriages,
births, deaths, fepulchres, wheat, trees, gardens, the
heavens, the earth, rivers, fountains, woods, thefea,
and hell itfelf: every thing was made up of Gods. 2^/31,
Among thefe there were many guilty of abominable
crimes, of adultery, fodomy, rape, and all manner of
debauchery. Cicero owns this |1, ihat the mofl abfurd
things
* JudiHs licet (^ porcinum numenaJoret.
t f.pyuv lib. I . ver. 25-2.
Tf «f ysip fxv^tot ei7iv sot y.^ovi TnWlioTtHp'A
"Oi pA (pvKa.Tffiia'iv n J^'ncAi }y ^iJAia. ifyct.
Thefa7ne in EngliJJj.
Three Myriads of immortal Gods tiiere be
Upon the fruitful Earth, of Rove's great Progeny ;
Who Mortals keep, the Laws obferve, and wicked Works do fee."
^ De Civitate Dei, lib. 4. cap. f, 6.
Il Cicero de Natura Deorum, lib. i. §.42. Nee enim muWb abfiir'
diora funt ea, qu& poetarum voci&us fu/a, ipfa fuavitnte noc uer tint : qui
C^ if'i inflammatos, ^ libidine furentes, induxerunt Decs : feceruntque
tit eorum Mia, pugnas, pr&lici, -vulneravideremus : odia pr&terea, dif-
Jidia^ di/cordias, ortus, interitus, querelas, lamentationes, ejfufas in otnni
intempemntia. Ubidv4es, adulteria, ziincula, cnm hmnano genere contft-^
bitus, mortalefque ex immortnH procreates.
y o L. I. Q^
22^ Remarks upon the Idolatry
things are faid by the pets^ which do harm even hy the plea-
fantnefs of their jtyle : for they have introduced Gods infla-
med with anger^ mad with lujl, and have made us fee
their wars, battles, fightings, wounds, their hatred, diffe-
rences, flrivings, their births, deaths, complaints, lafnen-
tations, their lufts exceeding in every kind of intemperance ;
their adulteries, fetters, their lying with ma?tkind, afid mor-
tals begotten of immortal Gods,
^Thirdly, Tho* the Greeks and Romans fuppofe their
Gods eternal and immortal -, yet there was not one of
them but had their fathers, mothers, their genealogy,
their birth, and in fhort the circumftances of their whole
life publifhed to the world. Thus Jupiter, the chief of
their deities, was the Son of Saturn, as Saturn was of
Cislus. Yea, there were tombs erefted for the greateft
part of them. We are told of one £«Z)^7«<?r//j, a native
of Meffina in Sicily, who publilhed the birth and death
of all the Gods, taken from authentic infcriptions found
in the heathen temples. There was a large extrad of
that book of Euhemerus in the fixth book of Diodorus
Siculus ; but that's alfo now wanting. Perhaps the hea-
then priefts, jealous of their reputation, did fupprefs
this treatife, by caftrating the work of Diodorus, and
leaving out five books, from the end of the fifth to the
beginning of the eleventh. Only there is a fragment
thereof tranimitted lo us by Eiifebius *. The primitive
fathers have not been wanting to make ufe of his autho-
rity to prove the heathen Gods to have been no more than
dead men +. The Heathens themfelveslookon£//^^7«fn/5
with a different afpe6t : Sextus Empiricus calls him an
atheift, and an impious man, and puts him in the fame
rank with Diagoras and Theodores. Plutarch in his book
o^ Ifisd.ndOfiris, fays, Euhemerus //^^ MefTinefe ^jj^f<?«
the author of thofe fables he has thought fit to divulge, they
not being founded on the leaf: probability of truth. Cicero
fays t, As to thofe who fay \ ftrong, famous or powerful
men after their death came to be Gods, and that thefe arc
« th:
♦ De Priep. Evang. lib. a. cap.i,
f Auguftin.de Civ. Dei, lib.4. cap. 7.
\ Dc nacura Degrum, lib.i.^.ixj. or ntarthfl.ndef that StoK
CIwp. 2. of the Greeks /^w^Romans^ '227
the fame which we worjhip and pray to^ with the highejl
veneration^ are they not void of all religion ? Which method
wai chiefly gone into by Euhemerus, whom our countryman
Ennius, befide others^ has tranflated and followed. For by
Euhemerus the deaths and burials of the Gods are demon-
ft rated ; and therefore 'tis to be doubted if he has confirmed
religion^ or' altogether taken it away. But £;^«m had a
more favourable fentiment of him, becaufe he not only-
embraced his opinion, but alfo tranflated his hiftory of
the Gods into Latin ; as appears from that teftimony of
Cicero we have juft now cited, and by La^fantius^ who
fays the fame*. It feems furprifing that the P^^^w wri-
ters fhould be fo incenfed againft Euhemerus, for giving
account of the lives of their Gods, who were but men ;
when the 'Theogony of Hefiod, the works of Homer, and
generally of all the poets, does narrate their births,
lives, and genealogies, which cannot be appropriated to
any thing elfe but men. Manilius aflures us f. That the
poets by their verfes have turned the whole heavens into a
fable. And Cicero himfelf, who is fo angry with Euhe^
merus, does confefs +, That tife whole heavens are filled
with mankind ; that if we fearch into ancient things, and
into what the writers in Greece have recorded, we ma'j
find that the very chief deities, the majorum gentium Dii,
have gone from this earth unto heaven ; their fepulchres
are fh own in Greece, which they who are initiated into thefe
myfieries ought to remember. Alexander the Great wrote
out of Egypt to his mother, that even the Gods of the
higher rank, Jupiter, Juno, Saturn, &c. were men,
and that this fecret was laid open to him by Leo the great
priefl of the facred things in Egypt, defiring the letter
to be burnt after it revealed this to her ||. But I fhall
fpeak afterward of the abfurdities of heathen ifm in a
chapter by itfelf.
Qji Fourthl^t
* De falfa religione, lib. i. cap. 1 1.
t Aftronomicon, lib. i.ver. 37. .-»
^orum cur minibus nihil ejintfifaiula caelum.
4: Tufc. quxft.lib. i.§. 28, 29. Totum frofl caelum nonne humm^
genere completum ejl f
11 Apud Auguftin. de Qv. Dei, lib, 8. cap. f.
22 8 Remarks upon the Idolatry
Foiirthl'jy I remark that the Greeks, and after them the
Romans, borrowed a great part, not only of their learn-
ing, but alfo of their fuperftition, from the Egyptians
and other eaftern nations. Befrde what has-been already
obferved *, we may further take notice, that Abrahaniy.
and fome of the Patriarchs, efpecially Jofeph, having
occafion to refide fome time in Egypt, did probably leave
fome tindlure of divine truths among them, which, by
frequent commerce with the Jews, they might, if they
fo inclined, furtlier improve ; efpecially after the bible
was tranflated by the LXX Interpreters, and laid up in
the Alexandrian library, in the reign of Ptole?n(sus Phi-
ladelpbus. Plato, the famous Athenian philofopher, who
cam£ neareft to the truth in divine matters of any of the
heathen, having in his travels to the Eaft converfed with
the Jews, for the improvement of his knowledge -f, and
got fome infight into the writings of Mofes, and the
other facred books, he learned many things from them,
which others of his profelTion could not attain to -, and
therefore he is faid by Nu7nenius ^ to be none other than
M-Ofes /peaking Greek.
But of people, efpecially thofe who live without God
in the world, are more ready to learn evil than good :
and it feems pretty plain from the Greek heathenilh au-
thors, which I fhall name, that they learned much of
their idolatry and fuperftition, with the fables about
it, from the Eaft. Diodorus Siculus, who wrote in the
time of Julius and Augujlus Ccefars at Rome, and tra-
velled over a great part of the world, efpecially Egypt,
to make his hiftory more compleat and exaft, and
therefore may be credited that he would not lye to the
prejudice of his own caufe, fays ||, The priefts of Egypt
tell in their facred commentaries, that Orpheus, Mufeus,
Melampus, Daedalus, the Poet Homer, Lycurgus //.?^
Spartan, Solon the Athenian, Plato the Philofopher, Py-
thagoras the Samian, Eudoxus the Mathematician, De-
mocritus the Abderite, ajid Oenopides Chius came to
them ; the^ give Signs of the whole by images and na?nes^
taken
* See Pag. 49. f Joiephus contra Appionem, lib. 2.
^ Suidas in K«f/.m©-. Clemens Alcxatldr. Scrom. i.
y BibLHift. lib. i.cap.p^. '
Chap. 27 of the Greeks and Komsinsl 229
taken from works and places^ and demonflrations from each
of their profejfions, whereby they prove that all thofe things
for which the Greeks were retnarkahle, were borrowed
from Egypt. Orpheus took all his myflical rites, and the
Orgia or Feafis celebrated about thern^ from thence, and
his whole fable about hell, the ceremonies of initiation to
Ofiris and Bacchus are the fame •, and thofe of Ids and
Ceres, tho* they differ in name, yet they plainly agree.
Many other proofs of this allertion Diodorus gives, even
to the end of his firft book. Herodote is of the fame
opinion. Plutarch contradids him, upon this flender
reafon, 'That neither Homer, Hefiod )wr Pindar, 77or
fojne other ancient poets mention it *. Yet in my opinion
the fame Plutarch, in another place, goes into the fame
fentiments ; for he fliys f, So great was the piety of the
Egyptian philofophy about things divine, which is alfo con-
firmed by the tnoft learned among the Greeks, as Solon,
Thales, Plato, Eudoxus, and as fome fay, even Lycur-
gus, going to Egypt, and converfing with the priefts, of
which they fay that Eudoxus was the auditor o/'Chonupheus
the prieji of Memphis, Solon of Sonchis priefl of Sais,
and Pythagoras of Oenupheus priefl of Heiiopolis. 'Tis
aifo highly probable, that ' Greece, being inhabited by
Colonies from diverfe nations, did borrow from every
one of thefe fome part of their religious ceremonies.
The Thebans being defcended from the Phenicians, re-
tained a great part of their fuperflition, and the Argives
are thought to have been inftradied in the Eg)ptian reli-
gion by Danaus and his fucceffors ; befide feveral kinds of
fuperflition their great men learned by travels and com-
merce into other nations. So afraid were the Athenians
of negleding any ceremony they had heard of, that the
Apoftle Paul tells us, they had ereded an altar to an un-
known God.
Fifthly, The wifer fort of the heathens being afliamed
of the extravagant abfurditie's in their religion, have con-
trived many ways to palliate the matter, Theyalledge
three forts of divinity, ixv^iKri, cpmiKT), ^nd 7ro^^riKv\ thit
0.3 is
* Of themaliceof Herodote.
f Of His an(i Ofiris, in his Morals, pag.ni. 1291.
•s 3 o Remarks upon the Idolatry
is, fabulous^ phyftcal and political. The firft is the divinity
of their poets, the fecond of their philofophers, and the
third of their priefts. The firjl, as it is monftrous and
abominable, is rejected by the wifeft of the heathen.
Varro owns *, that they afcrihe fuch things to the Godsy
as are not to he /aid of the vileji men. The fecond fort is the
^divinity of the philofophers, which tho* Farro did not
altogether difapprove, yet he reprefents it as dangerous,
and would have it confined to fchools, becaufe they take
a liberty ofdifputing concerning the nature of the Gods,
and contradidt many things received for undeniable truths
among the people. Thtthirdfort of their divinity was
that ufed among the priefts and the people, according to
their worfhip received and pradlifed in their temples. The
wifer fort of the heathens have laboured hard to retrench
that part of the divinity of the poets, which appeared fo
abominable to the world, they having reprefented their
fictions in bafe Ihapes. Cicero loudly complains of it i*,
faying, Their way of contriving feigned Gods had begotten
falfe opinions^ turbulent errors and fuperjiitions, like old
wives fables ; for the figure of their Gods, their age, cloath-
ing and dr effing are made known ; their alliances, ?narriageSy
affinities, and every thing refembling hufnan weaknefs. For
ihey are brought in as men difturbed by paffion ; we hear of
their lujls, ftcknefs, anger -, yea, as the fables tell us, the
Cods have not wanted wars and battles, not only in Homer,
where the Gods defended armies contrary to one another,
hut alfo they have had their own wars with the Titans and
Giants, ^hefe things, fays he, are both foolifhly faid and
Relieved, and are full of levity and madnefs. But the ex-
cufe is frivolous -, there is no difference between their beil
divinity and that of the poets. The Gods of the poets
were the very fame, in honour of whom the Greeks and
Romans built temples ; their worfhip andfervice, their
myfteries, their fcenick games celebrated to their me-
mory, their feafts, 6ff. all thefe were founded on the fa-
bles of the poets, and the reprefentations they made of
the Gods. The myfterious rites of Ceres, for inftance,
at
♦ Apud AuguftinumdeCivitate Dei, lib. 6. cap. f.
f De Natura Deorum, lib. 2.§. 70. Hac ^ creduntur f^
S^untHr ^Hlt'tJJimi, ^ ^Una funf fHtilitdiii (^/hmmA levUdth.
Chap. 2 . of the Greeks and Romans. 231
at whicli none but women were to be prefent, had their
foundation in what had been faid by the poets of the
rape of Proferpine by Pluto. The priefts of the God-
defs C-jhele were eunuchs, by reafon of the ftory of the
amours of Cyhele with At'js, and the hard fate that hap-
pened to that young man, to have his genitals cut off by
the jealous Goddefs. St. Auftin, in his books de civ't-
tale Dei, gives a hundred inftances of that kind, to
fhew the divinity of the poets, that expofed the Heathens
to the refentment of the Chriftians, was the fame that
was praftifed in their Temples, and maintained in their
Religion.
They made ufe of another pretence for palliating the
enormity of their divinity, that their phyfiology, or
natural philofophy, lay couched under that veil, and
that Orpheus, Linus, Hefiod, and Homer, did reprefenc
the affairs of nature under thefe riddles. Thus Plutarch
explained whatever he judged enormous in the divinity
of the Egyptians f. But this does not juftify the mon-
ftrous tenets of the Heathen •, for inftead of meeting
with one thing, the true fenfe whereof may be appli-
cable to fome natural Phsenomenon, there are an hun-
dred that will not admit of fuch an interpretation. I
would ask by what kind of allegory they can explain
all we meet with in the poets, concerning the genealo-
gies of their Gods, their Adulteries, Incefts, Rapes,
Drunkennefs, Infolcnce, and a thoufand things of that
kind?
For further juftifying the heathen theology, 'tis al-
ledged, that in effed; the heathens owned no more but
one God, all their different deities being only the attri-
butes and adions of one and the fame. The divine vir-
tue extended all over the univerfe, is called Jupiter in
Heaven, Juno in the Air, Neptune in the Sea, Cybele on
the Earth, and Pluto in the fubterranean Parts. Many
paflages in the writings of the Heathen may prove them
to have acknowledged no more than one God. Clemer.s
of Alexandria advances*, among many others, a palllio^e
CL4 of
f Trcatifc of ifs and 0/nV. * Stromatum lib. 6^
■2^2 Remarks upon the Idolatry
of SophocleSy cited by HecatcBUS tlie Abderitei who wrote
a hiftory of the Jews that's now loft, where the unity of
God is exprefled in very convincing terms. He fays,
Certauily there is only one God, who has made heaven and
earih, the temp eft uous fea-, and turbulent winds : But \we
miferaUe mortals have turned away our hearts, by ere£li7ig
ftatues to the Gods, ofjtone, brafs, gold, and ivory, to whom
we facrijice, and confccrate fejtival days', there is the whole
mm of our piety. In the fame book he quotes a paiTage
out of Xenophanes the Colophonian, faying. The fovereign
God of us, and of them in heaven, is one, bearing refem^
blance to mankind, either in body or in 7?iind. La<5lantius
lays, Pythagoras unum Deum confitetur, dicens incorpora-
lem efje mentem'\ \ i.e. Pythagoras confefies there is one
God, whofe mind is incorporeal or fpiritual. The fame
author fays, that Pythagoras gives this definition of a
Deity j God is a fpirit, diffufed and pajfing through the
'whole of nature, and all parts of the world, from whom all
creatures have their life \. Virgil fpeaks to the fame pur-
pofejl, and Cicero exprefles his thoughts thus[*]-, We
cannot conceive of God otherwife, than of a mind that is
loofe and free from all compofition with mortals, perceiving
and moving all things. Thefe authors had certainly fome
notion of the unity of God. Plato frequently calls God [tj
TO o'vi the One-Being, and hmo\)^\k-> the Creator of the
world ; and fays, this one Being is the fupreme gover-
nour of men, and the fovereign of all thofe called infe-
riour Gods. Socrates, Plato^s mafter, was put to death,
for having fcoffed at the heathen Gods : yet the Delphic
Oracle declared him the wifeft of mankind. The fame
doctrine was taught by Proclus, Jamblichus, Hierocles,
and other Platonics, in the firft ages of the Chriftian
Church :
f De ira Dei, cap. ri. operum pag.m.704.
•4: De falfa religione, lib. i. cap. 5-. operum Ladlantii, pag.m. 20.
jj Georg. lib. 4. ver. 221, gcc.
■ Deum namque ire per omnes
Terrafque, traclufque maris, ccelttmque profundum.
Hinc peciules, armenta, viros, genus omne ferarum,
^uemque fibi tenues nafcentem arcejfere vitas.
[*] De conlblatipne.
[fj In Parmcnide, in Timwo, in Epimenide, 8cc,
Chap. 2." of the Greeks ^«^ Romans. 233"
Church : But they were of the Chriftiaa School at Alex^
andria, where they had fucked in fome of tjiefe firft
principles of Religion with their philofophy, as has been
formerly proved *. Seneca alfo fays, Thai the feveral
names appropriated to the Deities^ were only different names
of the [avie God, nftng his power in different ways i* .
What Plutarch fays concerning Thebes^ a city of Egypt,
is remarkable t, That all Egypt paid a certain tax, laid
on by the priejls to defray the charges expended upon the
images of thofe creatures, that were worjhipped in their
temples ; but the Thebans would not pay that tribute, becaufe
it was their opinion, that nothing but what was immortal
could be a God. The infcription alfo that he fpeaks of, that
wasupon theltatueofiVfm^r^'<3at »?(3/j, deferves our no-
tice II, / am every thing that has been, that is now, and ever
will be. And any body, who with attention reads that trea-
tife in Plutarch'^ morals, entitled. What fignifies the word
a, engraven over the teinple at Delphi ? will find frequent
aflertions, That God is one -, that he alone is \ that he never
had a beginning by generation, nor will have an end by cor-
ruption. eT fVj thou art one, God alone is, a, that is to
fay, thou art, giving a good teflimony in his behalf, that in
him there is never any change or mutation, &c. This en-
tirely deftroys the plurality of Gods. The words of
Pliny againft images of the Deity, and the plurality of
Gods, are very plain : you have them at the foot of the
page [*].
After all thefe proofs, and others that might be ad-
duced, there remains no ground to doubt but fome of
the Heathens had a little knowledge of the unity of God.
Which truth difcovered its luftre even amidft thefe dark
times,
♦ Sec pag. 49.
f De beneficiis, lib. 4. cap. 8. operum pag, m. 33.
\ Oi Ifis and Ojiris.
y Ibidem.
[*] Naturalis Hift. lib. 2. cap. 7. 6)uapropter effiglem Bet formam-
que qu&rere, imbecillitatis humnriA rear, ^uifqiiis eft Detis (Ji tnodo
eft alius) ^ quacunque in parte , tot us eftfenfus, tot us tifus, tot us au-
ditusy totus anim&, totus animi, totus Jut. Innumeros quidem credere
atque etiam ex virtutibus vitiifque hominum, ut Pudicitiam, Concordiam,
Mentem, Spetn, Honorem, Clementiam, lidem, ant {ut Democrito pla~
(Hit) dms cmnino, Fccmtn (^ Bmeftcmm, major em adfocordiam accedit.
3 34 Of the Idolat ry of the Greeks,
times, and is a proof of the truth of the Chriftian Re-
ligion, and that the fundamental principles thereof arc
agreeable to the light of nature ; but is of no weight
to juftify the divinity of the Heathen. For this point
was confined to a fmall number of the wifer fort, who
iiad improved reafon beyond the vulgar, and fearched
the true nature of things, and were therefore fenfible of
the abfurdities of their Religion, concerning the nrrulti-
plicity of Gods. But the devotion of the generality did,
in effed, extend to all the fuperftitious Deities ; and
fince they made Gods of the World, and its feveral parts,
the Sun, Moon, Earth, and Elements, they did alfo wor-
Ihip them as diflinft Deities ; for the Sun cannot be the
Moon or the Earth. I Ihall afterward more particular-
ly difcover the vanity and wickednefs of the Heathenifh
Religion : what has been faid, is fufficient at this time.
Thefe things bemg premifed, I may difcourfe more
briefly of the Idolatry of the Greeks and Romans, fincc
any body who pleafes may have an account of it by the
ancient Mythic writers, Pal^phatus, Phornutus-> Apollodo"
rtis. Sec. and by abundance of modern authors, who
have wrote the Greek and Roman antiquities.
Tho* the number of the Deities worfhipped in Greets
was incredible, (we have already heard that * Heftod
reckons three Myriads, or 30000 of them) yet they
owned but twelve principal Gods, viz. Jupiter, Saturtty
Bacchus, Apollo, Mars, Minerva, Diana, Venus, Juno,
Ceres, Merciiriiis, and Vulcan. Hence their altar was
called Bwfjidc, rwv Sii^Kcc Bewv, the Altar of the twelve
Gods. Indeed Neptune, Pluto, Proferpina, and fome
others, were of no lefs elleem among them. Thefe
Deities they worfhipped, and by them they ufed to fwear.
They made alfo Gods of the pafiions, of accidents, and
feveral creatures.
Their chief God, or rather Idol, was Jupiter^ whom
they called father and king of Gods ; him they owned
as their deliverer, counfellor, and defender of their towns ;
yet their poet Homer defcribcs him as an adulterer,
makes
• Stc pag. 2 1/,
Chap. 2 ; Of the Idolatry of the Greeks. 2 j 5
makes him undergo hardfhips, to be bound till Thetis
loofed him, to be falfe in his promifes to AgamenDioji, a
laughing-ftock to Juno and Minerva, a flave to lull, and
fubjeft to fleep.
Saturn was a cruel God, who devoured his children,
and could not be pacified but by facrificing infants. In
honour of him they kept a feaft called Kpoi'i'^, or Sa-
turnaliay as did afterwards the Romans. They worfhip-
ped him bare-headed, but other Deities with their heads
covered. He was bound by Jupiter for injuftice, and
thruft down to hell i yet they held his government happy,
and that under him was the golden age. He found out
the ufe of the fcythe or pruning-hook, with which he
was painted. He taught the Italians husbandry : hence
Italy was called Saturnia, the land of Saturn.
Another Deity of theirs was Bacchus^ or Liber, called
by the Greeks Lycsus, Diony/ius, Bromius, &c. He was
fometimes represented as a man, fometimes as a bull,
fometimes as a goat, to lliew the different difpofition of
drunkards. They called him ^Ipvoc,, twice born, firft
of Semele, then of Jupiter. He was crowned with ivy,
his Feafts or Bacchanals were full of diforder, riot, im-
modefty, and madnefs.
A fourth Deity was Apollo, Phcebus, or the Sun. They
made him God of fhepherds, they armed him with a
filver bow, and therefore Homer calls him apfuporoHoc*
They made him the author of divinations. His oracles
were famous every where. They that died fuddenly,
were faid to be killed by him. They made him prefide
over mufick and phyfick; and therefore he was called
\^.7^ilKaK0c,^n^L'A^^or^67^oclOc,, that is, deliverer from evil.
He had a rich temple at Delphos, beautified with a great
deal of gold, and therefore called by Pijidar TroKvxpvaoCj
and from his golden bow he was named xpv(j6Toto(;' He
fuperintended the citharon, and Mercury the harp : they
were both worfhipped at one altar.
Their fifth Deity was Mars the God of war. For his
hard heart, his armour, and brazen face, he was called
by the Greeks xccxkeoQ' He was the fwifteft of the hea-
then Gods, yet was over-reached by Vulcan the flowed: ;
to
2 3 <5 Of the Idolatry of the Greeks.
to let us fee that ftrength is oft overcome by policy.
He had his intrigues with Venus : military men have their
own amours. He is joined with Minerva: arts and arms
do meet together. He was a great God among the Greeks,
and greater among the Romans. To hirfi they confecra-
ted feafts and divers temples, not only as their tutelar
God, but as father of Rojnulus their founder. He is
called by the poets inconftant, mutable, falfe, treache-
rous. Miferable is the country where he reigns: his
greateft enemies are Jupiter and Minerva, peaceable
princes, and wife counfellors.
Minerva was the chief Goddefs of Athens. Her fefti-
vals were called Panathencca, and her chief temple Pati'
theniwn, or Panathencsu7n. From her perpetual celibacy,
fhe was called Uizp^Evo^, ci Virgin. She has the next
place to Jupiter, and wears his arms the Mgis, to Ihew
that kings fliould not be without wife men about them.
When fhe came out o{Jupiter^% brain, fhe made a noife,
brandifhing her fpear, as the fable fays, at which mor-
tals were afraid. She had her Palladiuin at Athens-^ as
well as at Troy, and at Rome feveral temples.
Diana was the fifter of Apollo : (he. was worfhipped by
the Greeks in the habit of a woman, armed with bow
and arrows, and alfo by the Romans. To her they
erefted temples, the chiefell whereof was oh the Aven-
tine hill. She is called by Pindar liriroGooc-, the horfe-
driver. By her they underllood the Moon, to which
they affigned horfes, to fignify her motion. She had
alfo a golden chariot drawn by white hinds. She was
reprefented with a torch in her hand, as Hecate is always,
becaufe fhe and Hecate are all one, and fhe was alfo
the fame with Proferpine, and is called Triformis, from
the Moon's three different lischts. She was a cruel God-
defs, who would not be fitisfied without human viccims.
In Arcadia Ihe was covered with a hind's fkin, with a
torch in one hand, and two ferpents in the other, and
on her fhoulders a bow and quiver.
Ve7ius was the Goddefs of love and pleafures, becaufe
of her extraordinary beauty. Her chariot was drawn
by fwans and pidgeons, lafcivious birds. She was ado-
red
Chap. 2 . Of the Idolatry of the Greeks. 2 3 7
red at Atnathus, Cythefa, and Paphos, pleafant mountains
in the ifle of Cyprus^ whence flie is defigned. Tacitus *
hath a fine defcription of her temple at Paphos. She
had feveral children, as Hymenmus^ the God of mar-
riages. The three Graces were her daughters that kept
her company. She was mother of two Cupids^ Gods of
love i the one was honed, the other prefided over un-
lawful pleafures. He had wings on his back, and a
quiver full of fharp burning arrows. The infamous
Priapus owned her for his mother. She was had in ho-
nour as much at Rome as in Greece^ as being the mo-
ther of yEneas^ from whom the Roma,ns deduced their
original ; and therefore they honoured her with many
temples, and fhe was worfliipped chiefly by the women.
She was crowned with myrtle and rofes -, and the fable
fays, Ihe was begot of fea-froth. All thefe do exprefs
the qualities of love.
Mercury was alfo adored by the Greeks. Him they
called the fon of J tipi I er dind Maia, daughter of Atlas^
who bears up the heavens with his flioulders. He was
faid to be born in the mountain Cyllene in Arcadia.
His ordinary office was ambafifador and interpreter of the
Gods. In this quality he had wings at his heels, and at
his head, and in his hand a Caduceus, which was a rod
with two ferpents twilling their tails about it, in token
of peace and amity. ' 'Tis conceived by Ibme "f , thai
Mercury is the difcourfe which interprets our mind and
thought \ it fiies as he did. He had one fon by Venus his
filter ; the child was laid to be an hermaphrodite \ who,
as the fable fays, happened to meet with the nymph
Salmacis at a fountain, and the Gods, at her earneft
requeft, made of their bodies but one, in fuch a man-
ner, as both fexes were prefcrved intire. By this the
poets give us to underftand the union that fhould be be-
tween married perfons ; they ought to be one body and
one heart. Mercury was worfhipped as the God of mu-
fic and merchandifing. He had the charge of wrefl-
lers, and was called ^'^]ja\b^viQ(,- He was laid to keep
the
* Tacitus Hifl:. lib. i. cap. 5.
t GaltrHchifii'i Hiftory of the Heathen Gods, pag.48.
2 3 8 Of the Idolatry of the Greeks.^
the doors from thieves, and was therefore called npo-
iTVKaioc-) and from the invention of four ufeful arts wa«
called rtr^d[b)voc.i four fquare ', fo was his ftatiie. He
was a notable thief; he ftole from Jupiter^ his fcepter ;
form Neptune, his trident ; from Mars, his fword ; and
from Vulcariy his tongs. Some very learned Men have
found great myfteries in this Mercury, Huelius makes
him the fame with Mofes*. No wonder, for he makes
almofl all the heathen fables to fignify Mofes. Bochart
holds him to be Canaan the fon of Cham ■\, Hulfius
compares him with Melchifedeck, or with Enoch tranf-
lated to heaven ||. And Peter Van Sarni has a learned
diflertation, where he compares Mercury with what is
written of the angel of the covenant in the Old Tefta-
ment. For my part, I am out of conceit with thefe far-
fetched refemblances, and am particularly difpleafed
with the laft. I am humbly of opinion, that learned
men may beftow their time and pains to better purpofe,
than to compare what the Scriptures fay of the Son of
God, with that which the fables of the heathens fay con»
cerning the Devil.
Vulcan, the fon of Jupiter and Juno, was another of
their Deities. Pie, for his deformity, was kicked out of
heaven, and falling into the ifle of Lemnos, he becam.e
Jame, and was there nourifhed by Eurymone, the daugh-
ter otOceanus and Tethys. In this iQe 'tis faid he had his
Ihop. The Cyclops were his fervants. There he is faid to
make thunder-bolts for Jupiter, and arms for the Gods
when they fought againft the giants. He married Venus:
when he found her guilty of adultery with Mars, he tied
both together with iron chains, and made the Gods laugh
at them. He was worfhipped in the form of a lame man,
with a blue cap ; to fignify the fire, whereof he was
God. In his facrifices a torch was lighted, and delivered
from one to another ; to fignify, fays Alexander Rofs **,
the
* Demon. Evang. Prop. 4. cap. 4. §.2. f Phaleg lib. i. cap.z.
I) Pag. 213, 21 J-.
■if. Bibliotheca Hiftorico-Philologico-Theologica* Claflis quintJC fafci-
cuius primus, pag. 2o3,ad ziz. Vr'mted 1721.
*■*■ Panfebeia, pag. 135.
Chap . 2 ^ Of the Idolatry of the Greeks? 2 3 p
the torch of our life is imparted from father to fon by
generation. At Rome, Romulus built his temple with-
out the city, becaufe Man his co-rival had a temple
within the fame.
Juno, according to the poets, was the daughter of
Saturn and Ops, the fifter and wife of Jupiter, the God-
defs of kingdoms and riches, having command over
marriages and child-bearing, and therefore was called
Pronuha, and Lucina. She brought forth Hebe, God-
defs of youth, and advanced her fo far into favour with
Jupiter, that llie always poured forth to him ned:ar to
drink, 'till difpatched by Ganymedes, She was offended
^Nlth Jupiter, when he brought forth Minerva out of
his own brain, without her afliftance. She entertained
in her fervice a fellow full of eyes, called Argus, to ob-
ferve and relate to her the bafe actions of her husband.
When part of Argui's eyes were faft afleep, the reft were
awake. Jupiter being difpleafed with this watchful fpy,
fent Mercury to lull him afleep with his pipe, and kill
him ; as he did. Juno grieved at this, changed her dead
fervant into a peacock, as the fable fays, which Ihews
yet in its feathers the great number of Argus's eyes.
This Goddefs was worlhipped at Corinth in the habit of
a queen, with a crown on her head, on which were car-
ved the Graces and the Hours. She fat on a throne of gold
and white ivory, having in one hand a pomegranate, and
in the other a fcepter, with an owl on the top of it. In
fome Grecian temples her image was drawn by peacocks.
At Argos file was worlhipped with vine-branches about
her, treading on a lion's fkin, in contempt of Bacchus
and Hercules, Jupiter*^ two baftards. Her facrifices in
Greece were hecatombs. At Rome Ihe was honoured
with divers names, temples, and facrifices. The calends
of every month were dedicated to her, and her folemni-
ties kept in February.
Ceres, another daughter of Saturn and Ops, defirous
to find her daughter, whom Pluto took away, lighted
two torches upon mount AStna, refolving to feek her
night and day through all the earth, and coming to
King Eleufis*% court in Attica, and having offered to nurfe
his
240 Of the Idolatry of the Greeks.^
his Ton Triptolemus ; to render him immortal, Hie fed
him in the day-time with divine milk, and in the night-
time hid him in the fire. The king watching her one
night, obferved her putting his child into the fire, and
cried out to his own ruin ; for the Goddefs, enraged at
his curiofity, put him immediately to death. But as for
Triptolemus, fhe learned him to till the earth and fow
corn •, and placing him in a chariot drawn with winged
ferpents, fent him over the world to teach men hufban-
dry. Ovid fays *, " That Ceres was the firft that tilled
*' the ground, and furnifhed men with corn for their
" food, and by good laws learned them juftice, and
" the manner to live in fociety. He addsy That Ceres
*' being obliged to return to Sicily^ the nymph Arethu-
" fa acquainted her that Pluto had taken away her
" daughter Proferpina. Whereupon flie obtained of
" Jupiter^ that her daughter fliould be reftored, pro-
" vided flie had eaten nothing in hell. But Afcalaphus
" (fon of Acheron^ and Orphne one of the infernal
" nymphs) informed that he had feen Proferpina gather
*' a pomegranate in Pluto's gardens, and fuck feven of
" the grains ; which fo offended Cercs^ that fhe changed
" him into an owl, the meffenger of ill news. Finality
" Jupiter^ to comfort his filler, agreed that flie might
" enjoy her daughter fix months in heaven, and that
" file fliould be the other fix with her hufl^and in hell."
Paufmias makes mention -f of an altar, " where the
" fruit of trees, honey, wool, and other things of this
*' kind were offered to her, but never any wine." Virgil \\
feems to take Bacchus for the Sun, and Ceres for the
Moon. Others take Ceres for the Earth. She was re-
prefented in a chariot drawn by dragons, holding pea-
cock-heads in one hand, and a burning torch in the
other, with a trefs of corn upon her head. The fecret
or myftical facrifices of Ceres^ called Eleufinia facra^ were
not
* Ovid. Mctamorph. lib. f. fab. 6, 7,8. f In Arcadicis.
(I Georg. lib. i. ver. 5-, 6, 7.
.. — ' Vos, 0 clarijjlma, mtmdi
Luminct, labente77i ccclo qua duc'ith annum, \
Liber 0> alma Ceres.— ——r^
Chap. 2. Of the Idolatry of the Greeks.'' 241
hot to be divulged ; profane perfons, as then called,
were not admitted to them ; the prieft going before,
uttered thefe words, imc. kdc oari^ dxir^k' The Ro-
man priefts proclaimed the fame in their language, Pro"
cul, O procul ejleprofani * / The Arcadians did honour
Ceres and Proferpina, by keeping fires continually burn-
ing in their temples. Sht was worfhipped at Ro7ne, as
well'ias in Greece^ where fhe had her priefts and temples,
and great folemnities in April, called Ludi Cereales.
Befide thefe already named, the Greeks worlliipped
many other fabulous deities ; as Mfculapius for phyfic,
and Hercules, whofe twelve labours are famous among
the poets, Julian, called the apoftate, fays of him f ,
Hercules, when he is now gone wholly to his father Ju^ker^
can more eafily take care of our affairs, than when he was
cloathed with flefh, and educated anftng men. Pan was
the god of rtiepherds. They had a great number of
deities of the earth, as Vefia, Ops, Cyhele, Rhea, Tellus^
Pales, Flora., Fauna, Prcferpina, Sec. and of the fea, as
Neptune the brother of Jupiter, called by the Greeks
noasL^LCVi who being driven out of heaven for confpi-
ring againft Jupiter, is faid by the poets to have builc
the walls of Troy, and to have had a conteft with Mi-
nerva about giving a name to the city of Athens.
Striking the ground with his trident in anger, a horfe
came forth, for which reafon they offered him that ani-
mal. With him were Nereus, Glaucus, Proteus, Triton y
Oceanus, Thetis, and other deities of the fea. Pluto, ano-
ther brother of Jz<:/i/<?r, had hell for his fhare ; he was re-
prefented in a chariot drawn by four black horfes, with a
bunch of keys in his hand, intimating that death is in his
cuftody. With Pluto they had Proferpina, Piutus, Cha-
ron, Cerberus, Acheron, and the reft of the infernal
deities. Abundance of foolifh fables may be had con-
cerning all thefe, and the reft of the heathen gods and
heroes, in Julius Hyginus, Apollodori Bihliotheca de Deorum
Origine, in Homer''s Ilias and Odyffea, Hefiod*s Theogonia.,
Ovid*s Meta??iorphofes, Paufanias, and others among the
ancients :
* iEneid.6. ver. 2;-8. f Juliani opcrum, Oratio r, pag, in. 167.
Vol, I. R
242 Of the Idolatry of the Romans,
ancients : and in Stephanus^ Lloyd and Morer'H didio-
naries, Galtruchiui's hiftory of the heathen gods. Dr.
Kin^s hiftorical account of the heathen gods and heroes,
of which there are many editions, and others among the
moderns. As to the origin of thefe fables, I incline not
to make any peremptory conclufion. Only it feems moft
probable, that Cham, being the patron and promoter of
idolatry after the flood, many of thjefe fables came from
ftories tranfmitted by uncertain tradition concerning
him, and his family and offspring ; which agrees with
the opinion Dr. Cumberland profecutes more fully in his
Phenician hiflory. But the heathens knowing little of
the origin of thefe ftories, every age added to the fable,
in which the Greek and Latin poets were very fruitful,
prompted by Satan to debauch the morals of mankind.
And this is the common fate of things that depend only
upon tradition.
I proceed now to confider the idolatry of the ancient
Romans, which fpread itfelf far and near, before the
coming of our Redeemer to deftroy the works of the
devil. Niima Pompilms, the fecond king of i?o;«^, taught
them the rites of their idol-worihip ; he left no other re-
ligion behind him at his death, than the very fame hea-
thenifm which he found at Rome on his firft coming
thither ; only he made laws to regulate that fcum and
refufe of divers nations and cities gathered there, both
as to religion and civil government. And really the
old Roman idolatry was no other than the Greek hea-
thenifm, even the fame which was praftifed in Greece^
and in all thofe countries which were planted with colo-
nies from thence, as almoft all Italy was at that time ;
and therefore the Romans, as well as the reft of the cities
in Italy, looked on Delphos as a principal place of their
worfhip with the fame veneration that th&Greeks did, and
had frequent recouife thither on religious accounts, as tiie
Roman hiftories on many occafions acquaint us. This
religion Numa, while he lived among the Sahines, being
accurately verfcd in, and a diligent pra6lifer thereof, on
his coming to Roftie, finding xhcRofnam all out of oi^er,
3 ^or
Chap.'2'. Of the Idolatry of the Roniaiis? 24 j
for in the time of Romulus they minded little elfe but
fighting, he in ftrudted them in it, and framed feveral.
rules and conftitutions for the more regular praftice
thereof All which he pretended he had received from
the Goddefs £g<?n^, that the barbarous people, Z'i Florus
fpeaks *, might the better receive them. Particularly
Numa taught the Romans to worfhip their gods, by
offering corn and cakes befprinkled with fair i to eredt
temples, but no images, thinking it abfurd and impoffible
to reprefent that incomprehenfible power by outward
ihapes and figures. Many years after that, Tarquinius
Prifcus taught them, according to the Grecian manner^
to fet up images to reprefent their gods. Varro^ as cited
by Augujline^ fays "f, 'The ancient Romans, for more than
170 'jears, worjhipped the gods without images ; and if they
had done fo Jiill-, the gods might have been ferved with
greater purity, which he proves by the e^cample of Judea^
and concludes, that thofe who firfi brought in images into
the worfhip of the gods, took awa\ the fear due to thent^
and led people into error. Numa alfo appointed the veftal
virgins [I, who were to remain in that flate 30 years ;
the firft ten they were learners^ the next ten they pra6lifed
in their office,arid the third ten years they were teachers of
the novices. If they committed whoredom, they were
burned or buried alive. He inftituted likewife many of
the feftival days, lucky and unlucky times. He divided
the year into twelve months, and appointed the prieils
of Mars called Salii. But of their priefts, divinations,
and other rites of their worlhip, I fliall fpeak afterward*
and in the mean time fliall confider firft the objed of
their idolatry.
The Heatheni?o??z/7;w worfhipped the fame deities as the
Greeks, and had the fame fables about them -, which
therefore need not be again repeated. Only the Ro77iai:s
by degrees increafed the Litany of theif gods to a greater
number. Their chief idols were twenty, viz. Jupiter the-
god of thunder, Juno of riches, Venus of beauty, Mi-
nerva of wifdom, Vejla of the earth, Ceres of coi'n, Di-
R 2 sni;^
* Lib. i. cap.2. f De civitateDei, Ub.4, cap. 31.
(I FlOTUs,lib.i. cap. 2.
c
244- Of the Idolatry of the Romans.
ana of hunting, Mars of war, Mercury of eloquence,
Vulcan of fire, Apollo of phyfic, Neptune of the fea,
J(^;/z^i of husbandry, 5^/«r;^ of time, P/z^?6 of hell, Bac-
chus of wine, 'I'etlus of feeds, Genius of nativities, the
Sun^ and the Moon^ (tho' Macrobius in his Saturnalia con-
tends, that under moft of thefe the Sun is to be under-
ftood.) And befide thefe they worlliipped many deities
of leffer note, as Bellona the goddefs of war, Victoria of
vi(5lory, Nemefis oi rtvtn^^, Cupid of hove, the Charites
or three Graces, the tutelar Gods, the Lares or houfhold
gods, the three Farcce, or fatal filters, Clotho, Lachefis,
and Atropos, as prefiding over deftinies -, the Fur ice or
Eumenides, Ale^lo, Tifiphone and Meg^era, as ordering
punifhments, and the goddefs of Fr/r/?/«d'. All thefe were
called Dii miiwrum gentium, the gods of lefier note.
There were others they called Indigetes. Thefe were men
and women, who for their fuppoled merits were cano-
nized and worlhipped; as Hercides, Faunus, Evander,
Garment a, Cajlor and Pollux, jEfadapius, Romulus, &c.
Yea, not only men fuppofed virtuous, but even the Vir-
tues themfelves were deified. Thefe had their temples,
Hicrifices, and feftivals ; as Vertue, Honour, Piety, Cha-
ftity. Peace, Concord, Quietnefs, Liberty, Safety, and
Felicity. Lucullus, who flourifiied about the 683'^ year
after the building of Rome, ereded a temple to the laft
of thefe, of which Augujline fays f , Why was not Felicity
fooner worJJjipped ? Why did fiot Romulus, when he built
a city, which he defired to be happy, ere5i a temple to her ?
JinceJJje alone could Jhew the fiortejt way for a man to be happy.
They had alfo inferior deities, whole merits deferved no
veneration. Thefe they called Semones, as it were Semi-
homines, half men, fuch as Pn'^/'Z/i, Vertumnus, Hippona,
N^enia. At the fame rate old wives and nurfes became
authors of a multitude of deities. They invented Luci-
na to give eafy labour, Opis to receive the child, Levana
that took him up, Vagiianus who opened his mouth to
weep, Cunina who guarded the cradle, the Carmentes
who read thedeftiny, Rumina who made him fuck, Educa
and Potina, who made him eat and drink j and a great
many
f Dc civitatc Dei, lib.4.. cap. 23.
Chap. 2 . Of the Idolatry of the Romans. 245
many more of that fort, which Augujl'me fpcaks of*.
They had gods of all kinds, as'Somnus, Dolor, Favor,
Sleep, Grief, Fear, Money, Wifdom, (i^c. 'Tb well that
they have not left us the whole diftionary full of them '•
fome learned authors have given us a pretty large cata-
logue of them f .
Befides, the country people had their Deities peculiar
to their affairs, as Rubigus of fmut, Stercutins of dung,
Buhona of oxen, Uippona of horfes, Mellona of honey,
Pomona of fruit. Pales of fodder, Flora of flowers, T>r-
minus of bounds, Pajt of fliepherds, Syhanus of fields
and woods, Priapus of feeds and gardens ; yea, Clcacina
of fmks and privies, as Augufiine fays, Non numina colen-
dorum, fed crimina colentiufn, that is. Not Gods to be wor-
Jhipped, but the fcandal of the worfljippers \\. Who can
recount them ? As the fame learned Father iaySjMf pudet
quod illos non piget%, " I am afliamed of thefe things that
" they are not weary of." So fond and foolifh were
the Romans in idolatry, that they borrowed Gods of the
nations they fubdued. Thofe who could not defend their
own country, they adored them as protedors of their valfc
empire. Their fables about .them were innumerable, as
may be feen in Ovid's Metamorphofes, and in all the poets.
There was not a conflellation in the heavens, but they
had fome fable or other concerning it, as the curious
may fee by reading Julii H^gini Ajlronoinicon, an author
who wrote in the Augufian age. So careful were they,
that not any thing fhould be neglefted, that whatever
was remarkable in heaven, earth, feas, hills, rivers or
fires, was all deified, as Prudentius a chriftian poet ** long
ago obferved. But even their own poets did no: believe
R 3 what
* De civitateDei, lib. 4. cap. it.
-j- Vide Andream Beyerum in Addiramentis adSeldenum deDIs Syrij,
pag. m. ij-o— ad 180. || De civitateDei, lib. 4. g«p.a3.
4: Ibid. lib. 4. cap. 8.
** Libro primo contra Symmachum, ver. 297.
^uicquid humus, felagus, coelitm mirabile gign'it.
Id dux ere Deos : colles, fret a, fiumhm, fiammns.
The fame in Englifli.
What Heaven or Earth, Hills, Rivers, Fires and Scis
Of Wonders bear, were all made Deities.
2^6 Of the Idolatry of t^eKom^ns,
what they wrote upon thefe fubjefts. Manilius a heathen,
who lived in the fame age with H'jginus, fays *, " The
*' poets by their verfes have turned the heavens into a
" mere falDle." Thofe who are curious ngay fee plain
teftimonies from the beft heathen authors, how birds,
filhes, four-footed beafls, ferpents, infe<5ls, plants, mi-
nerals, trees, ^c. were abufed to idolatry by the heathen,
in the books of the learned Joannes Gerardus Vojfius, de
origine ^ progrejfu idololatrice "f ; Tho' in my humble opi-
nion that very learned author feems in that large work,
to write a natural hiftory as much as a treatife of ido-
latry ; yet there is a great colleftion upon both thefe
llibjedls, and alfo in his 7th and 8th books of the fame
wor]<, upon all the affedlions and incidents of a man's
life, abufed to idolatry, and of the fymbols and emblems
whereby their idols were honoured in the lafb book.
I do not fee that reafon or religion does oblige us to
moralize the fables of the heathen : the fathers, and an-
cient writers againft the Gentiles.^ tlJd not ufe this method.
Tho* Natalis Comes-, in his mythology, or explication of
the flibles, Alexander Rofs in his Myjiagogus Poeiicus, and
fome others in their writings of the wifdom of the an-
cients, have followed this way, I fee no necefllty for it.
Few, if any, of the flibles, admit a found fenfe in mo-
raliiy. The Spirit of God in the infpired writings de-
clares, that the goils of the heathen were devils; Tbey
fucnficed to devils^ }toi to God., Deut. xxxii. 17. They fa-
crificed their fons and daughters to devils, Plal. cvi. 37.
'The things which the Gentiles Sacrifice, they facrifice to de-
'vilsy not unto God, 1 Cor. x. 20. They /hall no more offer
their facrijices to devils., after whom they have gone a who-
ring, Levit. xvii. 9. 'Tis then impofliblc that thefe dia-
bolical viftims, or the romantic tales, that have been
forged about them, can admit of a fafe fenfe. Nay, the
fiihles of the Gentiles concerning their idols, have been
promoted among men, to leilen the cfteem due to our
great
* In Aflronotnico, lib. 2. ver.57.
Riorum carminihus nihil eft mJifabtiU coolutn.
t De idololatria, Vol. i. in4to, pag. m. 1126,-— 1272, — 1/23,—-
J164.4, &c. Vol. 3. pag. 173.
Chap. 2; Of Idol-IVorJhfpl '247
great Creator, as was long ago obferyed by Minutlus Fe^
lix +. They are nothing but odd and uncouth ftories
contrived by the enemy of mankind, and dehvered by
the poets to difcredit virtue, and make vice reign with
authority : For wlien the Deities the Gentiles did worfhip
were guilty of fuch crimes ; when thofe who had power
to punifh men, were the grand protedors of their vices,
they could neither think it fhameful nor dangerous to
obey their fuggeftions, and follow their example. By
thefe means the roaring lion, who feeketh whom he 7nay
devouv, did promote his own kingdom among the blinded
nations, and did deface the image of our Creator ; and the
devils, by pretending to admit into their fociety, and to
the honour of deities, brave men when departed out of
this world, as Hercules, Romulus, &c. did encourage o-
thers in their fervice, in hope of the fame honours and
rewards.
I might now proceed to difcourle of the rites of
idolatrous worlhip which were pradifed by the Romans
and other Gentile nations. In order to this, we may con-
fider, that the knowledge of God does neceflarily require
of us obedience, worlhip and refped, which we are
bound in jufliceto render to our Creator, as a Being in-
finitely excellent, to whom we owe ourfelves and all our
enjoyments. Religion teaches us to adore God with out-
ward expreflions of adoration as well as inward, to make
our addreffes to him by prayer, as the fountain whence
all our good things proceed, to publiih his praifes, to
trufl in him, to reverence, fear, ferve and obey him in
the duties and means of his appointment. But the devils
having baniflied from the world the true knowledge of
God, and eftablifhed themfelves in his room, they ob-
liged mankind to adore them, and their Itatues, inftead
of God, and ufurped by thefe means the prerogatives of
the god-head. To thefe DtBmons and Idol-deities all
publick and private prayers and, vows were direded -, in
honour of them, feffival-days, facrinces, public and fo-
lemn games were inftituted, and temples and altars
R 4 ereded.
f In Odtavio, pag. m.^o.
243 Of Idol-Wor^tp\
ereded. This might lead us to enquire into the feveral
parts of worfhip render*d to the heathen idols ; but every
writer of the Greek and Roman antiquities being full
upon this fubjeft, as not only the large aad learned col-
leftions of GrcBvius and Gronovius^Montfaucon^s Antiquity
explain'd, Roftnus^ Dempjler., Liiius Gyraldus^ and Ge-
rard VcJJius *, but even in our own language, Goodwin^
Kennefs Roman and Potter^ s Greek Antiquities, and many
others ; a few fhort remarks fhall then fuffice us.
Fiyfit The heathens had temples for their Deities. The
Syrians had them before the tem.ple at Jenifalem was e-
re<5ted ; for in the book of Judges^ Chap. ix. 4. we hear
of the houfe of the God Berith, and Chap. xvi. of the
temple of Dagon, where Sampfon made fport for the Phi-
UJiinss i And when the ark of God was brought into the
houfe of Dagon, the Idol did fall and was broken inpieces^
I Sam. V. The arms of Saul., after his defeat, were
brought into the temple of Afhtoreth^ i Sam. xxxi. 10.
The temple of Diana at Ephefus was one of the wonders
of the heathen world ; it was feated in a marfhy-ground
for fear of earthquakes -, it was 425 feet in length, 220
in breadth, and 127 {lately pillars were in it, each of
them the work of a king, who refolved to make his piety
and magnificence therein appear. Several other temples
were very fumptuous, as that confecrated to Miyierva,
and that to Mars at Athens, where the jvidges examined
caufes of life and death. The Capitol -vRonie confecrated
to Jupiter Imperator, alfo the temples of Neptune^ Vulcan^
Saturn. Mars, Mfculapius, Hercules, Vefia, Janus, &c.
were all of them magnificent ftru(flures, worthy of the
Roman grandeur, and efpecially the Pantheon confecrated
to all the Gods. Monf. Jurieu conceives i" fome of the
heathens built their temples near by the model of the
houfe of God at Jerufalet?i. Thus Lucian^ defcribing
the temple of the Syrian Goddefs at HieraLolii, fays |(,
7'hnt it was furromtded with two walls, and two courts,
the firft next to the frfl wall, and the other within the fe-
cond. In thefe temples were places at the gal, e, where people
wajhed
* De idololatria, lib. 9. per totum. f Hift.des Dogmcs, t^c. pag. 5(5o.
jl De DeaSyra, operum liuciani, Tom. z. pag. 671, & fcqq.
Chap.;i: Of IdoJJVorfhip. 349
wajhed themfelves before they went into the temple^ and
there were officers Jet at the gate to make afi^erfions on thofe
who entred. Theodoret informs us *, "That when Valenti-
nim followed the Emperor Julian, called the Apoftate^ into
the temple of Fortune, the officers having thrown lufiral wa-
ter upon him^ he heat the fellow who had defiled him, be-
ing a Chrijiian, with fuch an afperfion. Before the hea-
then temples there was a great fpace called npoJpOiWOC,
a profane walking-place, where men walked together,
and things were fold as in a market i the Greeks call it
Upovaov- There was a great part of the temple, called
Cella, in which flood the image of the deity, now called
the Choir. Behind all thefe was the hinder part of the
temple 'O7r/ff0dJbiitoc- The popifh churches are much
after the fame model, and feem very near to imitate the
heathen temples.
Secoftdly, The principal ornaments of their temples were
altars, tables, lamps, ftatues, and facrifices : thefe laft
being a chief part of their pagan worfhip, a temple could
not be without an altar to offer them upon. Athen^us
fays. There was a golden altar at Babylon, upon which
none but fucking pigs were facrificed -f. Some of their al-
tars were made of green turfs, as we find in Virgil \\.
But mofl part of them were of flone or marble. Lu-
cian affirms :|:, the great altar for facrifices was without
the temple \ for to his defcription of the infide of the
altar, he adds. Without is a brazen altar, with feveral
ftatues both of kings and priefts. Had the altar been
within the temple, the fmoak of the facrifices mufl
immediately have filled it with a thick air, and a noi-
fome fmell. But they had another altar ferving only
for perfumes, as we find in Virgil **. Tables were com-
mon moveables in their temples. Thefe three common-
ly go together, ar^, foci & menf(B. Cicero fays, Ifte
deorum ignes folennes, menfas, abditos ^ penetrales focos
3 pcr-
* Hift, Eccl. lib. 3. cap. i6. f Deipnofophiftx, lib. 9. cap. 18.
j} ^neid. li. ver. 118.
In mediocjue focos (^ Diu communibus aras Cramineas —
4:DeDeaSyra, Tom. 2. pag. 678.
**iEneid.4. ver. 45-5.
-——"iJhHricrcTnU cum dona iw^oneretarh.
2 50 Of Idol-fVorJhipl
prvertH * ; i. e. He has turned to a ijcrong ufe the folemn
fires of the Gods, their tables and their hidden and facred
hearths. They ufed to eat at thefe tables after the fa-
crifices. Hence the Apoftle Paul forbids Chriftians to fit
at meat in the idol temples, i Co^\ viii. i o. Lamps and
tapers were another ornament of the heathens in their
temple-worfhip, efpeciaily on felHvals. Therefore Ter-
tullian {■a.ysf. Shall we Chrijlians he condemned, hecaufewe
do not cover our doors with laurels on your fejlivals ? Nor
break in on day-light withla?nps? Who forces a ■philo-
fopher to fwear^ or to light vain lamps at noon-day ? La^an-
tius enlarges upon the fame fubjeft : He, fpeaking of the
heathen, fays |I, T'hey kill rich fat facrifices to their Godsy
as if they were hungry^ they light lamps to them^ as if
they were in darknefs. Behold the Sun^ the light of the
world, and he perfuaded God does not need burning tapers,
who for the ufe of the world has created fo clear and fo
glorious a light I May he not he thought out of his wits,
who to the Creator of light offers candles and tapers ? He
requires a better light, even a mlfid enlightned from above ^
which thofe who know not God cannot offer. Now had it
been the cuftom of Chriftians in thele tirnes to burn
lamps and tapers in their churches, as the papifts do at this
day, TertulUan and La5fantius could not have found fuch
fault with the heathens for doing it.
Thirdly, In thefe temples the heathens had many ftatues
confecrated to their idols. We have already proved that
they had no images in the earlieft times of idolatry :}: : But
it is undeniable that afterward, when their idolatrous
worlliip had made further progrefs over the world, that
ftatues and images were received. The Minerva ot A-
thens did bear in her buckler the image of the workman
who formed it, fo artfully wrought, that it was not pof-
fible to deface or remove it, without a vifible prejudice
to the whole piece. The ftatue q{ Jupiter Olympius made
hy Ph-dias, was 150 cubits high, the head thereof of
pure gold, but the body of brafs. And there were in^
numerable more of that kind of curious workmanftiip.
So
* In oratione de arufpicum rcfponfis. f Apolog. cap. 3 j-. pag. 4j'.
!! Inftitu:. lib,6. cap, 2. ^ See pag. 1/4, Scfcc^q.
Chap.2: Of Idol-Worfhip, 251
So little confidence had the heathens in the Gods they
worlhipped, that they faftned them with cords when their
cities were befieged, left they fhould defer t their intereft,
and favour that of their enemies. Thus Ciirtius fays *,
" That when Alexander the Great befieged Tyre, the in-
" habitants bound the ftatues of Apollo and Hercules, to
" whofe prote6lion they had dedicated their city, with a
" golden chain, thinking thus to retain their favour.'*
The Romans had a ftrange cuftom in their idol-wor-
fhip, to advance their emperors after their death, into
the number of the Gods. Thus Augujhs deified Julius
Cafar, and 'Tiberius rewarded Augufius with the fame ho-
nour. The rites of their confecration are at large de-
fcribed by Roftnus "^ from Dion and Herodian. The fum
of the whole is, '^ The body of the emperor being bu-
*' ried according to the ufual cuftom, his effigies in wax
" was placed at the entry of the palace, fumptuoufly
" adorned. The phyficians did vifit him for feven days,
" as if alive, but affixed to his bed. Mean while'all the
" fenate and nobility were prefent in mourning habits.
" When thefe days were expired, he was held for dead,
" and they tranfported him to ,a publick place, where
" the magiftrates quitted their office, and thenew empe-
" ror afcended an high pulpit, called Rojlrn, where he
" made a funeral oration in honour of the deceafed. — ■
" Afterwards they carried the image to the field of
'' Mars, where a pile of aromatic ftuff was erefted to
" burn it. In the mean time the Roman Gentlemen did
*« ride round it in order. At laft the new emperor with
*' a torch fetthe pile of wood, adorned with fpices, in a
*' flame, and an eagle was difmiffed from the top of it,
" which was imagined to carry the foul of this new deity
*' to heaven. Thus the Apotheofis or Confecration ended,
" the people did feaft and entertain themfelves with all
*' manner of fports, and the ftatue of the new deity
*' was ere(5ted in the temple and worfhipped." The
Church of Rome has many fuch foolifh fuperftitions in
the canonization of faints.
Fourthl'^,
* Lib.4. cap.3. t Antiq.Rom.lib. 3. cap. iS.pag.m. izS.Scfcqq.
252 Of Idol'Wor^ip]
Fourthly y The heathen Greeks and Romans had many
feftival folemnities in honour of their Gods. Ovid gives
us a great number of them *, tho* half of his Fatts be
wanting, where many more were recorded. Lilius Gy
raldus has a long catalogue of them f . I fhall name a
few. On the the firft of January they fent Strena^ or
gifts to their friends. In the Saturnalia the flavesdid
lord it over their mafters ; the Agonalia were dedicated
to the God of A6tion, the Carmentalia to Carmenta^
Evander*s mother. The Roman ladies took a bound-
lefs liberty to commit abominable things inthefeftivals
of Venus and Priapus, which we difcourfed of in the for-
mer part of this chapter. In the days confecrated to Pal-
las Goddefs of war, maids in fome places did meet and
fight one againft another, till fome fell dead on the
ground. In the feafts called Lupercalia at Rojne^ the
priefts ran naked about the ftreets, with goat's fkins on
their hands, becaufe heretofore the Romans did happily
recover their beafts, when they ran in this manner after
the thieves, who had driven them away. In the feftival
of Ceres, her worfliippers ran up and down with lighted
torches in their hands, becaufe fhe thus ran about the
world to feek her daughter Proferpina. This ceremony
was only a6led by women, who in the temple of Ceres
committed a thoufand Ihameful things, where it was not
lawful to reveal what was aded at that time, becaufe
Ceres did not reveal her fecret, till Ihe heard of her
daughter's welfare. Bdlonaria were the feftivals of Bel-
lona, in which the priefts did offer her their own blood %,
Juvenilia were appointed by 'Nero at the firft jfhaving of
his beard. But I cannot go through the whole of them.
Every idol had fome feftival or other wherein he was wor-
fhipped. You may judge what they were by the fketch
we have given. The Church of Rome appears to have
multiplied their holy-days after the example of the hea-
then.
Befides
* In ^zx Libris Faftorum.
f DeDiis Syntagma, cap. 17. pag. 471, &feqq.
is^ Lucani Pharfalia, lib. i. ver. j-6f.
Turn, quos feBis Bellona lacertit
Sdva movet • .
Chap.2: Of Idol-fForpilp, zsi
Befides the feftivals, the Greeks and Romans had alio
games and combats inftituted in honour of their Gods.
Among the Greeks the Oly?npc Games were moll fa-
mous, celebrated in Oly?npia, a city in the territory of the
Pifeans. They were faid to be inftituted by Hercules, in
honour of Jupiter Olpnpius. The conqueror was reward-
ed with a crown of the olive-tree. Every fourth year
they met upon the place to celebrate thefe games. Hence
proceeds the period of the Olympiads, which is the moft
famous Epocha of chronology among the heathens, all
accounts of time before this being very uncertain among
them i and this is commonly reckoned * to coincide in its
commencement with the 3 1 74th year after the creation
of the world, or the o,^t\io^Uzziah \dn^o^ Judah. Next
after the Olympic, came in the Ifthmian games, which
were celebrated in the Ifthmus of Com^Z?, to the honour
of Neptune. The viftors were crowned with garlands
of pine-leaves. Lajtly, The Nemean games, fo ' called
from Nemea, a village and grove betwixt Cleoncs and
Phlius. They were celebrated every third year, and
were laid to be inftituted by Hercules^ after his vidtory
over the Nemean lion. The exercifes were chariot-races,
and others of that kind. The victors were crowned with
parfley -j".
Tho' from all parts of Greece they crowded to thefe
games, yet there was nothing fo fumptuous and ftately
to be ktn there as at Rotne, where their Circus, Theatres
and Amphitheatres were crouded with innumerable fpec-
tators. The champions were uiliered in with great pomp,
the ftatues of the Gods, and of the worthies of the em-
pire, were carried before them, then followed a great
number of chariots, fucceeded by fpoils taken from the
enemies, and precious jewels and ornaments of the em-
pire. Atcer this train the priefts, augurs and pontifs
marched, in order to offer facrifices to fome of the deities,
according to occafion. The fecular games were every
hundredth year. The cryer did proclaim they were fuch
fports as none alive had feen, or ever would fee again.
The
* VideAlftedii Chronologiam, pag. 32. Helvici Thcatrum.pag.fi,
t Flmnrch's Life of Tim^leon,
2 54 Of Idol-Worjhip.
The Emperor Vefpafian built an Amphitheatre of ftone^
which was finifhed by his fon Titus, which might hold
ninety thoufand fpeftators fitting, and twenty thoufand
more upon their legs. The chief fport, of the amphi^
theatre was that of gladiators or fencers, who were ap-
pointed to divert the people by fpilling their own blood ;
a cruel fervitude invented by the enemy of mankind ! The
inhumanity was fo great, that fome emperors gave a thou-
fand, others ten thoufand fencers, to fight and continue
the flaughter to divert the people many days. The chace
of wild beafts was one of the moft pleafing diver fions of
the Circus. The Emperor 'Titus caufed 5000 wild beafts
to enter the Circus in one day. Sometimes they employed
men to encounter lions, tygers, leopards, and fuch terri-
ble beafts, that the fpedlators might have the pleafure to
fee men torn and devoured by them. Many Chriftians
thus fyffered martyrdom in the time of the perfecuting
heathen emperors. Sometimes they did ftiow the burn-
ing of cities, bloody battles, and other wonderful and
cruel fpeftacles to the people, by certain engines contri-
ved for that purpofe. Prodigious expence was beftowed
on thefe games. Even Lucian a Pagan introduces Ana-
charfis a Barbarian, deriding all thefe ftiows, as a piece of
unaccountable foolery and madnefs *. But they were
never intirely aboliftied, till the overthrow of heathenifli
idolatry, by the i?<;?;z(2« Emperors becoming Chriftians j
who fuppreffed thefe facrifices to the devil, as unbe-
coming that piety, clemency and mercy which the Gofpel
teaches us.
Fifthly, There was a great number of priefts employed
in the idol-worftiip of the heathen temples. The priefts
of Mars, called Salii, were the moft ancient of that
kind among the Romans, being inftituted by king Numa-f
who firft taught them the rites of their fuperftition.
The Salii \Yere at firft but twelve in number, afterwards
they encreafed to twenty four. They were chofen out
of the Patricii, or men of firft rank, in the month of
March ; they were to dance folemnly with their Ancilia^
one
• De Gymnafiis, operum torn, z.pag* m. 2(^9, Scfeqq.
-J- Florus, lib. I. cap. 2.
Chap. 2 . Of Idol- Worfhip. 255-
one of which, fay they, fell down from heaven. Thefe
feftival dances were dedicated to Mars. The Romans had
alfo their Jugures, who did prophefy by the flying and
motion of birds. The foothfayer afcended fome eminent
place, with the Augural robe upon his back, and in his
, hand a crooked flalF, called Lituus *, with which he li-
mited a certain place in the air, called templum ; the
birds that did flee within this fpace, intimating the things
defired, were calkd Prcspetes. The other birds, that
were confulted by their finging, were called Ofcines. The
left hand was efteemed unfortunate. It belonged to the
ofiice of the augurs, to judge of unufual accidents ; as
thunders, fire, flames, moniters, voices, inundations,
prodigies, ^c. and to interpret the mind of the Gods in-,
tended by them. It was alfo the cuftom of the Romans
to divine by little chickens while a feeding. If thefe pul-
lets did eat nothing, orbutflowly, they conflrrued it a-
dangerous fign. Thiscaufed the Roman armies to march,
or abide in their camp, as is often obferved by Livy and
other Hift:orians : yea, it was not lawful to refclve upon
any bufinefs of importance, till thefe were confulted.
They had 2lKo thdr Arufpices, who took conje6luresfrom
the fight of the intrails of the facrifices offered to the
Gods. We fhall hear afterward, in the fourth chapter
of this book, what a fl:ruggle the Chriflian Emperors had
to fupprefs this divining tribe. Indeed forcery and divi-
nation is a confliant concomitant of Paganifm, and a great
evidence of the prevailing of the kingdom of darknefs.
To return, the Ro?nans had alfo their Trmnviri, called.
Epulones, who had the charge of the folemn feafl:s, and
other Trimnviri, who had the charge of the Sib'^ls
books. The Fr aires Arvales had the charge of the fields ;
the Feciales of the wars. There were many other or-
ders of Flamines or priefl:s, in proporrion to the num-
ber of their greater Gods, Jft'^f/^r's priefts were called
D.aies ; thofe of Mars^, Mart tales -, of ^nrmis, ^dri-
naies ; the Curetes, or Corybanles, were the priefts of Cy-
hele. Over all thefe there was a high-pried, or Rex Sa-
crificuks, the king of priefl:s, becaufe in ancient times
kings
* Cicero de Divinatione, lib, a. §.80,
2 $6 Of Idol-PTorJhip.
kings did exercife the prieftly office. Above them all
was the pontifical college, which at firfl confifled only
of eight perfons, but Syila encreafed them to fifceen.
Thefe were to aflift the chief Pontifdx or Pope, who had
the chief power to dire6t facrifices, holy-days, priefls,
feftivals, veftals, vows, funerals, idols, oaths, ceremo-
nies, and whatfoever concerned their Religion. Infhort,
he had more power than the kings themfelves ; for he
might afcend the Capitol in. his litter, which was not
permitted to any other •, and whatfoever criminal fled to
him, he was that day free from punifhment. To what
we have faid concerning the Roman prielts, it may be
added, that Lucian fays, 'That the priejis of the Syrian
Goddefs i" wear white garments^ and a bonnet on their head ',
the high-priejl is changed every year, he only wears a pur-
J)le garment, and a golden tyre upon his head.
Sixthly, The Heathens offered jnany kinds of facri-
fices to their Deities. They had propitiatory facrifices,
to appeafe the Gods when offended ; impetratory, to ask
favours of them ; and thank-offerings, when they gave
them victories, or did them favours. But they had an-
other end in their facrifices, not known to the Jews, or
any who afted by divine appointment ; that is, to con-
fult the defliny about things to come. Thus the gene-
rals of their armies offered facrifices before an engage-
ment, to confulc the Gods concerning the fuccefs. It
was a good omen, when the vidim went freely to the
altar, and a bad one when it was dragged. Other o-
mens they had from the intrails of the facrifices, from
the flying of birds, from their feeding, and many more
figns of that kind. Cicero ftrongly afferts the Being of
God and Providence, but folidly confutes the fuperfti-
tious divinations of his own people *. What are lots or
divinations ? fays he •, Nothing elfe than the throwing of
the dice, in which ra/Jjnefs or chance ?nakes a man lucky,
not folid counfel. The whole affair is managed by trick and
fallacy, or is dejigned for gain, or leading men to fiiperflition
and error. In another place, the fame eloquent author
declares
f De Dea Syra, operum torn. 2. pag. 679.
* De Divinacione, lib. 2. §.8/.
Chap. 2 . Of Idol- IVorfhip. 257
declares his opinion thus -ft : Howfmall a part of what is
foretold by thefe divinations is true in fa of ? Or if it happen
to come to pafs, what reafon can he pven for it but chance ?
King Prufias, when the banifhed Hannibal did advife him
to fight y faid he durft nott becaufe the ijitrails of the vic^
tims did forbid : IVilt thou^ fays Hdnnibal^ rather truji
the heart of a caf^ than an old experienced general ? As
to the matter facrificed, the proper facrifices under the
law of Mofes were the ox, including the calf and bul-
lock, the fheep, the lamb, the goat, the kid, the pi-
geon, and the turtle-dove. But the Heathens had a va-
riety of other victims. When difcourfing of Molech^
we demonftrated, that upon feveral occafions they ufed
human facrifices *, and that even the polite Greeks and
Romans were guilty of this barbarity, which was not
taken away till the time of the Emperor Hadrian f :
" Plutarch tells t of a misfortune that happened to a vef-
" tal virgin, upon which it was ordered by the fenate,
*' that the priefts Ihould confult the Sibylline books,
■*' where they found it portended a great calamity to the
*' commonwealth; for avoiding whereof, they com-
*' manded two Greeks and two Gauls to be facrificed to
" evil ipirits ; and by burying them alive in the very
*' place, to make propitiation to the Gods." Jofephus
Acq ft a^ in his Hiftory of the Indies* ■> fays, " The de-
" vils pofTefled the Americans with this kind of fury to
" an incredible degree. When ever the Inca king of
•' Peru was troubled with any difeafe, or was concerned
" for fuccefs in war or other afi^airs, the Peruvians fa-
" crificed ten children from four to fix years of age ; and
" upon his coronation- day they facrificed to the number
*' of 200 children, from four to ten years of age. When
" the father was fick,his fon was facrificed to the Sun, or
'* Viriacocha, praying him to be contented with the fon,
" and fpare the father.*' Next to men, the Heathens fa-
crificed
ff Ibid. §.yi. An tu, iniiuit , earuncuU vitulma mavis qaam
imperatori veteri credere? ** See pag 178, to 186.
-J- Vide Eufeb. de Praep. Evang. lib. 4. cap. 16.
:{: Roman Queftions, Numb. 83. * Lib./, cap. 19.
Vol. I, S "
25 8 Of iJotJForflip.
crificed bulls, oxen, cows, flieep, and goats. ToQrt'j iBey
offered a fow f". Plutarch informs us^lhai a dog tvasfacrifi-
ced /oGenita Mana,(3 Demon that prefidei over generations ^.
And in another place he fays, T^/jt' Gvctksfacrifced a dog in
all thsir expiations^ and carr'^ a little dog to Proferpina,
among other expiatory oblations \\. Tho' the afs be a vile
dull creature, yet they facrificed him to Priapus [*2-
Plutarch alfo fays [-|-], That once in the year the horfe thai
won the prize, in the chariot races on December i^^^yWds
facrificed to Mars. The goat, the fheep, the ewe and the
Jamb, were common facrifices. By the famous hiftory
of Socrates^s death, we find a cock was facriiSced to.jE/cu-
lapius [t]. Athenccus fays [||], 'That fijher-men offered fa-
crifices of their fiffj to Neptune. Bcfide all thefe, they
offered to their Deities inanimate things, as milk [**3,
wine, oil, frankincenfe, flowers and fruits. Thefe had
all their proper ufe in facrifices, and honey was made
an^ ingredient in cakes to Bacchus.
As to the ceremonies ufed in the facrifices, we have
an account of them from Dionyfius Hcdicarnaffcsus [tt]-
*The pompy fays he, being over, the confulsy with the pr lefts,
and others confecratedto that purpofe, facrificed in the fame
manner as with us, (that is in Greece ;) for fir ft theywafh
their hands, and purify the vi^lims with a fprinkling of
luftral water. J'bey fpread over his head thd fruits of the
earth, or mola falfa j. aiid having made a prayer y they
give the word of command to fiay the vi£Iim. 'Then they
jftrike the facrifice with a great club upon the temples, and'
others put knives under it, that it may fall upon the:n.
Thdn
•\ Ovid. Faftor. lib. i . ver. 299.
Frima Ceres avUa gavtfa ejlfttngume forc&.
Juvenal. Satyr, z. ver. 86.
Atque Bonam tenera placant abdomlne porct.
^ Roman Queftions, Number j-i. |I Ibid. Numb. 68".
[*] Ovid. Faftor. lib. r. ver. 340.
C&ditur ^ rigiJo cujlodi ruris afellus.
[f] Roman Queftions, Numb. 97.
[4:] Plato in Phsedone. [||] Deipnofoph. lib. 8.
[**]. Horat. lib. a. Epift. i . ver. 143, 144.
Sylvanum lacie piabant ■....,
Tloribus ^ vino genwm
[ft] Antiq. Rom. lib. 7. cap. -jz.
Chap.2. Of Idol-JVorfoip. 259
Thsn ^tisjklnned and cut in pieces., and the hejl of the in-
trails and other parts taken cut ; which chofen parts are
covered with harkyfiower., brought unto thofe who facri-
fice^ who kindling the fire., laid thcra through fever al -parti
on the altar ; and while thefe are burnings they make an
effufion of wine. Apollonius., in the eighth of his Argo-
naulics, explains thefe ceremonies thus : Then Anicseus
ftruck with a copper ax the neck cf the other cat, and cut
off his horns. The ox falling to the ground., the compa^
nions cut his throat., and divided him into quarters and
pieceSi chiefly the facred legs j and having covered them
with fat., put them on the fire : fi;?J Jafon made the f rink-
ling of the mola fa] fa.
Tihe learned Peter Jurieu., in the laft treatife of his
Hijlory of th3 Djclrines and IVorfhip of the Church good
and evil., gives feveral particulars wherein the Heathens
imitate the Jews in their folemn Rites. 'Tis eafy for a
man of 1 arning to multiply parallels •, but I fee no ne-
cefiity for doing it upon this fubjed. 'Tis certain, from
what we have already obferved concerning the matter
of their facrifices, and other rites of their fuperftition,
that there was a plain difagreement. 'Tis not to be
found among any of the ceremonies of the Heathen,
that before the vi6lim was flain, he that offered it laid
his hand on the head of the bead", and confelTed his fins,
faying, / have fmned., I have done wickedly., I have re-
helled and committed fuch fins or crimes', but I repent, and
offer this facrifice for an atonnnent. Far lefs had the Hea-
then the fire coming down from heaven, and confuming
the iacrifice. This being a token of divine acceptante,
they could not have it. Neither had they whole burnt-
olferings, nor did they fprinkle the blood upon the altar
and the people ; which Luclan unjuftly ridicules*. What
was all their religious performances, but worfhip and
fervice to the devil? To which they, by their fruitful
invention, daily added new fuperfi:itions ; and the whole
was moft abomjnable to a holy God, who is of purer
eyes than to behold iniquity.
S 2 Having
* De facrificiis, operum Luciam lem. i. pag. m. 36S.
2 60 The Idolatry of the Weft em Nations,
Having explained the Idolatry of the ancient Syriansy
Egyptians^ Pbenicians, Canaanites^ Perfians, Greeks and Pco-
7nansy I fhall put a period to this chapter, - when I have
once given a Ihort hint of the Idols of fome ancient Wef-
tern Nations, who by the Greeks and Romans were called
Barhorrians. To underftand how this deteftable fuperfti-
tion was removed fince our Redeemer's coming into the
world, we muft know what it was before his time.
In the times of the Old Teftament, there was but a little
(pot of the world, where the true God was worfliipped
according to his own appointment, even in the land of
.Canaan. All the reft of the world, from India to Bri-
tain^ from Africa to Scythia, was full of abominable
Idolatry : Tho* from want of writings among thofs people
in the times of their ignorance, we can give but a flen-
der account of their fuperftition.
To begin at home with our ancient Britons: Their
rites were almoft wholly mr.gical i they adored a multi-
tude of Idols. Gildas calls them * a compan'j of devilifh
tnonjlersy exceeding the number of thofe in Egypt. They
worfhipped Thor^ called the fame with Jupiter. He was
placed on a high throne, with a crown of gold on his
head, encompafled with many ftars, and particularly
feven, reprefenting the planets, in his left-hand, and a
fcepter in his right. From him Thurfday is denomina-
ted. Woden or Mars^ was another of their Deities -, he
was reprefented as a mighty man in perfect armour,
holding in one hand his fword lifted up, and his buckler
in the other. From him Wednefday derives its name,
Tuifco was an Idol both here and in Germany. Hence
the inhabitants of the Low-countries are called Tuitch^ov-
Duytfh-men. From him 'Tuefday is named. Friga or
Venus was another Deity. To her they made addrefles
for earthly bleflings. And to her Friday was dedicated.
Seater was an ill-favoured Idol, painted like an old en-
vious rafcal, with a thin face, a long beard, a wheel and
a basket of flowers in his hand, and girded about with
a long girdle. From him our Saturday derived its name.
They
* De excidio Britannia:, non longe ab initio mihi io Bibl. patrum^
torn. 3. col. f So.
Chap. 2 . The Idolatry of the Weft em Nations. 2 5f
They alfo worfhipped the Sun, who flood upon an high
pillar, as half a man, with a face full of rays of light,
and a flaming wheel on his breaft. He was adored upon
Sunday. The Moon was another Idol worfhipped in
England, reprefented as a beautiful maid, having her
head covered, and two ears flanding out. Ermenfeul was
an Idol favourable to the poor, reprefented as a great
man among heaps of flowers. Upon his head he fup-
ported a cock, upon his breafl a bear, and in his right
hand he held a difplayed banner. Flint was another
Idol, fo called, becaufe he flood among or upon flints :
And Bellatucadrus, as appears by an ancient infcription
lately found in Wejimoreland, San£fo Deo Bellatucadro.
There was yet another Idol, named Geta, mentioned by
■Seduliusj a Scots Author, who flouriflied in the fifth cen-
tury, in the reign of 'Theodofius the younger, and ValeU"
tinian III. * tho' I doubt if the verfes fome authors quote
from Sedulius, as at the foot of the page +, do prove
that Get a was an Idol, The priefls of thefe hcathenifh
Idols were called Druidc^, from the oaks under which
they ufed to teach and facrifice. They expounded re-
ligious myfteries, taught youth, decided controverfies,
and ordered rewards and punifhments. They committed
not their myfleries to writing, but to the memory of
their difciples, v;ho fpent years in learning by art their
precepts in verfe. They had the flune kind of priefls in
Gaul, as Pliny t and Lucan (j inform us.
S 3 The
* Vide Praefuionem ante Editionem Sedulii, Edinburgcnfem 1701.
•f Carminis palchalis exordium, pag. z.
Cum fua Gentiles ftudeam figment A Poet a
Grandifonis pompare mod'ts, tragicoque boatu,
Ridkulcve Get &, feu qtitilibet arte canendi^ &;c.
^ Nat.Hift. lib. i<S. cap. 44. pag.m.477.
I Lucani Pharialia, lib. i. ver. 447, 6cc.
Vos quoqne qui fortes animas, belloque peremptas
Laiidibus in longum vAtes dimittitis £vum,
Tlurimn fecuri fudiftis curmina, Bardi.
Et vos Barbaricos ritus, moremque finifirum
Sacrorum Druid& pofitis repetijiis ab armis.
Soils nojfe Dcos, Qr> coeli mimina vobis^
Aut foils nefcire datum : nemora alt A femotis
Incolitii Inch.-""
2 62 77?^ Idolatry of the IVeftern Nations.
The Germans had the fame Idols as in Briiaifi, for
from the Heathen Saxors the En^.'Jh learned their Ido-
latry. The Gauls and Gerj}ians alfo adored Teutaies, He-
fus. Tar ami and Belenus^ and polluted their altars with
human facrifices, as has been already proved [*]. Ta-
citus fays, The-j celebrated in old vev[e^ -ushich is the onhj
luay of frcf.'rving their hifiory and annals among them,
their God Tuifto, born cf the earth, and his fon Man-
nus[-f], the foiind'^r of their nation, to ivhom they ajpi^n
three fons. The fame author afterwards fays [:*], The
Germans vrjrjln'j efyedally Mercury, ixih'jm thes appeafe
with human facrifices on certain days, as they do Hercules
and Mars, idih other animals. See other inftances in
Ctzfar [I!] and Tacitus*^, who fays. That in the ifland
Mona, (which fome tranflate the Ifle of Man, other;?
Anglefy \ tho' I conceive the account Tacitus gives of it
agrees bed wirli the latter) after the defeat, the Romans
^ut garrifons in their towns, and cut down their groves de-
dicated to their cruel fuperJlilioKs ; for this inhtanan people
were accufc?ned to Jhed the blood of their prifoners on their
altars, and con full their Gcds over the reeking bowels of
men. The Spaniards, as Macrohius fays ft, worshipped
the image of Mars, adorned with rays, with a very-
great veneration, calling him Netos. Varro, as Tliny re-
lates *, derives Liifitania, now named Portugal, from
Lufus, the companion of Bacchus, v/ho attended him in
his furies and bacchanals, and left him and Pan as gor
vernours of that country, who were worfhipped there.
T\\G Danes, Swedes, Mufcovitcs, Ruffians, Pomeranians,
and their neighbours, had almoft the fame Idols Vv'ith the
Germans, Thefe countries wgre but then thinly inha-
bited, and the accounts we have of them are very lame
and uncertain. The Ruffians adored an Idol called Pe-
ri 71, in tlie fl:iape of a man, holding a burning (lone in
his
r*] Sec png. .8+ 1 36.
ftJ ^^^ moribus Gcirnanorum, non longc ab initio.
[4:] Ibid, operpm pjg. in.6;j-.
[IIJ Cacfir dc Bcljo Gallico, lib. 6. cap. ao.
** Taciti Annal. lib. 14.. cap. jc.
ft Saturnalia, lib. }. cup. ly. pug. n^, 3^7.
* Nat. Hift. lib. 3. cap. 1.
Chap. 2. The Idolatry of the JVeft em Nations. %6i
his hand, refcmbling thunder. A fire of oak-wood was
continually kept burning to the honour of this Idol. It
was death to the priefts, if they fulfered it to go out.
Tacitus, fpeaking of 'Tiberius^ wars in German'^, fays -f,
I'emplum quod '■tanfana vocahant fob crquantur, the fi-
mous temple called Tanfane was razed to the founda-
tion. Lipf.uSi in his notes on this place, fays, that fome
give the et)7}iology of this word froiii Taenfank, which, in
our language, fignifies the begifimng of things ; but the old
Britons called the fire T aen : tho' upon the whole, I con-
teive we need not determine to whom this heathen temple
was dedicated. The people of Stetin \\, in Pornerania,
worfhipped a three-headed Idol, and ufed to ask oracles
of a blaciv horfe, the charge of which was committed
to one of the priefts. In the countries about Mi-.fovy
they adored an Idol Zolatla B-aba, the Golden Hag ; a
ftatue like an old woman, holding an infant in her bo-
ibm, and another child near her: to this Idol they of-
fered rich fable skins. When I ani to fpeak afterward
in the fixth chapter, of the overthrow of this Idolatry,
and of the eltabliflimcnt of Chriftianity among thefe na-
tions, I may have fome further occafion to name fome
of their Idols. Mean time, if we 'look northward, we
may find the Scythians defiling themfelves with human
facriiicesto their jyiana 'Taurica, of whom Lucan fpeaks*.
They offered their captives taken ia war^ to other
ftrange Idols, which fome authors call Poguifa, Jejffa^
LaBon, Nia, Marzana, and Zievonia, Goddelfes, befide
two Deities named Zelus and Poletus, worfhipped jointly,
like the Diofcuri, Cajlor and Pollux.
As to the Idolatry of the remote parts of the world
in ylfia, A-rua, and Anwica, I defign to difcourfe there-
of in the feventh chapter of this eflay, the knowledge of
thefe countries being owing to the late improvements in
arts and navigation, within thefe 200 years. I am wea-
ried, and I fear I have v/earicd my reader, with thefe
S 4 abominations
f Tacitus, Annaluim lib. 1. cap.fi.
tj Vid.Saxo-Grammaticas, Crantzius inVandalia, Olaus Magnus, &<;.
* Pharfalia, lib. i. vcr.446.
it Taranis ScphicA non mitkr an JDiAn^.
i64 The Propagation of the
abominations of the Heathen. However, the view we
have had of them, may ferve to difcover the lamentable
condition of the Gentile world, while ferving Idols and
Devils, while aliens to the commonwealth c/ Jfrael, firan-
gers to the covenant of promife: without hope, and without
God in the world. In which fVate the world continued,
fo far as then inhabited, for about 2000 years, at leaft
from before Abraham to the coming of Chrift, except a
little corner in the land of Canaan, where even the If-
raelites, the Church of God, were too oft defiled with
the idolatry and evil cuftoms of the neighbouring hea-
then nations, as we have already heard. And this may
make us value the infinite Mercy of our God, who has
fent the day-fpring from on high to vifit us ; to give light to
them that fit in darknefs, and in the jhadow of death ; to
wide our feet in the wa'j of peace, to bring us from the
fower of Satan unto God, even our bleffed Redeemer,
who was manifefted to defiroy the works of the Devil, and
to bring Life and Immortality to light by the Gofpel, Which
leads me to
CHAP. III.
Of the Overthrow of Heathenifh Idolatry y and
of the Spreading of Chrifiianity^ from the be-
ginning of the fir ft ^ to the end of the third
Century,
TH E glorious God, who in former times, by di-
vers methods of Divine Revelation, fpoke to the
Jews by his ferv ants the prophets, has now in thefe laji
days fpoken to us by his own Son ; to perform the mercy
promifed to our fathers, and to remernber his holy covenant.
In the declining part of the Emperor Augufius's reign,
this great Ambaflador, our blefifed Jefus, was fent from
Heaven, to publilh to the world the glad tidings of fal-
I vation.
Chap.?. Chrifttan Religion^ CtvitA. 16$
vation *. The fall of heathenifh Idolatry, by the preach-
ing of the Gofpel, and the converfion of the Gentiles^
were an amazing revolution as ever happened in the
world. God in infinite wifdom prepared all things
for this great event, many ages before it came to pafs, by
admirable means, of which no man then knew the ten-
dency and defignf.^ (i.) He reduced the greater pare
of the world into two languages, which were almofl:
univerfal, the Greek and Latin ; that the knowledge of
the Gofpel might be more eafily communicated, to
which the difference of languages would have been a
jgreat hindrance. 'Tis true, the Apoffles had the gift of
tongues, and could fpeak all languages ; but we are not
to imagine that all the preachers of the Golpel had the
fame privilege. (2.) The world was almofl wholly uni-
ted under one empire, viz. the Roman^ which was an-
other mean to facilitate the converfion of the nations :
for had the earth been divided under many little princi-
palities, fubje6t to many fovereigns, as the Wejl is at this
day, it had been in a manner impoflible, but that di-
vers of them, if not moll part, would have denied en-
trance to the Apoftles, who were the new preachers.
Little princes, who have not much to do, concern them-
feives more particularly about every part of their ter-
ritories, than great emperors, who having the govern-
ment of the world to mind, are forced to remit the care
of lefs important matters to their lieutenants. (3.) The
difperfion of the Jews by the frequent captivities, was
alfo a mean God made ufe of to prepare his way for
converting the Gentiles. They gave the nations among
whom they were fcattered, fome knowledge of the true
God. (4.) Another thing which contributed very much
to the defign, was the tranflation of the Bible into the
Greek
* N. B. The time of Chrift's birth is reckoned by the learned Spanhe-
jnius, Hift. Chriftianse, in Fol. €01.313. and by others, to be in the
year of theyulian Period 47 14. from the Creation of the V/orld 39fo.
the firft year of the 19^**^ Olympiad, from the building of Rome 75-3.
oi Augujlus's Reign, (as commencing after the Murder oi Julius C&far)
44, the tenth year of the Cycle of the Sun, and the fecond of the Cyclq
of the Moon, beginning, ^c.
t Jurim't Preface to the Accompliniment of Prophecies.
266 The propagation of the
Greek tongue, whereby the facred oracles became com-'
mon among the Heathen. About the time of our Sa-
viour's appearance in the world, there were many profc-
\yt(is of the Gate. Such .were not really J^wj, but they
ceafed to be Heathens ; they renounced their Idolatry ;
they were prefent every fabbath at the reading oi'Mofes
and the prophets -, they had a diftincl place in the fyna-
gogues •, of them we read in the b©ok of the y^^s, de-
vout men ijcho feared God. Cornelius was of that number.
It could not be difficult to them to abandon Paganifm ;
they had already left it, and they could not be hindred
from becoming Chriflians by Judaifm ; for they had ne-
ver embraced it : fo they became Chriftians without vio-
lence. A great part of the firft converted Gentiles were
fuch as thefe. (5.) By the fame good Providence of
God, philofophy began to flourifh among the Heathen,
a little before the coming of Chrift, which was of great
ufe to refine the minds of men, and render them ca-
pable of receiving celcflial and fublime truths. Finally^
God poiiefled the Heathen with a contempt of Idolatry
and Idols i they v/ere fick of their Gods, the falfe ora-
cles of their Daemons ceafed, their priefts Joft their repu-
tation, and all the world breathed after a change.
It deferves alfo to be noticed, that the Roman empire
being now in the highell pitch of its grandeur, all its
parts united under one monarchical government, and an
nniverfal peace over the whole ; the temple ot "Janus
being fliut a third time : This opened a way to a free
and uninterrupted commerce with all nations ; and a
fpeedier palTage was prepared for publifhing the doc-
trine of theGofpel, which the Apoflles and firit Preachers
did carry to all the quarters of the world. As for the
Jfcw, their minds were awakened about this time with
bufy expcd:ationsofthe A/^i3j's coming •, and no fooner
was the birth of the Holy Jefus proclaimed by the ar-
rival of the wife men from the Eaff,., who came 10 pay
homage to him, but Jerufalem was filled with noife and
tumult. The Sanhedri?n was convened, and confulted
by Herod, who, jealous of his late gotten lovereignty,
was refolvcd to difpatch tliis ne:;; competitor (out of tiie
Chap. 3- Chriftian Religion-, Cent. I. 267
way^ Deluded in his hopes, he betakes himfclf to ad:s
of cruelty, commanding all infants under two years old
to be put to death, and among thefe it fcems his own
fbn, which made Augtifius pleafantly fay *, ^Tis letter to
he Herod' J- hcg^ than his fon. But the Providence of
God fecured the holy Infant, by timely admonilhing his
parents to retire to Egypt, where they remained till the
death of Herod, and foon after that they returned.
Near thirty years our Lord remained obfcure in the
retirements of a private life, applying himfeJf, as fome
of the ancients tell us, to Jojepb's employment, the
trade of a carpenter ; fo little patronage did he give to
an idle life. But now he was called out of folitude, and
owned as the Prophet God had fent to his Church. Ac
his baptifm the J^oly Ghofl in a vifible fliape defcended
upon him, and God by an audible voice teftified of
him. This is try beloved Son, in whom I am well fl'dfed.
Accordingly he fet himfelf to declare the counfeh of
God, going about all Galilee, teaching in their fKiiagcgueSj
and preaching the Gofpel of the Kingdom. He particular-
ly explained the moral law, reltoring it to its juft au-
thority over the minds of men, and redeeming it from
;:hofe corrupt and perverfe interpretations, which ti.e
pafters of the Jewifh Church had put upon it. He al-
fo infinuated the abrogation of the Jew'-Jh oeconomy, to
\vhich he was fent to put a period, as has been before
proved f , and to enlarge the bounds of filvation, and
admit both Jew and Gentile to the terms of rnercy.
For he came as mediator between God and man, to
reconcile the world to the fivour of Heaven by his
death and fuiTerings, and to propound pp.rdon of fm
and eternal life, ro all who by a hearty belief in the Re-
deemer, attended with fincere repentance, and a holy
life, were willing to entertain it. This dodrine he con-
firnied by miracles, which were beyond all powers and
contrivances of art or nature, whereby he unanl werably
demon-
* Macrobii Saturnalia, lib. 2. C2p.4. De jocis Augufti Cum au~
eltj^et inter pueros, qms in Syria Heroties rex Jtul&orum intra bimutum
jtijjit interfici, filinm quoqrte ejus occifum i nit, Mjlius ell H.ToJis por-
cum ellc cjuam dlium. -j- See Oiap. 1 . pag. 129.
268 TheTrofagationofthe
demonftrated, 'That he was a teacher come from God, and
that no man could do thofe ?niracles which he did, except
God were with him. He owned, That his kingdom zvas
not of this worlds ', and neither he, nor his immediate
followers, did ufe any means of carnal policy to advance
Chriftianity in the earth I],
Becaufe our Lord himfcif was in a little time to return
back to heaven, he ordained twelve, whom he called
Apoftles, as his immediate delegates, to whom he com-
mitted his authority and power, furniflied them with,
miraculous gifts, and left them to advance tivjr excellent
Religion he himfeif had begun. To their affiftance he
joined feventy difciples, as ordinary co-adjutors and com-
panions to them. Their commifTion for theprefent was
limited to Paleftine, and they fent out to feek and fave
the loft JJjeep of Ifrael. How great the fuccefs of our Sa-
viour's miniftry was, may be guefled from that com-
plaint of the Pharifees, Behold, the world is gone after
him [*]. Multitudes of people from all parts did fo flock
after him, that they gave him not time for necefTary /o-
litude and retirement. Indeed he went about doing good,
and healing all that were opprejfed with the devil ; for
God was with him [i"], and fnuititudes followed him from
Galilee, and from Judes., <3«<i/ro;» Jerufalem, and from
heyond Jordan, and they about Tyre and Sidon [^]. Even
in thefe early times, Sutan did fall as lightning from hea-
fven[\\].
Our Lord having fpent fomething more than three years
in the public exercife of his miniftry, kept his laft paf-
fover with his Apoftles j which being done, he inftituted
the Sacrament of the Supper, configning it to his Church
iis the {landing memorial of his death, and the feal ot
the evangelic covenant, as he appointed Baptifm to be
the initiating feal thereof. Now the fatal hour was at
hand, being betrayed by one of his own Apoftles, he
5vas apprehended by the officers, and brought before
the
4: John xviii. 36,
II This is more fully illuilrated by the Rev. Mr. Vlemmg in his Lo-
^mthropos, Book ■^. [*] John xii. 19. [f] Ads 3f . 58.
■ [:}:] Markiii.8. [||] Luke x. 18.
Chap.?. Chrtjiian Religion, Cent. I. 269
the public tribunals. Heavy, but falfe were the accu-
fations charged upon him. The two main articles of
the charge were, Blafphemy againjl God, and Treafon a-
gainji the Emperor, Tho* they were not able to make
any of them good by any tolerable pretence of proof,
yet they fentenced and executed him upon the crofs : Pi-
late, who condemned him, declaring he found no fault in
him *. And the centurion glorified God, faying. Certain-
ly this was a righteous man f. Great miracles were then
done to honour our fuffering Redeemer + ; The veil of
the temple was rent in twain from the top to the bottom, and
the earth did quake, and the rocks rent ; the graves were
opened, and many bodies of faints which fiept, arofe and
came out of their graves, after his Refurre^ion, arid went
into the holy city, and appeared unto many. Now when the
Centurion, and thofe who were with him, watching Jefus^
faw the earthquake, and thofe things that were done, the-^
feared greatly, faying. Truly this was the Son of God. The
third day after his interment, he rofe again, appeared to
and converfed with his difciples and followers ; and when
he had taken care of his Church, and given a fuller com-
miffion and larger inftrudions to his Apollles, he took
his leave of them, vifibly afcending up into heaven, and
fat down on the right-hand of God, as Head over allthings^
to the Church ; Angels^ Principalities, and Powers being
made fubjeoi to him.
The faith of thefe paflages concerning our Saviour's life
death and refurreftion, is not only fecured by the records
of the evangelic hiftorians, juftified by authentic wit-
neffes, the evidence of miracles, and the confent of all
ages of the church, with other arguments of that kind j
but as to the fubftance, it is affo confirmed by the plain
confeflion of heathens and Jews, enemies to Chriftianity;
as we have before demonftrated, when difcoui fing of the
truth of the Chriftian Religion in chapter firft**, to which
I now rather remit the reader, than here repeat what has
been formerly advanced. But 1 may add, that Eufebius
informs us ft, " That after our Lord's Afcenfion, Pilate
" accor-
*Johnxix.4. f Lukexxiii.47. :f: Matth.xxviii.ri— <•«•
!• See Chap, i . pag. i a8, ^c. ff Hift. Ecd lib. i. cap. i.
270 7 he Tropagation of the
" according to cuflom, wrote an account to the Empercr
" T/'/'m^^ of our Lord's Refurredion from the dead, and
" of his miracles that were famous overall Palefiwe, and
" that by many he was accounted to be God. Which
*' 'Tiberius brought before the fenate ; but ihey rejefted
*' it, under pretence, that no cognizance had been taken
" of it before it came to them: for {{■lys Eufebius) the
*' caufeof God needed no human approbation nor' com-
" mendation." For this he cites Tertulliaiu a perfon of
good knowledge in the Roman laws, who in his Apology
for the Ckrijtians^ (the place is ftill extant) writes*,
" That Tiberius^ in whofe time the name of Cbrijlians
" firft entred into the world, having received informa-
" tion from Palejline in Syria, concerning the truth of
** the divinity that there appeared, brought the fams
•' into the fenate by the privilege of his own vote. But
" the fenate not having approved it, he continued of the
" fame mind, and threatned death to any who accufed
*' the Chriilians." Not only do Eufebius and Tertuliian
fay the fame in this matter, but alfo Jtijiin Martyr,
Ipeaking concerning the death and fufferings of our Sa-
viour, fiys "h, Thd Emperors might fatisfy themfelves of
the truth of thefe things, from the JMs written under Poix-
tius Pilate. It appears to have been cuilomary then in
the Reman Empire, not only to preferve the adls of the
fenate, but alfo for the Governours of the provinces to
keep a record of what memorable things happened in
their government, the a6ls whereof they tranfmitted to
the Emperor. Thus did Pilate, during his procurator-
fhip in his province. We may be perl'uaded Tertullian
and Jiijlin Martyr, who wrote in the time of the hot
perfecutions, when Paganifm reigned in the empire,
would never have appealed to fuch records, if they had
not been extant in their time. The' Tiberius was no re-
ligious Prince, yet, as Eufebius obferves i. Divine Pro-
vidence put this into his mind to favour the Cbrijlians at this
I jiinBure^
* Apolog. cap. 6. operum pag. X3.
■f Juftin. Apoiog. 2. pa?. 96. Edit. 1^85,
4: Hift.Ecti. lib.i.cap. 2..
Chap. 3. Chrifitan Religion^ Cent. L 271'
jun5fnre, that the doclrine of the Go/pel not heifigjlopped nor
hindred in the beginnings might run through the whole
world.
After our Redeemer's Afcenfion to Heaven, from
whence the next period of the Church begins, theApo-
ftles began to execute the powers intrufted to them.
They prefently filled up the vacancy made by Judas th^
traitor, by the election of a new Apoftle : The lot falling
upon Matthias, he was numhred with the eleven. They
being all endued with power from on high, as our Lord
had promifed, and furnifhed with miraculous gifts, fet
themfelves to preach in^places of greateft concourfe, and
in the face of their greateft enemies. They, who a while
before fled at the approach of danger, now boldly plead
the caufe of their crucified mafter, with the immediate
hazard of their lives. Great fuccefs did attend their
miniilry. By one fermon of the Apoftle Peter, were ad-
ded to the Church ahmt three thoufand fouls *. There was
a multitude of them that believed \. By the hands of the
Apoflles were many figns and wonders wrought among the
people ^. And hdievers were the more added to the Lordy
multitudes both of men and women \\. That nothing might
interrupt them in this employment, they inftituted the
office of Deacorf3 **, who might attend the inferior fervice
of the Church, v/hile the Apoftles' devoted themfelves to
what was more immediately neceflary for the good of
fouls. By which prudent courfe innumerable converts
were added to the Church.
A Perfecution arifing after Stephen*^ Martyrdom, the
Church was fcarcered from Jerufalem. But this proved
to advantage in the ilTue, Chriftianity being thus fooner
fpread up and down the neighbouring countries. Not-
withftanding the rage of the perfecution, the Apoftles re-
mained for a while at Jerufalem \ only now and then
difpatching fome of their nqmber to confirm the new
converts in other places, and to propagate the faith, as
'the neceflitiesof the Church required. Thus they con-
tinued near tv/elve years togerher, our Lord having com-
manded
* A(asii.4i.. f Ibid.iv.3z. 4^ Ibid. V. 12. || Ibid, 14,
** IlMd.Yi,
272 The Propagation of the
manded them not to depart from Jerufalem, and the parts
thereabout, till twelve years after his afcenfion •, as the
ancient tradition, mentioned by Apollojiius * and Clemens
Alexandrinus f tells us. Then they thought it high time
to apply themfelves to the full execution of the commif-
fion Chrift had given them, X.o go teach and baptize all
nations ; and having fettled the general affairs and con-
cerns of the Church, they betook themfelves to the fe-
veral provinces of the Gentile world, preaching the Go-
fpel to every nation under heaven. Tlius their found went
into all the earthy and their words to the end of the world.
Innumerable fnultitudes of people, fays Eufebius %, in all
cities and countries, like corn into d well- filled granary, be-
ing brou^ot in by the grace of God that brings falvation.
They wbofe minds were heretofore difle?npered and over-run
with the error and idolatry of their anceftors, were cured by
the fermons and miracles of our Lord's difciples : fo as fha-
king off thofe chains of darknefi and flavery the mercilefs
Daemons had put upon them, they freely embraced and en-^
tertained the knowledge and fervice of the only true God,
the great Creator of the world, whom they worjhipped ac-
cording to the rites and rules of that divine and wifely con-
trived religion which our Saviour had introduced.
'Tis not eafy at this time of day to write an exaft hi-
ftory of the apoftolic age. Had we the writings of
Papias Bifhop of Hierapolisy fcholar, fays Irencsus, to
St. John, the commentaries of Hegefippus, Clemens Alex-
andrinus*s inftitutions, Africanus\ Chronology, and other
writers about that time mentioned by the ancients, the
relation might be more full : but alas ! thefe are perifhed
in the common Ihipwreck with other old and ufeful
books. Dr. Cave, among the moderns, in his Antiqui-
tates ApoftoliccB, gives the beft account I have feen of the
Apoftles travels, the fuccefs of their miniftry, the places
and countries to which they went, the churches they
planted, and their ads and martyrdoms. Tohisaffif-
tance I own myfelf obliged ; and from him and fome
others, fo far as agreeing with facred Scripture and Anti-
quity,
♦ Apud Eufcbium inHift. Eccl.lib. j'. cap. i8.
t Stromatum lib.^.pag. 6p$. -^ Hift.Eccl. lib. a_. cap. 3.
Chap. 3. Chrift tan Religion, Cent. I. 273
quky, I flial! mention a few tilings to illuilrate and fetthis
affair in a clear ligiit, ftill producing my vouchers. 'Tis
true, fome of thefe vouciiers, fuch as Dtnthui o'i Tyre^
and Nkephorus Calijlus, lived at a great di fiance from
the times of the Apoftles, and efpeciidly the lull of them;
and he his many things fabulous not to be depended
upon. But on the other hand, there are no authors ex-
tant who wrote a hifioiy of t'le church near the apoflo-
lic times ; the firft Ecclcfiaftic Hiftoria.n that now re-
mains being Eufebius, who wrote in the fourth century :
and it appears agreeable to the Gommiflion Chrift gave
his ApoM ^s, Math, xxviii. 19. Mark xvi. 15. Luke xxiv.
47. to believe they went and preached the Gofpel to fome
other countries befide thofe named in the New Teflament,
Neither do I fee how we can account, for the great in-
creafe of Chriilianity mentioned by uiqueftionable au-
thors of the fecond and third centuries, (of which I fhall
fpeak before I conclude this Chapter,) unlefs this be al-
lowed. To be fure the Apoflles and Apoftolic Men were
perfons of an extraordinary fpirit, extraordinary gifts,
who had an amafing gift of fpsaking many languages,
and a wonderful divine providence and blefiing accom-
panied their labours ; and therefore we are not imm.e-
diately to rej"(5t every thing concerning their travels, la-
botirs, and fuccefs, as fabulous ; which fome authors
incline to, becaufe not writ by m^n in the fame ;^ge
wherein the Apoftles lived, or becaufe the like could not
be done by men in the prefent age, who have not fuch a
fpirit and fuch gifts as the Apoftles were endued with,
provided always it be no way inconfiftent with facred
Scripture.
Our Lord was faithful in appointing officers in his
houfe, firft Apoftles; their name ATroaloKoi imports their
million, and anfwers the Hchew word Sbiloh, fcnty
1 Kingsx'w. 6. Ah'vfih was feni with heavy tidings. Thus
in the New Teft-ament, 2 C^r. viii. 23. Airtalo'KOi sKKArr
Ci^v is rendred in our verfion, the iiujfengers cf the chur-
ches. As to theapoftolicoff.ee, the cha'-ader; or p ero-
gatives thereof were thefe following. Fir/?, They were
mmediatcly called by Chrift their Lord ana Maftcr.
Vol,!. T Faul
274 The propagation of the
pj«'is defigned an Apoftle, 710 1 of men, neltht^r hjmn^i"
but bv JdiisChnik, Gal.'i. i. and we have the immediate'
call of all the reft of them, recorded oftner than once in'
the New Teftament * ; and they were named Apojtles h'f
way of eminency. Secondly, They had infallible divine
condu6l in preaching and writing ; the fpirit was promifed
to guide them into all truth, John xvi. 13. Hence, T7:?zW-"
/)', there was an exact harmony among them all in their
doflririe ; thefe twelve ftars did ail fliine with the fame
light conveyed to them by the fun of righteoufnefs.
FourthU, They had all fcen Chrift in thefleflr. Thus
the Apoftie Johti fpeaks, 1'hat which tvas from the he'
ginning-) which we have heard, which we have feen with
cur eys, which we have looked upon, and our hands have
handled of the word of life, i Johni. i. The Apoftie
Teter fays, We were eje-witnejfes of his glory, 2 Pet. i. 1 6».,
and the Apoftie Paid fays, Lafi of all he was feen of me
alfo, r Cor. xv. 8. Fifthly, Their commiffion was very
liniverfal, to go preach the Gofpel to every creature^,
Mark xyi. 15. to teach and baptize all nations. Math, xxviii.
19. to preach repentance and remiffion of fins in Chrifi^s
name among all nations, beginning at Jerufalem, Lz/^d-xxiv.,
47-. And therefore thofe authors are miR'aken, who
make the Apoftl'es Bifhopsof any particular place, as
Feter Bifhop ox Antioch or Rome, James Biftiop of Je-
rufalem, John Bifhop of Ephefus, &c. for the extent of
places to which the Apoftles went^ did not change their
redoral power and jurifdiftion over the whole Church 5
their authority reached all Churches planted and to be
planted in their time : and yet as to their ordinary power,,
they did neither claim nor exercile fuperiority over other
minifters, but counted them brethren, partners, fellow:-
labourers, and themfelves/t'//6/ie;-<fMd'n with them. Sixthly^
Another charader of the apoftolic dignity, was a won-
derful gift of miracles j There appeared cloven tongues as of
fire. And they were all filled with the Holy Ghofl, And
began to fpeak with other tongues, as the fpirit g'^ve them
utterance. And there were dwelling at Jerufalem Jews,
devout
* Matrh.x. J— — — 6. Mark iii. 14— — 20. Lukevi. ij-^ — -17.
Chap. 3- Chrifiian Religion, Cent. I. 275-
devout men.) out of ''verj riation under heaven-,— -^and zverg
confounded., hccauf: t'jat every i;:an heard them f-peakin
their own language,, Ad:sii. 3 6. By the hands of the
Apojlles 'ZCx'''c' jnany figns and 'ivonders zvrcughl among the
people., Afts V. 12. They made the Wind to fee, the
lame to walk, cured the fick, rePtored the dead to hfe,
and dilpoiH fled devil-'-. Thefe were the credential letters
of the holy Apoilles, which did demonftrate to all men,
that God v/as with them in an extraordinary way, that
by them he might build his Church, and propagate his
kingdom over tiie world. Seventhly., Another chara6ler
of their dignity, was the divine efficacy that attended
their doftrine, to turn men from d:irknef5 unto UgH, and
from the pow.er cf Sa'nn unto God. They were truly Boa-
nerges, fns of thundjr ; their tongues were like as of fire,
to kindle amon^ people a flame of divine love to our
blefied Redeemer. By the found of thefe trumpets the
walls of Jericho., the fortrefles, fin, fotan and the world
had erected, did fall to the ground. Eighthly., The Apo-
files had a power of making laws andruhs binding to
the Church., being infpired and guided by the holy Spirit
for this end : 'Thty did. fit op thrones judging the tribes of
Ifratl ; they declared Chriftians to be free from the yoke
of the ceremonial law ; did intimate what ouglit to be
the do6lrine, difcipline and worfliip of the Chriftian
Church in all ages. They fometimes came with the rod,
I Cor. iv. 21. ftriking Elymas with blindnefs, Ananias
and Saphira with death, calling out hh^niencdus, and
Alexander, and the incefluous perfon out of the Church,
and appoindng a heretic, after the flrfi: and fecond ad-
monition, to be reie£ted. At other times they came with
love, and in the fpirit of meekness, befeeching, asam-
bnffadors for Chri/f., that y^ may he reconciled to God,
JSlinthly, Another chara6ter of theapollolic dignity, is,
to write to Chriftian Churches Epiities, which were to
be a part of the Canon of tlie Scripture, and a i];anding
rule to the Church in all ages. Paul prefaceth almofl: all
his Epifl:les with his apollolic power : lb do Peter, James.,
Jude d.nd John., or with words of the fame import. The
reader who deflres a larger treatife of thefe charaders,
T 2 may
37-6 The Propagation of the'
may confulc a diflertation of the Jearned Spanhemlus
Filiiis, as marked at the foot of the page.*
Tho' it was the principal duty of the Apoftles to-
preach the Gofpel to all nations, to eflablifh Chriftianity,.
and to govern the Church, yet they did' not exercife
;his office in its full extent, till after our Lord's Refur-
reftion ; then they executed their commiflion, Go ye
into all the world, and preach the Gofpel to every creature.
The Jewijh Oeconomy was like the light at the window,,
which enlightens one houfe •, but theChriftian Oeconomy
was as the light of the fun, to enlighten the world. The
Apoftles, in purfuance of their commiffion, inlcfsthan
forty years after Chrift's Afcenfion, went almoft thro'
the whole then known world, according to our Lord's
prediction i T^he Gofpel of this kingdom foall he preuchcd m
all the worlds for a witnefs- unto aU natto;^, and then fhall
the end come., Matth. xxiv. 1 4.. that is, the end of the
Jew'ifh ftate. Maho7net\ way was cut out by the fword,,
and his religion was calculated to fatisfy men's brutifh
lulls. But the defign of Ghriftianity is to teach us /a
deny ungodlinef and worldly liifs^ to live fob crly^ righteoufly
and godly in this frefent world ; looking for that hlejfed
hope., and the glorious appearing cf the great God., and our
Saviour Jefus Chrilf.
To underfland the Propagation of the Gofpel, and
the Overthrow of Paganifm, . in the fiift age of the Chri-
ftian Church, I conceive it will be neceffary to give a
view of the lives of the ^Apoftles, who carried the name
of Chrift far and near, and made D agon fall before the ark.
I fhall then endeavour to give a. fhort account of them.
I begin with Peter ^ whom, the catalogues in the Gofpel
name lirft of all the Apoftles. He was born TixBethfaida
in Galilee \ the particular year of his birth cannot now be
recovered, but fome conceive it probable, that he was
ten years of age, when our Saviour v/as born of the blef-
fed Virgin. Being circumcifed, he was called Simon. This
name was not abolifhed by Chrift, but additioned by the
name. of Cephas, which in Syriac, the vulgar language
then
* riffertatio deApoftoIis duoieclm inftitiitis, 8c de Apoftolatu ftri^ts
(didto. SpanhtmuFF. opcrumTom, z. Col. z8p,— — ^iz.
Chap . 3 . Chrifiian Religion-, Cent. I. 277:
then of the yt"^';;, fignifies a/wt'or.r^r/J-, thence *tis de-
rived into the Greek n/rpoc* ^y us named P^/^r. The
Popes ufually change their names upon their advancement,
wHich cuftom began A.D. 844. when Feler de Bocca.
Porco^ i. e. Swine's incuth^ on his eledion called him-
felf Sergius II. yet none of them called themfelves Peter,
This Apoftle's fither was Jonah, probably a fiflier-man
of Bithfaida, which lignifies a hoiife of fifloing-, or enfna-
ring. -His brother was the Apoftle Andrew^ who is fre-
quently by the ancients called TrpwroKTiTiroi;* being the
firft of the Apoftles who was converted and called to
Chrift, and was an inftrument in Peter's converiion.
Job. i. 40, 41. It is evident from iht A£l.5 of the Apoftles*,
that God honoured Peter to bean happy inftrument to
convert multitudes both of Jews and Ge?itiles. And in-
deed there is little certain concerning him, but what we
have in the facred Scripture.
The Papifts build a -great deal upon Peter^s being na-
med firft in the lifts of the Apoftles, and efpecially that
Matthew exprefles it with a kind of emphafis Tr^Choc, 2i-
fioov-, f^fi Simon, Matth. x. 2. But this foundation will
not bear the fuperftrufture they rear upon it. The true
reafon of Peter's, being always named firft, feems to be -f,
that he was marked out by Chrift, as the man that was
to be firft fent out and employed to begin the Gofpel-
Church. He did not only work the firft miracle after
Chrift's afcenfion, yf^^jiii. 6. but alfo preach the firft
fermon, and that with fuch fuccefs, as to convert 3000
to the Church, A5fs\\. 14 — —42. whereas before, the
wholj number of Chriftians, men and women, amoun-
ted only to about 120, Atls i. 15. of which the Apoftles,
with the LXX Difciples, made the greater part. And
this fame Apoftle had the firft commiflion to begin the
Gentile Church, by preaching to Cori-eliits and his fami-
ly, A^. ebap.x. No wonder then if all the evangelical
writers agree to place his name in the tront of the lift
of the Apoftles.
T3 It
* Chapters ii,iii, iv, v, ix, x,xi
•f Mv.Flemin^'& Logamhropos, Vol.z. pag. itJp.
278 The Propagation of the
It has been aficrtfd by a multitude of popifh writers,
that this Apoftle ^eler was biiliop at Antioch leven years,
and at Rome 25 years. They tell us a great many things
of his actings at Rome •, of his debate with Simon Ma^s,
and victory over him. Of his appointing his fuccelTor,
but whether Linus or Clemerd^ is not agreed ; and of his
martyrdom in the 13^'^ year of the reign o^ Nero. But
all thefe things feem to be fdfe and without foundation ;
as appears, /;y?, from the lilence of Luke^ the infpired
writer of the Acls of the Apofiles, who records many
things concerning Ptte'>\ from the firft to the fixteenth
chapter of that book. He writes of his journey to L-jd^
da^ Joppa-f Ccejlirea^ Jerufalcmy and Antioch^ but not one
Vv'ord of his going to Rome to found the Papal Chair.
He fpeaks of the great things this Apoftle had been
honoured to do, as before obrerved,not only before Faul'^
converfion, but after it, even to the Synod at Jerufalem.
He relates Pciz^/'s journey to Rome, and his meeting with
theChriftians there; but not one word of his meeting
with Peter, the luppofed bifhop of that place. Secondly,,
Is it to be conceived, that when the Apoftle PauU in
his Epiftle to the Romans, chap. xvi. falutes the Chri-
ftians and his Fellow-labourers there by their names,
that he fliould not fpeak one word of this Apoftle, if he
had been there? It it be laid, that he had fled from the
city becaufe of Claudi//s's perfecution ; this is alledeed
without any ground. Why iliould they make their firft
bifliopa non-refident till the fecond year of Nero, or fifty-
eighth after Chrift's birth, when, according to Barotms,
this Epiftle to the P^oma' s was writ? Befides, why does
Paul, when commending the fiirh of the Romans, fpeak
nothing of the founder of their Church ? Add to all
•this. That Pa^l in all his Epiftles written from Ro7ne,
tho* he fpeaks of Ariftarchus, Marcus, Luke, Demas, and
Others, yet not one v/ord of Peter there *, Tldruh;, Peter
himfelf fpeaks not one word of v/hat the papifts alledge.
If he had founded the Ro?nan Churchy why does he no
where make mention of it? Why does he, when wri-
ting to the dilperfed Jezvs^ no where allert his preroga
tive I
i^ See Col. Chap.iv. a Tim. iv. 16, 17.
Chap. 3 r €hriftian Religion f Cent. I. 2^9
tjye.'* Why, when exhorting the elders, i Pet.v. i.
does he fay only,. / wJpo am alfo an elder, crvidircia^vTE-
^QC? If he was abfent from Rovie fo long as our adver-
firies own, why does lie never write to his flock, to
.ftrengthen and encreafe their faith ? Fourthly, Tlie (lory
w]iich the Papjds alledge, isinconfiftent with the facred
chronology, or account of thefe times: For, from the
.time of Chrifl's death, in the 18'^ year o{ Tiberius, to the
i^thyear of NtJ'o, when Peter was crucified, are only
36 years, viz. 5 in Ti'Z^mw's reign, 4^ m Caligi.il a' s, 14
in Claudiuses, and 13 inA^^r^'s. Now Peter (Xid notftir
a foot out of Judcca, till 12 years after our Lord's
death ; then he was caft into prilbn by liercd, Aol. ch. xii,
which was the fourth year of the Emperor Claudius^
and the laft of King Jgrippa. Six years after that, or
the eighteenth after Chrifc'.s Crucifixion, we find him pre-
fent at a Synod at Jerufakm, A^. chap, xv, and after
this, according to our adverfaries, he was feven years at
Antioch^ fo as there remain only eleven years in which he
could poffibly be at F^ovie. And indeed there is no fo-
lid evidence he was there at all. For, Fifihly, Peter
being the Apoflie of the Circumcifion, Galat. ii. 7, 8.
we have more reafon to believe, that when Paul was car-
ried to Ro7ne, he vificed die Jews difperfed in Greece^
Thracia, the Fejfcr Afia., Babylon, and the Eaft, and
gained a great .harveft .among them, even to the day of
his death.
Againft thefe arguments rhere can be no juft objcdion.
For tho' this Apoftle, i Pf/.v. 13. ^■xys,T^he Church that
is at Babylon falutelb you \ yet this Babylon is not Ro?ne,
True it is, that John in the book of the Revelation, wri-
ting prophetically of the corrupt and idolatrous flate
of the Church o'i Rcjiie, compares "her to Babylon; but
here Peter writes plainly and hiftorically of Babylon in
the Eajl, once the Head of the Affyrlan Empire, where
there was fo great a concourfe of jews, as that afterward
in that place they framed the Bahylonijh Thalmud. Tho'
many of '"'le ancients have given fome ground for this
fLory, yet it flows originally only from Papas, called
T 4 Bifliop
2 So The Propagation of the
Bifhop of HierapoUs, as cited by Eufchha*^ (or Papias*^
books are loft. But if they were extant, according to
the fame Eufebius "j", the author of them was but a per-
fon of a mean chara^er, a rude, fimvle, aj-bd vain man,
who believed and reported things upon common tradition,
even things that were nvBLKUTipiXy ^i^^f ^o fables than
truths. He was a Millenary, and introduced fabulous Jlo~
ries into the Churchy -.ibich a multitude of writers after
him have licked up. Thofe who defire to fee this queftion
more fully examined, and the opinion I have advanced
conj&rmed, may confult the Authors cited at the foot of
the page 4:. After all, tho' it fhould be granted that
Teter had been at Romr, or had died or fufFered martyr-
dom there, this is no reafon for alTerting his Primacy or
Epifcopacy in tiiat city, more than at Joppa, Anlioch or
£abjlon. Bat leaving Peter, I proceed to
Paul the Apoftle. He was born at Tarfus, the metro-
polis of Cilicia, a city rich and populous, privileged
with the immunities of Rome, Aotsxxu. 25 28. He
was of Jewijh parents, of the tribe of Benja:iiiny trained
up in his younger years in liberal arcs, and alfo in the
occupation of a tent- maker. The Jews fay. He who
learns not his fen a trade, learns him to be a thief.
When he came to riper years, he was fent to be educa-
ted at Jennalem, under the care of Gamaliel, of the Sedt
of the Phanfees, and became a zealous perfecutor of the
Chriftians. But by the rich and free Grace of God, he
was wonderfully converted, which fome conceive was
in the fecoiid year after our Lord's Paiilon. 3at the
learned Spanhemius inclines to fix it in the eighth year
from Chrift's death, the third of the reign of the Em-
peror Claudius \\. Then was he called to bear Chr fs
Tiame to the Gentiles, and Kings, and Children of llV.iel,
A5is\x. 15. and was eminently fuccefsful in that wo'k.
Being remarkably preferved from the evil defigns the
y^wi had againft his life, Ausix. 23 25. he preaches
at
* Hift. Eccl.lib. i.cap. If. f Hift. Eccl.Iib. 5. cap. 59.
•^ Spanhcmii FF. operum Tom. 2. Col. 331 3S8. Turretia.
Theo-Elen. Vol. ;. pag. 188, & ieqq.^7/^/(7r/'t'>'i.
(I Spanhcmii opcium Tom. 2, Col. 3 12. de Convcrfionis Paulinas
cpocha.
Chap. J. Chrifltan Religion, Cent. I. 281
at Antloch a whole year. Here the difciples were, as by
divine appointment, called Chrijtians^ for the word xpw-
fj,aTiaai, in Jo'fsxl 16. imports fo much, and xpixa-
ricfJLOc,-^ Rom. xi. 4. is the Anfwer of God. After this,
he preached at Salamis in the ifle of Cyprus, and in feve-
ral parts of the Lejfer Afia, as at Perga and Antioch in
Pifidia, A^s ch. xiii. where, becaufe the Jews rejefted
the offers of Grace, according to the tenor of his com-
milTion, he turned to the Gentiles. Thereafter he preach-
ed at Derhe and Lyjlra, cities of Lycaonia, A^s ch. xiv.
and in all thefe places he had many converts. After
the Synod at Jerufalem, we find him preaching at l^hef-
falonica, and at Alberts, where he found an altar to an
unknown God, Aofs xvii. 23. Tir.Cavs, from CEcu-
pienius and Jerom, has the infcription thereof thus * :
&ioic, Kuiac KiXL EupcJ/Vwc Kai Ai^um-i 6£w a^vwar^ kocC
^[vtfh that is, To the Gods of Afia, Europe and Africa,
to the unknown andflratige God.
By Paul*s preaching at Corinth many believed and
were baptized, ASs xviii. 8. Thence he failed to Ephe-
fus, a place flimous for idolatry and magick -, hence
E^cffLiZ ipajxjjLOcra. for 7n\flicai fpells, by which they ufed
to heal difeafes, and drive away evil fpirits, of which
C'.emcns of Alexandria and Jofephus "f " do fpeak. Here the
Gofpel had fuch fuccefs, as many believed, confefTed
their fins, and were afhamed of their evil deeds. Many
alfu who ufed curious arts, brought their hooks together, and
burned them before all men ; and they counted the price
of tb^m, and foi'nd it fifty thoufand pieces of filver : A6ls
xix. 18, 19. which is reckoned in our money 1500 /f^.
ourl. Thcfe converts thus declared, they abhorred their
former magical rites, v/hereby they had ferved the devil,
and wo )1 for ever abandon them. This was a trophy
of the viftory of the kingdom of Chrift over heathenilh
idoliitrv.
Our Apoftle after this refolved to go up to Jerufalem,
and carry fome charitable qoUeftions for poor Chriftians
there. Some Jews, who had come from Afia, finding
■ . him
* Lives of the Apoftles, pag. 5*9.
■\ Scroroatura lib. i. Aniiq. lib. S,
2 82 The Propagation of the
him in th'e temple raif;d a tJmalc, laid hold on him,
and called the reft of the Jews to their affirbance, telling
them, This was ths fello-w who ever'^ where vented do-
brines deftriiol'ive to the injiitutions of the law and pirity
of that place ^ which he pr:famd^ by bringing in uncircuni"
lif'd Greeks into it. And they had gone near to have
difpatched him, if the chief captain Claudius Lyftas,
who commanded the Roman garrifon in the tower of
Antonia, had not delivered him from their hands, fup-
pofing him to be more than an ordinary perfon. Paul
m h;?; own defence made an excellent fpeech, A5ls xxii.
declaring his education in the rites of the Jcwi/Jj religion,
and his zeal for it ; and there gives a punftual relation
.of the manner of his converfion, and that he had re-
ceived the command of God to depart from Jerufalem^
and preach to the Gentiles. Wnen his enemies heard this,
they could hold no longer ; they cried, Away with this
fellow from the ea'tb, 'lis not ft he fljould live. To a-
void their fury, the captain oi the guard commanded
him to be brought to the caftle, and examined by whip-
ping : But the Apoftle did plead his privilege as a Ro-
man citizen, that he could not be bound and fcourged.
Of this privilege Cicero {'peaks plainly (his words I lub-
join at the foot of the page *) as tending to let in a
clear light this or the like palbge. Upon this fcore his
adverfaries gave over the defign of whipping him ; the
commander himfelf being a liitle ftartied, that he had
bound and chained a denizen of Rome. Next day the
governour commanded his chains to be knock'd off", and
brought Paul before the Sanhedrim^ where he juftified
himfelf, faying. Men and brethren-, I have liVidin all good
cmifcience before God until this day^ Aftsxxiii. 2, ^c. Re-
ligion and a good confcience begets licaven in a man's
bofom. Five days after this comes down Ananias the
high-
* Cicero in Verrem, lib. |-. Orat.io. operum paf^.m.378. Cxdeha-
tttr I'trgis in medio foro Mcjpin<s. civis Romaniis, juclices : cum iufere/t
nullus gemitus iflius miferi, — niji f^c, civis Romanus iLim.-—rO?;()OTf»
dulcc libcrtatis! O jus eximium noftr& civitatis I OlexForcia, lege/que
SempronJA. Ibid. psg. 379. Facimfs eft, 'vinciri dvcin Rcnianum : fceltis,
-jcrberctri : prepe parricidium, necari : quid dicam in crucem tolle^e ?
verbofatis digns tarn nefaria res appellari nullo modo potefi.
Chap. 3- Chriftian Religion, Cent. I. 28 j
high-prieil, with Ibme ot the Sanhedrim^ to Ccsfarea, ac-
<:ompanied with 'TertiiUus their advocate, who in a neat,
but fliort fpeech, accufed Paul of fediliofu herefi^ and
profaning the temple^ Ads xxiv\ 2—6. As to the
charge of fedition, the Apofile flatly denied it-, as to he-
refy, he confefled, after ths manner they call herefj, fo
ivorjhip I the God cf my j'alhsrs. As to profaning the
temple, that his defign in coming to Jerufalem was to
bring charitable contributions to his diilrefTed brethren ;
that he was in the temple neither with multitude n6r
tumult. Fd'ix continued Faid a prifoner two years, and
being himfelf difplaced by the Emperor Nero^ to gratify
the Jd"K;j he left him Hill in prifon. PtfraV/j F^/?/(fj having
Succeeded governour of the province, the JcIJus renew
their accufation againfh Faui before him, Aoisxxv. but
were not able to bring any proof: however Feftus, to
.oblige the Jews, when entring on his government, asked,
if he would go and he tried at Jerufalem ? The Apofile,
underftanding theconfcquenceof that propofal, pleaded.
That being a Reman citizen, he ought to be judged
by their laws, and made formally his appeal to Ccefar^
which Feflus received. Ag^r'tppa, who fucceeded Hercd
as Tetrarch of Galilee, being come with his filler Bemice
to vifit this new governour, and defiring to hear and fee
Paul, at Fefiush command he was brought forth. Beino-
permitted to fpeak, he made an excellent apology for
himfelf and the Chriflian Religion, A7j xxvi. which almoji
perfuaded Agrippa po be a Chriflian. It being final- _^/ re-
folved Paul fno uid be fen t to Rome, he, with fomeoiher
prifoners of note, were committed to the charge of
Julius, commander of a company belonging to the legion
oi AugupAis. In September A.D. 56, or as others 57, they
proceeded in their voyage •, the particulars whereof be-
ing defcribed by the infpired hiftorian, y^^^; xxvii, xxviii,
I here omit them. Puhlius the governour of the ifland
Melite, now called Malta, courteoufly entertained Paul
three days ; his flither was then fick of a fever and flux,
Paul laid his hands upon him, and healed him and many
of the inhabitants, which made them heap honours
upon hirxJ : yea, Puhlius himfelf is fiiid t>y feme authors
* to
i84 The Propagation of the
to have been converted to the Chriftian Faith, and made
biOiop of the ifland *. The Apoflle being come to Rome^
he lived two years in his own hired houfe, where he
preached without interruption to all who came to him,
and with good fuccefs. We find in the laft chapter of
the- Epiftle to the Romans the names of feveral Chriftian
converts, and in Pbiiip, iv. 22. the Apoftle iiiys, All th$
faints falute pu^ chiefly they thai are of Cefar'3 houfhold.
And therefore we may obferve, that antiquity fpeaks of
fome converts of better quality, even belonging to the
court it felf, among which the Roman martyrology
reckons 'T'orpes, an officer of prime note in Nero*s pa-
lace i* , and afterward a martyr for the fliith ; and one
of that prince's concubines, fuppof *d to be PojpcBa Sabina,
to whom Tacitus gives this charadler ||-, That fhe wanted
nothing to render her to be one of the moft arcomplifhed
ladies in the worlds but a chafte and 'virtuous mind. I know
not how hr it may countenance her converfion, at leaft
her inclination to a better religion than Heathenifm, that
Jofephus t calls her a pious woman^ and that fh? efFe6lu-
aliy follicited the caufe of the Jeivs with her husband;
and in his own life he fpeaks of further favours he re-
ceived from her at Rome ^-\. I find alio Tacitus mentions
a noble woman called Pvmponia Grcrcina^ fuperflitionls ex-
terna: rea., that is, givJty of foreigr fuperftition ** ; by which
we may guefs, that he means fhe was a Chriftian. But
we have a more fure account in the infpired writings of
this Apoftle, of his converting 0/7(/;wz^i that had cheated
his mafter Philemon, and run away from him -, but upon
his converfion he became fliithful to his maft'er, and is
kindly recommended to him by Paul \\\\.
After tv/o years cuftody at RGvie, the Apoftle being
reftored to liberty, and minding his commifiion to the
Gentiles, he prepared himfelf for a greater circuit; tho*
what way he direded his courfe, is not abfol-utely certain.
'Tis
* Spondani epitome annalium Baronii ad annum Chrifti 5-8. pag. m.96.
■\ Ad diem Maiiiy. pag. 308.
II Annalium, lib. 13. cap. 45-. pag. m.jpS. ^ Antiq.lib. 20. cap. 7.
ff In vita ilia, non longe ab initio.
■ ** Annalium lib. 13. pag. m. 290. (1 1| Epiftle to Philemon.
Chap. 3' Chrifiian Religion, Cent. I. 2S5.
'Tis probable he preached bouh in the eafcern and weltern
parts of the world ♦, for Clemens^ Paul's contemporary^
in his excellent epiftle to the Corintbiaris, tells us *, That
Paul hsmgfevent'mes cajl inlo chains y bavingfuffercd 'whip-
ping and Jioning, gai?ied the reward rf his patience. He
preached the Gojpel both in the eajl and weft ; he taught
rijjleoiifnefs to the whole worlds and went to the utmoft hounds
of the weft y Qttl to r/pjU^r rwc S'vaE(i!c,-, by which fome un-
cier{\.\xnd Britain) and havjig /ujfered j7iartjrdom iind.r the
emperor St he departed out of this world into a happy place y
lea'Ving the greattft exam-ile cf patience. He intended once
and again to go toSf ai:, Rom. xv. 24, 28. and proba-
bly did go thicher. Theodoret informs us. That hebn^uiht
the Gofpel to the ift's of the fea-f, by which he feems^to
intend Bruain. He returned to Rome about the eignth
or ninth year of JSerd''^ I'eign, where he was cad into
prifon, and fuffercd martyrdom.
Andrew the Apoftle war, born at Bctlfapla, a city of
Galilee^ (landing on the banks of the lake Genefantb ; he
was fon to John or Jonas, a fifherman there, and brother
to Simon Peter, but whether elder or younger, is not
certain ; probably younger. He feems to have beea
a difciple of John the Baptift, upon whofe teftimony
concerning our Lord, Behold the lamb of God, &c. Ai-
drew, and another difciple, who feems to have been
John the Apoflle, follov/ our Saviour to the place of
his abode, John i. ^y — ■ — 40. Upon this account by
the ancients he is frequently called TTpwroKKfiTO!:-, that is,
the firft called. After fom.e converfe, he acquaints his
brother Simon, and they both come to Chrift. About
a year after this our Lord palTing through Galilee, found
them fifhing on the fea of Tiberias, and calls them to
befifhers of men, Matth. iv. 19. Mark'i. 16, ly. thaf
is, to convert men by the efficacy of the doftrine he was
to preach to the world, commanding them to follow him ;
and accordingly they left all, and followed him. Little
more is recorded of him in the facred Hifiory. After
cur Lord's afcenfion to heaven, when the Holy Ghoft
had been plentifully poured out upon the Apofiics, to
qualify them to fubdue' the world to Chrift, by the
preaching
* Pag, m. 14. t la aTim.iv. i5.
2^6 The '^Propagation of the
preaching of the Gofpd, and to root out profmenefs
and idolatry •, 'tis affirmed by the ancients, that the'
Apoftlcs agreed among themfelves, or by lot, as fome
authors fay*, what part of the world eachJLould take.
In this partition, Andrew had Scphia and its neighbour-
ing countries for his Ihare. He pafTed along the Euxine
Sea, called once Jxenus'f^^ov the inhofpitable humour
of the people, who ufed to facrifice fbrangfers, and to
drink oiit of their skulls. Having travelled over many
of the Scythian regions, and converted many to the
Chriftian Faith, he returned to Byzdnliiim, fince called
Conjlantlnople^ where he inftruded the people in the
knowledge of the Chriftian Religion, founded a church
for divine worfhip, and ordained Slachys, whom Paul
calls his beloved Siacbys, iirft bifliop of that place ||.
Here he is f^id to have preached the Golpel two years
with good fuccefs, converting many to the Chriilian
Faith. Afterward he travelled over Thrace-^ Macedonia,
Thejfd'jy Acbaia y Nazianzen adds Epirus %. In all which
places, for many years, he preached and propagated
Chriilianity, confirming the do6Vrine he taught with
figns and miracles, and gave his lafc teftimony to the
truth, by faffering martyrdom at Patr{s in Acbaia, being
there crucified by order of Mgeas king of the Edejfenes^
fays Doi'otbcus hx^o"^ o^'Tfe'^*. Nicephorus tells us fi",
'That the crime ohjeBed agni;ijl hhn was, '■That he had per-
fiiaded Maximilla the kin^szuife, i^/;(i Stratoclcs his brother,
to ejnbrace the Chriilian Faith., and abhor impiety. Bernard
fays, T^bat St. Andrew ^was led to his exrcutiou with a co?n-
pofed mind ; when he caine within fight of the crofs. his
body did not tremble, his face grew not fale ; but fid he
had long de fired that hap,'y bony, the crofs had been con-
fecrale i by the body of Ch>i\ a\-d he came joyfull: tj it, as
adifcijle and folln-wrr of h'~..i, x'^e^ing to be brought fafe
to his m'lfrr. The church of Rnm^ celebrate' his me-
mory no the 30Ch of November \\ || : But in what year he
fuffered, is not recorded. J imes
* Eufeb. Hift. Eccl. lib. 5 c\'^. i. f SrraboGeo^. lib. 7. pag io5.
I) Niceph.Ciliitus Hift. ;''.ccl. iib.i. cu. 39. \ Orar. ij-. pa^ 4Ji!3.
♦* InSynopli. ff Vliit Eccl. lib.i. c:p 39.
(JlJPairioSt. AndieseapudSariuiuaia.cm t^Jovcmbris 30. pag- ofj.
Chap. 5.^ Chriliian Religion^ Czvit. I, 267
James furnamed the great, either for his age, being el-
der than the other Jamei, or for feme pecuhar honours
conferred upon him by oar Lord ; v/as by birth a Gali-
lenn, partner with Peter in the trade of fifhing, from
which our Lord called him to be one of his difciples,
Marki. 19, 20. He chearfully complied with the call^
leaving all to follow him. Soon after this he was called
from the ftation of an ordinary difciple to the apoflrolic
office, and honoured with fome peculiar ads of favour^
beyond moft of the reft of his equals. He with Pctcr^
and Joh}7 his brother, were taken to fee the miraculous
railing of Jairus^i daughter •, were admiitted to Chrift*s
glorious transfiguration on the mount ; and taken along
with him to the garden, to be wicnefles to thofe bitter
fufferings he there endured for us, the better to encourage
them under, and prepare them for their own trials. We
have no certain account what became of him immediately
after our Saviour*s afcenfion. Jero?7i tells us*, that be
preached to the difperjed Jews^ by which he probably
means the J'ewi/h converts, difperfed after the death of
Stephen. And we may conclude, that fince the Apoftles,
after our Lord*s afcending up on high, ftaid feveral years
together at Jerufalem., or in the bounds of Judcea \ and
fi"nce James lived fo fhort a while, it is utterly improba-
ble that he went either to Spa'in^ Portugal., Britain^ or
Ireland^ to plant Chriilianity ; however fome Spamfi and
other monadic writers affirm it. As to his fufferings,
Herod Agrippa, fon of Arijlobidus, grandchild to Herod
the Great, being made king over Judcea., through the
h.v our oi Claudius Ccefar, to make himfelf popular with
t\\Qjews^ jaifeda peiTecution againfc the Chriilians, and
killed this Apoftle J^w^;, the brother of John^ with the
fword, Acisxn. 2. Eufebius^ from CI -mens o^ Alexandri.^
tells us f, " That as he v/as led to the place of martyr-
" dom, the officer that guarded him, or his accufer, fays
*' Sindas II, being convinced of the evil he had done, con-
" fcffcrd himfeif to be a Cnrifdan, and begged this Apo-
" ftle would pardon him j who after a little paufe, kilTed
" him,
* pe fcriptoribus, in Jacobo. f Hill. Ecd lib. 2. cap 9.
11 In voce' H^wsTi;?. ^ ^
2 8 S The Propagation of the
*' him, faying, P ace. he to thee ; and both were be-
" headed.** Divine vengeance fuffered not his death to
be long unrevenged : For the infpired writer alTures us,
^^jxii. 2 1 23. " That upon a fet day, Hercdix-
*V rayed in royal apparel, fat upon his throne, and made
" an oration, and the people gave a Ihout, faying, it is
*' the voice of a God, and not of a man ; and immediately
" the Angel of the Lord fmote him, becaufe he gave not
*' God the glory; andhe was. eaten of worms, and gave
*' up the ghoft." Jofephm the JewiJIo hiftorian, who
might himfelf remember it, being then a youth of itv^vi
or eight years of age, fets down the ftory with thefe cir-
cumftances :^. " Herod vtvaowtdio CcsJ area, having en-
" ded the third year of his government over all Judcsa,
*' While there, he proclaimed folemn fights and feflival
*' entertainments in honour of Ccefar, to which flocked
*' many nobility and a croud of people ; on the fecond
*' day he came with great ftate to the theatre, to make
*' an oration to the people, clothed in a robe curioufly
*' wrought over with filver, which encountring with the
" beams of the rifing fnn, refleded fuch a iuftre, as be-
*' gat fome veneration in the multitude, who cried out,
«• as prompted by flatterers, that it was fomeDsity they
*« beheld i which impious applaufe Herod received with-
*« out any diflike : but a fudden accident changed the
'« fcene -, looking up, he faw an owl fitting on a rope over
<' his head, which he prefently own'd as a fital meflTen-
*' ger of his death, as before it had been of his fuccefs.
*' A melancholy feized his mind, and exquifite torments
*' on his bowels ; Behold, fays he, the De'tt) you admired,
*' lUn commanded to die ; a fatal neceffity convinceth "jou
*' of flattery andfalfJoood; he whom youfalutedas immortal,
" is hurried to death I Being removed to his palace, his
** pains increafed on him, tho' the people prayed for his
*' life and health, yet his acute torments prevailed, and
*' after five days put a period to his life.'* To return,.
tho' the Apoflle James was beheaded, yet the Word of
God grew and jnulli^lied. Ads xii. 24.
John
^ Antiquitat. lib. ip.cap 7.
Chap. 5. Chriftian Religion^ Cent. I. 289
John the Apoftlc was a GaVdean^ the fon of Zehedee
and Salome^ the younger brother okjamcs^ Before his
coming to Chrifr, h- feems to have been for fo-"^e time
the difciple o^ John the Baptiji, being probably thai other
difciple who was with Andrew^ wlien they \.Az the Bap~
tiji to follow our Saviour. So particularly does he relate
all the circumftances of that tranfadion, tho' modeftly,
as in other parts of the Gofpel, concealing his ov/n name.
He was at the fame time with his brother call ^d to be a
Difciple and an Apoftle, Mark i. 19, 20. He was by
far the youngeft of all the Apoftles, as the ancients affirm,
and his great age feems to prove it ; for he lived near
70 years after our Saviour's death. Many paflages con-
cerning him in the facred Scriptures are recorded, in con-
junftion with his brother James. He v/as the Difciple
whom Jefus loved, that is, treated with more freedom
and familiarity than the reft, being acquainted with the
moft private paflages of his life ; and he had fome inftan-
ces of particular kindnefs conferred upon him, lying in
our Saviour's bofom, or leaning toward his breaft at the
Pafchal Supper. He was alfo very conftant in his affec-
tion to our Lord, ftaying with him when the reft defer-
ted him. Indeed upon our L6rd's firft apprehenfion he
fled, as the other Apoftles. But 'tis not improbabie,
that foon after his mafter was feized, he was the young
man who followed him, having a linen clctb caji about
his naked bod^ \ and the young men [the officer?] laid hold
on him, and he left the linnen cl'4h and fled from tlem na-
ked, Mark xiv. 51, 52. Tho' he fled at prefent to avoid
the fudden violence offered him, yet he loon recovered
himfelf, and returned back to feek his mafter, confi-
dently entring the high-prieft's hall, and waited upon
him, and for any thing we know, was the only Apoftle
that did fo. At the crucifixion he owned him in the midlt
of arms, guards, and thickeft crouds of inveterate ene-
mies. Our Redeemer, by his laft teftament on the Crofs,
appointed him guardian of his own mother the blelTed
Virgin, John ^ix. 26,27. When Jefus therefore f aw his
mother, and the dfciple flanding b), whom he loved, he
J&id to his mother, Woman, behold thy fon! and to the
Vol. I. U difciple^
290 The Tropagation of the
d'lfiple^ BehokUby mother I and from that hour that difciple
took her to his own home. Her hufband Jofeph being fome
tiiiK.' hi'fore this dead, this Apoftle made her a principal
part of his charge and- care. Ac the firft news, of our Lord's
R-ftirreftion, he with P<?/^r did haile to the fepulclire.
Tliefe two feem to have been very intimate. After
Chrift's Afcenfion, we find them going up to the temple
at the hour of prayer, ^^7i iii. and miraculoufly healing
the impotent cripple. They both preached to the people,,
and were both apprehended together by the Priefts and
Sadducees, and thrown into prifon, A5fsiv. and next
day brought forth to plead their caufe before the Sanhe-
drim. Thefe two were cbofen to go to Samaria to confirm
the plantations P/^f/ip had made in thefe parts, j^cfsvnu
13, 14. where they confounded and baffled Simon Magus,
and exhorted him to repentance. To them alfo Paul ad-
dreffed himfelf, as thofe zvbo fo'em'd to he pillars; who
when they perceived the grace that was given tohmif they
gave him and Barnabas the right-hand of fellou^jip, that-
they Jhould go unto the heathen ^ Gal. ii. 9. They confirmed
their miflion to the Gentiles.
In the divifion of the provinces the Apoftles made
among themfelves, the leffer Ajla fell to John^a fhare^
tho' he did not prefently enter upon this charge, for
probably he dwelt ftill at his own houfe at Jerufalem^
till the death of the bleffed Virgin, which is reckoned .
by Eufehius to have happened in the 48th year from'
Chrift's birth*. After this he applied himfelf to the
Propagation of Chriftianity in Afia., preaching it where
it had not taken place, and confirming it where it was
already planted. His chief refidence is faid to have been
at Ephefus. Nor can we liippofe that he confined his
minifhry to Afia Minor., but that he preached alfo in o-
ther parts of the Eaft, probably in Parthia -, his firft E-
piftle being anciently entitled to them. And the Jefuits
in the relation of their fuccefs in thefe parts, tell us -j",
Sl?^^ //ji? Baflbrse, a people m India, conjiantly ajfirm front.
a tradition of their anceflors.. That St. John planted the
Chrijiian
* In Chronico ad Annum CJirifti 48.
^ Literic Jcfuitarura, anno i^SS-
Chap.?. Chrtjiian Religion-, Cent. L 291
Chrljlian Faith there. Hiving fpenc fevcral years in this
work, he was accufed to Domillan the Emperor, author
of the fecond perfecution againfl: the Chriftians, as an
afferter of impiety, and a fubverter of the r-ligion of
the empire. By his command the Pro-conful of Afm
fent him prifoner to Roriie^ where 'Tertidlian fays*.
He was cajt into a cauldron of boiling oil ; lut God who
prefcrved the three children in the fiery furnace^ preferved
him, and brought him fafe out of it., and he was prefently
ordered to be tranfported to the difconfilate Ifland Patmos
in the Archipelago ; where he wrote his Apocaljpfe, or
book of Revelations, and there remained feveral years %
inftrufting the inhabitants in the Faith of Chrift. God
converfed with him by heavenly vifions, when he was cut
off from ordinary converfation with men. When Do-
m'ltian was carried off by death, Cocceius Nerva fucceeded
in the empire, who being of a m.ore fober temper, re-
called thoie whom the fury of his predeceffor had fenC
into banifhment. John returned into Afia the leffer,and re-
^\dt6.-d.tEphrfus. There he wrote his Gofpel,and lived to the
time of the Emperor 'Trajan. About the beginning of his
reign he departed this life very'aged, about thepSth or99th
year of his life, tho' Dorotheus '^ makes him much older.
Philip was horn zt Bethfaida, near the kd.o^ Tiberias y
the city of Andrew and Peter. Of his parents and trade
the Gofpel takes no notice, tho' probably he was a fifher-
man, the general trade of that place. He was among
the firft who was called to be a Difciple and an Apoftle,
Job. i. 43 47. We have but a few paffages relating
to him in the hiftory of the Gofpel i^. In the diftributioa
of the feveral provinces made by the Apoftles, tho* na
mention be made by Eufebius what fhare fell to Philip.^
yet we are told by others ||, that the Upper- Afta was his
province, and that he preached and planted Chriftianity
in Scythia, where he applied himfelf with great diligence
U 2 and
I * De prjefcrip. hsret. cap. 36. pag. m.a4o. Tercurre Ecclejias ^pa-
Jlolicas Habes Romam ubi Apoftolus "Joannes, pofiquamin oleum igneum
demerfus, nihil pajfus efi, in inJuUm relegatur, -j- InSynopli.
:}: See Joh. vi, y. xii. Z2. iv. 8.
ij Simeon Metaphraftes apud Suriumad i, diem Mali. Cavs's AntiefT
ApoHoiicse.
292 The Tropagation of the
and induftry, to recover men out of the Inure of the de-
vil, by the embracing of the truth. By the conftancy/
©f his preaching, and efficacy of his doctrine, he gained
many converts . whom he baptized into the^ profclTion of
the Chriftian Faith, at once curing both their fouls and
their bodies ; their fouls of error and idolarry, and their
bodies of infirmities and ciifbempers ; healing difeafes,
difpofTcfTing Dcsmons, fettling Churches, and appointing
them guides and minifters to ove; fee them. Having for
many years fuccefsfuily manr^ged the apoftolic office, in
the laft period of his life he came to HLrapohs in Phrygia,
a city rich and populous, but mad upon idolatry.
Among the reft of their vain deities,. Nice;hori'.s reports *,
'^' That they w )• (hipped a ferpent or dragon, kept it in
'* a temple, and offered facrifices to it. When Philips
" with his fitter Mariamvx^ a virgin who accompanied
*' him, came there,, by prnyer to God he obtained that
" this famed ferpent evaniOied, and its worfhippers were
*' afh.'.med ; and by his exhortations, accompanied with
" divine power, he prevailed with many to renounce
" idolatry, and embrace the Chriftian Religion. Satan,
*' enraged at this overthrow, ufes his old methods of
" perfecution ; the magiftrates of the city feize the
** Apoftle, and hanged him by the neck againft a
" pillar."
That Bartholomew was one of the Apoftles, is evident
from thre facred hiftory of the New-Teftament, where his
name b frequently recorded among the reft -f, tho* there
is little notice taken of him under that name. Hence
fome fuppofehe is the fatp^e with NathatiaeL What rea-
ders this more fpecious, is, that as John never mentions
Bartholomew in the number of the Apoftles^ fo the other
Evangeliits never take notice of NathanaeU and we find
Ndtha.'.ael reckoned with the other Apoftles, to whom
our Lord appeared at the fea o^TiberiaSy Job.xxi. i, 2.
If it be fo, he was by birth of Cana in Galilee. We
have an account of his converfion, when pur Lord calls
him c:nl(i'>.it]\lt indeed, a man in whom is no guile, Joh.i.
47—49. He being convinced of aur Lord's Divi-
{i'lty
• Hift.Eccl. lib. 2. cap. 59.
t Matikx. 3. Markiii. 18. Luke vi. 14, AAsi. rjj
Chap. 3. Chrlflian Religion, Cent.!. 223
TKty by his converfe with hiin, makes this confefTion,
Rahbi^ thou art the fon of Gcd, thou art the ki\g of ii'ritl.
Concerning this Apoftle's travels up and down ihc v/orld
to propagate the Chriftian Faith, we have but fhorf hints
from the ancients. *Tis agreed that he went as flir as
India, that is India on this fide the Garges. Socrates *
fays, It waslvi^Ai bordering tfpofi lEzhioph, meaning no
doubt the Jfian JSthiopa. Jerom calls it f the fortunate
India, and tells us, he left behind him the Gofpel accoy-ditig
to Matthew ; of which Eufehius gives this account :|:,
^hat when Pantaenus, an eminent ■phiifopher, and good
Chrlfiian, themafler of Clemens 0/ Alexandria, from holy
zeal to propagate Chrifliamtj, 'uoent to the Eaft, he came
as far as India, where he found the Gofpel according to
Mztthewuirit in llehrt^w Letters, left there ^)' Bartholo-
mew, one of the Apofiles, who had preached to thcfe coun-
tries. After this Apoftle's labours m the Eaft, he re-
turned to the more weftern and northern parts of Afia,
He was with Philip at Hierapolis in Phr'jgia, inftru6ling
that people in the principles of Chriftianity, and con-
vincing themof the folly of their idolatry. " The ma-
" giitrates ejiraged, defigned hitn to martyrdom; but
*' when they heard, that divine juftice would revenge
** his death, and did feel fome fymptoms thereof, by
*' the beginnings of an earthquake, they embraced the
" Chriftian Faith, fa^s Nicephorus |i., and loofed the
*' Apoftle from his chains.'* After this he went to Ly-
caonia, where he inftrudted the people in the Chruti-m
Religion. His laft removal was to AlbanopI^ m Armenia
the Great, a place overgrown with idolatry ; from which
when he fought to recover the people, he was by the go-
vernour of the place commanded to be crucified **, which
ht chearfully underwent, comforting and confirming the
converted Gentiles to the laft minute of his life. Here-
tics have perfecuted his memory after his death, no lefs
than heathens did his perfon when alivc^ fathering a f^ bu-
ll 3 bus
* Hift. Eccl.hb. 1. cap. 19. f De ScriproribusinBartholomxo.
4: Hift. Eccl. lib. f. cap. lo. ll Hift, Eccl.lib. i. cap. 59.
** HieronyiBus de Scriptoribus. Doiochcus in Synopli de 11 A-
poftolis.
294 T^he Propagation of the
lous Gofpel upon his name, altogether unworthy of him ;
which, with others of that ftamp, is juflly condemned as
apocryphal.
Matthew called alfo Lsv'i^ tho' a Roman officer, yet
was an Hebrew of the Hebrews, both his names fpeaking
him purely of Jcw;Jh extradl. He feems to have been a
Galilean^ the fon of Alpheus and Mar), fifter or kinf-
woman to the bleffed Virgin. Eiis trade was a publican or
tax gatherer to the Romans, an office of bad report
among the Jews, being not only a grievance to their
purfes, but alfo an affront to the liberty of their nation.
Our Lord having cured a famous Paralytic, retired out
of Capernaum to walk by the fea-fide, where he taught
the people who flocked after him. Here he Hiw Mat-
thew fitting in his cuftom office, whom he called to
come and follow him *. The man was rich, had a
gainful trade, and was a prudent perfon : he underftood
he muft exchange wealth for poverty, gainful mailers for
a defpifed Saviour ; yet he bft all his intcrefts and rela-
tions to become our Lord's Difciple. . He entertained
him at a dinner in his houfe, to which he invited feveral
Publicans of his own profeffion, hoping they might be
converted by our Lord's converfe and company. After
his eledion to the Apoftohte, he continued with the reft
till our Saviour's Afcenfion, and then for the firft eight
years atleaft preached up anddown Judcea. About this
time he wrote his Hiftory of the Gofpel, tho' fome of
the ancients fay, he wrote the fame in Hebrew. I fee no
folid evidence for this, it flows originally from the tefti-
moaj>pf Pap'ias, cited by Eufebius f. Now Papias's wri-
ting^'are all loft, and tho' extant, Eufebius in the fame
place, owns he v/as one who reported things as told him
by tradit;on, and wrote rivd uvQiKooTSfay things liker
to fables than truths. And there is no reafon to queftion
but the Greek copy of this Gofpel in the ficred Canon is
authentic. Little certainty can now be had, what tra-
vels this Apoftle underwent for advancing the Chriftian
Faith. JEthiojna is generally affigned as the province
whexe
* Matth.ix 9. Markii. 14— —27. Lukev. 27— =--31,
rj- Hift. Ecci.lib, 3. cap.35.
Chap. 3 o Chrifiian Religion^ -Cent. I. 2 95
-where he laboured *. Mcta-phrajies fays, "^hat he went
Jirjl into Parthia ; and having fuccefsfully -planted Cbrijlia-
nity in thefe farts^ he thence travelled into -Ethiopia "f ;
that is the Afiatic lying near India. -By preaching and
miracles he mightily triumphed over error and idolatry,
•convinced and converted multitudes, ordained fpiritual
guides and paftors to confirm and build them up, and
bring over others to the faith, and then finifhed his
courfe. 'Tis probable, as an ancient writer at the foon
of the Page :^ affirms, that he luffercd martyrdom at
Naddabar^ a city in yEthiopa, but by what kind of
death is uncertain. Dorotheas \\ fays, He died, and was
honourably buried at Hierapolis in Parthia.
T^homas, according to the Syriac import of his name,
was called DzW7;;2Z/ J, v/hich fignifies a Tzcw. The hiftory
of the Gofpel takes no particular notice either of the
country or kindred of this Apoflle. That he was a Jew
is certain, and in all probability a Galilean. We have
■only a few paflages in the Gofpel concerning him **.
After our Lord's afcending to heaven, and the miracu-
lous gifts poured down upon the Apoftles, the province
faid to be affigned to Thqmas was Parthia "f-f . Jerom
■fays i^t, 'The Apojlle Thomas, as we are informed by tra-
dition, preached the Gofpel cf our Lord to the F'drthuns,
Medes, Perfians, Caramans, Hyrcanians, Ba6trians ^/z^i
Magians -, and died in the city Calamin in India. Nice-
pihorus fays fill, That he was at firfi unwilling to venture
himfelf into thefe countries, fearing he JJjould find their
manners as rude and int.ra5Iable as their faces were black
and deformed, till encouraged by a vifion, that ajfured him
of the divine prefence. He travelled a great way into
thefe eaflern countries, as far as the ifland Taprobane
(which fome alledge is that now called Sumatra) and even
U 4 to
* Apud Suriumaddiem 21. Septembris, Vol. 3. pag. 217.
-j- Socrates, lib. i.cap. 19.
^ Venantius Fortunatus de fpe v'wx. ceternce.
Ind? triumphantetn pert Indin BartholoiTi&nm,
Miitth^tim eximinm Naddabar altAviram.
fllnSynopfi. **Matth.x.5. Johnxi. 16. xiv.j-. andxx. 14-— -jo.
•ft Eufeb. Hift.Eccl. lib. 3. cap. i. ^r]^ De Scriptoribusin ThonU;
(III ^ift. Eccl.lib.2, cap, 40.
39^ The Propagation of the
to the country of the Brachmans^ preaching every whera
with all the arts of mild perfuafives, and calmly inftruc-
ting them in the principles of Chriftianity. By thefe
means he brought the people over from the groffeft ido-
latry to th^^ hearty b?lief and entertainment of religion.
D'-'TolheiiS Bifhop of 'T'jre has the fame things concerning
this Apoitlt's preaching, as Jerom \ an ^ as to his death,
he fiys, T!hat Tliomas was killed at Calamin, a cily of
Indi.i, hy a launce^, and is there honour ahly buried *.
When the Portugutze came to trade to the Eaft-LtdieSy
in the fixtccnth century, they tell us, " That from an-
*' cient monuments, wrirings and confl^nt tradition,
" which the Chriftians they found in thefe parts prefer-
*^ ved, they learned i that St. Thomas came firft to So-
•' colra, an iflc in the Arabian fea, and thence to Cran-
^' ^^;zw-, v/here having converted many, he travel led far-
" ther to the Eaft, and preached the Gofpel with good
** fuccefs, and returned to the kingdom of Conmafidcl,
" where zx. lAaiipur the Metropolis, near to the place
" where the river Ganges flov/s into the gulfofA'^i'^rt/^he
" begun to ered; a place for divine worfhip, till h.e w\.s
" prohibited by the priefts, and the Sagamo o: Prince
*' of the country. Bat upon convidlions by feveral
*' miracles, the work went on ; \})\^Sagamo himl^:lf em-
*' braced the Chrillian Faith, and his example w^s fol-
*' lowed by great numbers of his friends and fubje^ts.
" The Brachmans fearing this would fpoil their trade, and
" extirpate the Religion of their country, purfued the
<' ApoiUe to a tomb, whither he ufed to retire for his
^^ devotions: while he was at prayer, they load iiini wiih
*' dans and flones, and one of them run him tnrough
*' with a launce. His difciples took up his body, and
*' buried it in a Church he had lately built, which v/as
«' afterward improved into a fabric of great magr.ifi-
<« cence." From thefe early plantations cf CLriitianity
in the Eafl-Indies^ there is laid to have bec:n a continued
fuccefllon of thofe called Chrljtlans of St. Thomas in
thefe
* In Synopfidc vita gc morte Apoftolorum.
f Maftsi Hill, rerum Indicarum, lib. 2.pag. Sf 88. Oforius de
Reous Emanuelis, lib. 3. pag. 119. Apud Dx. Cube's Lives of the
Apoftles.
Chap. 5. Chriftian Religion, Cent. I. 297
rhefe parts unto this day. The PortugUcZe found them in
great numb:;rs at their firft arrival in feveral places, no
lefs than fifteen or fixteen thoufand families. They are
•very poor, and their Churches generally very mean and
fordid, v/herein they had no image of the fliints, nor
any reprefentation but that of the crofs. They are all
governed by the Patriarch of Muzal. They promif-
cuouHy receive all to the holy communion, which they
give under both kinds of bread and wine ; tho' inftead
of wine, which their country wants, they make ufe of the
juice of raifms fteeped in water, and prelTed out. Chil-
dren are not baptized, except in cafe of ficknefs, till tiie
fortieth day. Every Lord's-day they have prayer, and
preaching, where their devotions are managed v/ith reve-
rence and folemnity. Their Bible, at leaft their New-
Teftament, is in the S'jriac language ; to the ftudy
whereof their preachers exhort their people. They ob-
ferve Advent and Lentt and fome folemn feflivals. They
have fome kind of monafteries of Religious, who live in
great abftinence and charity. Their priefts are fhaven
in fafhion of a crofs, have leave to marry once, but are
denied for a fecond time. No marriages are difTolved but
by death. Thefe rites and cuftoms they folemnly pretend to
have derivedfrom the very time of St. 'Thorn 'S^ and with the
greateft care obfervethem to this d.iy. But of thefe Chrifti-
sins of St, Thome 5 in Malabar^ we fhall have further occa-
fion to difcourfe in the feventh Chapter of this book, and
therefore I now leave them, and go on to the other Apoftles.
James the Lefs^ called by the ancients James the Jujiy
an;i by the Apollle PaiiU James the Lord's brother.
Gal. i. 19. being th? Son of ^o/^-./^, afterwards hufband
to the bleflcd Virgin, as is probable by his firfl wife.
H.^nce the bleiT^d Virgin is caJljd Mary the mother of
7^//2f'janu7'.y:^j,Mr;Cth. xxvii, 56, and by Mark^ Chap. xv.
40. the motaer of J^:?nes the Lefs, and oijcfej and Sa/ome;
and the fameperlon is cxlltd, John x\x. 25. the Mother of
Jefus. We have no mention in facred Scripture of the
place of his birth, or of his trade or way of life, before
he was called to be a Difciple and Apoftle, nor any par-
ticular account of Jiim, during our Saviour's life. After
Qur
spS The Propagation of the
our Lord's Refurreftion he was honoured with a mani-
feftation of his mafter, i Cor. xv. 7. After that he was
feen of James. He was principally adive at the Synod
of Jerufalem^ in the great controverfy about the Mofaic
Rites. The cafe being opened by Feter^ and further de-
bated by Faul and Barnabas ; at laft the Apoftle Jatnes
ftood up, J^isxv. 13 ' 22. and gave fentence, that
thedifciples fhouldnot be troubled with tht Mofaic Rites,
or the bondage of the JewiJJo Yoke -, only for a prefenC
accommodation a few indifferent things fhould beob-
ferved : and ufhers in his opinion with a poficive determi-
nation, F^r. 19. A/o £fw Kpi'i^W) Wherefore jny fentence
is. Peter^ tho' in that council, produced no fuch intima-
tion of his authority ; if he had, the Champions for the
Church of Ro7?ie ^o\\\d have made a great noife with it to
affert his judicative power. This Apollle wrote the ca-
nonical Epiftle of James., which is placed before thole
writ by Peter -, and Peter himfelf feems to have ftood in
awe of him, to that degree, as to run into an unwar-
rantable difiimulation, Gal.n. 11, 12. He was a per^-
fon of eminent parts, prudence and difcretion, and
therefore had a great fhare of the management of the
affairs of the Church in general, and of the Church at
ferifalem in particular.
After the fynod at Jerufalem^ he adminiftred his office
of Apoftlefhip with great fidelity, care and fuccefs, fo
as to awaken the malice of his enemies to confpire his
ruin. They were vexed that Paul had efcaped their
hands, by appealing to Ccsfar, and therefore turn their
revenge againii: James. Not being able to effedtuate
their defign under Fefus^s government, they got it ac-
coraplifhed under the Procuratorfhip of Alhinus his fuc-
ceffor. Jofepbus has the ftory thus * -, " Ananus, of the
*' fe6t of the Saddticees, was then high-prieft : Thefe .
•' men are fevere jufticiars ; and fince it was fo, he
*' thought he had got a proper time, when Fejfus was
*' dead, and Alhinus on his journey, to call a council of
"' the judges, where James l\\thxot\iZV o^ J tfus Chrifi^
** and fome others, are condemned as guilty of impiety,
" and
"* Antiquicat.lib. ao cap, 8,
Chap. 5. Chriftian Religiony Ccwt.l. 299
*' and ordered to be ftoned to death •, which difplsafed
*' all good men in the city." Eufebius out of Egefippus
has the ftory more fully. The fum of his account is f,
"The Apoftle James having with great freedom and
" aflli ranee preached Jefus the Son of God to be the
" Saviour of the world, and he being ajuft and excel-
♦' lent perfon, who had drunk neither wine nor ftrong
*' drink from his mother's v/omb, neither had a razor
" come upon his head, but lived continually in prayincr
*' and wreftling with God Many believed his do-
<' 6lrine, even fome of the princes and rulers ; and therc-
" fore the Scribes and Pharifees were afraid, left the peo-
" pie fiiould believe that Jefus was the Mfjfiah, and
'' did exhort James to go up to the pinacle of the tem-
*' pie, and inform the multitude who were gathered to
" the feaft of the paftover, that Jefus was not the Mef-
<" fiah. But he on the contrary faid, PFhy do ye enquire
" of me concerning Jefus the fon of man ? He fits in hea-
•'" 'ven at the right hand of mcjefly on high^ and will come
" in the clouds of heaven. The people below hearing
" this, glorified God, and proclaimed, Hofanna to the
*' fon of David ! The Scribes 'and Pharifees being vexed
** that they had loft their defign, cried out, Juftus was
" become an impoflor^ and threw him down from the
" place where he ftood: Tho' bruifed with the fall,
*' yet he got upon his knees, and prayed to heaven
*' for them r, but they ftill enraged, began to load him
*' with a fhower of ftones, till one more mercifully
" cruel than the reft, came behind, and v/ith a Fuller's
** club beat out his brains. Thus died this good man in
" the 96th year of his age, 24 years after Chrift's afcen-
" fion, fays Epiphanius *." In the infcription of his
epiftle he ftiles himfelf, Afervant of God and of the Lord
Jefus Cbrijl, The epiftle is directed to the Jewifh con-
verts fcattered abroad^ that is, in the eaftern countries :
The defign thereof is to comfort them under their fuffer-
ings, and to confirm them againft error. He obferved
a degeneracy of manners creeping on, that the purity of
the Chriftian Faith began to be undermined by the loofe
I doctrines
t Hift.Eccl. lib.a. cap.23. f Hxref. 78,
soo The Tropagatton of the
do(5trines and praftices of the Gnojiks^ men who diC'
claimed againit good works, as ufelefs and unneceflary,
aflercing a naked belief of the Chriftian Dod:rine fuffi-
cient to falvation. Againft thefe theApoftle realons ftrong-
ly, prcfling Purity, Patience, Charity, and all the vir-
tues of a good life •, and by undeniable arguments proves,
that the Faiih which carries along with it purity, obe-
dience to the commands of God, and a holy life, can
only 'uftify us before God, and intitle us to eternal life.
The Apoftle Simon is called the Canaanile, from the
Hchrew word Cana, to be zealous: hence he is called
Smon Zelotes, or the Zealot *, as Nicephorus conceives,
from his zealous defire to advance religion in the world.
The feveral natural difpofitions of the Apodles, did tend
to qualify them for fo difficult a work, as building up
the New Teftament Church, againft all the oppofition
of the world ; and alfo to be mutual checks, incitements
and afliftants to one another, as is more fully illuftrated
by the learned Mr. Fleming f . Simon being invefted with
the apoftolical office, little further mention is made of
him in the hiftory of the Gofpel. He continued with
the reft of the Apoftles, till their difperfion up and down
the world, and then applied himfelf to the execution of
his charge. Kia^phorus fays |1, He having received the
hol-j SfirJ, travelled thrcugb Egypt, Cyrtne, Afric,
Mauritania and Libya ; nor cculd the coldnefs of the cli-
mate hinder hi?n from fijipping himfelf ayid the Chrijlian
Do^Irine, to the weft em ocean ^ even to Britain itflj\ where
he preached ar.d wrought many miracles. And after en-
during man'j troubles and ajffl':5lions^ he with great chear-
fulncfs fuff'ered death on the crofs, and fo paffed to the en-
]o\m 'r.t of his mailer. Dorotheus fays |, He was ci-ucijied
and hi'.ried in Britain.
Jude the Apoftle, in the hiftory of the Gofpel is called
both by the name of Thaddccus diid Lebbcens^ Malth. x. 3.
M.rk iii. 18. and that none might confound the righteous
with the wicked, he is called Jk4^' the brother of Jarnesy
Jude
* Lukevi. 15". A£lsi. 15.
f Loganthropos, Book 3. Chap. 2. pag. 218, ^c.
(j Hiii. Eccl. lib. x. cap. 40. \ In Synopli.
Chap. 3. Chrijiian Religion^ Ccnt.l. 3 oil
Jude ver. i. and Judas^ not Ifcariot^ ]ohn xiv. 22. As
to his defcent and parentage, he was of our Lord's
kindred ; Is not his mother cat ed Mary? ar:d his brethren
James ^;/(i Jofes, and Sxmon and ]'.\dd.^} Matth.xni, §5.
Nicephorus makes him the Ton of Jofei h, and brother to
James called bifhop of Jerufalem *. After our Lord's
afcending to- heaven, Eufebius fays -f", Thomas, crie of
the twelve Apr-files^ difjjatchedT\-\d.dd^\ji% o}:e of the feventy
difcioles, to Abgarus governourof Edcfli, 'wh:;re he hea.ed
difcoj'eSy. wrought miracles^ expounded the d. ^nnes ff
Christianity, and converted Abgarus and his people to the
faith. F.r all this, the governour ordered gold and fiher
to be given to him, which he refufed, fiying. They had
little reafon to receive that from others, which themfelves
had freely relinquiOled. A large account of the whole
ftory is extant in Eufebius^ tranllated, as he fays, out of
Syriac, from the records of the city of Edrffa. Jerom
makes this Thaddceus to be -the fame with the Apoftle
Jude It- This cannot be eafily reconciled with EiifehiuSy
who fays. He was one of the feventy difciples ; which he
would not have faid, had he been of the twelve. Nicepho-
rus reports, Ti'bat J udas, noti Ifcariot, but the brother of
James, nt his fi'^Jt feiting out to preach th^. Go [pel, went up
and dow Judaea, Galilee, Samaria and Idumasa, and aljb
through the cities of Syria and Mefopotamia, and at lajt
cavie to Edefia, the city of Abgarus, where Thaddseus,
one- of the fventy, had been be: ore hiirL, and there perfe5ledL
what the other had begun. And having by his fermons and
miracles ■:j:ablifh''d Cbrijt^s kingdom^ he died a peaceable
and q^'ir't death p Tho' Dur-tbeus makes him to have
been kilkd -dzBerytus*'*, and honourably buried there ; By
the confent of many writers of .theh.d.tin churchy fays Dr.
Cave-ff, he is faid to have travelled i'lto i^erCya^ where.y
after great fuccefs in his apofioh.c mi^njlry, for many years
together, he wis at lafl, for his free and 01 en rei r vii^g the
fiiperjlitious rites of the M^gi, cruelly put to dcat/K He
has
* Hift.Ecd.lib. 2.cap.4o. f Hill. EccL lib. i. cap. ij.
Ij In Mattheum, cap. x. vcr. 3.
4: Nicephori Hill:. Eccl.lib. i. cap. 40.
** In Synopfi dc Apoftolis. ft Lives of the Apofties, pag.. 1 /j*.
302 The Propagation of the
has left one epiftle of univcrfal concern, infcribed to all
Chriftians.
In all the lifts of the Apoftles which we have in the
Gofpel, ^udis Ifcanot is Jaft named. Tlio' he had no
■confiderable hand in propagating Chriftianity, for he
came to a wretched end foon after he betrayed his mafter ;
yet fince 1 have difcourfed of the reft, I ihall oirer a few
things concerning him. As to his Surnam? Ifcanot^ he
feems to have had it becaufe he kept the purfe. For
'tis rationally conje<5lured by Dr. Hammond and others,
that this was a name derived from the Syiac language,
where the word fignifies a furfe^ and fo it denoted the
fiirfe-hsarer. If it be enquired why our Lord made choice
of fuch a man ? I anfwer, with the learned Mr. Fleming*',
for the reafons following : Firfi^ Becaufe the Scripture
muft be fulfilled, that our Lord was to be betrayed by
one of his ov/n difciples, or fuppofed friends, A5fs i. i6,
Pfal.xYi. 9. 2dly, Becaufe our Lord would this way lay
an obligation upon Chriftians to make a neceflary di-
ftindlion between a man's qualifications as a minifter, and
his commiffion to it as an office-, and that we may be-
lieve that a minifter's miflion may be valid, tho' he him-
felf be unfindlified. Judas was chofen an Apoftle as well
as the reft, ^dly, Becaufe Chrift would let us know
that no Church-fociety on earth can be fuppofed ever to
be fo pure, but that fome Judas may creep in. 4thiyy
Becaufe our Lord would have us underftand by his prac-
tice by what rule we ought to proceed, both in ad-
mitting men into aChriftian Society, and into a diftinft
order of offices, andalfo in cafting them out from thence.
Our Lord knew from the firft, that Judas was an ill man,
Job.v'x. 70, 71. but he feemed to have the ordinary qua-
lifications of piety and parts. Hi did counterfeit the
good man. He did fliew that he was a man of parts,
being entrufted with the purfe, which he managed with
addreis and cunning -, his condu6t in his treachery, giv-
ing the fij^n to the fervants of the high-prieft, by kiffing
his maftjr, fticws equal cunning and confidence. A vi-
able dcf (fl in thefe cjualifijacions, thac can be made
evi-
* Loganthropos, Vol. 2, pag- 170. Scfeqq.
Chap. 3^ Chriftian Religion^ Ccnt.l. 303
evident, as it was in Jiidas^ is juft ground to turn a
man out of a facred office. But I leave the Traitor,
and proceed to
Matthias. He was not an Apoflle of the firft eledion,
chofen immediately by our Saviour, but one who by
divine defignation fucceeded Judas the Traitor, in the
office he had forfeited. We are not then to expedt any-
thing remarkable of him in the hiflory of the Gofpel.
He was one of our Lord's Difciples, probably of the
Seventy who had attended him, during the whole time
of his public miniftry. Judas Ifcariot having betrayed
his Lord, came to a fatal end, tor he went and hanged
hitnfelf, Matth. xxvii. 5. and falling down hurjl a/wider^
and his bowels gujhed out-, A6ls i. 1 8. A vacancy being
thus made in the college of Apoftles, as foon as they
returned from mount Olivet^ where our Lord took his
leave of them, when he afcended up into heaven, they
went into an upper room, which, Nicephorus fays -f",
was in the houfe of John the Evangelift, on Mount
Ziony and there eledled a fit perfon to fupply the vacancy.
Peter opened the affair with an excellent fpeech, and
two were propounded in or4er to the choice ; Jofephy
called Barfabas^ who was furnamed Jujlus^ whom fome
make one of the brothers of our Lord ; and Matthias.
Prayer being made, that divine providence might direct
the choice, the lot fell upon Matthias, and he was
numbered with the Eleven Apoftles. The Holy Ghoft
being given to him, he betook himfelf to his charge.
The firft fruits of his Apoftolate he fpent in Judcsa^
where he reaped a confiderable harveft. We have little
certainty after this concerning him, only Borotheus fays |I,
He preached the Gofpel to barbarous men in the Inner-Ethi-
opia, where is the port of Hyfliis, and the river Phafis ;
(which charafter, as Dr. Cave remarks *, are applicable
to Cappadocia) and died at Sebaftopolis, and is buried
near the temple of the fun. Nicephorus tells us :j:. That with
great courage and intrepidity he fuffered martyrdom.
Having
t Hift. Eccl. lib. 2. cap. i.
II In Synopli, de vita & morte Apoftolorum.
* Lives of the Apoftles, pag. 1^9.
4: Hill. Ecd. lib, z. cap. 40.
304 The Tropagatlon of the
Having viewed the firft planting of Chriftianity hj
the Apoltles, from the unqueftionable records of the fa-
cred Scripture, and fo far as the imperfeft remaining
accounts of the ancients give us any light ; it muft be
alfo acknowledged that the Evangeliils, and other apofto-
lic men, did contribute very much to this good work.
But I Ihall only take notice of a few of them.
It is reported by Eufeb'ms*, " That Af^r^ the Evan-
*' gelift was fent into Egypt by the Apofll-e Peter to
*' plant Chriftianity in thofe parts ; where fo great was
*' the fuccefs of his miniftry, that he converted multi-
'' tudes both of men and women, not only to em-
" brace the Chriftian Religion, but to a more than or-
*' dinary ftridt profeflion of it.'* Some conceive that
the book of Philo the Jew, -j^pi ^lov QsopETLKOVy that
is, of a contemplative life^ which is yet extant, Ipeaks of
their peculiar rites and way of life. But that book does
not treat of Chriftians, but of Jews, and profeflbrs of
the Mofaic Religion, and efpecially of that fe6ii called
EJfenes. Mark did not confine his preaching to Alexan-
dria, and the Oriental parts of Egjpt j but, if we may
believe Nicephorm "f, " he removed alfo weftward, going
" through the countries of Mannorica, Pentaplis, and
*' others in thefe parts of the world, where the people
*' were barbarous in their manners, and idolatrous in
*' their worfhip : yet by his preaching and miracles God
** opened a way for their entertaining the glorious Go-
*' fpel, and he left them not, till he had not only gained
" them, but confirmed them in the profeflion of it. Re-
" turning to Alexandria, he preached there, fet the af-
" fairs of the Church In order, and conftituted gover-
" nours and paftors. But about the time of Eajler,
" when the Heathens kept the folemnities of their Idol
*' Serapis, they broke in upon St. M-^r^^, and by their
*' hands he fuffered martyrdom, and had his bones burnt
« to allies'*.
Lul:e, the beloved phyfician, wrs born at Antioch,
the ni.tropolis oi' Syria, educated in tae Greek and Egyp-
tian learning, converted probably by Paul, during his
abode
* Hift. Eccl. lib, I. C3p. i5. f Hift. Eccl. lib. t. chap. 43.
CliJrp.j. Chriftian Religion-, Cent. L 305-
abode at Antioch. After his coming into Macedonia^ he
was his conftant companion, and is frequently mentioned
in the Epiftles, as wich that Apoftle, 2 Tun. iv. 11. CoL
iv. 14. and fome think, this is the brother, 'wbofe praife
is in the Gofpel throtighout all theChurches of Chriji.^ 2 Cor.
viii. 18. His way and manner of writing is accurate and
exad, his ftyle polite and elegant, fublime and lofty,
yet perfpicuous, and expreffeshimi'elf in very pure Greek,
He relates divers things more copioufly than the other
Evangelilts. 'Tis not neceilary to determine the precife
time when his Gofpel was written. Some think it was
written in Achaia^ during his travels there with TauL
Jerom*^ and fome of the ancients tell us, " That during
" the time Faid v/as prifoner -MRome., preaching in his
*' own hired houfe, and .LKy(v there attending him, he
" wrote the Gofpel, and the hiftory of the Ads of the
*' Apoftles, which is a continuation of tlie affairs of
" the New-Teftament Church, to the reign of Nero.^*
Many excellent bool<:s have been formed in a prifon or
confinement. If this was fc^ 'twas about the 27th year
after Chrift's afcerifion, and the fourth year of Nero^s
reign. In his Gofpel he declares what bad been delhered
to him b^j thofe^ who from the heginnlng were eye-wune(fei
and minijlers of the IVord, Luke i. 2. And in the hiftory
of the yfr^j, he writes what he himfelf had feen. We
need have no recourfe to the authority of Peter to fup-
port the Gofpel of Mark, or to fay with Jeroin t'. That
it was writ according to what Peter told him \ nor to the
authority of Faiil to fupport the writings of Luke. For
both thefe Evangclifts, tho' they were not Apoftles, yet
they were Difciples, who companied with the Apoftles
all along, Aels'i. 21. and received the Holy Spirit, and
were divinely infpired in writing the canon of the Scrip-
ture. Concerning Z,JZ/^(?, Jd-r;?;;? adds [j , That he lived ^4,
yars^t and never had a wife, and is burled at Conftanti-
nople, to which city his relicks, and thofe of Andrew ib.f
Apoflle^
* Catal. Script. Ecclef. in Luca. f Ibid, in Marco. Marcm etf
cipilui ©» interpres Fetri, juxta ciuccl Petriim refersntsm nudiirat.
|| Cacal. Scrip. Ecclcl^ in Luca.
Vol, I. X
3"G«5 The Tropagation of the
Apoftle., were carried out of Achaia, iyi the 20lb year of
the Emperor Conftantine.
Philip was one of the Deacons ordained in the 6th Chap,
of the A5ls. He went dozvn to the city of Samaria, and
preached Chrift to them^ and the people with one accord
gave heed to the things which he fake^ hearing and feeing,
the miracles which he did \ for unclean fpirits crying with
a loud voice, came cut of thofe that were poffrffd with
them, and many taken with palfies, and that were lame,
were healed; and there was great joy in that city : Adisvm,
5 8. Simon the Magician, aftonillied at thefe mighty-
things, profefled himfelf a profelyte, and was baptized.
" After this, Philip is commanded to go toward the South,.
«* the way that goes from Jerufalem to Gaza ; here he'
" converts a man of ^Ethiopia, an Eunuch of great au-
*' thority under Gz/7<7^a', Queen of the .Mthiopians, who
" had the charge of her treafure, and had come to
"' y^r«/y^;«to worfhip." This Eunuch being returned
to his country, preached and propagated' the do6lrine of
the Chriftian Faith, and fprcad abroad' the glad tidings
of ouf Saviour. On which account Jerom fays*. He
was fent as an Apoftle to the nation of the Ethiopians :
and Cyril, \ makes that prediction of the Pfalmift, to
be fulfilled in him, Mthiopia fjj all ftr etch forth her hands-
unto God, I fhall have occafion in another part of this
•efiay to fpeak more concerning the Church of yEihiopia.
The traditions of that country, v/hich I reckon very un-
certain,, fo far as they relate to thefe ancient times, tell-,
list, '^hat the Eunuch being returned home, converted his
mifirefs Candace to the Chriftian Faith, and afterwards,
by her leave, propagated it through Ethiopia, till meeting
with Matthew the Apofle, ly their joint endeavours they
expelled idolatry cut cf thofe parts •, which being done, he
croffed the E.ed-fra, and preached the Chriftian Religion in
Arabia, Pcrfia, India, and in many of thofe eaftcrn coun-
tries, till at length in the if and Taprobane-, which fojne
call
* Com. in Tlai.5';. Operunn Tom, j-. foL m. 91 < Et A^ojlolttss
gentlJEtbiopum mijfits eft.
f Cyrilli Carechefis i7.pa2;.4'j'7.
4: Godign.de Rebus Abafliiiis, lib. i. cap, iS.pag. 1 17.
Chap . 3 . Chrlftlart Religion^ Cent. I.— III. 307
call now Ceylon, and others Sumatra, he fealed h'.s doc-
trine with his blood.
Leaving the Apoftolic Age, I proceed to take a vrcw'
of the Chrifcian Church from thence to the time of Co;z-
ftafiline the Great, for the fpace of at leaft 200 years,
and fhall principally remark what progrefs ChriRianity
made in the world, to the overthrow of heathenifh ido-
latry, and what contributed to the flime v not forgetting
the p.-rfecutions the Chriftians endured by the heathens,
andibme other things neceffary to be opened in this pe-
riod, fo £iras they concern the lubjeft which I have un-
dertaken.
The wonderful fpreading of the Gofpel, in the time
of the Apoftles, over moft parts of the then knovvn
world, wiiich we have already accounted for, is indeed
aftonilhing : and what follows is no lefs ; efpecia'ly if we
confrJer that Chriftianity, from the fpirituality of its
precepts, the fublimenefs of its principles, its tendency
to fupprefs lufts and corruptions, and its contrariety to the
idolatry and fuperftition which had obtained a footing in
the world for fome thoufands of years, was like to miCet
with bad entertainment, and the fiercefl: oppofition. In-
deed in fa(fi: it did meet with all th.e difcouraging oppofi-
tion that Satan or his inftruments could mufter up againft
it ; all the fecret undermining, and open aflliults which
malice and prejudice, wit and parts, learning and pov/er,
were able to make upon it. Notwithftanding all which,
it profpered ; which demonflrates, that the power of
Almighty God did accompany our holy religion. That
the dcfpifed doclrine of the crofs of Chrift fnould prevail
iiniverfally againft the allurements of flefh and blood,
againft the blandiftiments of the world, the rage and
perfecution of the kings of the earth, againft the witch-
crafts of heretics, the learning and eloquence of orators
and philofophers, and the power of the Roman empire ;
that it fliould conquer without arms, perfuade without
rhetoric, overcome enemies, difarm tyrants, and fubdue
empires ; this proves its original to be divine, and its
Protedor God Almighty.
X 2 No
'aisS- The Tropagation of the
No fooner did Chriftianity fet up its ftandard, but
perfons from all parts, of all kind of principles and de-
nominations, began to flock to it, as Origen tells Celfus * >
'That many^ both Greeks and Barbarians, wt/c- and unwife^
contend for the truth of our Religion^ even to the laying doivn
their lives, a thing not kr.oivn to an) other -profeffion in the '
world. And he challenges him i" to fhew luch an un-
fpeakable number of Greeks and Barlarlam repofing fuch
a confidence in yEfculapit/s, as he could fliew of thofe
who had embraced the Faith of the Holy Jefus. When'
Celfus objects, That Chrijiianity was a clandejline Religion^
that crept'tip and downin corners; Orz^(?« anfwers ||, That
the Religion of the Chriflians was better known through the
world than the diolates of their bejl philofophers. Nor were
they mean and ignorant perfons only, that came over to
Chriftianity, but as yfn?C(^m obferves :}:, *' Is not this an
*' argument for our fliith, that in fo little a fpaceof time,
" the Sacranients of Chrift's great name are difTufed over
*' the world? That there is no nation fo barbarous
" and cruel, that has not laid afide its rudenefs, and
" turned meek and tradable •, that orators, gramma-
*« rians, rhetoricians, lawyers, phyficians, and philofo-
*' phers, men of great genius, love our religion, defpifing
** thofe things wherein before they trufled ? That fervants
" will rather fuffer torments by their mailers, wives fooner"
" part with their hufbands, and children chufe to be dif-
" inherited by their parents, rather than abandon the
" Chriflian Faith ?" Tertullian addrefllng himfelf to the
Roman governours, in behalf of the Chriflians, aiTures
them **, That tho^ Chriflians he as flrangers of no long
/landings yet they had filled all places of -their do minion ss,^
their cities, iflands, caflles, corporations, councils, armies^
tribes, the palace, fenate, and courts of judicature, only
they had left to the heathens their temples. They are ft and
ready for war^ tho' they yield themfelvcst^o he killed for their
religion. Had they a ?nind to reve?2ge themfelves, their nufn-
hers zvere great enough to appear in open arms, having a party
not'
* Contra Celfum, lib. i.pag. u, 21, f Ibid. lib. 5-pag. 124.
II Ibid. lib. I. pag. 7. ^ AdverfusGentes,Iib. i.pag. m. j-j.
** Apolog. contra Gentes, cap.;?. pag. m. 4(5. cum notis Pamelis;
Edit. Col. 1611. ro/ r s
Chap. 5. i^hriftiaTi Religion^ Cent. I. — III. 309
not in this or that ■province^ tut in all quarters of the world.
Nay^ Jhould they all but agree to retire out of the Roman
empire^ zvhat a lofs would there he of fo many fuhjeuls ?
The world woidd be amazed at the folitude, anddefolation
•which would enfiie upon it \ all things would be flupid and
filent^ as if the city were dead in which you reign *, you
would have more enemies -than friends -, whereas now your
enemies are fewer ^ becaufe of the mukitude of Chrijlians ^
almojt all your fuhje^s and hejl citizens confifiing of Chri-
flians. PFill you chufe rather enemies to mankind^ than
enemies to human errors ? Who would defend ycfu^ if w&
were gone ^ from thjfe fiends that ruin your fouls and your
healthy which we now drive away without price or reward ?
It would be more than a fujficient revenge to us^^ that your
:€ity, if we zvere gone, would be an empty poffeffon -to un-
clean fpir its : and therefore Chriflianity is not to be called a.
trouble to your cities, but a favour ; nor are we to be accoun-
ted enemies to mankind, but only adverfaries to human errors.
The fame learned author, writing to Scapula, deputy of
Jfric, then perfecuting the Chriftians, defires him to
confider *, That if he went on with his perfecution, what
be would do zviih thofe many thoufands both of men and wC"
men, of every rank and age, that would readily offer them-
felves ? What fires or fivords mufl he have to difpatch
them? Carthage 2'//^//" 7nu(l be deci?naied, his ozvn friends
and acquainta72ce, the principal men and matrons in the city •
will Juffcr. If you fpare not us, fpare your fclf, fparc
Carthage ; have pity on the province.
Pliny the younger, tho' a heathen, confefies to the
Emperor f, " That the caufe of the Chriftians was a
*' matter worthy of deliberation, by reafon of the
" multitudes who were concerned ; for many of each
^' fex, of every age and quality, were and muft be called
'* in queflion : Thisfuperftition, fays he, having Infedled
'^ and over-run not the city only, but towns and coun-
" tries, the temples and facrifices being generally defo-
*5 late and forfaken," Juftin Martyr tells Tryphon the-
X 3 ■ ' Jew,
* Term!, ad Scapulam, cap. i f . pag.m. 91,
•j- Plir. . Epiit . lib . I !? . ep . 5> 7 , ad Tr ij an ura ,
310 TbeTropagatlonof the ^
Jew*^ " That however they might boaft of the uni-
."■ verlality of their rehgion, there Avere many nations
" and places of the world, whither they nor it ever
" came j whereas there was no part of mankind, whe-
" ther Greeks or Barbarians^ or by what name foever
" they be called, even the moft rude and unpoliflied na-
*' tions, where prayers and thankfgivings were not made
" to the great Creator of the world, through the name
" of the crucified Jefus." Laol antnts fays -f, " That
'' the Chriftian Lav/ is entertained from the rifing of the
" fun to the going down thereof, where every fex, age,
*' nation and country does with one heart and foul wor-
*' Qiip God.'' if from generals we defcend to particu-
lars, Ireniuus, who entred Biihop of L'^ons'm the year
of our Lord 179, informs ust» " This Preaching of
" the Gofpel, and this Faith the Church fcattered up
" and down the whole world maintains, as inhabiting
*' one houle, and btlieves it with one heart and foul,
" teaches and preaches it as with one mouth -, for tho'
" there be different languages in the world, yet the
*' force of tradition, or of that doftrine that has been
" delivered tothe Church, is but one and the fame. The
" Churches which are founded in Germany do not believe
,'' otherwife than thofe in Stavu France^ ^.gypt and Libya:,
" as wdl as thofe in the middle of the world." Terlullian,
who wrote probably not above twenty years after /r^'-
Kisiis, gives a larger account]], '*• Their Jcunel, fays he,
" weni through all the earthy fpeaking of the Apoftles:
" In whom but in Chrift, who is now come, have all
P thefe nations believed ? Even Parthians, Medes^ Ela-
" mites y the inhabitants of M'^/c;/?c/^7/2/tf, Armenia, Phry
^' gin^ Cappadocia, Pontus^ Afta and Pamphilia, thofe
" who dwell in Egypt and the region of Afric^ which is
!^' hf^QfrACyrene^ Itrangersand denizens at Rome, Jews
•' at Jcrufalem, and the reft of the nations-, as alfo
*' manyot the GetuUy many borders* of zho. Moors, the
'^ utmolt
* Dialoc^. cnm Tryphone, opcrum pag. 345-. Edi:, Colon. 16S6.
f Dejafliiiajib. 5. cap.'i^.pag. m.435.
■^ AclverfusHaTcfcs, iib. j.cap. j.pag. m.351.
|j Advcrfus Judacosj cap, 7. p'"^-^- ™- 98.
Chap. 3 . Chriftian Relighny Cent. I. »- — ^III. 311
^•^ utmoft bounds of Spain., divers nations in Gaul^ and
*' thofe places of Britain^ inacceffible to the Roman
•*' armies, have yielded rubjeition to Chrift •, (und?r
^'- which exprefTionjby the by , feems to be meant Scotland)
*' and alfo the Sannatimis^ the Dacians^ the Gentians
" and Scythians, with many obfcure countries and pro-
" vinces, many iflands and places unknown to us, which,
" fa-js he, I cannot reckon up. In all which the name of
"' Chrifb reigns, becaufe he isnow come •, before whom
*-^ the gates of all cities are fet open, jind none fhut ; be-
*•' fore whom doors of brafsfly open, and bars of iron
'^^ are fnapt afunder -, that is, thofe hearts once poffefled
" by the devil, by faith in Chrift are fet open." And
afterward he demonftrates, that the kingdom of Chrift
is more extenfive than any of the four great monarchies.
To which add another paffage of Arnobitis. He, when-
fpeaking of the fuccefs of the Gofpel, fays*, '■' We
*' may enumerate and make a profitable computation of
'^ thofe things done in India, among the Perfiam^ the
" Seres and the Medes ; and alfo in Arabia, Egypt, Afia^
'*'• Syria, G alalia, Cn'ppadocia, among the P^r//jf^;;-j-, Fhry-
" gians,\nAchaia, Macedonia, '^.nd Eprus ; and inallifles
^ and provinces that the rifmg or fetting fun lliines upon ;
*' even at Ro7ne itfelf, the emprefs of all, where men
" educated in King A'z/w^i's arts and ancient fuperftition,
" have forfaken the fame, and heartily embraced the
" truth of the Chriftian Religion."
Asiliadows of the night do evanifii at the rifing of the ■
fijn, fo did the darknefs of heathenifh idolatry and fuper-
ftition fly before the light of the Gofpel : the more it
prevailed, the more clearly it difcovered the folly and im-
piety of their worlliip. Their folemn rites appeared tri-
cing and ridiculous •, their facrifices barbarous and inhu-
man •, xhdvDcEmons were expelled by the meaneft Chri- .
ftian ; their oracles became dumb and filent ; their very
priefts began to be aftiamed of their magic charms, and
the more fubtle heads among them who ftood up for the
rites and folemnities of ' their religion, were forced to run
X 4 them
* Adverfas Gentes, Kb. a, p-ig. Oi ■ Edit. Froben. iji^6.
512 Of the Silence of
them into myftical and allegorical meanings, far either
from the intention or apprehenfion of the vulgar.
If we look into the facred Scriptures, we may be well
alTared of our Redeemer's viftory over the enemy of
mankind, immediately after y^^<^w's fall itwasprophe-
iied, that the MeJJiah^ the promifed feed, Jhould hru'ife
the head of the ferpent, Gsn, iii. 15. For this furpofe the
fon of God was juanifefted^ that he might dejiroy the works
of the divll, I Joh. iii. 8. When (atan attacked our
Lord by his temptations,he triumphed over him, M^//^.ivo
1^—12. In the time of his public miniftry here upon
earth he frequently ejefted DcEjnons out of the poifefTed :
they trembled for fear of his power, and cried out. What
have we to do with thee ^ thou Jefus <?/ Nazareth ? Luke'w.
34. Art thou come to torment us before the time ? Matth. viii.
29. Trrmmt me nott Wi:irk,v. J. I hfeech thee torment me
?;<?/', Luke viii, 28. When he accompanied the Goi'pei
with power, fitan's kingdom did lall like lightning from
heaven, Lukex.i^. At his death he dejlroyed the devii'^
Heb. ii. 14. He fpoiled principalities and fowcrs^ ar.i.
triumphed ever them on the crofs^ Col. ii. 14, 15. At his
glorious afcendi/ig up on Ugh., he led captivity captive : he
hroke fitan^s chains, and delivered poor captives from them.
He'll fit at God^s right hand till he make his enemies his
footftool, Pfal. ex. I. TheGofel, the rod of his ftrengthj
is mighty through God, to the pulling down of the firong
holds of this adverfary, 2 Cor. x. 4. By his fpirit he con-
vinces the world of fin,-— —and of judgment, becaufe the
prince of this world is judged; John xvi. 7— -ri. And
tho' latan, as fir as he can, exerts his limited pow;er, yet is
he referved in chains under darknefs unto the judgment of
the great dav.
If we look into other authors, we fhall find tliis vic-
tory of Chritl over the devil remarkably confirmed.
AlmoR in every Chapter of the hiilory- 1 now write, we
have pregnant evidences thereof J particularly in the firfl
ages of the Chriftian Church, when the devil, perceiv-
ing his kingdom fliaking, fought by all means to fupport
it, then the ruin thereof quickly advanced. The heathen
oracles were itruck dumb j the famous oracle at Ddphos^
which
Chap. 5- the Heathen Oracle So 315
which both Greeks and Romans confulted at or before our
Saviour's incarnation,had loft its reputation, and began to
ceafe to give any anfwers, as the refponfe mentioned by
Suidas*, as at the foot of the page, and from him copied
by Hott'inger t, and others, does plainly import. Of the
vanity and impofturc of the oracles of the heathen, the
curious may fee what Eufcbius has with great learning ad-
vanced in his fourth and fifth books of Evangelical Pre^
paration. But I Ihall prove that thefe oracles were filen-
ced about the time of our Redeemer's incarnation, by
the teftimonies of heathen authors who lived and wrote
near that time. Lucan fpeaks of the Delphic oracles as a
great favour^ hut that they are now filent^ fince kings did
fear things to come^ and forbad the Gods to fpeak p Juvenal
fays. The Delphic oracles have ceafed, and left mankind
widir darknefs as to things to come \. Lucian owns^ 'That
while he dwelt at Delphi, the oracles gave no anfwers, the
Tripos [pake not^ nor was theprieft infpired **. Plutarch,
who lived in the time of the Emperor Trajan, wrote a
particular tradf, which is yet extant, concerning the
ceafing of oracles, which he endeavours to refoive by
natural, moral and political caufes. But all his philofo-
phy was not able to give a juft and fatisfying account of
it, fince he negle<5led the main fpring of the whole, that
iS, Chrifl's vi^ory over the dcvil. There is one caufe
' that
* Suidas in Augufto. f Hifi. Eccl. Tom. i. pag.35'.
That is,
A Hebrew Boy who reigns in Heavens high.
To leave thefe Alrars hath commanded me,
And pack to Hell, to Silence and to Woe.-
Then therefore filcnt from our Altars go»
^ Lucani Pharfalia, lib. f. ver. 1 1 1 .
■I — Non ullo [acuIh dona
NoftrAcarent major e Deiim, quam Delphka fedes
^ubdfiluit, pofiquam Reges timuere futttra^
Etftiperos vetitere loc^ui.
IJ Satyr. 6. ver. 5'44,
■ ^Honiam Delphh oracula cejfant, ,
"Et gmus humanum damnat caligo futuri.
** Luciani Phalaris 2. operum._Tom. \. pag.m.74j".
314 The Tropagation of the
that Plutarch affigns, which deferves our notice, viz^
the death and departure of thofe Dcsmons which prefided
over the oracles. To this purpofe he relates a memorable
paflage *, " concerning a voice that cried three times
« aloud to one T7:?^;;2.7j, an f^)!/)//^^/.' fhip-maller and his
** company, as he fiiiled by the EchinadcE iflands to Ital'^,
" commanding him, when he came near the Palodes,
"to make proclamation, that the great P^;z was dead ;
*' and he had no fooner done fo, but there was heard a
<' mighty noife, not of one, but of many together, who
*' feemed to groan and lament, and make a great wonder.
*« Tiberius the Emperor fent for Thamus, whofatisfied
*' him of the ftory, and he enquired diligently who this
" Pan was." The circumftances of the time when this
happened, as EufMus obferves-f, correfponds with the
time of our Lord's converfing in the world, and difpof-
itiTingDismom ', or, as others remark, with the time of
our Saviour's paffion, when he fpoiled principalities and
powers^ and made aJJjew of them openly en the crofs. That
the filence of oracles and the weakning of the power of
'DcEimns was the effeft of the vi61:ory of Chrift, and of
the Propagation of Chriftianity, we need no more than
the plain confeffion of Porphyry^ an avowed enemy to
our religion, whofiys|I, ^Tis no wonder if the city for fo
many years has been over-run with ficknefs^ ^fculapius and
the refi of the Gods having withdrawn their converfe with
men \ for fnce Jefus began to be worfnpped^ no man has re-
ceived any public helper benefit by the Gods. A great argu-
ment, as Eiifebins well urges, of our Saviour's divinity,
and the truth of hisdo6lrine. In the progrefs of this hi-
ftory we lliall have further evidence that Chriftianity .
ruined the empire which the devil had obtained over the
heathen world.
Having now feen with what mighty fuccefs Chriftianity
difplayed its banners among men in feveral corners of the
earth, let us next confider what contributed to this happy
event. No doubt the principal caufe was, that God in
his goodnefs did then fee it the proper time to p:rforni
the
* Plutirch's Morals, pag.ra. IJJi. ,
■f De Prsep. Evang. lib. 5-. cap. i6, ij. pag. m. ioS.
SJ Ibid. lib./, cap. ipjg. 179.
Chap. 3- Chr iftl an Religion y Cent. I. — III. 315
■the promifes concerning the Mediator's kingdom, '' That
" he lliall have dominion from fea to Tea, from the river
" to the ends of the earth ; they that dwell in the wil-
" dernefsihall bow before him, and his enemies ihall lick
*' the dull •, the kings of Tarjhifi and the ifles fliall bring
" prefents •, the kings of Sh^ba and Seba fliall offer gifts ;
" yea, all kings fhall fall down before him, all nations
" Ihall ferve him: Pfal. 72. Is it a light thing that thou
*' fhould be my fervant, toraife up the tribes of Jacob,
" and to reftore the prelerved of Ifrael ? I will alfo
" give thee for a light to the Gentiles, that thou mayeft
*' be my falvation to the ends of the earth, Ifa. xlix. 6.
*' The God of heaven fhall fet up a kingdom,
*' which Hiall never be deftroyed =Ic ihall break in
*' pieces and confume all thefe kingdoms, and it fhall
" ftand for ever, Dan. ii. 44. Then was the time when
*' our Redeemer Ihall fee of the travel of his foul, and
,*' fhall be ilitisfied, Jfa. liii. 1 1. When all the ends of the
" v/orld fliall remember and turn to the Lord, and all
." the kindreds of the nations fliall worlhip before him ;
•*' P/i/. xxii. 27." With many other promifes of the
like nature. Then was the Holj Ghojl given, for Jefus zvas
then glorified, Joh. vii. 39. Then did he go fi7'tb conquering
and to conquer. Rev. vi. 2.
The Chriftian Religion did carry fuch eflential charac-
ters of being given of God, a$ the only way to fave loft
Unners from the mifery their fins had deferved, (as we
have more fully feen in the firft Chapter) as thereby to
fecommend itfelf to every good and wije man. The
miracles of our Lord's birth, life and death, with v/hat
were performed by the Apoftles, by the powers and gifts
of the Holy Ghoft, given to them after his Afcenfion,
were fo great and fo undeniable, fo frefh then in the
minds and memories of every perfon, as to convince any
infidel, and may to this day fix an abiding impreflionof
the Divinity of our Saviour, and that there is no falvation
'in any other. I mind here a pafiage that may be feen
in Mr. Fleming's Chrijhlogy '^. He fiiys, " A worthy
,♦' Gentleman that travelled through Canaan, told me,
1 " that
* Vola.pag. 97,98. Marginal Note,
3 1 6 The Tropagatmi of the
*' that an ingenious perfon, his feUow-tmveJIer, who
*' was a Deiil, ufed to make merry with all the ftories
«' that the Rom'iJJj priefts entertained them with, as to
*' the iacred places and reliques they went to fee ; and
*' particularly when they firft fhewed him the clefts of the
" rock of mount Calvary, which is now included within
«' the great dome that was built over it by Conjlantine
*' the Great. But when he came to examine the clefts
*' more narrowly and critically, he told his fellow-tra-
<« vellers, that now he began to be a Chriftian -, for, /aid
*' he, I have been long a ftudent of nature and the ma-
*' thematics, and I am lure thefe clefts and rents in this
*' rock were never made by a natural or an ordinary
*' earthquake •, for, by fuch a concufTion, the rock muft
*' have fplit according to the veins, and where it was
'* weakeft in the adhefion of parts j for thus, faidhe, J
*' have obferved it to have been done in other rocks,
*' when feparated or broken after an earthquake : and
*' Reafon tells me it muft always be fo. But it is quite
«* otherwife here, for the rock is fplit athwart, and crofs
*' the veins, in a moft ftrange and preternatural or fu-
^^ pernatural manner. This therefore I can eafily and
^' plainly fee to be the eifed of a real miracle, which
*« neither nature nor art could have ever effected. And
«' therefore, faid he, I thank. God that I came hither,
*' to fee this ftanding monument of a miraculous power,
*« by which God gives evidence to this day of the Divi-
" nity of Chrift.''
There were alio many things in the primitive Church,
lor the firft two or three centuries, that did very much
recommend Chriftianity to the world, and in divine pro-
vidence did tend to the happy progrefs thereof. I iliall
mention thefe following.
Firfi, The miraculous powers then beftow'd upon the
Church, as appears from the firft Chriftian Writers, who
are yet extant. Thus Jujlin Martyr tells the emperor
and the fenate *, " That our Lord Jefus has both the
" name of a Man and of a Saviour : he became man, and
« by the will of God the Father was born of the Virgin
'* Mar'j^
* Apobg, I. pag.45-. Edit. Colon,i0,8^.
Chap. 5. Chfiflian Reiiglon, CtntA. — III. 51/
*' Mar^i for the falvation of believers, and the over-
*' throw of Demons, which they might know from
" things done in their own view ; for very many who
*^* had been vexed and pofiefled with Dre?nons throughout
'* the world, and in rhisvery city, whom all their exor-
•" cifbs and conjurers were not able to relieve, have been
" cured by us Chriftians, through the name of Jefus,
*« who was crucified under Ponhus Pilate^ and at this
" very time do ftill cure them, difarming and driving
*' out the D^;7W7J from thofe they have poffeired.'* Ire-
nceus^ Bifhopof L3;c;?j, alTuresus*, " That in his time,
" that is, in the fecond century, the Chriftians who
*' were truly the difeiples of Jefus, enabled by the grace
*' of Chrift, did benefits to men, according as they had
*' received gifts from" him to that end. Some ejedled Dec--
*' mons and unclean fpirits : the perfons fo difpolTefTed
" came over to the Church. Others had vifions, and
" the gifts of prophecy. Others, by impofition of
** hands, healed the fick who laboured under any infir-
" mity, and reftored them to health : fome railed the
*-"• dead, who continued many years with us. But, [a^^s
*^ he^ I am not able to reckon up all the gifts, which the
*' Church through the world, receiving from God, does
*' every day freely exercife in the name of Jefus Chrift,
" crucified under Pontius Pilate^ to the benefit of na-
'' tions, neither deceiving nor taking money from them ;
*' but as they freely received from God, fo they freely
" give. Neither do they thefe things, by calling on
*' angels, nor by charms, nor curious arts, but with
*' purity and plainnefs, diredling prayers to God,
" througii the name and virtue of our Lord Jefus Chrift,
" who does all things for the good, and not for the pre-
'•' judice of men." Tertullian challenges the Roman Go-
vernors -f , " Let any pofiefled perfon be brought be-
" fore their tribunals, and they ilia 11 fee that the fpiric
" being challenged or commanded to fpeak by any Chri-
'* ftian, ftiall as truly confefs itfelf to be a devil, asbe-
*' forehefalily boaftedhimfelf to be a God." And he
I tells
* AdverfusHxrefes, lib. 2. cap. ^-S.pag. m. 195, 197,
t Apolog.cap.23.p3g. 39.
3 1 8 The Propagation of the
tells 5r^/;z^/^ the prefect*, "^ That they rejcded, difgra-
" ced and expelled D^oto;?.? every day, as many could
" bear wltnefs/' ' O: igen bids Celjju " take notice, what-
*' ever he might think of reports the GofoeL makes con-
*' cerning our Saviour, yet it was the great and magnificent
*' work of Jefus,, by his name, to heal even to this day
" whom he pleafed-f-, and that he himfelf had :j: feen-
*' many, who by having the nameof GodandofChriftcal-
" ledupon them,had been delivered from thegreateft evils,
*' as frenzy and madncfs,and many orherdiftempers, which'
*' neither men nor Dcsmons had been able to cure." And
in another place of the fame book, Origen fays y, '' Cel-
" y2/i invents calumnies againft the miracles of the blelTed.
*' J"fus, faying they are done by Egyptian arts : but I
" will not take my argument only from them, but alfo
" from thofe done by the Apoflles of our Lord, wha-
" without thefe miraculous powers, would never have'
" been able to move their auditors, nor perfuade them
" to defert the fuperftitions of their country, and em-
" brace the doftiine which they preached, and defend it
*' even to the death. To this day, fays he^ the footftcps
" of the Holy Spirit, who appeared in the fhape of a
*' dove, ispreferved among Chriftians. They exorcize
" Dcsmons, perform cures according to the will of God,
" forefee and foretell things to come ; at which, tho'
*' C^'.^'^/j and his perfonated 7(?ix' may laugh, yet I afHrm
" further, that many, even againft their inclinations^
*' have been brought over to the Chriftian Religion,.
" their formiCr oppofition having been luddenly changed
" into a refolute maintaining of Chriftianity unto death,
" after they had vifions communicated to them. Several
*' of this kind we ourfelves have feen. God bears
*' witnefs, fap hc^ with my confcience, that I do not
*« endeavour by flilHy contrived f lories^ but by various
" powerful infl:uices, to recommend the religion of the
" Holy Jefus." Now from all theie teftimonies itphin-
" ly appears that the miraculous powers beftowed on the
" Church, as a remainder of the Apoftolic Spirit, did
" continue
* AdScapulam, cap. a. f Origenes contra Celfum, lib. x pag.80.
:|: Ibidem, lib. 3. p.ig. \i\. || Ongeucs coii-raCciium, lib. i. pag. 34 .
Chap!?. Chriftian Religion, Cent. I.^ — III. 319
continue till toward the end of the third century, whicli
did very much tend to the overthrow of heathenifh idola-
try, and to promote the fuccefs of the Gofpel, notwith-
ftanding all oppofition.
Afecond Advantage that contributed towards the tri-
umph of Chriftianity, was the fingular learning of many
who became champions to defend it. It could not but be
fatisfying to men of mean capacities and employs, that
thofe of more refined underftandings, who could not be
eafily impofed upon, did trample on their former opi-
nions, and not only entertained the Chriftian Faith, but
defended it againft moft virulent oppofers. The Gofpel,
at its firft appearing in the Worlds was publifh'd by men
of ordinary education, that it might not feem to be an hu-
man artifice. But when after 1 00 years confidcrable pro-
grefs, malice did enflame its adverfaries, it was proper to
take in external helps to its afliftance. The Chriftian A-
pologifts, and firft writers againft the Gentiles, did by
rational difcourfes affoil the Chriftians of thofe things
charged unjuftly againft them ; juftified the excellency,
reafonablenefs and divinity of our holy Religion, and ex-
pofed the folly and wickednefs of heathenifm : JDy which
means, prejudices were removed, and thoufmds brought
over to the Faith. Thus ^adratus Bifhop of Athens^
and Ariftides^ formerly a Philofopher in that city, dedi-
cated each an Apologetic to the Emperor Hadrian. Jtif-
//« the martyr, befides his tra6l againft the Gentiles,
wrote two apologies ; the firft to Antoninus Pius, the fe-
cond to Marcus Aurelius and the Senate. About the
fame time Athenagoras prefented his Apology to the Em-
perors Marcus Aurelius znd Aurelius Co??imodus, and wrote
his excellent difcourfe concerning the Refurredion. To
the famey^z/r^/i;/;, Mdito Bifliop of Sardis did exhibit his
apologetic oration. To him alfo, Apllinaris Biftiop of
Hierapolis in Afia dedicated his defence of the Chriftian
Faith, and wrote five books againft the Gentiles, and
two concerning the Truth. Not long after, TheophiJiis
Biftiop of Autioch conipofed his three excellent books for
the convidion of Autolycus, and MlJtiades prefented an
apology, probably to the Emperor Commodus \ and 'Ta-
tian
3 20' T'he Propagation of the
tian the Syrian y Scholar to Jujlin Martyr, wrote a book'
^gainft the Gentiles. 'Tertullian, a man of great learning,
the firft among the L^/f;7j that appeared in chis caufe,
under the reign of ^'fy^r^^^, publifh'dhis Apologetic, di-
re6ted to the magiftrates of the Rov:an empire, befides
his books adGentes, adScapulam, and many more. Af-
ter him fucceeded Origen^ whofc eight books againft Cel-
fus<, did great fervice to the Chriftian caufe. Minuchis Fe-
lix, an eminent advocate at Rome, wrotea fhort, but a moft
elegant dialogue between Otlaviiis and Ca^cilius, which,
as Laoiantius obferves *, fhews how fit and able an advo-
cate he would have been to affert the truth, had he
wholly applyed himfelf to it. About the time of the
Emperors G alius -xn^VoIufian, Cyprian addreffed himfelf
in a difcourfe to Dc'wz^/rm, Proconful o^ Afric, in be-
half of the Chriftians, and publifhed his traft de idoloruin
'uanitate, which is an abridgment of Minucius's dialogue.
Toward the clofe of that age, under Dioclefian^ Arno-
lius, who taught rhetoric at Sicca in Afric, being con-
vinc'd of the truth of Chriftianity, could hardly at firfl:
make others believe he was in earnell -, therefore to evi-
dence his fincerity, he wrote feven books againft the
Gentiles, where he fmartly and rationally pleads the
Chriltians caufe. LaSlartins, his fcholar, profeffed rhe-
toric at Nkodernia: He compofed feveral difcourfes in
defence of the Chriftian, and in fabverfton of the Gentile
Religion. He was an eloquent man, but more happy in
attacking hisadveriaries, than in eftablilliing the principles
of his own Religion, fome whereof he feemsnotdiftindly
to have underftood. The works of feveral of thefe fathers
are now loft, as the Apologies of ^adratus, Arijiides^
Melito, and Apollinaris % the reft yet remain, and may
be read to advantage. Thefe and other eminent wor-
thies of the church at that time, did give noble antidotes
againft the hereiies of the age ; but many of their wri-
tings againft herefies are now loft, only the works of Ire-
ficBUS and TertuLian on that fubjeft yet remain.
A ihird Advantage that helped forward the progrefsof
Chriftianity, was the indefatigable zeal ufed in the pro-
pagation '
* De Juftitia, lib.y. cap. i. pag.m. 39 j-.
Cci^'^.Z- ChrlfiianReligiony Cent. I. « — HI. 321"
pagation thereof. Every method was efTayed to reclaim
men from error, and bring them to the acknowledgement
of the truth. The teachers of the primitive church
preached boldly, prayed heartily for the reformation of
mankind, folicited their neighbours who were yet ilran-
gers to the faith, inftrufted and informed new converts,
and built them up in their moft holy faith. Thofe who
were of greater parts and eminency erefted and inftruded
fchools, where they publickly taught fuch as reforted to
them, in the principles of the faith, affording them anti-
dotes both againft heathens and heretics. Among us^ fays
'tat'ian *, not only the rich and wealthy learn our philofophv,
hut even the -poor are freely mjlru5led : for the do^rine con-
cerning God is greater than can he recompenfedwith qifts^
therefore we admit all who are willing to learn, whetljcr old
or young. And a little after he fays. All our 'Virgins are
Jober and modejt, and life to difcourfe of divine things even
fitting at their difaffs. No pains, no travel nor hard-,
'ihips were counted infuperable to enlarge the bounds of
the Gofpel-Church. ^he divine and admirable difciples of
the Apojtles, fays Eufehius f , built up the fuperjlruSlures of
the Churches, the foundations whereof the Apoftles had laid
in all places where they came •, they every where promoted
the preaching of the Gofpel, fowing the feeds of heavenly
do^rine through the whole world, to render a more plentiful
harveft. For many of the difciples then alive being inflamed
with the love of a more heavenly philofophy, fulfilling the
counfelof our Lord, dijlribukd their ejiates to the poor 5 and
leaving their own country, did the work of Evangelifls to
thofe who had never yet heard the Chriftian Faith, preach-
ing Chrifi, and delivering the evangelical writings to them.
No fooner had they planted the faith in any foreign countries
and ordained guides and pajlors, to whom they com?nitled the
care of thefe new plantations, but they went to other nations,
ajfifted by the grace and powerful working of the holy Spirit 5
for the divine Spirit, even to that very time, did perform
wonderful works. So foon as ever they began to preach the
Gofpely
* TatianiOratio contra Grje cos, pag.m.1^7, '^8.
f Hift.Eccl.lib. 5. cap. 37.
V 0 L. I, y
3 2. 2- The Propagation of the
Gofpel^ the people flocked tiniverfally to them, and chearfuUy
and heartily did wcrJJj:p the true God, the Creator of the
world, pi'^ifls' and heartily believing in his name. In the
number of thefe evangelical milTionaries that were of the
firft Apoftolical Succeffion, were Silas, Sylvanus, Cref-
cens, AndrGnicus, 'Trophimiis, MarcuSy Ariftarchus, and
others ; as afterward Pantcemis, who went into India 5
Pothinus and IrencBUS, from Smyrna came into France ;
and each of thefe two laft became Biihop of Lyons one
after another, and many more of that kind mentioned in
the hiftories and martyrologies of the Church, who
counted not their lives dear to them, fo that they might flnijij
their cotirfe with joy, and make known the myftery of the
Gofpel to the ends of the earth.
Fourthly. Chriftianity recommended itfelf to the
world, by the admirable holy lives of its profefTors,
which were fo confonant to the laws of virtue and good-
nefs, as could not but reconcile the unprejudiced part of
the GentileV^ovld to a good opinion of them, and vindi-
cate their religion from the abfurd cavils made againft it
by adverfaries. Their jioly lives could not fail to Ihew
there was fomething more than human in their worfhip.
The piety of thefe primitive Chriftians towards God, their
fobriety toward themfelves, and their juflice, righteouf-
nels and charity toward others, are well explained and
illullrated by the learned Dr. Cave, from their own wri-
tings, in his book entitled Primitive Chriflianity. A
few teftimonies to confirm it, fliall fufficeus at thistime.
Eufebius all ures us *, Thefe divine and holy men the Apoflles
of Chrijf, how rude foever they were in fpeech, were yet
of the mo fi pure and holy lives, and had their minds adorned
with all forts of virtue. Indeed fuch generally were
the Chriftians in fucceeding ages ; they did not en-
tertain the world only with a parcel of good words,
but fhewed their faith by their works, and proved
the divinity of their religion by the heavenlinefs of their
Jives. The Chriftian, m Minn tins Felix, faysf, " We
*' defpife the pride and fupercilioufnefs of philofophers,
" whom we know to be debauched corrupt men, adul-
" tercrs
^ Hifl. Eccl, lib. 3 . cap. i\. f In Dialogo propc finem, pag. m. SS.
Chap .3, ChrifiUhn Religioriy Cent.I. — III. 325
«« terers and tyrants, always eloquent againft the vices
*' of which tliemfelves are moft guilty. We meafure
*« not wifdom by men's habits, but by their minds and
" manners •, nor do we fpeak great things fo much
" as we live them, glorying that we have attained
" thofe things which they [;. e, the G entile s\ fought for,
*' but could never find. Juftin Martyr tells the Em-
peror *, " We Chr'iftians have renounced Dcemons^ and
*' woriiiip the only unbegotten God through his own
" Son. We, who formerly ciid take pleafure in adulteries,
*« now embrace the ftrifteft chaflity ; who u fed magic
" charms, have devoted ourfelves to the immortal God.
" We, who valued money and gain above all things^
*' do now caft what we have in common, diftributino*
*' to every one according to his need. We who by ha-
" tred and daughter raged againft each other, and re-
*' fufed to fit at the fame fire with thofe who were not
" of our tribe, fince Chrift's coming into the world, fa-
*' miliarly converfe together, pray for our enemies, and
" the converfion of thofe who unjufily hate us, endea-^
" vouring toperfuade them to live according to the ex-
" cellent precepts of Chrift, that fo they may have juft
*' ground to hope for the fame rewards with us from the
** God and Judge of the world.'* Thereafter he informs
the emperors of the precepts of holinefs given by Chrift '
in his excellent fermon on the mount.
Wonderful was the efficacy of this doflrine over the
minds of men, which the Chriftian Apologifts plead at
every turn as an unanfwerable evidence, that their religion
vv'asof God, fince it made all forts of men, who received
it, chafte and temperate, quiet and peaceable, meek and
modcft, yea afraid of the leaft appearance of evil. When
the heathens derided them for the mean andunpompous
iolemnities of their religion \ they declared, that God
refpeded no man for external advantages : he delighted
in the pure and holy foul ; he ftood in no need of blood
or fmoke, perfumes or incenfe ; the beft facrifice was to
offer a mind truly devoted to him, meeknefs and kind-
ncfs i an humble heart and an innocent life was. the
Y a ofi'ering
■* -Apologia fecunda; pag, 6i ,
'324- The Tropagation of the -'
offering with which God was well pleafed ; a pious foui
was the fitteft temple for God todwell in j to do duty, to
abflain from fin, to be intent upon prayer and praife, the
truefl feftival. This religion of the Chriftians rendred
their profeflion amiable to the world, and oft forced their
enemies to fall down and fiy, God was in them of a truth.
Fifthly ^ The Chriftians then gained many Profelytes
by their patience and conftancy in their fufferings. They
entertained the fierccft threatnings with an unfhaken
mind. They laughed at torments, courted flames, and
went out to meet death in its blackeft drefs. They died
rejoicing, and triumphed in the midft of greateft tor-
tures. Tliis continuing for fome agesalmoft every day,
did convince their enemies, that their religion was true,
and that there was a fupernatural power that did fupport
them under all thefe calamities. LaElant'ms thustriumplis
in the caufe*, *' By reafon of our wonderful courage,
*■'■ fayhe, our number is increafed, many flocking to us
" from thole that worlliip idols.. For when they
" fee men torn in pieces by in iinite variety of torments,
" and yet maintain patience unconquerable, able to tire
" out their tormentors, they begin to think, as they
••' have ground to do, that the confent of i'o many, and
" the perfeverance of fuch dying perfons cannot be in
" vain and that patience itfelf, were it not from God,
" could not hold out under fuch racks and tortures.
" Thieves and men of robuft bodies are not able to bear
*' fuch tearing in pieces, they groan and cry out, being
*' overcome with pain, becaufc not endued with patience
*' infpired from heaven : but our very children andvv'o-
*' men, to lay nothing of our men, do withfilence con-
" quer their tormentois ; nor can the hotteft fiie force
''^ a groan from them. L.etthe 7?5Wrt/;i go and boailof
** their Mutius and Rcgnlus, of the one for delivering
'* himfelf up to his enemies to be put to death, becaufc
*' he was afhamedto live a prifoner •, and the other be-
" ing taken by his enemies, did burn his hand to five
" his life, by which he obtained a pardon that he ciid not
" delerve. Behold vvidi us the weaker lex, and the molt
3 " tender
* Dejufticia; lib./, cap. 13, i4,p3g.m.434.,&; feqq.
Chap. 3. Chnftian Relipon, Cent. I. — III. ii$
*' tender age, fuffer all tiie parts of their body to be
'•' torn and burnt, not out of neceffity, for they might
" Ihun it, but out of choice, becaufe they believe in
" God. This is that true virtue which the philofophers
" vainly boaft of, but never really pofleffed." This,
and more to the fame purpofe, he there elegantly urges
to the honour of our religion. By the force of fuch ar-
guments Jiiflin Martyr confeiles he was brought ovei*
from being a Platonic Philofopher to become a Chri-
(lian ; for when he obferved the Chriftians, whom he
had often heard calumniated, not afraid of terrible deaths,
/ thought with m-^ felf^ fays he *, that it was not pojjible
fuch perfons could wallow in vice and luxury ; it being the
interefi of vicious people to fhun deaths to diffemhU with
magiftrates^ and to do every thing to fave their lives. Ter-
tuUian tells Scapula^ in the conclufion of his addrefs to
him T, ''Tis to no purpofe to thinkthis feti willfail^ which
you'' II fee the more built up^ the f after it is cut down : for
who can behold fuch eminent patience^ and not have form
fcruple in his mind^ and begin to inquire the caufe qf it ?
and when once he knows the truths he hirnfelf immediately
follows it. The Heathen themfelves, as Arrian, in his
commentary on Epioletus, owns 4^, that the Galileans did
undergo death and torments with courage, but afcribes
it to fury and cuftom. Lucian, an avov/ed enemy of tho
Chriftians, fays ([, 'Thefe jniferable wretches or devils^ oi
KaKo^oclfJiOVtC,, do perfuade thofe of their own party that they
Jhallfurely bei7?imortal, and live for ever; upon which ac-
count they defpife deaths and many of them offer themfelves
to it. Hence Julian the Emperor, called the Apoftate^
counted it policy not to put the Chriftians openly to
death, becaufe he envied them the honour of being mar-
tyrs J fince he perceived they were like new mown grais,
the oftner it was cut down, the thicker it fprung up
again**. We may hear more of the holy lives of the
primitive Chriftians, of their anfwers to the acculations of
Y 3 ■ the
* Apologia prima, operumpag.^-o.
f Ad Scapulam cap. f.operum pag.92.
\ Lib.^.cap. 7. pag.m. 407.
jl Lucian. demortePeregrini, operum Tom. i.pag. 7^3.
** Greg.Na2.ianaen.inJulianuinoratio I. , _. /
326 The 'Perfecution rat fed
the Heathen, and their patience under fufFerings, in the
fequel of this treatife. Mean time what we have advan-
ced does difcover feveral things God in his good provi-
dence made iifc of, for the happy Progrefs and Propa-
gation of Chriflianity over the world, notwithftanding
all the hardfhips wiiich Chriflians then endured : and this,
>vith fome other things relating to our fub]e6t, may be
further illuftrated by a ihort view of the perfecutions
raifed againft the Church, before the tinie of Conjiantine
the Great.
The firft who raifed a general Perfecution againft the
Chriftians, was the Emperor Nero-, of whom TerUdUan
tells the G entiles t^y-n^ for the confirmation thereof appeals
to their public records * ; W^e glory, fays he, in fuch an
author of our Perfecution: any body who knows him, may
tmderfland, that nothing hut what is eminently good could
lye cGJidemned by Nero. He was a Prince of fuch brutifli
and extravagant manners, as their own writers fcruple not
to call him a bealt in human fhape, the very monfter of
mankind. He was guilty of the moft unbounded pride,
ambition, drunkennefs, luxury, and all manner of de-
bauchery ; yea, of fodomy and incefl, which he attemp-
|ed to commit with his own mother. But cruelty was his
predominant ; he difpatched the moft part of the fenate,
put to death his own tutor i'c'Wff^, L«^rt« the poet, and
jTiany others -^ nay violated the laws of nature, falling
ypon his own relations, being privy to, if not guilty of
the death of his father Claudius. He killed his two wives
OElavia and Po-ppcsa, poifoncd his brother Bntannicus ;
and to complete all fent an afli\fline to kill his mother A-
grippina, whom he abhorred for the free admonition Ihe
gave him. He wanted, fays Eufebiiis ■\, this to he added
to his other titles, to he called the firfl Emperor who perfc-
cuted the Chriffian Religion. He publiftied laws for fup-
prefling it, and putting to death thole who profefled it,
a3.,appears by an infcription found in Spain X i for he
feems
* Apo!og.cap.5.p3g. 23. f Hift. Eccl.lib. 2. cap. 15-
:j: Neroni. cl.caes.avg. font. max. ob. proving, latromib.et. ins.
Q\'I.NOVAM.GENERl.HVM.SVPERSTITION. INCVLGAB. PVRGATAM. OrUtCri
Infcript. png. 239. Apud Dr. C&vc's Frimitivq Chrijiimity, pag, 31*.
Chap. 3 . agalnjl the Chrlftians by Nero. 327
feems to have carried his perfecution even to that country.
Among other inftances of his madnefs, he fet Rome on
fire, in the I oth year of his reign, AnnoDom.G^, The
conquering flames reducing the tar grcateft part of it,
even ten regions of fourteen, into alhes, laying wafte
houfes and temples, and all venerable antiquities, and
monuments of that place, Vv'hich had been preferved for
fo many ages, with great reverence -, Ne7'-o himfelf be-
holding the fame with pleafure from Measnai^s tower,
and in the habit of a player, finging the defl:ru(5lion of
Tro'j. When the people would have fearched the ruins
of their houfes for treafures, he forbad them. This a(5t
expofed him to the hatred of an injured people, which he
endeavoured to remove by pro miles and rewards, by con-
fulting the Sybilline books, and public fupplication to the
Gods. Notwirhftanding all this, Tacitus hys*^ The in-
famy could not he wiped off : the people JliU believed the
burning of the city to have been done by his order. To aho-
lijh this rumovy he derived the odium of it upon thofe who
are commonly called Chriflians^ from Ckrijl., who in the
reign of Tiberius was crucified under Pontius Pilate. Tho*
the fuperflition was a Utile horife dozvn-, yet it did [pre ad
againy not only over Judaea, hut even through the city of
Rome itfelfy where^ fays he, all evil things meety and are
had ijt reputation. Therefore they zverefeized who confeffed
themfelves to he ChriflianSy and by their difcovery a great
multitudcy whom not the burning of the city, hut common
hatred made criminal. They were trcatedy when dyings
with all inflames of fcorn and cruelty y were -z^rapped up i?i
the Jkins of wild beafisy and worried by dogs ; others -were
crucifiedy and others burned alivcy that when da^-li'i^ht
failed y they might ferve for torches in the night. Thefe fpec-
tacles Nero exhibited in his own gardensy as if they bad
been a Circenfian gamcy himfelf being amongthe people in
the habit of a coachman. Tet tho\fdverity wasufed againfi
thofe, fays Tacitus, who deferved deathy the people beheld
them with pity y as done not for the public good, hut to fatisfy
the cruelty of one man. This perfecution continued a full,
year, even that after the burning q{ Kony^ Anno T)om. 6G.
Y 4 Divide
* Annaliura lib. ly. cap. 44, pa^. m. 564..
5 2 8 The Terfecution raifed
Divine Providence fo ordered, that the Church had got
fome footing in the world before a general perfecution
did arife, that Chriftians might be the better able to wea-
ther out the ftorm. There were now 33 years, or there-
abouts, pall after Chrift's Death, in which the Church had
been propagated far and near ; nor did the ftorm con-
tinue fo long, as to wear out the Saints^of the moft High.
It raged in other parts of the Empire as well as at the
metropolis : In it fuffered the Apoftle Paid^ beheaded at
Ro7ne, and alfo the Apoftle Peter, as our Lord foretold,
John XXL 18. but in what year, or in what place, is not
certain. Tecla, Torques, Torquatus, Marcellus^ and fe-
veral others fuffered alfo. But there are many legendary
ftories in the Roman martyrologies, which deferve no
credit ; concerning which, the curious Reader may con-
fult the learned Sjpanheim *.
The fhort reigns of Galba, Otho and Vitellius, who
are called by fome. Monthly E?nperors, and the merciful
difpofition of Vefpafmn and Titus his fon, gave fome
rcll to the Chriitians, till Domitian fucceeding to the
empire, began a new perfecution. He was a man of a
temper vaftly different from that of his father F*?/^^/^?/,
and his brother Titus j he was lazy and unadtive, ill-
natured and fufpicious, griping and covetous, proud and
infolent j yea fo wickedly ambitious, as to affect divinity
in all piiblick edids, affuming to himfelf, and requiring
others to give him the tides of Lord and God. He never
truly loved any man. When he pretended kindnefs, it
was a fign of that man's ruin to whom it was offered.
His cruelty he firft exercifed upon the flics, thoufands
whereof he difpatched every day \ and next he tried
it upon men of all ranks, putting to death the moft il-
luitricus fenators, and perfons of greateft honour, upon
jDoil: trifling pretences, and oft for no caufe at all. He
had a portion, fays Tertullian '^, of Nero'j cruelly, hut m
this he exceeded him, Nero ivas content to ccmmand exe-
cutions to be done at a dijlance, while Domitian took
' ^leafure to fee ihem done before his own eyes. The Chriltians,
alas I
* HIA. Eccl. in lol. col. ^66, §c fegq. -j- Apolog. cap. 6, pag. jj.
Chap. 3^ agamjl the Chrifiians ify Trajan. 329
alas ! did bear the heavieft load of his rage and malicef,
whom he every where perfecuted either by death or
banifhment. John the Evangelift was fent for to Rome,
and by his order banifhed into Patmcs. He command-
ded thofe to be killed who were of the ftock of David
in Judea*. He put to death his coufm-german Fl. Cle-
mens, at that time conful, for giving a good teftimony
to Chrift, and banilhed his wife Fl. Domililla, his own
kinfwoman,into the ifland Pontia, upon the fame account.
The Perfecution began in the 92d year of the Chriftian
jEra, 26 years after that by Nero, and continued to
BomUiati^^ death, which happened about three years
after. His bloody pradices render'd him intolerable to
his own friends and fervants, who confpired againft him
(his own wife Domitia being of the confederacy) and
killed him. His (ucct^o'c Cocceius Nerva abrogated his
ads, and recalled thofe he had profcribed or banifhed.
Among thefe, John the Apoftle took the benefit of the
ad, quitted Patmos, and retired to Epbefus. Dion, a
Roman hiftorian,fays f, Nerva ahfolved all thofe who were
counted guilty of impiety againft the gods, and recalled the
lanijhed to their own country \ by whom he undprlfands
the Chriftians.
The third Perfecution commenced under 'Trajan^
whom Nerva appointed to be his fucceffor. He was a
Prince of excellent virtues, who aded ufually by the
advice of the fenate, and they, to recompenf^ him, gave
him the title ofOptimus. He converfed freely with all men,
defiring rather to be loved than feared by the people.
The glory of all this is exceedingly flained in the re-
cords of the Church, by his fevere proceedixngs againft
the Chriftians. He looked upon the religion of the Em-
pire as undermined by this new way of worftiip ; that
the number of Chriftians grew formidable, and mio-hc
poffibly endanger the tranquillity of the Romon ftate ;
and that there was no better way to fecure to himfelf
the favour of the Gods, efpecially in the wars, than to
vin-
* Eufeb. Hift. lib. 3. cap. 19.
t Dion Caflius in vita^-Cpcceii Nervae, non Ionise ul) mino.
5 30 The Terfecution raifed
vindicate himfelf againfl the Chriftians. Accordingly
he iflued out orders to proceed againfl: them as illegal
focieties, erefted and a(5ling contrary to the Jaws. He
look'd upon Chriftian Affemblies as Heteria;, or unlaw-
ful corporations, and under this pretence endeavoured
to fupprefs them •, and in the mean time commanded
Chriftians either to facrifice to the Gods, or be punifhed
as contemners of them. The chief of thofe who ob-
tain'd the crown of martyrdom in this Perfecution
were, Clemens Bifhop of Rome, Simeon of Jerufalem^
and Ignatius of Antioch. The laft «f thefe 'Trajan him-
felf condemned, and ordered to be fent to Rome, and
there thrown to wild beafts. His defire for martyrdom
was great, as his words recorded in Eufebius's -f hiftory^
do declare, " From Syria even to Rome, fays he, I fight
*' with beafts by land and fea, night and day, bound
*« with ten Leopards, that is, a guard of foldiers, who
«' are worfe for the favours I do rhem. I am inftru^ed
*' by their injuries, yet by this I am not juftified. I
*' wifti 1 may enjoy the beafts that are prepared for me,
*« who I pray may mnke quick difpatch with me ; them
" I will allure to devour me fpeedily, and that from
" fear they may not abftain from touching me, as they
*« have not touched others ; and if they will not, I'll
" even force them thereunto. I know what is beft for
*' me. Now I begin to be a difciple, defiring nothing
" of things it^^n or unfeen, that fo I may gain Chrift.
*' Let fire, crofs, troops of violent beafts, fcattering
*' of bones, convulfion of members, contrition of the
<' whole body, and all the torments of the devil come
" upon me, that I may enjoy Jefus Chrift.'* Jerom
adds *, " That when this Ignatius was condemned to be
*« aflually thrown to the wild beafts, and heard the lions
" roaring, he laid, I am Chrift 's wheat, which the
*' teeth of wild beafts fhall grind, that I may be found
*' pure bread." He died in the i ith year ot Trajan,
This Perfecution is placed by Eujebius il, and by many
others after him, in the loth year of Trajan, the io8th
of die Chritlian /Era, tho' I find Spanhemius F. F. thinks
it
f Lib. 5. cap. 3"^. * Gatal. Script, in Ignatio. j|InGiiromco.
Chap. ?. againfl the Chriftians by Trajan. 331
it began live years fooner f . It raged, as in othei'
parts of the Empire, fo efpecially in the provinces of
Pontus and Bith'jma, where Pliny the younger then go-
verned as Proprcctor with proconfiilar power and dignity ;
who feeing th? vaft numbers of Chriftians, who were
indi6led by their accufers, and prefled on of their own
accord to gain the honour of being martyrs, ancl thac
to proceed to feverity with all who came, would be in
a manner to lay defolate thefe provinces, he thought
proper to write to the Emperor concerning this matter,
that he might know his pleafure concerning it. Since
his letter contains a teftimony from a Heathen concern-
ing the propagation of the Chriftian Religion in thele
times, and alfo acquaints us fo exaftly with the ftate of
Chriftians, their innocency and integrity, and the man-
ner then of proceeding againll them, I here inferc a
Eranflation thereof.
C. Pliiiius, to the Emperor T^z^]w\. * vP^J^/
if
•^ T T is my cuftom., Sir, in all affairs wherein I
' jI^ doubt, to have recourfe to you •, for vHio can bet*
' ter either fway my irrefolution, or inftrud my igno-
* ranee } I have never been heretofore prelent at the ex-
^ amination and trial of Chriftians, and therefore know
* not what the crime is, or how far it is wont to be
' puniftied, or how to proceed in thefe enquiries. Nor
' was I a little at a lofs, whether regard be to be had
' to the difi^erence of age, whether the young and the
' weak are to be diftinguilhed from the more ftrong and
' aged ; whether place may be allowed to repentance,
' and it may be any advantage to him who was once a
' Chriftian, to ceafe to be fo •, whether the name alone,
' without other offences that go along with the name,
' ought to be punifhed. In the mean time, towards
* thofe, who as Chriftians have been brought before
me,
i Hift. Chriftiana, Tol.coi.Cjf.
* Plinii lib. lo. Epift.cjy. pag. m. 387, Sc ^cqq. 2c apud Eufcb. Hift.
^ccl. lib. 3. cap. 33.
3 3 2, The Terfecution raifed
« me, I have taken this courfe ; I asked them if they
* were Chriftians. If they confeffed, I asked them once
again, threatning punifhment -, if they perfifted, I
commanded them to be executed. For I did not at
all doubt but that whatever their confefTion was, their
ftubbornnefs and inflexible obftinacy ought to be pu-
nilhed. Others who were guilty of the like madnefs,
becaufe they were Roman citizens, I adjudged them to
be tranfmitted to Rome. While things thus proceeded,
the error fpreading, as is ufual, more cafes offered.
A namelefs libel was prefented, containing the de-
fignations of many, who denied themfelves to be or
have been Chriftians. Thefe, when after my example
they invocated the Gods, and offered wine and incenfe
to your ftatue, which for that purpofe I commanded
to be brought, with the images of the Gods, and had
moreover blafphemed Chrift, which 'tis laid none who
are true Chriftians can be compelled to do, I difmilTed.
Others mentioned in the libel confeffed themfelves
Chriftians, but prefently denied it % they had been fuch,
but had renounced it, fome by the fpace of three years,
others many years (ince ; and one 25 years ago. All
thefe paid their veneration to your ftatue, and to the
images of the Gods, and blafphemed Chrift. They
afHrmed the whole fum of their fe<5l or error lay in
this. That they ufed on a fet folemn day, to meet to-
gether before lun-rifing, and to fing among them-
felves a hymn to Chrifl, as the God whom they wor-
Ihipped •, and to oblige themfelves by an oath, not
to commit any wickednefs, but to abftain from theft,
robbery and adultery, to keep faith, to reftore any
pledge intrufted with them •■, which being done, to
depart for that time, and to meet again at a common
meal, to partake of a promifcuous and harmlefsfood,
which they laid afide after my Edift, according to
your order, prohibiting the Heieri(B or unlawful af-
iemblies to be kept. To fatisfy my feif in the truth
hereof, I commanded two maids, called Diaconejfes-, to
be examin'd upon the rack ; but I perceiv'd nothing
but a wicked and immoderate fuperftition, and there-
fore,
Chap. 3^ againft the Chriftians by 1^^):^^ ' 333'
< fore delaying any further procefs, I have fent for your
* advice. For the cafe fcemed to me worthy to be con-
' fulted, efpecially confidering the great numbers that
* are in danger ; for very many of all ages and ranks,
* both men and women, are and will be called in quef-
' tion *, the contagion of this fuperftition having over-
' fpread not only cities, but towns and country villages,
' which yet feems poflible to be ftopt and cured. 'Tis
* very evident, that the temples, which were almoft
' quite forfaken, begin to be frequented ; that the holy
« rites and folemnities of a long time neglefted, are fet
' on foot again, and that lacrifices from all parts begin
* to be fold, which hitherto found very few to buy them ;
' whence 'tis eafy to conjecture what multitudes might be
* reclaimed, if place be given to repentance.'
This letter feems to be writ about the year of our
Lord 107, the ninth o^ 'Trajan's Reign, the Emperor
lying then at Antiocb, in order to his wars in the Eaft,
where the perfecution was very hot. By this account
we fee, thattho' the enemies of our religion load it with
hard names, as a wicked and immoderate fuperftition, yet
at the fame time they own it innocent and unblameable,
Tho' the feverity of the perfecution might tempt fome
to turn renegadoes, yet fo vaft was the propagation and
fpreading that Chriftianity had then made in thefe parts,
that this great man Pliny the younger knew not how to
deal with them. To direft him therefore in this affair,
the Emperor returned him the following Refcript.
Trajan to V\my greeting. *
< A S to the manner of your proceedure, my Secundvj^
* J^^ in examining the caufes of thofe that have been
* brought before you for being Chrifiiians, you have
* taken the courfe you ought to take \ for no general
« law can be framed fo as to provide for all cafes. Let
' them not be fought for, but if they be accufed and
' convicted, let them be puniflied. Yet if any denies
' himfelf to be a Chriftian, and gives evidence of it, by
' fuppli-
* PliniiSecundiUb, lo.Epift-jS,
3 54 TJ^^ ^erfecution raifed
« fupplicating to our Gods, tho' heretofore he has been
* fufpedled, let him be pardoned upon his repentance.
* But as for libsls pubHfhed without the name of the
* authors, let them nor be regarded as to' the crimes thejr
* charge, for that were an ill precedent, and is not ufual
* in our reign.*
7V;t«///^«fpeakingdf this edid, or refcript, calls it f,
A fentence confomtdedbj a ftrange necejjity -, it allows tbe?n
7iot to he fought for, ai if they were innocent, and yet com-
'mands them to he ■punifljed as guilty ; it fpares and rages, dif-
femhles and yet ■punifloes. IVhy does he entangle hiinfelf in bis
own cenfure ? If he condemn them, why does he 'not hunt
them outf If he thinks them not to he fearchcd out, why
does he not acquit them ? However, by means of this
law the edge of the enemies was taken off" ; tho' the po-
pular rage might in fome places ftill continue, yet the
general force and rigour of the perfecution did ceafe and
abate. About this time Trajan abode at Antioch, where
•was a dreadful earthquake, by which thoufands were
killed, and far greater numbers maimed and wounded.
Fedo the Conful loft his life, andTr^j(^;zhimfelf, had he
not efcaped out of a window, had undergone the flmie
fate. Afterwards he won great viftories over the Arme-
nians, Parthians, Arabians, AJfyrians, Iheriam and
Perfians. He received embaflies from the Indies, tho'
their name was little known at that time. He died of a
dropfy t at a town in Cilicia, then called Selinus, and :i^-
terwar d Trajanople, in the 64th year of his age, having
reigned 19 years, 6 months and 15 days. Pliny the
younger wrote an excellent panegyric upon him, which
is yet extant. No doubt he was a Prince adorned with
many virtues ; but his cruelty in perfecuting the Chri-
ftians, his incontinence in love of boys, and his excefs in
wine, ftain his gljry,and lliew the flattery of his admirers.
Hadrian, the adopted Son of Trajan, fucceeded in the
empire, and continued the perfecution of the Chriftians
raifed
f Apolog.cap. a.operumpag. 19.
^ Dion.CalTiusin viia Traj^i, prope fincm*
Chap. 3 . againfi the Chrijlians by Hadrian^ 3 3 f
raifedby his predeceflbr •, or rather was author of a fourth;
fo Sulpitius Severus calls it *. *Tis true we do not find
any laws which this emperor made againft the Chriftians,
but thofe of his predeceflbrs were ftill in force ; and the
heathens were ready in moft places to run upon this errand
of their own accord, and to facrifice innocent Chriftians
to their own fpite and malice. Jerom particularly tells
us "f, 1'hat this emperor having fpent a whole winter at A-
thcns, gave bis prefence at the Eleufmian ceremonies, and
was initiated in ahnojl all the m-jjleries and rites of hea-
thenijh Greece, which gave occajion to thofe who hated the
Chriftians without awj particular warrant to fall upon them.
That this was a grievous perfecution, appears from the
apologies which ^adratus and Arijiides, tho* now they
be loft, prefented to the emperor -, and from what Ter-
tulUan writes :{:, "That when Arrius Antoninus (whorti
many conceive to be thefame perfonwhofucceededi^^-
^r/^^in the empire) was Proconful of Afia, and fever ely
perfecuted the Chriftians, the whole of them in that city^
where he at the time was, as one man befet his tribunal,
openly conf effing themfelves to be Chriftians. He, amazed at
the multitude, caufedfome few of ^ them tobe executed, telling
the reft, that if they had a mind to end their lives, they had
precipices and halters enough at home, and need not come hi-
ther for execution. And Eufebius informs us, That Sere-
nius Granianus, one of the following Prgconfuls, did write
to Hadrian to mitigate the perfecution : which the ejnperor
commayided to he done by a refcript |1 direEled to Minucius
Fundanus, his fucceffor in that province. The like he did
in other places of the efnpire, as appears by Melito's
Apology, a part whereof is preferved by Eufebius, lib. 4,
cap. 26. DionCaffus, a- heathen, fays**. That tho* Hi-
drian reigned with great moderation and humanity, yet for
putting to death many good men, both in the beginning of his
reign, and before he ended his life, he was under great in-
famy. By thefe good men he feems to intend the Chriftians.
3 As
* Sacrae Hiftoriae lib. a. -J- Catalog. Scriptorum in Quadrato,
ij: Ad Scapulam, cap, j-.pag. 92.
II Hift. Eccl. lib. 4. cap. 9. Extat etiam ad calcem Apologise fecundx
juft. JVIartyris, operum pag. 99.
f* Xiphilini Epitome Piouis, pag. m. a$2'
3 3<5 The Terfecution raifed
As to the duration of this perfecution, the learned Spatf^
hemius reckons it commenced in the fecond year of Ha-
drian's Reign, and was flopped in the tenth, which is
A. D. vulg. 126. when his Decennalia were celebrated *.
Hadrian was a Prince devoted to the mufes, to ftudy
and travels, yet one in whom 'tis hard to fay whether vice
or virtue had the upper hand. He highly honoured the
fenate, andwouldwaitontheconfuls to their houfes, and
yet was moll ambitious of honour. He punifTied the re-
volting Jews, who were headed by Barchochah, who pre-
tended himfelf to be the Meffias. He died in the 21 ft
year of his reign. Tho* there were many who obtained
a crown of martyrdom in this perfecution, yet the Greek
and Roman Church have filled their martyrologies with
fabulous circumftances of feveral martyrs, and names of
others, for which they have no real foundation. And
therefore we are not rafhly to believe every thing writ
concerning them by Simeon Metaphrafies^ Gregory of
Tours, the Cle?nentine Recognitions-, and gathered together
by SiiriuSy Bolandus, and even by Cardinal Barofiius in
his annals, to ferve the purpofes of the Romijh Church,
and their legendary traditions of miracles of faints, to
fupport their idolatrous worlhip -f. This Emperor on
his death-bed, according to Spartian his hillorian, fpoke
concerning his foul like one without God and Hope in this
world ^ ',' w^liidx Ihews what uncertain expedations the
Heathens
* Spanhem.FF. ^ifl:. Chriftiana in Folio, col. 65-15,6/7.
t Spanh. FF. Hift. Chrift. in Fol. col. 666, &; feqc^,
4: SpartianiHadrianusCaefar, prope finera.
AmmHln, vaguld, blandulU,
Hofps, comefque corporis,
^UA nunc abibhinloca
Pallidulay r'lgidn, nudula ?
Nee, tit files ^ dabls pcoi.
In Englifh.
My little pleafant wandring Soul,
Which in this Body dwells.
To what ftrange Place doftthou retire,
Pale, rigid naked Cells ?
Thepretty jeftstha': thou us'd here.
Thou there no more fliall tell.
Ch. 3 . againfl the Chrtftians by Antoninus Plus. 357
Heathens had of any future happinefs, being deftitute of
divine revelation.
Antoninus Pius fucceeded in the empire ; he continued
the perfecution, wherein many received the crown of
martyrdom, whofe names are writ in the latjih* s book of ,
life. For flopping the perfecution, Jujlin Martyr^ exhU
bited an Apology to the Emperor, which produced the
following anfwer to the common council of A/ia *.
** The Emperor defar Titus jEUus Hadrian Antojiimis
*' Auguftus Pius High-Frieft, the fifteenth time Tribune^
<* third time Conful, father of his country, to the com-
" mon affembly of Afia, greeting. I am very well af-
*' fured that the Gods themfelves will take care that this
" kind of men fhall not efcape, it being much more
*' their concern than it can be yours, to punilh thofe
" who refufeto worlhip them ; whom you do butcon-
" firm in their opinions, while you opprefs and accufe
*' them as atheifts, and objedt other crimes againft them,
" which you cannot prove. Nor can a more acceptable
" fervice be done them j for being accufed, they chufe to ^
" die, rather than live, for th^t God whom they wor-
*' fhip ; by which means they become viftorious. As
*' for the earthquakes that have been, or yet do happen,
*' it may not be amifsto advertife you, whofe minds are
" ready to defpond under any fuch accidents, to com-
*' pare your cafe with theirs. They at fuch a time are
*' much more fecure and confident in their God -, whereas
<* you feeming to negle<5tthe Gods and their Rites, are
*' ignorant of that Deity which they worfhip ; and
«' therefore envy and perfecute to the death thofe who
" worfhip him. Concerning thefe things feverai gover-
" nours of provinces have heretofore writ to my father,
" of facred memory, to whom he returned this anfwer,
*' That thefe men Jhould be no way fnolejted, unlefs it ap-
" pearcd that they atteinpted fojiietbingagainjt the Roman
*' Empire. Yea, I my felf have received many letters
" con-
* Extat ad calcem Apolog. i. Juft. Martyris, operum pag.ioo. edit.
i(>86, in Folio, 5capud Eufcbium.Hift- Eccl.iib.4. cap. i?.
Vol. I. Z
3 3 8 The Terfecution raifed
" concerning them, to which I anfwered according to
" my father's opinion, which I propofe to imitate. After
" all wliich, if any fhallgo on to create them trouble,
" merely bc^caufe they are fuch men (i. e. Cbrijtians) let
*' him that is indifted of the crime be abfolved, tho' it
" appear he be fuch a man, and let the informer under-
" go punifhment. Publilhed at ^/'y^^y^j, in the place
^' of the common afiembly of Afia.'' This letter
is calculated, from the year of the confuls, to have
been fent in the year of our Lord 140 vuJg. the third of
the reign of Antoninus Pius, The Chriitians had fome
tranquillity for the refl: of his reign. Ke died, as is
commonly reckoned, on the 7th of M<3/t/^, of the year
of our Lord 1 60.
To Antoninus Pius fucceeded Marcus Aurelius Antoni-
nus Philofophus, and his brother Lucius Verus. The .wri-
ters of Marc Antoninus'' s, Life fpeak great things of him,
as a good man and a great philofopher, but withal zea-
lous of heathen rites to the higheil degree of fuperfti-
tion. Pie had from his youth been educated in \\\'tSalian
College, all the offices whereof he had gone through*,
affecting an imitation of Numa Pompilius the firft mafter
of religious ceremonies among the Rojnans,, from whom
he pretended to derive his original. What thoughts he
had of the Chriftians, appears from this, that he a.fcribes
their refolute undergoing of death to meer ftubbornnefs
and obftinacy f. He was then eafily fet on by the priefts
and philofophers about him into a prejudice againft Chri-
fiianity, and perfuaded to fet on foot the fifth perfecu-
tionagainll the Chriitians, whom he endeavoured to fup-
prefs by new laws and edich, expofing them to all the
malice of their enemies. The perfecution comm.enced
in the eafl.ern parts about the 7th year of his reign, and
continued for feveral years \ it fpread into the Weft,
efpecially Fra?!ce, where it raged with great feverity. That
the confli6l was very fnarp, may be gueffed by the croud
of Apologies prefented to the Emperor hy Jujtin Martyr^
MelitOy
* Jul.CapitoIinusin Antonino in vitis Cxfarum, pag.ni. ij2.
t T^vti i%^^lv> iit.z. §.3. pag. 10$.
Chap. 3^ ^ M. Antoninus Philolbphus.' 359
Melito^ Athenagoras and ApoUinaris. In Afia^ Polycarp
Bifhop of Smyna was among the firft martyrs, twelve
others from Philadelphia fuffered with him.
The ads of Polycarb's martyrdom, recorded by Eu-
febius * are a moil beautiful piece of antiquity, but too
Jarge to be here inferted. The fum of the whole is,
" When his perfecutors came to his houfe, he was in bed •
" tho' he might have faved himfelf by flipping to another
" houfe, he refufed, faying, The zvill of the Lord be
" done. He came down cheerfully, and ordered meat to
" be fet before them ; requefting for himfelf only one
" hour for prayer, which being granted, he continued
" two hours together with great alTiltance of divine grace.
*' Prayer being ended, he was fet upon an afs, and car-
" ried to Srn^rna^ and there received by Herod, an Ire-
" narcha or Juftice of the peace, into his chariot ; who
" defired him to fay, M^ Lord the Emperor, or to fa"
^^ orifice. This he would not at any rate comply with ;
*' therefore the angry judge thruft him out of his chariot
" with fuch violence, as he hurt his leg in the fall. No-
*' thing daunted, he went chearfully to the place of exe-
" cution ; to which when he with the judge came, a
*' confufed noife did arife, but a voice was heard by
" many of our friends f fays my author) f, but no per-
«' fon feen fpeaking, faying, Polycarp be ftrong, quit
*' th'j felf like a ?nan . The Proconful began to perfuade
" him. Regard, faid he, thy great age, fwearby the genius
" 0/ Csefar, y^); with us, takeaway the i7nfious, fweary
*' blafpheme Chrijl, and I will releafe thee. To which
" Polycarp anfwered, l!hefe fourfcore and fix years have I
*' ferved hitn, and he never did me any harm ; How fJoall I
" Uafpheme my Saviour .?" (Thefe years Spanhemius
reckons :j: to have commenced from Polycarp^s converfion
toChriftianity,hemufl:then at his fufferingshave been very-
old.) " The Proconful ftill importuned him to fwear
*' by Ccefar's Genius. To whom he replied, fince you
*' are fo vainly ambitious, that I fhould fwear by the
Z 2 " £rn_
* Hift. Eccl. lib. 4. cap. if. Vide etiam de Polycarpi martyrii>
Eccl.Smyrnenfis Epiflolam, cum Ignatii Epiftolis, editis Oxonis ryop,
P3g.6z,ac fcqq. t Ibid, + Hiftori^ ChriftlanainFolio, col.(56/.
340 The Terfecution raifed againft the
*' Emperor's Genius, as you call k, as if you knew not
" who I am, hear my confeflion, lam a Chriftian i if
" you have a mind to learn the Chriflian Religion, ap-
" point me a time, I'll inilruft you. The Proconlul
*' advifed'him rather to inttru(5l the people. Hean-
*« fwered," to you I rather chule toaddrefs my difcourfe;
*' for w" are commanded by the laws of our religion,
" to give to Princes and the Powers ordained of God,
*' all the honour and reverence that's not contrary to the
*' precepts of Chriftianity. As for the common people,
*' I do not think fit to make any Apology to them.
" The Proconful then threatned him with wild beads.
" Call for them, fays the martyr, for we are determined
*' not to change from better to vvorfe, counting it fit only
" to turn from vice to virtue. Then faid the Proconful,
<* I have a fire that lliall tame thee. Thou tlireateneft
" me, faid Po^carp^ with a fire that burns for an hour,
*' and is prefently extinct, but art ignorant of the fire
" of eternal damnation, and the future judgment refer-
*' ved for the wicked in the world to come. But why
" delayeft thou ? Bring forth whatever thou haft a
«' mind to. After this, and other words fpoke by the
" martyr with cheerful confidence and divine grace, the
" Proconful caufed the Critr to make proclamation, Fo-
*' I'jcarp has confeffed himfelf tfo be a Chriftian. At
" which the Jews and Gentiles gave a fhout, faying,
*< This is the great Dcftor of Afia^ and the father of the
*' Chriftians ; this is the deftroyer of our Gods, that
*' teaches men not to do facrifice, nor to worfiiip thefe
*' Deities.
*' Pfj/^yf^r/' being then ordered to be burned alive, the
*' Jews were particularly aftive to bring faggots and
** fewel to the fire. "When the officer came to nail him
" to the ftake, he defired them to forbear, affuring
** them, that he vv^ho gave him ftrength to endure the
*« fire, would -enable him wnthout nailing to ftand im-
*' moveable in the hotteft flames. So they only tied
" him, he ftanding like a Ihecp ready for the Daughter,
*' defigned as an acceptable ficrifice, poured out his foul
«' in a pathetic prayer ^ which being done, the fire was
" blown
Ch.j. C^ri/?/^;^^'^ M.Antoninus Philofophus. hi
*' blown up. Behold a wonder, fa'js our author *y k&n
" by us who were prefent, thacwe might declare it to
" others. The flames difpofrng thcmfelves into an arch
*' like the fails of a fhip Iwelled with the wind, gently
*' encircled the body of the martyr, who flood all the
*' while, not like burning flefh, but like gold or filver
*' purified in the furnace, his body fending forth a de-
" lightful fmell like frankincenfe or fome coftly fpices, to
" our fenfes. The infidels exafperated by the miracle,
*' commanded a fpear-man to go near and run him
" through with a fword, which he had no fooner done,
♦' but fuch a quantity of blood ifTued from the wound as
*' extinguifhed the fire. After this his body was burnt to
** afhes,. and the Chriftians gathered up his bones, and
•* decently buried them." Thus died this Apoftolical
Man about the hundredth year of his age, in the year of
our Lord 167. The amphitheatre where he fufFercd,
fays a late traveller into thefe parts "j-, is yet in a great
meafure remaining : in the two oppofite fides thereof,
are the dens where the lions were wont to be kept.
In this Perfecution many others received the crown of
martyrdom. At Rome^ Ptokin^ and Lucius^ Jufiin the
martyr and his companions were JEirft fcourged, and then
beheaded. In France^ the letter writ by the churches of
L)0}is and Vien to thofe of Afia and Phrygia, preferved
hy Eufebius \\, informs us, " That it was impolTible for
" them exa(5lly to defcribe the cruelty of their enemies,
*' and the feverity of thofe torments the martyrs fufFered,
" being banifhed from their houfes, forbid to fhew their
" heads, reproached, beaten, hurried from place to
** place, plundered, ftoned, imprifoned, with all ex*
" preflions of ungovernable rage and fury. But ibe
" P'ff^''^^'g^ of thisprefent life are mi to he compared with
*' the glor'j that Jhall he revealed. Particularly Vettius
" Epagatbus, a man full of zeal and piety, who feeing
" his Fellow-Chriftians unjuflly dragged before the judo--
" ment-feat, required leave of the prefident, that lie
Z 3 *' might
* Eufeb.lib. 4. cap. I/. Ecclefia: Smyrncnfis Epiftola, ut lupra
cap.15-.pag.72. ^
-j- Tho. Smith Epiftola defeptem Afix Ecclelis, pag. i6±.
IIHiil.Eccl. lib.j. cap. I.
3 42- The Terfecution raifed againft the
might plead his brethrens caufe, and openly fhew
that they were not guilty of the leaft wickednefs or
impiety. But the court not daring to grant him fo
realbnable a requeft, the judge took the advantage to
afk him, If he was a Chrijlian ? Which he publickly
owned, and fufFered martyrdom. Blandina, a lady
of fingular virtue, but of whom the Church doubted
how fhe would hold out to make a refolute confefTion,
by reafon of the weaknefs of her fex, and tendernefs
of her education, yet fhe did bear dlwith fuch invin-
cible magnanimity, that her tormentors, tho' they
took their turns from morning to night, and plied
her with all kind of racks and tortures, were yet forced
to give over, and confefs themfelves overcome ; won-
dring that a body fo broken and mangled fhould yet
be able to draw its breath, and declared, that one of
thefe torments was fufficient to take away her life,
much more fo many and fo great. But her happy
foul gained ftrength by fuffering , and mitigated all
the fenfe of her pain, by repeating thefe words, I
am a Chrifliaji. Biblis, tho' at firll fhe fainted, yet
recovered her courage, and expired in the midft of
moft acute tortures. Bothinus Bifhop of L'jons^ an
infirm man above ninety years old, was beaten and
fl'oned to death. SanElus a Deacon of Vien^ together
with Maturus-, v/ere expofed in the amphitheatre, tor-
mented and imprifoned feveral days together, pre-
fented to wild beafts, placed in an iron chair red-hot,
and at laft run through with a fpear. Attains^ a Ro-
7nan Citizen, difgracefuiiy led up and down as in
triumph, and then beheaded ; as was alfo Alexander
the Phylician, 2i Phngian, who readily profelled him-
id^ a Chriftian ; and Fovt'icus^ a youth of fifteen
years of age, who through all methods of cruelty
and torment, v/hich might have fhaken a m.ore mature
age, entred the kingdom of heaven." Thefe and
fome others, the circumftances of whofe fiiffcrings are
more at large preferved hy Eufcblus^ in the place lail
cited, not only cheerfully endured ail extremities them-
felves,
3
Ch. 3 . Chrtflians by M. Antoninus Philo/bphus. 545
felves, but alfo encouraged and ilrengthned others boldl y
to contend for the faith.
At length the Emperor Marcus Antoninus feems to
have relaxed the periecution, upon this occafion. He be-
ing engaged in a war with the ^ladi^ a people inhabi-
ting thofe parts of German'^ called now Aujtria and Ba-
varia ; his army was under great difficulties, being like
to perifli with thirft, under a warm fun and hot foil,
where they could have no water. In this flrait his officers
told him, that there was in his army a legion of Chriftians
called the Melytenian^ and there was nothing but thefe
Chriftians could obtain it, by prayer. The Emperor
therefore defired, that they might call upon their God,
which they did, " Falling down upon our knees, as is
*' our cuftom, hys Eufebius ^'y our enemies thought this
" an unufual fight -, but a more wonderful followed, for
" it is fa id, thatfuddenly there came upon the enemies
" thunder, with fire and lightning, which ruined and
" put them to flight. But a pleafant fhower came upon
" the Roman Army to refrefh them, who were like to
" perifli for thirft, and were praying to God for it.'*
The truth of this fact is avouched by Tertullian t, who
lived near that time, and from him and Apollvrmrms^ is
recorded by Eufebius in his hiftory 4:, and in his Chroni-
con ||. The fubftance of the ftory is alfo owned by the
heathen Hiflorians, as Julius CapitoUuus **, Lampri-
dius "ft J 2nd Xiphiline :|:t, who wrote the lives of the Ra-
man Emperors about that time ; tho' out of fpite to the
Chriftians they afcribe it to Jupiter P/uvius, or to tiie
Emperor's own prayers. Claiidian alfo fmgs of it, as
may be feen by his own words at the foot of the
Z 4 page,
*Hift. Eccl.lib.j-.cap. f.
f Apologeticus, cap.)-. Marcus quoque\ Aureliu's in Ger?namca Expe-
ditione, Chrijlmnorum militHm orationibus ad Deum faciis, imbres in .
fiti ilia impetravit. Ad Scapulam ca .4. optrum pag.m.ja.
:}; Eufeb. loco citato.
II Chronicon ad Annum Dom. 178. Fol.jS.
** Capitolinusin M. Anronino, pag. m. ijS.
ff Lampridiusin Heliogabalo, pag. 198.
^^ Xiphiiin. Epit. Dionis in Marco.
344 '^^^ ^erfecution raifed againft
page*. Mr Add't[oiu\2^l^ Secretary of State, in his Travels
through Ital-j^ informs us -f , That upon Anto?iinus's Pil-
lar is to be feen at this day the figure of Jupiter Pluvius,
fending down rain on the fainting army of Marcus Aure-
lius, and thunder-bolts on his enemies ; which is a very
great confirmation of the ftory of the I'hundring Legion
KSoavvo^c^Aov-) fo Eufehius calls it :}:, and a Handing evi-
dence of the truth, even fome way greater than the
tellimony of an ancient author. The fame honourable
and learned perfon tells us, / have feeriy fays he, a me-
dal^ wbichrelatesto the fame affair ^ where the Emperor
is called Germankus, and carries on thereverfe a thunder-
holt in his hand. The learned Hennannus Witfius has
wrote a treatife to confirm the truth of the matter ||.
What I have already advanced, may prove the truth of
the fa<5t to any unprejudiced perfon. We cannot exped
that the Heathens will fpeak too plainly upon a fubjeft
that tends to commend Chriftianity. And I cannot fee
that a Chriftian who believes that Elijah prayed, and the
heavens gave rain, and that God hears the prayers of his
people, fhould doubt but that this God might fignally
hear the prayers of a whole legion of Chriftians, when
this might tend to his own glory, to the convidion of
his enemies, and to the good of his Church. Upon this
happy evens the Emperor wrote to the Senate, acknow-
ledging this great blefling, and commanding all juft fa-
vour to be fhewn to the Chriftians. That the Emperor
wrote fuch letters is evident, Cmce 'Tertu Ilia n^ who wrote
but about thirty years after that time quotes them, and
appeals to them, as in his words at the foot of the
* Claud. in fexrum Conf. Honorii, ver. 340. 5c feqq.
Clemens, Marce, redis
Lausibi nullci ducum : nam fiammeus imber in hojiem
pecidit:
Tunc con tent a polo morialis ne/cia teli
Tugnft fuit • ■'
1- Additon'^s T)avels,pag. 35-7, & feqq.
+ Eulcb.Hift. loco citato.
jj Diatribe de legioi>e taliniiutrice.
Chap. 1." the Chrifiians by Severus. 345
page *, which he would never have done, if the flidl had
not been unqueftionable, and known to the Romans at that
time : and it appears by Eufehius "f, that the good efFedls
of this indulgence continued even to the time of the Em-
peror Comviodiis \ tho' at the fame time I frankly own,
that the ftrefs of the whole affiiir is not to be laid upon
the Emperor Marc Antonhie's Letters extant at this day,
at the end of Jujiin Martyh fecond Apology X, which
tho' they fhould be interpolated, yet it appears from TVr-
lullian and Eufehius ^ that this Emperor did give orders to
the Senate, allowing the Chriftians to live, forbidding to
accufe them; and that thofe who libelled them only for
being Chriftians, Ihould be punifhed by death, even to
be burnt alive.
The Chriftians enjoyed a confiderable time of tranquil-
lity and peace under the reigns of the Emperors Co?n-
modus, jEiius Pertmax and Julian^ that is, for the fpace
of about 15 years, from Amio Dom. indg. 180 to 195,
in which time the Chriftian Religion made great progrels.
Fo}\ as Euft'bius informs us ||, 'The dooiruie of f ah at ion
did then p-ev ail with all forts of men to izorflnp the only
true God : Even at Rome thofe zvho were of the firfl rank
for riches and honours^ with their whole families^ joined
themfelvestothe Church, to obtain fahation 10 their folds.
In the year 195, Severus, an African, got into the
throne. He was a Prince witty and learned, prudent
and politic, hardy and valiant ; tho' at the fame time
crafty and fubtle, treacherous and unfaithful, bloody
and paflionate, as his own hiilorian obferves ** •, his na-
ture truly anfwering his name, vere Pirtinax-, vere Seve-
rus, that is, truly objlinate and cruel. H'j put to death
many
* Apologeticus, cap. i5'.opf"rum pag. 25. At nosedhnus prote&orem,
fi liters M.AureliilmpercttorisgraviJJimi requirantur, qulbus Hlam Ger-
manicam fitim Chrijlianorum forte militum precationibus, impetrata
imbri, difcujfamcontefiatur, qni/icHt palam ab ejufmoiU hominibus pcc-
natn dimovit, ita alio modo pciUmdifperft, adjeH^i etiAtn accufatoribus
d^mnatione ^qu'idem tetriore.
t Hift.Eccl.lib.,-. cap. 21.
^ Operumpag.ioi, 102. Edit. Colon. i6S6.Fci/.
II Hift. lib.f. cap. 21. 9
** Spartiani Severus, in vitisCsIarum, pag. m. 184. 3
'346 The ^erfecution ra'tfedby Scverus.
many of the Roman Senators. Under him began the
ftxth Perfecution ; for tho' at firfl he fhewed himfeJf fa-
vourable to the Chriilians, yet afterward he changed his
mind, and gave ear to thofe who traduced them as an in-
famous generation, a people that defigned nothing but
rebelHon and treafon againft the ftate. Whereupon he
not only fuffered his minifters and governours of provin-
ces to treat them with all imaginable cruelty, but alfo he
himfelf gave out edifts, forbidding any, under the mofl
terrible penalties, to profefs either the JezviJJj or Chriftian
Religion, as is mentioned even by Scartian a heathen *,
which was executed with that rigour and inhumanity,
that the Chriftians in thofe days verily believed that the
time of Antichrift did then take place. The martyrs of
note whom this perfecution fent to heaven, were Fi^or
B'idiop o^ Rome^ Leonidas the hther of Origen, beheaded
at Alexandria f, Serenus^ Heracltdes^ HeroUj another.
Seremis^ Plutarchus^ all Ongen's fcholars, and Rhais a
Catechumen : She alfo, fays Origen +, received baptifm
by fire. Potatniana^ an illuftrious virgin, and her mo-
ther Marcslla, after various torments were committed to
the flames, and Bnfilides one of the officers who led them
to the execution. IrencEus Biihop of Z-3o;/j, being pre-
pared by feveral torments, was at length put to death.
'Tis not eafy to aiTign the certain date of his martyrdom,
the record thereof being loft, but probably it was about
the year of our Lord 202 1|, before Sevenn's expedition
into Bntdiu^ when he took L'^ons in his way, that he
might fee the execution done with his own eyes. And
indeed the vail numbers who are faid to have fuffered
there, agree well enough with the fierce and cruel tem-
per of that Prince, who had conceived a particular dif-
pleafure againft thofe citizens, and a worfe againft the
Chriftians. Tho' many of thefe martyrs are unknown to
us, yet their names are honourably ivrit in the Iambus hook
of life.
Having
* Sparciani Severus in vitis Cxfarum, pag.m. 184. JuiUos fieri fub
cravi poena vetidt, idem de ChriJIiafiis funxit.
f Eufc'b. Hid. Eccl. lib. d. cap. i^
4: Apud Eufeb. in Hirt. Eccl. lib. <i!kap.4. vide etiam cap. j-.
11 Ui-. Cave's Lik of Irenxus, pag. 16+.
Chap. 3.' 0/ ApoUonius TyancEus. 347
Having thus given an account of the perfecutions the
Chriftian Church endured by the heathen powers, in the
firft and fecond centuries, that which we have laft named
dipping a fev/ years into the third; before I proceed to
the reft of the perfecutions, I fhall obferve a few things
relating to' the Heathens that were uneafy to the Chri-
ftians, befide what they endured by perfecuting Em-
perors.
The Governours of the provinces, who before the
time of Conjtant'mexht Great were all Heathens, from an
inveterate hatred to the Chriftian Name, did fometimes
perfecute before they received any new orders from the
Emperor reigning, and without any new law, only of
their own accord executing thofe which had been in force
under the preceding Emperors. This feems to have
been the cafe in the reign of Antoninus Pius. Oftentimes
alfo the prefeds and deputies ftretched their orders to the
utmoft, and the enraged Pagan populace imputed all
the calamities which came upon them as a juft judgment
for their fins, to the Chriftians, and therefore hurried
them to moft cruel deaths.
In the firft century, about the time of the Emperor
Doinitia-fi, there appeared a grand impoftor, called Apol-
lonius TmncBus : he was born at Tyana, a city of Cappa-
docia^ and died in the reign of the Emperor Cocceius
Nerva. His life was writ by Philofiralus in the third cen-
tury 100 years and more after his Hero was dead. This
book is ftiil extant, and tranflated into feveral languages.
Hierodes a heathen philofopher, in the reign o'i Diocletian^
wrote againft the Chriftians a book he called Pb'dalethes \
where, to render our religion ridiculous, he compares
this Apollonius with our Lord Jefus Chrift, alTerting, that
as the one did miracles, fo did the other •, as the one af-
cended to heaven, fo did the other. Eufehius Biftiop of
Ccefarea folidly anfv/ered this book of Hierodes., where
he Ihews that Apollonius isfoflirfrom deferving robe
compared with Chrift, that he ought not to be called a
philofopher, nor a good man ; and diat Pkibjlratus, who
wrote the hiftory of his life, isa;i author that deferves no
credit,
348 0/ Apollonius Tyanaeus.'
credit, who contradidls himfelf at every turn, who doubts
of the miracles which he himfelf reports, and tells many
things which are manifeft fables. Concerning this Apcl-
lonius and his Hifborian, I fhall further remark, Firji^
That PhiloJlratuSy when he writes the hiflory of Apollo-
nius T^-^ancBus^ more than loo years after he was dead,
without any memoirs, helps or records, to vouch his nar-
rative, deferves no credit. At beft he could only have
his relations from a fecond or third hand, there being
no eye-witneffes that tranfmitted them to his time. As
to Damis, the companion of Apollonius, he was a partner
with him in the impofture, but wrote nothing that ever
was heard of. The hiftory of the Gofpel was writ by
thofe who were eye-witneffes to Chrift and his miracles,
in the fame age wherein it was adted. But as to this
Apollonius^ not onl y Chriftian Writers, but even the very
beft Heathen authors and hiftorians, v/ho lived about that
time, and long before Phtloftratus^ as 'Tacitus^ Sueton,
Pliny, Plutarch^ Dion CaJJius, Celfus and others, are
filent concerning him. This ftory advanced by Philoftra-
tus appi;ars then as a fable concerning things which no
body heard or faw but himfelf. idly. The great mo-
tive that feems to have induced Philojtratus to write this
idle ftory, v/asto com^Wmtnx. Came alia and Julia, who
were fo fond of fophiits and magicians, that their court
was full of them. Q,dly, That whole hook oi" Philoflra-
ttis is full of ridiculous fables, even in matters of fa6t,
which no wife man ever believed \ as, That the river
Euphrates runs a great way under ground, and appears
again in Egypt, tvhere^tis joined with the river Nilus*:
'That in India there are women black like ^Ethiopians in the
v.pyper part of their body, from the head io the brcafl, and
all the reft of their body white f : 'That in India they have
a black hogfcend full of water, and another full of wind \
when they wnnt ratii, the-^ open the one, and the clouds
pour down rain ; a'ld when they want wind, they open the
other, and the wind blows, and drives away the rain t- The
whole
* Philod'arus de vita ApoUonii Tyanaei,lib. i. cap. ii,
f Philollratusdevira Apolloaii Tyanxi, lib. 3. cap. i.
4^ Ibid. lib. 3. cap. 3.
Chap.?. 0/ ApolloniusTyanxus. 349
whole ftory he tells of the Brachmans and Indians fmells
rank of the fable. Who can believe that Apollonius un-
derftood the talk of birds, and foretold many things
by it ? and alfo by the intrails of a lion * ? He fre-
quently aflerts the Metempf^cbofis^ or tranfmigration of
the fouls of men into beads, of which therefore he would
not eat. Who can credit that he underftood all langua-
ges ? That he taught himfelf all his extraordinary
knowledge ? That he knew the thoughts of the heart ?
That he foretold things to come? That he loofed his
own chains ? That he caft out devils, drove away the
peftilence when it was raging at Ephefus, healed the fick,
raifed the dead, and a great many of the like things,
which Philoftratus 2Scv\h^^lo\\\m'^. The very errors of
that book in hiftory and geography, may amufe chil-
dren who are not acquainted with thefe matters, but will
never fatisfy a man of fenfe and learning, but rather
convince him that the author was a cheat. In fhort, Apol-
lonius was an impoftor, whom the Heathens trumped up
to rival the glory of Chrift and his Apoftles ; or at beil,
he was a cunning magician and necromancer. Philojlra*
tus owns he was accounted fo by the Magicians at Baby-
lon +, and by the Indian Brachmans^ and Gyinnofophijls
in Egypt i that he was incarcerated for magic by Dojm-
tian ; that he ftudied with the magicians at Babylon t,
and Acknowledgcdtht Brachfnans in India as his mailers || ;
and that he facriliced to the heathen deities, to the fun,
and to Jupiter. Lucian in his Pfeudomantis tells of one
Alexander., who knew the tricks of Apollonius Tyanceus^
and his whole tragedy. But I think we have enough of
him. 'Tis a token that the heathens and infidels in thefe
times durft not deny the truth of the miracles done by our
Redeemer and his Apoftles, the light of them being writ
as with fun- beams, and fo glaring, that every one might
be convinced by ic ; but through the cunning of the ene-
my of mankind, they counterfeit an impofture to de-
ceive the fimple. He that defires to know more of him
may
* Ibid. lib. I. cap. 13.
t Philoftrarus ut fupra, lib. i . cap. 1,1.
± Ibid. lib. 7. cap, t;, 17. % Ibid. lib. 8.
3 5 0 Of Peregrinus.
may confult Evphius againft Hierocles, Huet'ms*^ and
Spanhe77iius f ; and after all I humbly conceive the very
reading of P^27o/?r<^/a;'s life o^ Apolionm, may convince
any .vife m.an of the impofture.
Befi'Jes this counterfeit, who by lb:ne few authors that
name him, is faid to have aftsd his tiicks through the
world, from the reign of Nero to that of Nerva, {i. e.
near 50 years, tho* the fa6ts are not well attefted, as is
already faid) there were in thefe times fome eminent
Heathen Philofophers, who did all the prejudice they
could to Chriflianity ; and therefore I fhall notice fome
of theoi who were more remarkable : as Peregrinus a C)i-
nic-i or, as Lucian \\ calls him, a Stoic Philofopher. He
flourifh'd in the time of the Emperor 'Trajan^ and died
in that of Marcus Aurelius^ or Commodus. Aulus Gellius
fays +, he was furnamed Proteus^ that is, changeable,
and with the fame breath calls him, Virum confiantem
& gravem^ a grave and conftant man. 'Tis not eafy to
reconcile thefe characters : perhaps Gellius thought the
furname of Proteus unjuftly given to his friend. Lucian
fays, that Peregrinus once profeffed himfelf a Chriftian,
and was caft into prifon, where he had large collections
given him by charitable people ; but he eafily made
his efcape, and returned to his own city Parium on the
Hellefpont : Being ejected by the Church, he abandon'd
the profelTion of Chriftianity, and returned to Paganifm.
He went out from us, but he was not of us. At the Olym-
pic Games he, in view of all Greece., caft himfelf into
a pile of fire he had made, where he died, and fome
body gave a talent for the ftaff he laid a fide when he de-
ftroyed himfelf. Athenagoras** and 'Tertullian "fi" fpeak of
his death, all agreeing concerning it, and Ammianus
Marcellinus \\\\ who calls him a famous Philofopher.
Crefcens,
* Demonfl:. Evang. Prop. 9. cap. 147. inTol. pag. <>f o, 6^f.
f Hift. Chriftiana, §. i. col. f93,f94. t| De morce Peregrini, ope-
rufn Tom.2. pag. j-j-S, 8c feqq. :^ Nodles Atticae, lib. 12. cap. ii.
^"' Legat. ff Exhor. ad Martyras, oper. pag. 137.
Lib. ^cf. pag. m.646.
**
Of Crefcens and Lucian. 351
Crefiem, a Cynic Pnilofopher, was a declared enemy
to our religion; he was a man of an impure life, and.»
a great promoter of the Perfecutions againft the Cnrifti-
ans, in the reigns of Antoninus and M. Aurelius. Tatian
the AJ})} tan fays of him *, Crefcens who dwelt at Mega-
lopolis, did exceed all men TrcciSspixaricCi in the infamous
love of boys, and was mojl covetous of money. He ■per-
fuaded others to contemn death, and yet thought it an evil
thing biniflf ; and therefore would have me and Juftin ■put
to death, as the greatefi evil he could do us, becaufe he (that
is, Juftin) in preaching the truth had accufed the philofophers
as voluptuous impoftors. Juftin Martyr had many debates
with this man, and he fays of him f , / expe5l that by
fotne of thefe noininal pretenders to wifdom I JJoall be enfnaredy
taken and affixed to the Crop, even by Crefcens q^tAocrocpov
xal q>LAox6f^7rovy ibat vain-glorious philofopher ; but lean-
not call fuch a man worthy of the name of a philofopher,
who fpeaks puhlickly of thofe things he underftands not, who
calls the Chriftians Atheifts, and ungodly 7neny to ingratiate
himfelf with thofe whom he has led into error. Crefcens
had {poke fo much unjuilly to the prejudice of the
Chriftians, that Juftin Martyr found himfelf obliged to
wipe off thefe calumnies and vindicate them in his fecond
apology ', and this vain-glorious philofopher was never ac
reft, till Juftin had obtain'd a crown of martyrdom.
Eufebius repeats thefe pafTages || concerning Crefcens, and
fpeaks of him to the fame piirpofe.
Lucian of Samofata was another declared enemy to the
Chriftians. I have frequently in this work had occafion
to cite this author; he was an Epicurean, if we believe
Suidas, but Lucian himfelf in his Ffeudomanlis fays ±,
that he came out of the fchool of Apollon'us 'Tyancsusy
where he learned his tricks, and even the love of Boys,
or Sodof?iy. Some authors place him in the time of Tr^-
jan, others, 2isSpanheim ||||, in the time of the Emperors
Aurelius and Commodus. He mocks at Heathenifm, as
in
* Orat. contra Grsecos.pag. 1/7. f Apologia i. operumpag. 46,47,
I) Hift. Eccl. lib. 4. cap. 16, ± Operum Luciani, Tom. i. pay;. 74.6.
11 II Hift.Chriftiana, col. 69 ^ "" ^
5 5 2. Of CclCiis, andfeveral Heathen Authors.
in his Pbilofopfeudes, at Chriftianity in his difcourfe de
merle Peregrim, and in a manner derides all religion,
and lets up for an Atheift in his Jupiter Trngcedus*.
And yet amidfl: all his fatyrs againft the Chriftians, he
has Tome grains of truth. 'Thefe wretches, fays he -f,
hclisve themjehes mjnortal^ that the-^ Jhall live for ever ;
and therefore defpife deaths and yield themfelves to it. Their
Lawgiver perfiiadcd them that they are all brethren ; and
therefore when they depart from us, and deny the deities
cf the Greeks, and worfhip their crucified teacher, and
frame their lives conformable to his laws, they contemn
riches, have all things common, and keep their faith ; and
when any cunning man joins the?n, he foon grows rich.—'
To this day they worfhip that great man ui\av dlv^^wTOV
crucified in Pale (line. Peregrinus learned that wonderful
wifdoin of the Chriftians. Suidas fays, Lucian was torn
in pieces by dogs. If it be fo, it was a juft judgment
againft him, who, as a black-mouth'd cur, barked at
all religion.
Celfus thzEficurean was another great enemy to Chrifti-
anity. He lived a little before Origen, or was for fome
time his con-temporary •, for he flouriflied under Hadrian \\.
Lucian dedicates his Pfeudomantis to him. He was well
inftrufled in all kind of learning, which he made a bad
ufe of to oppofe the Scriptures, and the Chriftian Reli-
gion, in his book he called 'AA,?;9??A0f0v» which is now
loft, except fo much of it as is repeated by Origen, who
gave a folid anfwer to it in eight books, which not only
refute Celfus, but may alfo anfwer the ob;edtions of Li-
heriines and Deifts againft the holy Scriptures to this very
day.
It feems not far out of our road alfo to obferve that
in the fecond century were m.any learned men, and emi-
nent writers among the Heathens, as Frontinus, who then
wrote his Stratagemata ; Cornelius Tacitus, a Praetor and
Conful, who wrote his annals and hiftory, a good
part whereof yet remains ; Pliny the younger, a conful,
his
* Tom. 2. pag. 127. f De Morte Peregrini,operumTom. l. pag,
j'^j, J67. II Origen contra Celium, lib. I. cap. 8.
Of fever al Heathen Authors. 55^
his Epiftles and Panegyric are yet among our hands ;
Plutarch, commonly eileemed Trajan^ Frceceptor, his
Lwes and Morals are yet extant, and are books very
ufeful in their own kind. Under the Emperor Hadrian^
Phlegon a mathematician wrote on the Olympiads fixteea
books, which are now loll. He recorded the darknefs at
Chrifl's Crucifixion, of which formerly. Favorinus a
Sopliift. Efioietus, a Stoic Philofopher, wrote his Eyi-
chiridion or Moral Precepts. Arrianus an admirer of
EpicfctuSi -''^n hiilorian, of whom we have remaining kvtxi
books of Alexander the Great's expedition, and the Pe-
riyltts of the Et':!<:'in and Red-fea. Philo Bihl'us is men-
tioned by Eufebius^ and is faid to have tranflated SaU"
ckoniathon'^s Phoenician hiftory ; of which we had occafion
to difcourfe more fully in the firft and fecond chapters of
this book. Only here I remark, .that if Sanchoniathon
wrote fuch a hiflory, 'tis ftrange that Jujiin Mart-jr-) '^he-
ophilns Antiochciiiis, Tatian^ Athenagoras, Clemem of Alex-
andria, nor 'Tertidlian, all very learned and inquifitive
men, who lived and v/rote about that time, whenPhih
Biblius is faid to have tranflated him, fpeak never one
word of him. About the famq time flourilhed Florus^
who v/rote a compend of the Roman hiftory, and C. Sue-
tonius Tranciuillus, whofe Lives ol the twelve Ccefars yet
remains. Under Antoninus Pius, flourifhed Galen, a fa-
mous Fhyfician •, Jufiin, who compendized I'rogiis Pom-
peius -, Appianus, an eminent Pliitorian, but mod of his
books are now loll: •, and Diogenes Laertius, whofe ten
books of the Lives of Philofophers yet remain. Under
M. Antoninus and Lucius Vcrus flourifhed Claudius Ptole-
mams, faimous for his Aftronomy and Geography •, Sextus
Empirlcvs, of the feft of the P\rronifts ; INumenius, a Pla-
tonic, who called Plato, Mofes atticizing or fpeaking
Greek ; Apuleius, accufed of magic ; Paufanias, who
v/rote ten booksof the antiquities of Greece ; and Aulus
Ge'Uus, tWz?.uthQ'[ o^ Noel es Attic £B. Finally, under Co;?z-
7ncdus flourilhed Julius Pollux, who wrote thcOnofnaJiiconi
■<xndAfhen^us, who v/rote i ^ hooks of Deipnofophijls. Be-
fidcs many famous Roman lawyers, which I do not infifh
upon. We have Ibme times in this work remarked a few
V o L. I. A a palTages
3 54 Of fe'vsral Roman Emperors^
paflages from thefe authors concerning the Chriflians!,
But 'tis no wonder that thefe Heathens fpeak fo little of
them, fince thefe were men full of felf conceit, defpifing,
others who were not of their opinion, and efpecially the
Chriflians whom they mortally hated. '
To return to the Propagation of ChriRianity and State
of the Church under the Heathen Emperors : Sept'mius
Severus^ the author of the fixth Perfecution, having died
in Britain, his fon Marcus Aurelius Antoninus BaJJtanus
Caracalla fucceeded in. the Empire in the ^'■ear of our
Lord 2 1 1. He was a cruel prince; he killed his own
brother Gefa, and after his death confecrated him as a
Deity, faying, Sit divus, duni non fit vivus^ Let him be
a Saint,, (ince he is not alive *. He married his father's
widow Julia-; he confulted with none but magicians and'
aflrologers. He put to death P^^i'/W^«^j the lawyer, be-
caufe he would not defend his parricide, and alfo his
brother's fervants, and many other illuftriouspsrfons at
Rc?ne. He filled the town of Alexandria with the blood
of its inhabitants, and was void of humanity to hisfub-
jedts, and fidelity to his allies. So many cruelties haflned
his death ; his own officers confpired againft him, and a
captain called Martian killed him by the order of Ma-
crinus, after he had' reigned. fix years, two months, and'
two days.
Marcus Opilius SeVcrus Macrinus was faluted Emperor
in the year of our Lord 217; he was of a mean birth>.
and fortune raifed him by degrees,. He made his foH:
Dit^dumenus, aged not above nine or ten years, partaker
of the Empire. His cruelty made him odious to his
foldiers, and therefore the fame who fet him upon the
throne pulled him down by a violent death, after he had
reigned one year two months.
Marcus Aurelius Antoninus Heliogalalus^ fo called be-
caufe he was Priefl of the Sun before his election : He
was fon to Caracalla and Semiamira^ and chofcn Empe-
ror by the army in the room 0^ Macrinus. He carried his
own
* Lampridius in Geta.
0/ Alexander Severus. - 355
own God with him to Ro7ne^ forbidding the worfhip of
any other. Pie built him a temple, and continued prieft
himfclf, commanding the veftal fire, the Palladmn and
confecrated bucklers to be carried thither. He faid the
religion of the Jews and Samaritans, and the devotion of
the Chrifticins, ougbl alfo to be brought there ^ that the fecret
priejlhood of Heliogabalus might maintain all kind of
ivorfJAp *. He was a Prince fo abominably vicious, that
he was called the Roman Sardana^alus. His luxury was;
boundlefs. When near the fea, he would eat nothing
but fowls from the remoteft mountains ; and when
fartheft from the fea, v/ould eat nothing but fea-fifh.
He fed his lamps with balfam, and filled his fifh-ponds
with fweet'fcented water. Hewaslavifh of his treafure.
He was a monfcer for all kinds of debauchery ; as may be
feen in Lampridius, and others who from him have written
his life. He having defigned to cut off Alexander the fon
of Mammcea^ whom the fenate had declared Ccdfir^ and
being hateful even to his own guard, he and his mother
were both flain in the camp, and their corps, after a
thoufand indignities, thrown into the Tz^^r, afterareio-n
of three years, nine months and four days. Thefe three
Emperors laft named, tho* very vicious Princes, fo as
LampridiiiS, a Hnthen, calls them ^Judgments againft
the Romans, yet none of them were tainted with perfe-
cuting the Chriftians.
After Helicgahalus's death, Alexander Severus Was de-
clared Emperor, in the year of our Lord 222. He go-
verned 1 3 years: he was a calm, wife, mild and learned
Prince, one of the beft of the Heathen Emperors. He
acled much by the advice of his mother Mommcea^ and
they were both treacheroufly murdered at the fame time,
by the order di Maximiniis hisfucceffor. His hifiorian,
Mliiis hampriditis^ has the following paffages that con-
cern our Religion, and feem to deferve room here.
He fiys 1!, 'This Emperor in his private chappel [Larario,]
A a 2 i^
* Lampridius in Ileiiogabalo, pag. m.197.
•j- In Heliogabalo, nun !onge a-b initio.
U Lampridii Ak-r.andcr Scveru3 pafiim, mihi a pag, iiz,-— ada«9,'
2 $6 0/ Ale::ander Scverus.
io which he refor led ah?wjl ever'j inorning for Jjis devotion ^
had th: images cf fome deified princes and hol'j perfons, and
among them Apollonius ; and, as a writer of tbefe times
fays-) Chrifl", Abraham, Orpheus, and tMJe fort of Gods.'
A ftrange mixture! He referved to the Jcv^s their privi-
legSy and permitted -the Chrijlians to live qid.-tiy. He
went up to the capitol every fevcnth day when he was in
town, and frequented the temples. He defired a temple
JJjoidd be built to Chrifb, and that he JJjould he received
among the Gods, which Hadrian is fiid to have defiguedy
who ordered temples to be built in all cities without images •■,
and therefore ihofe temples where there are no Godsy are to
this day called Hadrian'j, being fuch as he ordered. But he
was forbid to do this by thofewho conftdted the facredbooks,
who found, that if that happened to be done, all men
would become Chrijlians. — -^ He made a publick ediff, when
he was to appoint governors of provinces, e>:horting the peo-
ple, if they had any crime to accufe them of, they might
prove the fame under pain of death : For he faid it was
reafonable, that when if/^^ Chriftians and Jev?s did this in
their preaching piefis, who were to be ordained, that as
great care Jhould be had in eletiing governours of pr ovine eSr
who had the trufi cf vien^s lives and eftates. IVhen the
Chriftiani had fojfcjjed then f elves of a public place, which
the cooks or vioiuallers claimed as belonging to them, the
Emperor gave this opinion, I'hat it was better God JJjoidd
be worjhipped there at any rate, than that it fljould he
given to the cooks.' ■ He tifed oft thefe words, which
he had heard from the Jews cr Chriftians, Wharfoever ye
would that men fhould do to you, do ye even fo to
them ; which he caufed to be proclaimed by a crier, and
was fo fnuch in love with it, that he would have it in-
'fcribed on his public buildings. From what we have ad-
vanced concerning this Emperor, it fcems probable that
Chriftianity had made fuch progrefs over the world at
that time, the precepts thereof were counted fo excel-
lent, and the converfation of its profeflbrs lb pure and
unbLimeable, that this virtuous and learned Prince had
drunk in fome of its principles, and had a favourable
opinion of our rel.'gion J tlio* he Wvis not lb fir engaged
as
Chap. 3. Seventh Tcrfecution by Maximiiius. 357
as to become a Chriftian, nor to renounce the pradice ot
Pagan Idolatry,
The Church had now enjoyed a confidcrable time of
peace, for the fpace of 27 years, or thereabouts, after
jT.hc death of Septlvihis Severiis. The next who created
diflurbance to the Chriftians was Maximinus^ a man of
bafc and obfcure original, of a mean and fordid educa-
tion. He had been firfb a lliepherd, then a high-way-
man, andlaftof allafoldier. He was of ftrength and
ftature beyond the ordinary fize, and his manners as ro-
buft and boifterous as his conftitution, every way fuitable
to the rudenefs of his education. Never did a more cruel
heafi, fliys his hiftorian*, tread ufon the earthy re^f.ng
altogether upon his Jlreiigth^ and upon that accoiuit reckoning
hi?nfelf abnoji immortal^ he fpared none^ hit efpeciall^ kil-
led ait that knew any thing of bis mean defcent, that none
might reproach hi?n with the cbfcurity of his birth. IVith-
oiit judging^ acciifation^ information or defence^ he killed
every hody and feifed their goods, havmgput to death ^000
pcrfons i yet his cruelty could not be fatisfied. He having
(lain his mafter Alexander Severm^ that excellent Prince,
of whom we have juflnow difcourfed, ufurped the go-
vernment, and managed it fuitably to his cruelty.
The feventh perfecution v/as raifed by him. Indeed
Sulpitius Severus'Y -^dmix.^ not this into the number, and
therefore makes no more but nine heathen perfecutions.
Yet he fays, Maximinus vexed the clergy belonoin'r unto
the Churches. But Eufbius exprefly affirms, " ThaC
" Maximinus ftirred up a perfecution againft the Chri-
*« flians t, and that out of hatred to Alexander IrnVr^^-
" deceiior, in whofe family many believers found enter-
" tainm.ent ; and commanded the prefidents of the
" Churches, as the principal authors of the evangelical
" dodrine, to be put to death.'* This perfecunon is
placed yf.D. 237. Firmilian Billiop ot Cappadoria, m
his letter to Cyprian^ fays, " It was not a general but a
^' local perfecution, that raged in fome particular
A a 3 «' places
* Julius Capitoiinus in MaxiiTiinis, pag.m. 1315.
t Sacra: Hiftoris lib. ?.. -t Hin-.Fxcl.lih.6, c:ip. zS.
058 0/ Philippus Arabs.
*' places *, and efpecially in that province where he li-
" ved, Serenianus the Roman Prefident driving the
" Chriftians out of all thefe countries.'* He adds,
" That many dreadful earthquakes happening in thefe
*.' parts, whereby towns and cities were fwallowed up,
*' gave new life and vigour to the perfecution •, it being
.*" ufual with the Gentiles, if a famine, peililence, earth-
" quake, or inundation happened, to charge all upon
"' the Chriftians, and to fall foul on them." Ponlian
Eifhop of Ro?m (being before banifiied to Sardinia) and
yf;7/c,= c'i his fucceiTor, did at that time both fuffer martyr-
dom i". Amhrofius^ who was converted by Ofigen from
the errors of Valentinus^ znd Marcion^ a rich man, and
alio of great parts and learning, was then a noble con-
feffor :}:. Origen wrote his book de warljrio, for the com.-
fort of thole who fuifered in this evil time. But this be-
ing loll, the names of moft of thofe who then fuffered
are buried in oblivion.
After Maximinus reigned Balhinus and Pupenns : to
them fucceeded the Gordians, and to them Philippus
Arahs^ at which time, for about 1 2 years fpace, the
Church enjoyed fome mixture of calmnefs and tranquil-
lity. Eufebius hys\\, 'Tis reported^ (joc.KaTiX\7?^ofOCyihat
'^h'lWp was a ChriJUan; and '/'^rw, in the tranflation he
has midt o'i Eufc'bitis's Chroniccn^ fays more pofitively**,
2l6rt/ Philip was the firjl of all the Roman Emrerors who
})ecame a Chrijtian. And after him a whole troop of
hiftorians and chronologers have afferted the fame. The
learned Spanhemiiis has at great length and with great
learning examined this point both in his ecclefiaftic hi-
ftory -f-f, and in a feparate diiTcrtation it, and has found,
that this Philip was no Chriftian. That which fati^fies
jne to go into his opinion, is, that the heathen hiftorians
are filent about this Emperor's embracing our religion -,
that the eccleliaftic hiftorians all declare, 'That Conftan-
tine
* SpanhemiiF.F. Hifl;.Chrilli"ana, col. 761.
-f- Inter EpiftolasCypriani; No. 7 5-.
j^ Fufeb. Hifl-.Ecd. lib. 6. cap. 18,19.
■\\ Ibid. lib. 6. cap. 34. ** Ad Annum Dom. 147.
•j-f Sjeg, g. col. 699,6c leqq. ±^ Operum Tom.z.col. 4oj,ad436.
Chap. 3." "0/ Dccius. 3 59^
im'd the Great 'Was the firi'l Chrijlian Emperor', t\\:it Phi-
lip was not like the primitive Chriftians in his morals :
he was an Arabian robber, when he was made captain
of the VrcBtorian bands, who then made and cut off Em-
perors as they plcaled. He moft ireacherouHy and bar-
baroudy afiafTinated his mafter GonJiarrthe younger, a
hopeful Prince, as all the Rovum Hiftorians declare, and
u'furped the empire *, and did not acSt becoming a Chri-
ftian in his reign. Returning from ih^ Perfian War, he
celebrated the great fecular games, in the thoufandth year
after i^owi? was builr, with all the impiety, obfcenity and
vanity which any Heathen ever ufed : which pradices
Chriftians in thefe times perfedlly abhorred -f . Spanheim
alfo produces coins and medals ilruck by Phi!ip*s order,
which a Chriftian Prince would never have allowed,'
lince they bear all the marks of idolatry. Thofe who
are curious, may fee more fully v/hat that learned author
has wrote on that fubjcifl. Mean tim.e I k3.ve Philip,
and proceed to
Decius. He having mounted the imperial throne, proved
a good commander of an army 'and a prudent govcrnour,
but an implacable enemy to the Chriftians, againft whom
he raifed the eighth Perfecutlon., Anno Do?n. 250, which
proved, tho' among the fhorteft, ("lor it continu-d not two
years) yet the hotteft of any that had hitherto oppreffed
the Church. This may be afcribed to the Emperor's
zeal for declining Heathenifm, which he faw fatally un-
dermined by Chriftianity, and that there was no iupport
for the one, but by the ruin of the other. Decius reigned
fcarce tv/o years, being purfued by the Goths, who ra-
:vaged the provinces 0^ Mcfia and Thracia ; he drowned
himfelf in a marfh, where his body was never found :{:.
During his time the ftorm was very black and violent,
no place remained but what did feel the dreadful effefts
thereof. The Chriftians were every where driven from
A a 4 their
* Eatrop. lib. 9. Aur. Vittcxr in Philippo. Jul. Capltoliius Gor-
Jiani tres, pag. m. ij-o. FhUippus impie non jure otftinuit imperium,
f Tertul.de SpeftacuHs, deldoloiatiia,
^ Aur. ViitorisEpiwule in Dccio.
S 60 ^he Eighth Terfeciitton
their houfes, fpoiled of their eiuites, and tormented in
their bodies. Whips and prifons, fire and wild beafts,
fcalding pitch and melted wax, Iharp flakes and burn-
ing pincers, were but fome of the methods of their
treatment. When the old ones were run over, new
■were daily contrived. The laws of nature and humanity
were broken down, friend betrayed friend, andtheneareit
relation, his own fither and brother. Every one was
ambitious to promote the imperial edifbs, and thought
it meritorious to bring a Chrillian to the ftake. Alex-
ander Bifhop of Jerufalem^ an aged venerable man, who
had governed his Church many years, was carried to
Cczfarea, and alter a bold confeflion of his faith, was
Gait into prifon, where he died *. Bah)las Bifhop of
Antic cb^ alfo died in prifon.
DionyfiZis of Akxaridnahysf^ " That there they fell
upon a Prefbyter, called Metra, v/hom they would have
forced to blafpheme Chrift. When he refufed to do
it, they laid upon him with ftaves and clubs ; with
(harp reeds pricked his face and eyes, and then ftoned
him to death. They apprehended a holy woman, cal-
led ^.luta^ and endeavoured to compel her to worfliip
in an idol-temple ; which fhe refufmg, the perfecu-
tors bound her feet, and dragged her through the
ftreet on hard ftones, v/hipt her, dallied her againft
mill-ftones, and ftoned her to death. The enr.iged mob
broke into the Chriflians houfes, plundered tlieir
goods, and burnt them in the market-place. The
faints took joyfully thisfpoiling, knowing thatinhear-
ven they had a more enduring fubflance. Neither
know I any fave one, fap he, of all they feifed, to
this very day, who denied our Lord. They took an
ancient virgin called Apollonia, v/hom they brought
forth, and dafhing all the teeth out of her head, they
made a great fire, threatning to cafl; her into it, un^
lels flie would fpeakfuch biafphemous words as they
bade her. She, after a little p.iuf ", leapi; into the fire,
and was burned. Then they apprehended Seraoion
i in
* Eufeb.Hift. Eccl. lib. (J. rap, 39.
I Apudeund. lib. 6. cap. 41.
Chap. 3, by Decius. 561
" in his houfbj whom they treated v/ith the moft bitter
" torments, broke all the joints of his body, and
" throwing him from a high loft killed him. The poor
f" Chriftians could no where fiielter themfeh/es, norrefb
" day nor night, the multitudes crying out, 'That un-
*' lefs they ivotild hlafyheme Cbrift^ they Jhould all be burn-
" ed. But fedition and inreftine war troubled our per-
*' fecutors, and wc got a little breathing. Soon after
'' came out cruel edicts, which made fome flagger. O-
«' tilers more ftrong in the faith valiantly endured perfe-
*' cution, and obtained martyrdom : As Julian^ a man
" difeafed with the gout, and not able toftand, and
" Cronion, who were laid upon Camels, fcourged, and
*' at Jaft thrown into the fire, where with great conftancy
" they fuffered death in the view of the multitude. As
*' Julian went to his martyrdom, a foldier {landing by
" checked thofe who abufed the fufiPerer with reproach-
" ful words •, whereupon a cry being raifed againft him,
<' he is prefently apprehended, and being found a fbedfaft
*' foldier of Chriil, was beheaded.'* It might detain us
too long to give the detail of the fufFerings of the reft
who were crowned with ma^rtyrdom ; as, EpimachuSy
Alexander^ Ammon^ Zeno, Ftolem)^ Ammonana^ Mer-
airia, Ifiodore^ and Diofcorvj^ a boy of fifteen years of
age, and many others who willingly declared themfelves
to be Chriftians before the heathen tribunals, and that
they Vv^ere ready to leal their teftimony with their blood ;
which frighted the judges, and made the caufe of Chrift
to triumph, as is mentioned by the fame Diomfms *.
Among others 7/2 Zj^t.'^;/, a fervant to a nobleman, was
commanded by his mafter to facrifice to idols ; which
when he rcfuled, and v;ould by no means be perfuaded
to do, his mafter run him through with a pike f . At
the fame time Fabian Biihop of Rojne, and many at Car-
thage^ Ephrfus^ and other places, overcame by the blood
of the la7nh^ a?id by the zvcrdof their tejlimcny, and loved
n:t their lives to the death. Nicephorus aihvms, ^'Tis eafier
to count the funds of the fiore-t than to reckon up all the
martyrs
* Loco citato. f Eufcb.Hill.EccL lib. 6. cap. 42.
3 62 The Ninth Terfecution
mart'jrswhofufferedinthatperfecution\\. Befides a great
number of confcfTors, who were beaten, imprifoned,
tormented, and rnany more who betook themfelves to a
voluntary exile, chufing rather to commit themfelves to
barren rocks and mountains, or to the mercy of wild
beafts, than to fuch perfecutors who had put off all rea-
fon and humanity. Among them was Paul of Thebais,
a youth of fifteen years of age, who withdrew himfelf
into the Egyptian Defarts, where finding a large and
convenient cavern in a rock, which formerly had been a
private mint-houfe in the time of Antonj and Cleopatra,
he took up his refidence there, and led a folitary and an-
choretic life, and became father of the hermits. In
this religious retirement he continued till he was above
one hundred years of age. In the laft period of his life
he- was vifited by Antonhis^ who had fpent thegreateft
part of ninety years in thefe defarts, and performed the
laft office to Paul^ by committing his dead body to the
grave. Of thefe ancient hermits abundance of authors
may be feen, as at the foot of the page *,
Gallus fuccecded Decius, as in his government, fo in his
enmity to the Chriftians, carrying on what the other had
begun. But the cloud foon blew over : he made an igno-
minious peace with the Scythians or Got s, that the Ro-
mans fhould pay an annual tribute to thefe Barbarians,
which was never heard of before ; cind therefore his own
army turned him off, and put him and his fon to death "f.
By fome authors, he is not numbred in the feries of the
Roman Emperors. He was fucceeded by
Valerian, who entred upon the empire with univerfai
applaufe. In the beginning of his reign he war, a patron
to the Chriftians ; he treated them with all offices of
kindnefs and humanity, entertaining them in his own fli-
mily, fo as his court feemed a little Church for piety, a
faniftuary
jl Niccphori Hift. Eccl. lib. f. cap. %g.
* Soz,on:en Hid. lib. i. cap. 13. Ruffin. Hift. Eccl. lib. i. cap.8.
Athanalius in vita Ant. Hieronymi, Catalogus in Antonio. Poljdor.
Virgii.dc inventoribus, lib. 7. cap. r. Spanhcm. Hiit. Chriftiana, col,
Sol. f Foaiponii Lku Gallus.
Chap. 3. ^yValemn. 363
ianftuary and refuge for good men*. But alas! this
plealant fcene foon evaniihcd, the Emperor was feduced
by a magician of Eg^pt c:\\\t<\ Macriniis^ who perfuaded
him, T^hiit the only way to profper in his affairs, ivas to
reftore the Gentile Rites^ and to fupprefs Chriftianity, fo
hateful to the God^. He then commenced the Ninth Per-
fecution, .which began about the 257th year after our
Lord's Birth, and continued three years and a half. A
month was given hi?n to /peak llafphemieSy and he had power
forty and two f/icnlhs i'. Dion fins Biiliop of Alexandria,
■from whom Eifehius takes this, was himfelf banifhed to
Cepbro, a barbarous traft of the Libyan delart, and pro-
bably continued there rill the perfecution was over. He
fays:}:, '-77; not necefj'ary to reckon v.p the Chriflians parti-
cularly zvho fi^ffered at this time, fnce they were 7nany, and
unknown to vie: only this you jnay know, that both men and
women, young and old, foldiers and country people, perfons
of all ranks and ages, were fome of them fconrged and zvhipt^
others beheaded : others overcoming the violence of the
flames, received a crown rf martyrdom. To this very
day the Pr^efes does not ceafe to ki!lfo?ne, to expofe others to
torments, and lueary ethers with prifo?is and chains, or-
dering that no perfonfee them ; and if any enquire for them,
that fuch be apprehended. But God comforts his affii^ed, by
the cheerful care and diligence of the brethren. Cyprian
elegantly and very pathetically bewails the hardfhips
and fufterings which the martyrs did then undergo, in
his letter to Nemefian and the reft that were condemned
to the mines ; nor did he himfelf efcape, being beheaded
at Carthave \\, as X'[tus and ^uartus had been before him ;
and the three hundred m.artyrs, de mnfja Candida, v/ho
rather than do facrifice to the heathen idols, leapt into
a mighty pit of burning lime kindled for that purpofe,
and were ftifled in the Barnes. In Spain fuffered Friicluofus,
Bifhop Q){ Terr agon, with his two Deacons; at Rome,
Xifius the Bifliop, and St. Laurence the Deacon ** -, at
Ccefirea, Brifciis, Malchus and Alexander -f-f, who
afliamed
i*f Eufeb. Hift.Eccl lib. 7. cap. 9. f Ibid. -^ Ibid. cap. 15-.
|( Vide vitam Cypriani per Pontium Diaconumjprremiflam Cypriani
pperibas. ** Cyprian. Epilc. 8a. ff Euicb. Hift. Ub.7. cap. 12,
3 (54 Of the Tenth Terfeaition.
afliamed to think they lay idle, while many others were
contending for the crown, with one confent went to the
judge, and confelTed themfelves. to be Chriftians, and
were cafl to the wild beads to be devoured ; as alfo a wo-
man in that city, who is faid to have been tainted with the
herefy of Marcion.
Divine Providence, which fometimes in this world
pleads the caufe of opprefled innocence, did punifli this
Emperor for his horrible cruelty to thofe whofe interefb
with heaven, while he was favourable to them, fecured
his profperity ; for not only the northern nations did
break in upon the empire, hvil Valerian himfelf was ta-
ken prifoner by Sapor King of P.erfia^ who treated him
below the rate of the meaneft Have, even ufed him as his
footftool to mount on horfe-back * •, and after fome
years captivity caused him to be flayed alive, and rubbed
with fait ; and fo put a period to his miferable life. His
fon Galienus grov\/ing wifer, by the mifcarriages of his
father, ftopt the perfecution, and reftored peace and fe-
renity to the Church, as appears by his edict recorded by
Eufebius +. Notwithftanding all this feverity, the num-
ber of converts multiplied fo prodigioufly, that more
than one half of the vaft Roman Empire was by this
time become Chriftian.
Under the reigns of the Emperors Claudius, 'Tacitus,
Floriamis, Probus, Carus and Numerian, the Chriftians
enjoyed a long time of peace and profperity. If w« rec-
kon this from the captivity of Valerian, in the year of our
Lord 260, to the beginning of the 'Tenth Perfecution,
which I conceive may be placed in the year 302, any
body may fee that this tranquilhty continued near 42
years. Indeed if we look thorough the ten heathenifh
perfecutions from firfl to laft, we may obferve, that there
were fuch lucid intervals betwixt them, as gave the
Church not only a fweet-breathing time, but alfo a happy
occafion to propagate Chriftianity over the world. Nor
were
* Eutrop.ius 8c Aarcl.Vi6tor. in Valeriana. Laftantius de mortibu?
perfecutorum, pag. m. 66. Trebellius Pollio in Valeriana,
t Hift. Eccl. hb. 7. cap. 13.
Chap. 3 .' Of the Tenth Terfecution. 3 6$
were thefe perfecutions, except the Tetith, which, we are
afterward to difcourfe of, fo kiting, nor fo univerfal,
as the Church did run the hazard of being ruined by
them : yea the courage, conftancy and patience of mar-
tyrs, with the holy lives and zealous endeavours of the
primitive Chriftians to promote the kingdom of Chrift,
did very much tend to advance the glory of our Redeemer
and the good of the Church, in fpite of all the perfecu-
tions which the enemy of mankind raifed againft it.
The tranquillity which Chriftians enjoyed after the capti-
vity of Valerian^ hadfomewhat corrupted their manners,
and therefore God was pleafed to permit a Tenth Perfccu-
t'lon to purge and winnow away their rubbifli and chaff.
This did not commence with the beginning of Diock'
tian's reign: he was declared Emperor y/%;z(?Dc;7z. 284.
and affumed Maximinus Herculeus for his Collegue, in
286. Thefe two governed the empire for fome years ;
but finding themfelves ftraitned on all hands, by the re-
volt of their fubjefts, they made two Ccefars, Conjlan-
tiiis Cblorus, father to Confiantine the Great, and Galerius
Maxi?nianus. About this time Eufebms informs us *,
" That the Emperors were fo favourable to the Chri-
*' (lians, as they made them deputies and governours
" over whole nations ; that they lived in honour at the
" emperor's court ; that they made public profclTion of
*' their religion •, that great numbers of the Heathens
" embraced Chriftianity •, that there were Churches in
*' all cities ; that the affemblies of the Chriftians v/ere
" fo numerous, that they were forced to pull down the
" old, and build new and more fpacious houfes for pub-
" lie worfhip j that Dorotheus and Gorgomiis, and others
*' who preached the word, were had in honour ; that
" the Bifhops were loved and efteemed by the officers and
*' governours of the provinces *, the Emperors them-
" felves ftiewed aftedion co the Chriftians ; the v/ives,
*' children and fervants of the Emperors were Chri-
" ftians, and the greateft part of the fubjefts of the em-
" pire had abandoned the worlliip of falfe Gods to em-
" brace Chriftianity. This profpcrity did daily increale,
" and
t Hill.Ecd. lib.S.cap. I,
s66 Of the Tenth Terfecutiori.
" and could not be hindred by the arts of the devil or
" wicked men, as long as the right hand of the Lord
*' did protect his people. But alas ! fa)s he-, our aiiairs,
*' by too great foftnefs and liberty, did degenerate ;
*' one hating and reproaching another •," Bifliops con-
*' tending with Bifliops ; the people running into fac-
*' tions, hypocrify, difiimulation and wickednefs did
*' prevail. Hence, as the prophet Jeremiah fpcaks,
" How hath the Lord covered the daughter of Zion with
*' a cloud in his anger ^ and cajl clown from heaven to earth
'' the beauty c/ Ifrael ? And as the PfiUniJi ohkxvts^
" Thou haft made void the covenant of thy fervar.t •■> thou
*' haft profaned his crown^ by cafting it down to the ground j
*V thou haft broke dozvn all his hedges : all that pafs by the
" wayfpoil him; he is a reproach to his neighbours. Thou
*' haft fet up the right hand of his aaverf tries \ thou haft
*' made all his enemies to rejoice^ &c."
The learned M. Dzi! Pi;; remarks *, " That the pic-
" ture which Efebius draws of the ftate of the Church,
" {viz. that juft now related) during the firil eighteen
*"^ years of the reign of Dioclrtinn., 'tis thought, rather
" reprcfents the Eail than the Weft, becaufe the mar-
*' tyrologies make mention of many martyrs in Gaul,
" v/ho could not have fuffered after the perfecution was
" declared, fincc G<^z// being under the dominion of Con-
'' ftaniius Chlorus^ was free from perfecution. 'Tisfaid,
" xh^t Maxi7niamis coming to Gatd^ in the year 286,
'* put to death a whole legion, that was wholly made
" up of Chriftians. *Tis faid, that he immediately fent
" RitVius Varus., famous in the martyrologies under the
" name of Ri^iovarus^ who condemned to death an in-
" credible number of Chriftians in Gaul. We likewife
*' find, that the famous St. 5'^i'<^y'?w?z fuffered martyrdom
*' at Ro?ne in 285 or 286, and fome other martyrs
*' were put to death in that city before the perfecution
" was declared." Thefe things are looked upon as un-
certain or fibulous even by M. Du Pin ; and I may-
add, that the Roman Martyrologies are no fufficienC
vouchers, fince they advance many legendary ftories-
concerning the martyrs, without fufficienc foundation ia
* Abridgment of Church-Hiftory, Vol. x. pag. 78. anU-
Chap. 5. Of the Tenth Terfecutton. ^6j
antiquity, and which therefore deferve no credit, as we
have formerly obferved, when fpeaking of the Firjl: Per^
ficution by Nero *.
This might lead me to make fome further enquiry into
the ftory of the Thebaan Legion -, it is at large narrated
by Eucherius Lugdunenfts "f , and from him by Dr. Cave %^
The fum of tlie whole is, Maximiauus Ccefar being fenc
into Gaul to reprefs a rebellion, there he had added to
his army a band of Chriftians called the Thelcean Legion^
confifting of 6()^6 refolute foldiers. Coming toOBo-
durus in Savoy, Maximianus commands hi.. army to come
together, and under a great penalty, to fwear by the al-
tars of the Gods, That they would unammnujly fight againji
their enemies^ and perfecuie the Chrrtia/is as enemies to
the Gods. The Thehcean Legion underftanding this, did
unanimoufly withdraw to Agaunum^ a place eight miles
off, called at this day St. Maurils, flrong with inaccefli-
ble rocks. The Emperor miffing them, when the reft
came to give their oaths, ient officers to command their
obedience •, to whom the heads of the legion anfwered,
" That for this end they left O^lodurus^ becaufe they
" heard they ffiouM be forced to facrifice. That being
" Chriftians, and that they rtiight not be defiled with
*' the altars of devils, they thought themfelves obliged
" toworffiipthe living God, and to. keep that religion^
" which they had entertained in the Eaft, to the laft
*' hour of their life. That as they were a legion, they
'* were ready to do any fervice in the war ; but to return
" to him, to commit facrilege, as he commanded, they
" could not yield." The Emperor enraged, ordered
every tenth man to be put to death, who chearfully
offered their necks to the executioners. The only con-
tention among them was, who Ihould firft: undergo that
glorious death. V/hen this was done, the remainder
encouraged one another ; and ftill they refufed to facri-
fice. Tlie exafperated General commands a fecond de-
cimation, which was immediately executed ; and the
remainder
■* See pag. ;i8.
f Apud Suriumad diem 2Z, Septembris, pag. 210, Scfeqq.
4: Primitive Ghriilianity, pag. 4.31, 436.
368 Of the Tenth Terfecution.
remainder ordered to return to Otlodurus : which they
ftill refiifing, and he defpairing ro break their conflancy,
commands the whole army to fall upon them and cut
them off; which they did, and divided the/poil. " Thus
*' fays Dr. Cave *, they died with their fwords in their
*' hands, when they might have preferved their lives in
" a place lb advantageous, at leaft fold them at the
" dearefl rate -, which was the moll unparalldled inftance
" of Chriftian piety and fubmiflion tliat I think was
•" ever known. in the world."
This (lory was miglitily improved in Britain under the
reigns of King Charlfs and J awes II. to promote the
then beloved do6lrine of PaJJive Obedience and Non-Re-
ftjlance. I fnal! not enter upon the jurinefs of the con-
fequence ; this fingie fad: is too narrow a faundation tcv
bear the fuperftrudure of tenets, which are of fuch
importance : But even the matter of hd: it felf is quefti-
oned by very learned critics and hiftorians, Popifh and
Proteftant, and particularly by Du Pin^ and Spanhemius^
not to infill upon others. The former fays -f , But it is
fiirpyjfif'g-, that neither Eufebius, nor the author of the book
concerning the death of the perfecutors^ thought to be Lac-
tantius, contemporaries^ had no knowledge of fo remarkable
fa^is i or that having knowledge of theni^ they Jhndd fpeak^
as they did^ of the Church then enjoying a profound peace,
and an entire liberty. How can ive reconcile . that good-will
which they fay the Emperors hud for iheChrifiians, zvith
the unheard of cruellies executed in Gaul by, the order of
Maximinus, and at Rome Z^y command of Diocletian ?
The fame author in another part of his works remarks ||,
when difcourfing of the works of Euchrrius Lugdunenfis,
the fuppofed fether of this ftory, Tbi:t the hiftory of
the pajfon of St. Maurits, and. the other Ththz-aninariyrSy
reported by Surius, on /^f 22 lio/ September, and printed
feparately by Stevarrius, is not of the file with our St. Eu-
cher i it mav be the work of another St. Eucher, who af-
fijied at tb^ fourth council of Aries, in the year S^4 or §2gi
hut
* As above, pag.45<5.
f CompcndJOL's Hiftory of the Church, Vol. 2. pag.78.
11 Bibliothcque du cincjuiemc Sieclc, Tom. 2. pag. 17/.
Of the Tenth T erf edition. 369
hut he of whom we are /peaking died in 454, as Profper
remarks in his chronicle. Spanbe?nii/s, after he has
told the ftory, fays ||, *' In the mean time, as to this
*' fatal end of the Thehean legion, and as to this St.
*« Maurice and his companions, La3antius of the death
" of perfecutors, fpeaks not one word ; and he would
*« not have been filent in an affair fo memorable, when
<« he gives fo accurate an account of the Diocletian per-
*' fecution, had it been real. Eufebius, Jerom., Sulpitius
" Severus^ Profper, and all the ancient hiftorians are alfo
" filent about itj even t\\tGreekSy as Maaphraftes^ cited
*' by Siiriust Tom. 4. fays, That Maurits and his com-
" panions were killed by Diocletian in Apamia in S^jriay
*' which vexes Baronius in his notes on the marcyrology,
" September 2 2d. The faith of this affair is nothing
*' more fure than many others of that kind, of which
*' there is no end, that are made up to be a foundation
*' of Churches and Monafteries in the Weft., from the
" fabulous arts advanced by Gregory of Tours, Beda^
** Ado, Metaphrafies, and the reft of the fathers of le-
*' gendary tales." Thus thefe very learned men upon
good reafons reject this ftory as, a legendary tale.
Tho' the Tenth Perfecution pafsa little into the fourth
century, yet I Ihall take a view of it, before I conclude
this chapter. Galerius Ccefar began to perfecute the
Chriftians after his returning vidorious from Perfia in
297. The hatred which his mother infpired into him
againft them, made him that he could neither fuffer
any of them in his houfe, nor in his army. He de-
prived them of the offices they had about him, and gave
orders to the Chriftian officers and foldiers, either to
renounce their religion, or quit their offices and fervice.
The General Veturius was charged to perfecute the Chrifti-
an foldiers in the year 302.
Diocletian and Galerius meeting at Nicofnedia in Bithy-
nia, where the former was making fumptuous buildings
to equal thole at F^ome-, fays La^antius *, there they
paffed
II Hid. ChriRiana, Ssc. 5. col. 771.
* De mortibus perfecutorum, cap- 6.'
Vof^.I. Bb
370 Of the Tenth Terfecution.
paffed the winter confidering upon methods to extermi-
nate the Chriltians. Diocletian oppofed it a long time,
bjLit at laft it was r^lblved upon. There in the 19th
year of his reign, in the year of our Lord ,303, upon the
Iblemnity of our Saviour's PafTion, he commanded the
Churches to be pulkd down to the ground*, the Bibles
to be burned, the richer fort of Chriftians to be branded
with infuny, and the vulgar to be made flaves. By fub-
fequent orders he deprived Chriftians of all protection by
the laws, that they could have no reparation for any
injury done them -f. He commanded the bifhops to be
every where imprifoned, and forced to facrifice. This
was but a prelude to what followed, other orders being
iffued, commanding thofe who refufed ta offer facrifice,
to be expofed to all manner of torments. It were te-
dious to reckon up the particular perfons who fufferedin:
this evil time : the eighth and ninth books of Eufebius's
hiftory are full of them. It may fuffice us to obferve
&om him. That the Chriftians were fcourged to death,
had their flefh torn off with pincers, were call to lions
and tygers, to wild boars and bears, provoked and en-
raged with fire to fet upon them, v/ere burned, behead-
ed, crucified, thrown into the fea, torn in pieces by
diflorted boughs of trees |j, roafled at a gentle fire, or
by holes made on purpofe, had melted lead poured into,
their bowels. At Tyre in Phcemcia^ Et(febius fays he was
eye-witnefs to it :|:, when cruel wild beafrs, that ufed to
devour men, as lizzards, bears, boars, and the like,
were let loofe againll the martyrs, who ftood naked to'
rTfceive them, and invited them to prey upon their
bodies as they were commanded ; yet the beafts would
not touch them, butrufhed upon the fpeftacors andper-
fecutors. You might have feen their youtlis, not twenty
years of age, iiancHng without chains, praying earneflly*
to God ; and t!io' the beafts were breathing death and
fury, yet they run away from thefe martyrs. A mad
bull being let loofe againll five martyrs, tho* with its
horn^
* Eufeb. Hifl.EccI. lib. 5. cap. 2,3,
+ La<^ant:ius Ibid. csp. ij. pag. m.&j.
II Eufeb. Hiit. Eccl. lib. 8. cap. 5. ^ Ibid. cap. 1.
Chap. 5. Of the Tenth Terfecution* j^r
horns it threw up into the air fome fpedbators, and ai-
fnoft killed them, yet all their endeavours could not
make it touch thefe holy martyrs, but they were at laft
killed with the fword ; and inftead of a decent burial,
had their bodies caft into the fea. Ss^lvanus the Difhop of
Gaza^ with 39 others, were flain in the metal-rnincs of
Phoenicia *. Orders were given, that all the minifters
of the Chriftian Churches fhould be put in prifons and
chains. All jails were fo full of biJhops, presbyters,
deacons, readers, exorcifts, that there was no room for
malefad:ors +. A whole city in Phrsgia^ where all the
men, women, and children did v/orfhip Chrifb, was
burned with fire, becaufe the ^ejlor, the captain, and
ihe whole magiftracy and inhabitants, would upon no
account worfliip idols, but confeffed themfeives to be
Chri(iiansl|.
Maximian fought an occafion to ftir up Diocletian^ to
carry on the perfecution with vigour, by a fire that was
faifed in the Emperor's palace at Nicomedia 4:, the blame
whereof was laid upon the Chriftians, tho' La^antius infi-
nuatesitwas done by fome of Maximian'^ creatures**,
to advance his defigns. In the mean time, Diocletian
went to Rome^ to celebrate the folemnity of the twen-
tieth year of his reign, which was obferved with great
feftivals, and proflme heathenifh games. He had not
ftaid long there, when he retired to pafs over the winter
at Ravenna. By the way he was feized v/ith ficknefs,
and the winter proving very cold, his difeafe increafed,
which made him think of leaving that place, and take a
tour to Afia. When he came to Nicomedia^ he was
ftill worfe, fo as the report did fometimes go that he
was dead. He had fits of madnefs, but with calm, and
fedate intervals -ff. In this fituation of affairs, Maxi-
mian^ a cruel, but cunning man, perfuaded Diocletian
to refign the imperial purple, which he at lafl conienced
to, ^. £). 304. or, as others, 305. and retired loSaloMi
where he lived private to the day of his death.
B b 2 Ac
* Eufeb.Kift. Eccl. lib. 8. rap. 15. f '^^^^- "P- 6.
II Ibid. cap. II. 4: Ibid. cap. 6.
*♦ Demortibus pcr.ccuiorum, cap. i\, ff Ibid. cap. 17.
fjz Of the Tenth Terfectitiorr.
At his refignation Conjianims and Galer'ius Maximiaffr
were declared Emperors, and Severus with Maxhnin th*?
younger created drfars, Gakrius Maximian, as he had
begun, fo he was the great inftrument of carrying on
the Perfecution. He was a cruel bloody tyrant, as
La^antius defcribes himij. And the fame author fays*,
•' At that time there was a defotation made in the whole
*' world, if you except G^?;//, whtxo. Confiantius the fa-
"^ ther of Conjtant'me the Great governed. Thefe three
" fivage beafts have exercifed their cruelties through all
** the provinces of the eaft and weft. If I had a hundred
•' tongues, and an hundred mouths, and the ftrongeft
«' voice in the world, I could not defcribe all the
*« crimes they commit, nor rehcarfe the names of the
*' punilhments and tortures whicb their judges exercife
'* in the provinces, againft fo great a multitude of inno-'
*' cent and holy perfons." It is indeed impoffible for
us to conceive, much more to exprefs the cruelties of
that time. Eufehius^ who was an eye-wimefs of them,
tells usf, " That they were innumerable, and exceeded
*^ all relation: What a multitude of men, fays he, had
*' their right eyes bored out, and cauterized with a red-
«' hot iron, had their left legs burnt, and were con-
« dem^ned to the mines, notfo much for their ferviceas-
" for their punifhment ! All which they endured
*^' with the moft admirable and undaunted patience.
*' They thronged to the tribunals of their judges, and
*' freely told them what they were ; defpifed the threat-
*' nings and barbarities of their enemies, and received
*' the fatal fentence with afraile. When perfuadedto-
" be tender of their lives,, and to companionate the
" cafe of their wives and children, they bore up againft
•* the temptation with a manly and philofophic mind„
*■' or rather with a foul truly pious and devoted to God,,
*' fo as neither fears nor charms could take hold on.
" them j at once giving und. niable evidence of their
*« courage and fortituile, and of that divine and uncon-
« ceivabl:^ p3W'!r ofour Lord^ that fo ftrengthned them»
*' as theacuti-ft torments could not fhake their ftability,.
" but
|(Ib.cap.ii. *Ib. cap. i5.pag.m.8-7. f Hift.Eccl.lib. 8.c. 12.
Chap. 3. Of the Tenth T erf ecution* 373
^^ but they could as eafily lay down their lives, as the
" beft philofopher, fays Ongen *, could put off his
" cloak." Gne other paflage I fliall offer from Eufe-
h'uis. He having difcourfed of the impiety and horrid
crimes of Maxhman "f, adds, The Chriftians^ contemning
death, undervalued his tyranny *, vien did endure fire, fword^f
crucifixion, cruel -beafls, the hoitom of the fea, the amputa-
tion a7id burning of the members of their bcdy, the boring
of their eyes, yea famine -and chains', and in fine, all torments
for religion^ rather than forfake the worJhipofGOD, and
embrace that of Idols, Women alfo as well as men-, by the
do5lrine of the Word of God, received a manly courage, fuf-
fered the fame torments, and obtained the fame crown of glo-
ry, willing to lofe their lives, rather than yield their bodies
to be defiled. Of which he there gives many Inftances,
Monfieur Godeau reckons, that in this Perfecution
there were no fewer than 1 7000 martyrs killed in one
month's fpace. And he obferves, " That during the
" continuance of it, there v/ere in the bare province of
'•' Egypt no lefs than 144000 perfons who died by the
" violence of their perfecutors, and 700000 who died
«« through the fatigues of baniihment, or of the public
« works, to which they were condemned y.'* This per-
fecution feems to have been the firft of the ten that affedt-
ed this Ifle of Bri//^/;z. 1 fhall take occafion in the fixth
chapter of this Hiftory to inquire into the origin of the
Britifij Churches : Mean time we may obferve from Gi/-
.das, the moH ancient 5n7//6 hiftorian we have, that by
this peilecution of Dloclelian **, " The Churches were
" thrown down, and all the books of the Holy Scriptures
" that could be found, were burnt in the ftreets, and
** the chofen priefts of the flock of our Lord, with the
" innocent fheep, murdered-, fo as in fome parrs of the
" province no footfteps of the Chriftian Religion did ap-
*' pear."
Ten years did this perfecution continue. The Empe-
rors thought they had finilhed their work, and tell the
B b 3 world,
* Contra Cdfum, lib. 7. pag. 35-7. f Hift. Ercl.lib. 8, cap.i/.
il Dr. Crilamy's Sermon onMatth.xvi. 18.
** Gildas deexcidio Br'aannids*, non'.onge ab irvitio.
1 74 Of the Tenth Terfecutipn.
world, as in fome antienr infcriptions * found at Clun'ia \w
Spain, That the) had utterly dejiroyed the name and fu-per-
fi'uhn of the Chriflians, and had rejlored and propagated the
wor/hio of the Gods. Ic feems they grant that Paganifni
was at a low ebb before they attempted to reftore it, and
to deftroy CnriftianJty. Bat they were far deceived in
their vain boafting nlT^itions; Chriflianity was not de-
ftroyed, but rather firther propagated i and where they
Jiad done their utmou to ruin it, even there it had a
glorious refurreclion out of its grave, and paganifm haft-
ned to ruin, as we fliall hear in the following chapter.
Divine vengeance did foon purfue many of the perfecu-
tors, who had an a6tive hand in this and the former per-
fecutions of the Chriftian Church. This is fo frequently
noticed by ecclefiaflic hiftorians, that 1 cannot but
with them alfo obferve. That Nero being thruft from
his throne, and perceiving himfelf in danger of death,
became his own executioner f ; Do-mltian was killed by
his own fervants, Trajan died of a paralytic and hydro-
pic difeafe, Hadrian of a very terrible diftemper, ac-
companied with terror of Mind, as appears by fome of
his lafl words formerly rehcarfed |1 v 'Antoninus Pbilofo-
fhus remitted the perfecution, and died of an apoplexy;
Severus, after he perfecuted the Church, never profpered
in his Affairs, and was taken off by the treachery of his
wicked fon. Maximinus reigned but three years, and
died a violent death **. As to Decius, we have already
heard that he was drowned in a marfh, and his body
never found -\-\. Laotanlius ^^ys of Kim^ That he receiv-
ed not the honour of being buried, but was marked out as an
ene)ny to God, and his body cxpofed as a prey to fowls and
beafs
^ D1OCLETIANV3. JOVIVS. ET. MAXIMIAN. HERCVLEV?. CAES. AVGG.
AMPLIFICATO. PER. ORIENTEM. ET. OCCIUENTEM. IMP. ROM. ET. NOMINE.
CHRISTIANORUM. DELETO. QUI. REMP. EVERTEBANT. GrUtCli llliCrip-
tion. pag. 180. Num. 5. Diocletian, caes. avg.galerio. in. okiente.
ADOPT. SVPERSTITIONE. CHRI5T. VIUQ^'E. DELETA. ET. CVLTV. DEOR.
PROPAGATO. Ibid. Num. 4. Cave's primiiive Chriftianity, pag. 321.
Spanhem. F.F. Ilift. Chrifiiana, col. 815-.
f Suecon. Nero. cap. 49. |) See above pag. 536. and the Au-
thors there cited. ** Spanhemii F. F. Hilt. Chriftiaoa, col. 800. § 2.
It See above pag. jjp.
Chap. 5« Of the Tenth Terfeciit ton. 37 y
heafis *. Of Valer'iaii^ death we have difcourfed already -f-.
And as to thofe concerned in this tenth and lall Perfecution,
DiccUtioJu foon afrer it commenced, was obliged to refign
the empire, and when he; was old was difordered in his
mimi, thunder-flnick, or killed by poifon. Max'unia-
ni'.s ^erculeus was fpoilcd of his empire and ftrangled ,
Maximamis Gahrws was fmitten with a dreadful ulcer,
and naily difeafe, as is atl.irge defcribed by La^antius\\.
And 'tis to be remarked, that when the difeafe prevail'd
upon him, he emitted an edid,recorded by La^antks f*,
and by Ei:febius Hf, ordering the Perfaution to he Jhpt i
•jea^ a'lozvih.g the Cbrijlians peaceably to enjoy their religion
and their ajfimhlies^ and defiring them to pray to God for
his health, and the profperity of the republic, that they
m'ght enj''y hisprotcSfion, and live quietly under it. How-
ever, foon after this he expired in torments. Severus cut
his own veins and died**. As to Maxentius and Licinius,
we fh:dl hear of their end in the foUov/ing chapter. They
endeavoured to fet the Perfecution on foot again ; but
all in vain, it dwindled into nothing, and Chriftianity
triumphed.
This propagation and fuccefs of Chriftianity, notwith-
ftanding ; 11 the Perfecutions raifed againft it by the great-
eft potentates and emperors of the world, is a great glo-
ry to our Religion. This fhews the proteftor thereof is
God Almighty, and its original is divine •, which I fhall
reprefcnt by tranflaring the words of fome of the ancients
on this fubjeft. Thus wrkes Sulpicius Severt^s'f']', " Un-
" der the reign of Diocletian and Maximian, for ten
*' years the Perfecution continually preyed upon the
" Lord's pf'ople, during which fpace, the whole world
" was full of the facred blood of Martyrs ; for thatglo-
" rious death was then more greedily defired, than by
" wretched ambition biftioprics are now. Never was
'* the world more exhaufted by wars, never did we con-
B b 4 *' quer
* De mortibus perfecutorum, cap. 4. f See above pag. ^6^.
and the Authors there cited. || De mortibus perfecutorum, cap. 31,
& feqq. f * Ibid. cap. 34.. ||f Hift. Eccl. lib. 8. cap. ukin.o.
** Ladtant. de mort. periecat. cap. x6. ff Sacrse Hill. lib. i.
pg. m. 117.
3 7 <5 Of the Tenth Terfeciition,
*' querby a greater triumph, than when with ten years
" fufferingwe cauld not be overcome." This may be
of great force to perfuade the world of the truth of the
Chriftian Religion, and to make ftrangers and enemies
to embrace it. Thus I'erttillian fpeaks to the Gentiles *,
*' Good governours, you may torment, afflift and vex
*' us J your wickednefs does try our innocence, and
" therefore God permits us to fuffer it. Your cruelty
*' is to no purpofe ; 'tis but a ftronger invitation to
" bring others to our feft. The oftner we are mowed
*' down, the failer we fpring up again. The blood of
*' Chriftians is the feed of the Church. Many of your
*' philofophers have exhorted their hearers to patience
*' under death and fulFerings ; as Cicero in hhTufculans,
*' Seneca^ Diogenes, Pyrrhon a.nd Callinicus ; but could
*' never make fo many profelytes, with all their fine
" difcourfes, as the Chriftians by their adions. That
** very obftinacy you charge upon us, is a teacher to
" inftru6l others. For who beholding fuch things,
" willnot be moved to enquire what is the truth whence
*' they proceed ? and when he has found it, will ern-
*' brace it.^* and having embraced, willdefire to fuffer,
*' that he may obtain the full grace of God, and be
" aflured of complete pardon by the fhedding of his
" blood ? Therefore we give thanks for your fentence,
" knowing that the judgments of men do not agree
" with that of God: For when we are condemned by
" you, we are abfolved by God."
La^antius manages the fame argument v/ith great
ftrength of reafon -f . " Since, Ja^js be, our number is
«' encrcafed from among thofe who once worfhipped
<' the Heathen Deities, and is never lefTened, no not
s' in the hotteft perfecution, men may be defiled by
?« feeing tbefe abominable facrifices, but cannot be
«' turned away from God, for truth is ftrong and will
" prevail. Who then is fo blind and ftupid, as not to
«' fee in what party true wifdom does rcfide? But alas
" they are fo blinded with rage and malice,as to think all
'* to
* Apologet. cap. ult. pag. m.j-f.
f De Jullitia, lib. j. cip. 13. pag.m,43Z, 5c fcqq.
Of the Tenth Terfecution. 177
^« to be fools, whp, when it is in their power to efcape
*' punifhment, chufe rather to be tortured and die.
" But they may be perfuaded this is no fuch folly,
" wherein fo many thoufands, through the whole world,
" fo unanimoufly agree. Suppofc vv'omen, through the
*' weaknefs of their lex, (and they are pleafed fometimes
" to call our Religion old wives fuperflition,) fhould
" be deceived, certainly men are wifer. If children
" and young men are rafh, yet old men, and thofe of
"a mature age, are of a more folid judgment. If one
" city play the fool, innumerable others cannot be
**• guilty of the fame folly. If one province and na-
" tion want care and providence, all the reft cannot
" lack underftanding to judge what is right. Now,
*' when the divine law is entertained, from the rifmg
" of the fun to the going down thereof, and every
*' fex, age, nation and country ferve God with one heart
*« and one foul ; when there is every where the fame
*' patience and contempt of death, every one muft be
** perfuaded, that it is not without caufe, that's m.ain-
^' tain*d even unto death. There's a folid foundation
<' for that religion that is not fhattered by perfecutions
" and injuries, but rather increafed, and render'd more
" firm and liable. When the very common
'' people fee men torn in pieces by various engines
" of torment, and yet maintain patience unconquera-
*' ble, amidft their tired tormentors, they cannot but
" think, as they have ground to do, that the confent
'* of fo many, and their perfeverance unto the death,
'■y cannot be in vain -, and that even patience it felf,
*' without divine afliftance, can never be able to over-
" come fuch exquifite torments." This, and more to
this purpofe*, has this Apologift: And the experience
of the world did verify tl>e truth of it, Chriftianity
gaining ground, and conquering oppofition by nothing
more than by the patience and conftancy of its pro-
fefiTors, till it had fubdued the empire it felf to the ac-
knowledgment of the truth, as will appear more fully
in the following chapter. Mean time I conclude this
with
f See above page 28(5, 287.
3 78 Tropagationof Chriftianity^ Cent. IV".
with the words of the fame Laolantius * : " Where are
" now the magnificent and famous names of Jt^i'/f and
*' Hercuk'h which Diocletian and Maximian firft info-
*' lently affumed, and tranfmitted to their fucceffors ?
" Let us celebrate the triumph of God with joy,
" and fing the vi6lory of our Lord, giving him the
" praifes which are due to his name ; and by frequent
" prayers, night and day, let us defire that the peace
" which he has given to his Church, after ten years fuf-
" ferings, he may confirm forever.'*
CHAP. IV..
Of the Propagation of the Chrifiian RelgioUy
and of the Ruin of Taganifm in the Fourth
Century.
WE have feen the Chriftian Church opprefTed by a
continued tra61: of violent perfecution. But the
kingdom of our Redeemer Jhail -levsr he dejiroyd •, it
JbaH break in pieces and confufne other kingdoms^ and it
Jhall jtand for ever. No lefs than a divine power could
banifh heathenifh idolatry, which had been the religion
of the world for fo many ages, that powerfully influenced
the minds of deluded men, and was firmly rooted by
cullom, laws, and inveterate prefcription, fupported by
the arts of fatan, and by all the power of the Romans,
who had then dominion over the world : yet now we fliall
fee idolatry ruined and abandoned, and the. Ronian "Exxi-
pire itfelf become Chriftian.
To fet this great event in a true light, we muft confider
fome things memorable in the life of Conjlantine the
Great, the firft Chriftian Emperor. His fither's name
was Coujlantius Chlorus., who favoured the Chriftians more
than any of his Collegue Emperors. His mother was
called Fiavia Julia Helena. The learned '\ Spanhevn
reckons
* Demortibus perfl-curorum, capite ult.
■f SpanhemiiF.F. Hill. Chriftiana, CoI.Szz, Num. 2.
.Chap.4' Life of Con0:2ini[n.c the Great. 579
reckons him to have been born, .^. D. 272. He refided
for ron:ie time in the court of Diocletian, and afterward
in that of Galerius Maximian in the Eaft. Galerius ha-'
ted his father, and by fports and violent martial exercifes,
.thought to have difpatched his fon out of the way: but
divine providence ftill prefrved him. His father often
fen t for him, and he had all the inclination in the world
to go to him ; but his journey was often delayed by the
influence of the Emperor with whom he refided. His
father in his laft ficknefs, renewed his importunity, and
Galerius gave him a warrant to be gone, yet defigned to
ftop his journey, and therefore willed him to wait on
him, and receive his final commands next morning : but
he went off immediately, and at every fl-age ham -ft ringed
all the poft-horfes, except thofe he rode on, to prevent
being purfued. He arrived at 2or/^ in Britain four days
before his father died, which happened on the 25th day
of Jul^j in the year of our Lord 306. By his laft will
he fucceeded as Emperor in the Weft, and was cheer-
fully fubmitted to by the army, and by all the weftern
provinces. Soon after his father's funerals he paft from
Britain into Gaul^ where he refjded the firft fix years of
his reign •, all which time he continued in the religion
wherein he had been educated, a Gentile, and fatisfied
himfelf with the title of Ccefar, not affuming thatof ^^^-
gufius or Emperor, expeding the fenior Emperor, viz.
Maxentius, would have invited him to accept of it ; which
he was far from doing. But heftcod in no need of his
approbation ; his father's will, the univerlal confent of
the army, and the v/hole Weft put his right beyond dif-
pute. Befides Maxiviianus Herculeus, (who fome years
ago had laid down the purple, and did now endeavour to
refume it ; but upon fome bad fuccefs in his affairs,
fled to Gaul, under tlie protection of Conjiantine,) gave
him the title of Jugnjius with his daughter Faujia to
wife.
Conjlantine being informed from all hands, of the in-
tolerable outrages and infolences committed by Maxen-
tius, the Son of Maximianus Herculeus, who was made
JEmperor at Rotne^ and being folicited by an embaflTy
fenc
'580 propagation of Chriftiamty. Cent. IV.
fent him by the fenate and people, took a refohition to
free the city from the tyranny and extravagances of that
ufurper. When he engaged in this expedition, he began
to think of fome afliftance * beyond the meer ftrength
and courage of his army. He obferved the fatal mifcar-
riages of his predeceiTors, who had worfliipped a multi-
plicity of Gods by formal and fuperftitious rites •, not-
withftanding which, their wars were unfuccefsful, and
themfelves were brought to unfortunate ends : whereas his
own flither, who acknowledged one only God, the fu-
prenie governour of the world, and had protected and
encouraged the Chriflians even in his own palace, had
fucceeded in his undertakings. He refolved then to lay
afide the vulgar deities, and adhere only to the God of
his father ; in which defign his mother Helena^ a religious
woman, encouraged him. To this one God he addreffed
himfelf, befeeching that he would make himfelf known
to him. Heaven heard his prayer, and anfwered it in a
miraculous manner, fo as Eufebiusy who reports the mat-
ter, grants it would have been incredible, if he had not
heard it from ConftaMtine*s own mouth +. The army
being on their march, and the Empc^ror taken up in his
ejaculations, when the fun was declining, there appeared
a pillar of light in the heavens in the fafhion of a crofs,
with this infcription, TOTTH NIKA, In this overcome.
The Emperor and the whole army were amazed at this
fjght ; but at night our Lord appeared to him in a
dream, with the crofs in his hand he had feen the day
before, commanding him to make a royal •ftandardiike
that he had feen in the heavens, and caufe it to be borne
before him in his wars, as anenfign of fiife-ry and viftory.
Early next morning he ordered workmen to do it with
exquifite art and magnificence. The device. In this
overcome, he not only wore in hh Ihiclds afterward, as
Enfebius tells us, but it appears alfo by fome of his coins
extant at this day, the ftandard or Labarum he carried
always in the wars before him. Eufebius aiTures us he had
often
* E'lfebius devita Conftnntini, lib. i. cap. 16,2).
t Eufebius deyitaConltamini* lib. i. cap. 18,19.
Chap.4- Life of Conftantine the Great. 3 8 r
often feen it *. The figure thereof may be obferved in
S^anhemius^s, Church-Hiftory -f .
The Emperor had a mighty defire to be further in-
ftru£ted in thefe divine figns, and therefore called for
fome Chriftian Bilhops to inftrudt him, who explained
the myfteries of our religion, of our Redeemer's incar-
nation, life and death, and of the way of falvation
through him. He heard their difcourfes with pleafure,
had them always with him, and took delight in reading
the Scriptures, and ordered that God who had appeared
to him, to be honoured with divine worfhip X. Yet he
did not at firft openly declare himlelf a Chriftian, but
kept on the referve, and marched his army forward
through Ital-j^ to the very walls of i^o;;?^, where he en-
camped with 90000 foot, and 8000 horfe in a plain before
the city ||. Maxentius his adverfary was a man who di-
vided his time between vile debauchery ** and profane
heathenifh fuperftition, nevergoingout of the city, and
feldom out of his palace. Now when he muft ftir abroad,
he plied the altars with facrifices, confulted the Sibylline
Books, and then goes to his army, which confiftedof
170000 foot, and 18000 horfe. The engagement was
fierce and bloody, but many of Maxentius's army did
not like him, having fmarted under his tyranny. Viftory
having hovered a while, refted on ConftanUne'?^ fide -,
the army of the enemy being routed, fled, thinking to
efcape the neareft way by a bridge of boats, which
Maxentius had built over the 'T'^her, with fprings to
drown Confiantine if he pafied that way. He fell into
the pit he had digged for others ft ; for the engines giving
way, the boats prefTed with weight, funk into the bot-
tom of the river, and Maxentius himfelf with them,
whofe body being found, his head was ftruck off, and
carried on a pole before the conquering army.
A
* De Vita Conftant. lib. i. cap.^^o.
f Hift.Chriflianain Fp/. 8260.4. col. 8 if.
^ Eufeb. de VitaConft. lib. i. cap. 32.
jj Zofimus, lib. 2, pag.8().
** Eufeb.de ViraConftanc. lib. i. cap.35— — 3<J«
tt Ibid. cap. 3 7, 38.
382 Propagation of Chrifitamty. Cent. IV.
A fignal and entire vicftory being thus gained, Conftan-
tine made a triumphant entry into the city, the nobility
and people calling him their Saviour, and the author of
their happinefs. He fet up a monument of gratitude to God
who had gained him the vidory •, the irillription thereof
you have at the foot of the page ||. Hiving fettled af-
fairs at Rome^ and endeared himfelf to all forts of per-
fons, he began by degrees to declare in favour of the
Chriftians. The firft edifl of that kind upon record,
was that pubhfhjd at Milan^ A. D. 3 1 2, by himfelf and
his brotiier-in-law Licinms^ who had fome time fince been
declared Ccsfar^ .where * they granted a geneial toleration
to all religions^ and more efpeclall'^ to Chrijiians^ that none
Jhould dijturb them in their -profejfion^ or in their way of
worjhip^ noy hinder aiy who had a mind to embrace Chri-
fiianity, and that their Churches., and places of public af'
femblies, and all the incomes and revenues belongvig to tht^m^
that had been confifcated^ and taken away., jhouid imme-
diately be freely and entirely rejlored to them., and the pre'
fent pur chafers or pofjeffjrs be repaired out of the treafury.
A copy of this edift they fent to Maximinus., who
then governed in the Eafb. He being an obftinate Hea-
then, neither willing to grant, nor daring to deny their
defires, direded a refcript to Sabinusf, " declaring
*' what care his predeceflbrs D'ocletian and Maximian
" had ufed to fecure their religion againft the encroach-
*' ments of Chriflianity : however his pleafu re was, that.
" the governoursof the provinces fhould ufe no feverity
** againft the Chriftians, but treat them with mildnefs
*' and moderation, and rather try by clemency and per-
" fuafion to reduce them to the worfhip of the Gods :
•' but if they had rather perfift in their own religion,
" they fhould be left to the freedom of their choice."
This refcript was extorted, and fo ftraitned, as it did little
good. The Chriftians could not trxA Maxi}?iinu5 : he
promifed only an indemnity from trouble ; they durft
neither
H Eufeb. Hifl-. Eccl. lib. 9. cap. 9. Hoc. salvtari. signo. veraci.
FORTIT/DINIS. INDICIO. CIVITATEM NOSTR AM. J VGO. TYRANNI. EREPTAM.
LIBEIUVI. DENIQVE. ET. SENATVM ET. POP VLVM. RO. LIBERATVM. ?RISCO,
5PLENDORI ET. CLARITATI. RESTITVI.
* Ibid. lib. 10. cap. f. f Ibid. lib. 9. cap. 9.
Chap.4- Life of Conllantine the Great. 335
neither build Churches, nor keep public affemblies, buc
only wait a more favourable opportunity.
Mean time Conjlantine did proceed with fincerekind-
nefs ; he received the Chriftian Bifhops with all honour
and refpedt, entertaining them at his own table. He ex-
empted them from all fecular employs, received their ap-
peals, and appointed commiflioners to umpire and end
the controverlies that arofe among them -, yea, freed the
Churches from the taxes * ordinarily affefled upon all o-
ther perfons. He took away the puniihment by cruci-
fixion, out of refpeft to our Saviour's Paflion. He neg-
ledled the Ludi Sceculares^ or folemn games kept once
every hundred years with great magnificence, pompous
facrifices, and a train of profane heathenifh ceremonies.
The time of their celebration was yf. Z). 3 1 3 •, but the
Emperor took no notice of them, which Zofiinus loudly
complains of f, as a fign of the Overthrow of their
Gentile Religion. It added to their trouble, that they
found Maxminus in the Eafl, upon whom they fo much
relied, begin to turn upon them ; he being totally de-
feated by Licinius, tho' the foothfayers had promifed him
fuccefs and victory, at his return home put feveral of
them to death as impoftors ; and to keep in with a nu-
merous party, he publiihed an edidt in behalf of the
Chriflians 4:, where he confirmed the refcript he had fenc
to Sabinus the year before, and fupplied what was defec-
tive in it, by reftoring their Churches with all thofe re-
venues and pofTeflions that had been.feized and brought in
to the exchequer, and either fold or bellowed to public
corporations or private perfons.
Soon after this Maximinus was feized with torments
all over his body, he became llark blind, and wafted to
nothing, and died at Tarfus, confeffing on his death-bed,
that it was a juft punifhment for his wicked proceedings
againft Ciirift and his religion. The Churches began to
fiourilh, and the ChriftiaoL then every where enjoyed a
ferene and profperous feafon.
I BuC
* Codex Theodofii, lib. ii. tit. i.
•f Lib. 2. Cap. 7.
i Extacapud Eufeb. in Hift. Eccl.libp. cap. ic.
3 84 Propagation of Chrifttantty y Cent. IV.
Eat this tranquillity lafted not long, Lfa«mhadhr*
therto diflembled with God, with Confiantine^ and with
the world ; but having got the whole eaftern empire at
his command, he putoff the mafk, and heartily efpoufed
the caufe of the heathens. By a lav/ he exprefly forbad
Chriftian Bifhops to go into the houfes of the Gentilcsi
that they might have no opportunity to propagate Chri-
ftianity among them *. Yea, he raifed a hotperfecu-
tion againft the Church : only, to ufe the words of 6*0-
crates i". This was local, not univcrfal ; fo far as the -power
of Licinius reached, he attacked Chrijlians with horrid
cruelty: fo that, as Eufehius ohkrves i, The Eajl and the
Wefi were like night and day, a darknefs cverjpread the
Eajl^ while the Weji had a [un-Jhine of profperity and
peace. To chaftifc Liciniush monftrous ingratitude, in-
conftancy and perfidy, Confianline refolved upon an ex-
pedition againft him -, the armies firft met at Cybalis in
Pannonia, where Licinius was routed. Afterward he re-
colkdled forces, and engaged in Thrace ; at which time
Conjlantine, in the midft of his Bilhops and Chaplains,
was earneilly by prayer foliciting heaven to be on his
fide II ; while Licinius laughed at him, and calling for his
prieils and fortune-tellers, goes to facrificing, and en-
quired what judgment they made by the entrails of the
beafts, and they all promifed him fuccefs. In a grove
thick fet with images, full of lighted torches, after the
ufual heathenifh facrifices were performed, he made an
oration to his officers, which £?(/?^m fays he had from
the mouth of thole who heard it, telling them **, The
eyiemy who fights againfi its^ is one who has renounced the
religion of his country, and joined himfelfto an impious fe^y
who has chofen I know not what jl range Deit\for his God,
with whofe infamous fign he dijhonours his army. This day
will fhew which cf us is in the right, zvhether ours or theirs
he the true Gcds. If this fir ange and obfcure God of Con-
• ftantine Jhali get the better, no man will then any longer
doubt which God he ought to worfhip, but will go over to
the
* Socrates, Hift. Eccl. lib. i. cap. 3. f Ibidem.
■^ Pe Vita Conftancini, lib. i. cap. 4.9.
II Ibid. lib. 2. cap. i— -— -ig. ** De Vita Conftantini, cap. j',.5..
Chap.4. Life of Conftantine the Great. 385
themoji pwerfid, and hid adieu to thofe to whom we have,
lifted tapers iofo little furpofe. But if ours carry the day,
which no jnan can doubt, we may fecurely go on in our at-
tempts againjl thefe contemners of the Gods. Conflantine
in the battle caufed the imperial ftandard of the crofs to
be carried before him; which way foever it turned, the
enemy fled, till their forces being wholly broken, the
greater part of them threw down their arms and yielded.
Licinius himfelf fled, and by his ufual method of trea-
chery, begged peace of Conftantine, which was granted.
But fo foon as he got a little breathing, he raifed a neW
army, and charged his foidiers to offer no violence to the
ftandard of the crofs, nor engage near it. The battle,
tho* bloody, went againfl: him ; he fled to Nicomedia^
■whither Conftantine followed and befieged him. He fur-
rendred, and was fent to Theffalonica j where, upon at-
tempting new feditions he was put to death, which 6|^tf«-
hemius * computes to have happened A. D. 324.
By the death of Licinius, the whole government of
the Roman Empire devolved upon Conftantine. He im-
mediately refl:ored tranquillity to the Ghriftians, and di -
redled feveral orders to the governoursof the provinces^
whereby they recalled the banifhed, releafed thofe who'
had been confined, reftored thofe who had been put ouc
of their offices and eftates which had bee/i unjuftly taken
away ; fet at liberty the imprifoned, and thofe who had
been condemned to mines. or other flavery^ and bounti-
fully rewarded all of them, refcinding all the perfecuting
conftitutions of Licinius. As for fuch who had fuffefed
martyrdom, he commanded their goods and lands to be
reftored to thofe who were next in kindfed ; or, where
they had no relations, to be appropriated to the ufe of
the Church f , as appears by his large edi(5t fent to the
governours of Paleftine. Eufehius fays he copied it from
the authentic law that was kept among them, under the
Emperor's own hand +. The like was probably fent to
other places.
The
* Hift.Chriftiana, Folio, col. 829. f Eufeb.de Viw Conftaiitifflif,
lib. X. cap. 19 zi. ^ Ibid.cap, 24.
VoL.L Gc
3 86 Propagation of Chnfttanlty. Cent. IV.
The Gentiles having taken great encouragement under
the patronage of Licinius, Conjiantine found himfelf
obliged to put fome check upon them, which he did by
laws diredted to Maximus, the governour of the city *,
and to the people, which may be computed, by the date
of the confuls, to have been in the year of our Lord 319.
Forbidding //^d* Arufpices, and the rejl of the divining tribe,
to exercife their Jkill in any private houfe-, under the pain of
being burned ; and the perfon who received them into his
hoiife^ to have his goods confifcated and himfelf banijhed :
•set they had leave to exercife their art in public temples.
Two years after this he gave orders, that the anfwers
of thefe diviners fhould be fent to the Emperor in wri-
ting -f. This was a great reftraint upon them. Six
months after, he prohibited ail magic charms againft the
health or life of any perfon, or to inveigle affecftions in.
unchafte love, to cure diftempers, or drive away ftorms
and tempeils %. The fame year he provided, that (laves
who formerly ufed to be fet free in pagan temples, might
be fet at liberty in Chriftian Churches, in prefence of the
Bifhop II, and that this might be performed on the fab-
bath ; tho* all contentions and law-fuits were forbid on
that day.
He took alfo flrid care for the obfervation of the
Lord's day, ordering it to be fet apart for prayer and holy
exercifes, that all perfons, as far as pofllble, might be
induced to obferve it ; that his great officers and com-
manders in the army might fet them a good example **,
by attending the Emperor in his devotions on that day •,
and that the very heathens in the army fhould be imployed
in prayer to God, as the only giver of victory. To this
end he compofed a form of prayer, and ordered them
to learn it by heart. The like care he took for obfer-
vation of Friday^ in memory of our Saviour's Paffion.
The Gentiles vexed with this profperity of the Chri-
ftfans, forced them to join in celebrating their Luflra^
their
-^ Codex Theodofii^ lib. 9. tit. 16. lege i , 2. pag. m. 228.
f Ibid. lib. 16. tit. lo. lege i. 4^ Ibid, lib.9. tit. 16. lege?.
li Ibid. lib. 4. tit. 7. lege unica.
** Eufeb.dcVita Conflantini, lib.4. cap. 18, 19, 20.
Chap.4.^ Life of Conftantine the Great. i%7
their proceflions attended with facrifices and hymnSi
This was complained of to Conjlantine, who, by a law,
computed iVf -^3; 24, A. B. 323 f, exprefly forbids any
fuch compulfion to be ufed towards the Chriftians,
under the penalty, that the breakers of this mandate,
Jhould be publickly beaten with clubs if a plebeian,
and feverely fined if of better rank. In this edi6t he
calls Chriftianity the moft holy law, and Gentilifm, alt-
enam fuperfiitionem, zftrange fupsrftition.
He alfo took care that none Ihould be goverriours ot
prefidents, but who were Chriilians ; or if Gentiles,
that they fhould offer no facrifices 1|. He extends this;
even to the Pretorian Prefe5f, the higheft ofTice in the
Empire. He publifhed another law, which he fent to
the governours of the Provinces, for ere6ting,> enlarg-
ing and beautifying Chriflian Churches at his own
charge -, notice whereof he gave to the bifhops of the
feveral Churches. That to Eufehius, being the firft of
that kind, was written in the Year 324, foon after the
defeat of Licmius, whom he calls the great Dragon^
which God by his miniftry had removed from the go-
vernment. This letter is flill extant *, The form of
thefe ancient Chriftian Churches, and feveral things me-
morable about them, may be feen in Spanheini's large
Church Hiftory t-
The Emperor alfo wrote a large pathetic exhortatory
epiftle to the provincial governours of the Eaftj where,
with great wifdom and piety, he exhorts all his fubjefts
to embrace Chriilianity ||(|, a Religion to which e'wen the
heathen deities gave tejtimony 5 whereof, he ajfures thern^
he hijnfelf was a witnefs, /^^/ A polio' J oracle, out of (t>
cave or dark recefs, gave this refponfe, That certain
righteous perfons where the caufe why he could not any
longer give true anfwers, and therefore the Tripos ut^
tered falfe divinations* When the Emperor Diocletian,
Cc 2 whofe
3
\ Codex Theod. lib. 16. tit. 2. lege f.
{I Sozomen. hift.eccl. lib. I. cap.8.
* Apud. Euleb.de vita Conft.lib. i. cap. 41,
t Hift. ChriftiaRaiii folio, col. 861, Scfcqq.
lill Eufc-b.devitaConft. lib.2,cap. 43,-— 4$,
3 88 Propagation of Chriftian'tty. Cent. IV*
whofe court he then, being a young man, attended,
asked, IVho thefe juji men were ? one of the priefts an-
fwered, the-j were the Chrijlians. Which fo enraged the
bloody Emperor, that he emitted moft ^cruel edidls
againft them, commanding the judges to provide
more cxquifite torments than thofe formerly ufed. The*
Conjlantine ufed prayers and argun:ents to convert the
Gentiles to the truth, yet he would not force them to
change their Religion, but left them to the freedom of
their own choice. About the fame time he repealed the
edifts of his predeceffors, which they, to maintain the
. heathenifli fuperftition, had emitted againft the Chriftians,
in the time of the perfecutions *, and the ads of infe-
rior judges. But this was not to extend to any thing
which they had done warrantably according to law.
Peace and tranquillity being reftored to the world,
ConJiapJine transferred the feat of the empire from Rome
to Byzantium in 'Thracia, which he re-edified, beautified
and enlarged with all the ornaments art could contrive,
and by a law, commanded it fliould be called New
Rome J tho', in defpite of his edidl, it retains the ho-
nour of his name, and is called Conjlantinople to this
day. He finifhed and dedicated it, A. D. 330.
He built many noble churches and oratories, both in
city and country, wherein he fufferred no Gentile altars
or images to be placed, nor any heathenifh feftivals to
' be folemnized "f . Yea the folly, impofture and vanity of
thefe abominable idols was expofed in the ftreets. Yet he
did not demolifh or deflice all the heathen temples, fome
of them were ftanding in the reign of the Emperor Theo-
dofius, as we find from Liban'ms a pagan philofopher, who
wrote about that time. Ele || complains loudly of Co;z-
^<2;?/i«^ for fpoiling of their temples, as if for this his
pofterity had been cut oft : Yet he owns that fome of
thefe buildings remained, tho' fpoiled of their honour.
'Tis certain the capital at Rome^ the temple of Serapis
at yllexandria, of Jpllo at Daphne^ in the fuburbs of
Antioch^
* Sozomen. Hift.Eccl. lib. i, cap. 8.
■\ Euicb. de vita Conftant. lib. 3 . cap. 48.
[I Libanii oracio de tcmplis, pag. 9. {k 2z,
Chap.4- Life of Conflantinc the Great. 3 89
Antioch^ fome ancient temples at Edejfa^ Gaza^ and in
fome other places, remained long after Conftantine*^
time ; and we fhall meet with fome of them afterward.
At this day the Pantheon at Rime^ from being a temple
to heathens, is converted to a church for popifh idolaters.
But this Chriftian Emperor not only took away the pagan
temples, but alfo the treafurcs and revenues belonging
to them, which he imployed in building thofe magnifi-
cent ftrudures, wherewith he adorned the imperial ci-
Nor did the barbarous nations go without their fhare,
in the happy influences of Chriftianity. The Indians
were brought over to the Chriftian Faith by the mini-
ftry of Frumentius *, who had been educated for the
greateft part of his time among them. Athanafim hav-
ing ordained him, fent him back to them., to advance
further this good work. The Iberians, fince called
Georgians, are faid to have been converted by a female
captive, who being a Chriftian, was famous among them
for the piety of her life, and her miraculous cures :
among others, fhe cured the Queen of the country.
And upon her folicitations, and a remarkable deliverance
which the King received, he was perfuaded to become
a Chriftian, and became fo zealous as to preach to his
fubjedls, and exhort them to embrace the fiiith. A
Church was erefted, and an embafiy fent to Conjlan-
tine, to requeft that Bifliops and Preachers might be
fent among them, to carry on and advance that good
work -, which was accordingly done. The Emperor
Confiantine made Bacurius the King of that country to be
comptroller of his houfliold. He was a great Friend to
true Religion. When he commanded in Pale/line, Rufin
fays he had this relation from him, and other particulars
to be had in that author f . The like fuccefs the Chriftian
Religion had in other countries, of which Sczomen gives
this account |I j That the barbarous Ndlicns baling made
Cc 3 federal
* Rufini Hift.Eccl.lib. I, cap, 4,. Socrates lib. i. cap. 19. Sozomen
lib. 2. cap. 24.. See alfo Vol. 2. ot taisHiltory, chap. 7. Churcli oi
Ethiopia. f Rufini Hifl:. Eccl.lib. i. cap. 10. \ Sozomeu
Hift.Eccl. lib, 2. cap. 6.
390 Propagation of Chriftlanity . Cent. IV,
fevered irruptions into Thracii, man'j Chrifl'ian Priejis were
taken captives, who being of a holy hlamelefs life, did re-
prove the vices of the Barbarians i and by calling on the
Name of Chrifl did cure their fick. 'This made them fee an
excellency in their Religion, and enquire after it ; and the
captives employed all their time to promote their converfion.
By thefe means were the inhabitants upon the Rhine, the
Cdt9£, fome of the remote parts of Giu\, and the people
upon the river Danube, brought to entertain the Gofpel.
The Emperor had hitherto tried by patience and per-
fuaiion to reclaim the Gentile world •, but finding very-
many obflinate, he proceeded to root out idolatry by
rougher methods. To this end he ordered commifTioners
every where to open the pagan temples, to throw up the
doors of the Reveflries, fo as thofe myiteries, which
formerly none but the Pricfts might behold, were now
publickly expofed to the eyes of the people. Many of
the Temples were untiled and laid open to the injuries of
the weather : the common people were afraid ; the
Priefts and H^?«;?;7j, being left alone, fubmitted, and with
their own hands brought forth their idols, ftript of their'
ornaments, and their precious things which v/ere faid to
have come from Jupiter *. The Statues of gold and filver
were melted down, and coined into money. Some of
the choiceft of their idols, which were curioufly wrought,
were brought to Conftantinople, and there drawn with
ropes up and down the ftreets, and fet for the people to
behold and laugh at. There you might fee the Pythian,
here the Smintbian Apollo -f- ; in the Circus, the Tripodes
brought from Delphos ; in the palace, the Mufes of He-
licon ; and in another place, the ftatue of Pan ; all mo-
numents of the madnefs of heathenifh fuperllition.
At Aphacus in Pbcenicia, near the top of Mount
Libnnus, ftood a fimous Temple in the midft of a grove,
dedicated to Venus, where men worfliippcd, while the
women proftituted themfelves to all manner of wicked-
nefs in every corner. This Temple the Emperor com-
manded to be pulled down, its gifts and ornaments tq
be
■•* Ibidem, lib. i. cap. j-. -j- Eufeb. de vita Conflant. lib. 3.
Chap. 4- Life of Condantiiie the Great, S9i
be difpofed of, and that Jeud fociety to be fcattered *,"'
There was another dedicated to her at Heliopolis, in the
fame country, where the Men gave leave even to their
wives and daughters to proftitute themfdves in honour of
the goddefs : this he abohfhed, and built a Church in
the room of it. Abraha?n''s Oak at Mamre^ which for
fo many ages had been annually defiled with Jewi/b and
Heathenifh folemnities, he removed, and erefted a Chri-
llian Church there. Upon thefe accounts Eunapius^ a bi-
gotted Pagan, who mortally hated the Chrillians, fays +>
Confiantine dejlro'jed the mofi beautiful temples of the gods
over the whole worlds and ereSied Chriftian churches or
boufes, oLKTij^ixrai in the room of them.
At Alexandria the Emperor difperfed and banifhed the
Afidrogyni, or Priefts of Nile^ who ufed to perform ridi-
culous ceremonies to that river, which they accounted a
deity ; yea, fome of them, i\\ys Etifebius :f, were put to
death for their impieties and obfcenities. He caufed the
Nilometrium^ whereby they ufed to meafure the height
of that river, to be removed out of the Temple of Sera-
pis, unto the Chriftian Church at Alexandria ||. When
the Gentiles cried out the godc^efs would be angry, Nile
would no more overflow its banks, the event Ihewed the
predidions of their Priefts foolifti, the river overflow-
ing in greater meafure next year than before. In fliort,
by feveral laws he forbad to oft'er facrifices, to eredt
images to the gods, or to exercife any of their myfte-
rious rites. By thefe means the kingdom of Satan did
fall like lightning, the old Serpent fell under the power
of the Crofs. In memory whereof, this good Emperor
caufed fome of his coins, ftill extant, to be ftamped on
the reverfe, with the figure of a Serpent bowing under,
and ftruck through with the banner of the Crofs ; all
which, fays Eufebius **, was foretold by the prophet
Ifaiah xxvii. i . When God in his infinite goodnefs had
accompliilied fo great a reformation, and advanced
Cc 4 Chri-
* Ibidem, cap. f 6. See in thisHiftory, chap.2. pag. 20i,
f Eunapius de vitis Philofophorum, pag. m. 34.
-^ DevitaCoaftantini, lib. 4.. cap. zy. |) Ibid.Socra'csH ll. FccV
lib. I. cap. 18. ** Dc vitaConltann.lib. 3. cap. 3.
19^ TropagationofChnJlianity. Cent. IV.
Chriftianity, which had been fo much trampled upon,
to be the ReHgion of the empire ; Bifhops or Paflors
were fettled every where in the Churches. Of many of
them who were in the principal cities, there are yet ca-
talogues extant in the Ecclefiaftic Hiftorians. The
great work for which God had raifed up this firft Chri-
ftian Emperor being done, his death foon approached :
but beforewedifcourfeof it, we may further obferve;
That by the confent of ancient Hiftorians * it appears
that this religious Prince Conftantine the Greats was not
baptized till a little before his death. When he found
himfelf in a bad ftate of health, he defired to be carried
to Helenopolis in Biibynia, where he was lirft made a
Catechumen, he kneeling, and humbly befeeching the
pardon of his fins ; thence he went to the fuburbs of Ni-
comedia^ and called for the Bifhops, defiring the feal of
eternal life, promifing that if God prolonged his life,
he would endeavour a holy converfation : whereupon
Eufehius of Nicomedia baptized him in a folemn manner,
being clothed with white garments, and laid upon his
bed, he foon after died in full hope of eternal life. If
the grounds of this delay of his baptifm be enquired into,
Spanhe'mius "f" offers the following reafons : 17?, It was an
opinion then received, that Baptifm might be delayed
even to the end of one*s life, fince in this wafhing of
regeneration there was an expiation made for all fin and
guilt, idly, Conjlant'me refolved to delay it, till he had
occafion to wafh in the waters of Jordan after our Sa-
viour's example, which is the reafon afTigned by Eufe-
lius and Theodoret\\. 2^h-> '^^ ^^^^^^ ^^^ adds, that the
lEmperor being much employed in wars, during the
courfe of his life •, and being obliged, for reafons of ftate,
as is already noticed, to cut off his brother-in-law Lici-
nius, and his fon Crifpus, with his wife Fattjla, for al-
ledged inceft ; the confcioufnefs of thefe hdis, made him
delay his being admitted to the holy Myfleries till near
the
* Ibid. lib. 4. cap. ^i, 62. Hieronym. inChronico ad A.D. 340.
Socrates Hid. lib. i. cap. 39. Sozomen. Hill. lib. 2. cap. ult, Theo-
dorer. Hift.lib . i . cap. 3 1 . -j- Hift. ChriHiana in Fol. Sxc. 4. col. 834,,
837. II locfscicatis.
Chap.4^ Conftantine the Great's T>eath. 393
the end of his life. This great Prince died, as 'Spanhe-
mitis * and others reckon. May 22. ^. Z). 33 8. of his age
the 64th, and of his reign the 31ft year ; Titianus and
Felicianus being then confuls.
His death was a fignal lofs to the Church, and a great
grief to all good men. In his time heathenifh idolatry
was banilhed out of the principal cities of the Reman
empire, and remained only in fome country villages,
and therefore in the 'Theodofian Codex + 'tis called Paga-
mfm -, which name we fhall frequently ufe in the fequel
of this hiftory. He ereded many Chriftian Schools
throughout the empire, and enriched the Chriftian
Church with eccleliaftic revenues and benefices •, grant-
ing to the fame not only the revenues that belonged to
the Gods of the Gd-^/i/f;, to their Temples, Priefls, Fla-
mens, and to the reft of that tribe, but alfo large dona-
tives over the Ro7nan empire, and the tithes, with the
inheritances of martyrs, confefTor?, and banilhed perfons,
where they wanted heirs and fucceflbrs •, with power to
others to extend their liberality the fame way. All this
appears from the imperial conftitutions in thcTheodofian
Codex II, and other ancient writers quoted at the foot of
the page t- From this time riches did increafe in the
Church : but the daughter devoured the mother ;
fchifms, divifions, and many fuperftitious cuftoms crept
in with them. Eufehius gives an excellent charadler of
this great Prince f , 27.7^^ ar7nd with no other hreaft-plate
than that of piety, and carrying no ether banner fave that
of the crofsy he triumphed over his enemies and their idols.
His vacant time he Ipent in prayer, reading the fcrip-
tures, and other divine exercifcs. He formed the whole
court after this example. He founded new Churches,
alid rebuilt old ones with great magnificence, as at A^i-
comedia^ Conflantinople and ylntioch. Such an eminent
piety God rewarded with the enlargement of the empire,
the
* Ubi flipra. f Codex Theodofii, lib. i6. lo. de Paganis.
II DeEpifcopis, Eccleliis, Clericis, Judseis, Paganis, Sacrificiis.
4:Eufeb.de vita Con ftantini, lib. 2. cap. 55-, 36. Sozomen.Hifl:. lib. 2.
cap. f. Ambrolii Epifloia;, lib. j. Epift. 30, 3 i . f De laudibus
Conftantini, cap. 9.
3 94 1^^^ ^0^^ ^f Conftantine the Great.
the profperity of his family, and with a crown that
fadeth not away.
Conjlantine upon his death-bed divided the empire a-
mong his three fons ; to Conjlantine the eldeft he afllgned
Britain^ Spain-, Gaul -, to Conjlautius the fecond, he gave
Myfia^ Thrace, the Eaft, and Egypt ; to Conflans, the
youngeft of his fons, he left Italy, Illyricum, Macedonia^
Greece, wirh thofe parts that border on the Euxine fea,
and the remainder of Afric, fo far as then belonged to
the Ro?nan Empire. Thefe three Princes were Chriftians,
and continued to proted our Holy Religion. Conjlan-
tine the eldeft brother had fcarce reigned three years,
when quarrelling with his brother Conjlans about the
divifion of the empire, he marched his army to Aquileia,
and was there killed in battle, April ^^i. Thereby
Conjlans remained mafterof the Weft, and Conjlantius of
the Eaft.
The reign of thefe two brothers was fo taken up with
the Arian and other controverfies, which diftrafted the
world, and divided the State as well as the Church,
which I am not now concerned to account for, that we
meet with very little that concerns the Propagation of
Chriftianity and the Overthrow of Paganifm in their
time. Yet we may obferve, that Sozomen gives this ac-
count of the ftate of affliirs then *, " The prefidents of
" the Churches did walk circumfpedlly ; multitudes of
" believers, directed by them, took care to worfiiip
" and ferve our Lord Chrift ; the Chriftian Religion was
" every day on the growing hand ; the zeal, virtue and
'< wonderful works done by Church-men did draw
" many Heathens from Gentile fuperftition. The
" Emperors trod in their fither's fteps, in their care
*' and kindnefs to the Church, invefting the clergy, their
*' children and domeftics with many peculiar privileges
" and immunities i they not only confirmed their fa-
" ther's laws, but enadied new ones, prohibiting any
*' to offer facrifices, or to pay adoration to the images
" of the Gods, or excrcile any part of Pagan fuperfti-
*' tion. Tiie temples that ftood either in the cities or
* Sooomen. Hiii. Eccl.lib. 3. cap. 57.
<c
cc
Ch. 4. The Sons of Conftantine the Great, 3 9 s
" in the fields, they commanded to be deftroyed ; others
«« of them were given to the Church, where they wanted
« either room or materials to build with. It was their
« great care either to repair ruined Churches and Ora-
tories, or ered new ones, and thefe very maghificent ;
among which the Church of the Emeffmes is moft
beautiful.'* _
After the battle at Jquileia, the Emperor Conjtam en-
ioying peace, difcover'd his zeal againft the Pagans, re-
ftraining their folly by the following law * : The augufi
Emperors Conftantius «%^ Conftans to Madalian Vice-PrcE-
torian PrafeSi : " Let fuperftition ceafe -, let the mad-
« nefs of facrificing be abolilhed : for whofoever fhall
« prefume, contrary to the conftitution of our father, a
" Prince of blefied memory, and contrary to the com-
" mand of our clemency, to offer facrificcs, let a proper
*« and convenient punifhment be inflided, and execu-
« tion immediately done upon him." Received, Mar-
cellinus and ProUnus being confuls, that is, A.D. vulg. 341.
Encouraged by this and the like laws, Julius Firmcus
Maternus wrote his book de errore profanarum religmium,
which he dedicated to the two br9ther Emperors ; where
after he had expofed the notorious abfurdities of Paga-
nifm, hedefires f, " the Emperors to go on and make
« a perfed reformation, and by fevere laws to cut oif
« the fuperftition that did yec remain, that the Roman
« world might no longer be infefted with fuch perni-
" cious wickednefs and impieties, which gain ground
«' by cuftom and connivance. They muft not in this
" cafe ftand to humour every palate. Inveterate dif-
« eafes are not to be cured but by unpleafing medi-
t« cines. A little more to what they had already
« done would lay the devil fully proftrate, and make
« the contagion of idolatry, the venom whereof _ grew
" weaker every day, wholly to evaporate and expire. —
" Great things God had already done for them as a re-
f-^ ward of a well-begun zeal and piety, and greater
« bleffings were referved, when they Ihall have crowned
^ " this
* Codex Theodofii, lib. i6. tit. 10.I.2. f De errore profanarum
religionurn, cap. 17, r-ii? S^feqq.
39<5 Propagation of Chriflianity. Cent. IV.
** this work, which fhould oblige them with a pure
*< mind to call for divine aflilLance.'*
Magnentius, a Barbarian by birth, having made him-
felf confiderable in the Roman armiesj ufurped the fu-
preme power, alTumed the imperial purple, ^. D. 350.
caufed the Emperor Conftans to be murder'd, and made
himfelf mafter of feveral provinces. Conjlantius^ Emperor
in the Eaft, marched his army againft him, defeated
him in a bloody battle zt Miirfta m Pannonia, and ha-
ving forced him out of Italy into Gaul, and overthrown
his army once and again, the ufurper at lafl: killed
himfelf at Lyons, A.L>. '^^3- Thus Conjlantius became
mailer of the whole empire, both in the Eaft and
Weft.
Whereas the Ufurper Magnentius, to gain favour with
the Gentiles, had given them leave to celebrate their fa-
crifices in the night, Co7zJiantius aboliftied thofe no6tur-
nal facrifices*, taking away the licence that had been
granted for them -, ahd by another law ■\, prohibited all
manner of facrifices, and commanded that both in city
and country the Temples ftiould be ftiut, and none fuf-
fer'd to go into them under pain of death, and confif-
cation of moveables, to the contemners of the law. Con-
jlantius was a great enemy to all magic, and curious
diabolic arts, than which nothing was more common a-
mong the Gentiles. Indeed it was the life and fpirit of
their declining fuperftition : Therefore, y^. D. 357, he
emitted a law II, "That no man, under pain of death,
*' might dare to confult any of thefe mafters of divi-
" nation, who in the body of the refcript are defigned
'' by their feveral titles, viz. Mathematici, who judged
" by the courfe and pofition of the ftars -, Harufpices,
" who made judgment of future events by facrifices,
*' and the entrails of thebeafts that were flain ; Harioli,
" who attended the altars, offer'd up facrifices and fup-
" plications, and received the anfwer which the Demon
" returned •, Augtires, who divined by the flight and
" chattering of birds ; Fates, who gave out Enthufiaftic
" infpira-
* Codex Theodofii, lib. 16. tit. lo. I.;-. 5
t Ibid. 1.4. II Ibid, lib.9. tit. 16. I.4..
Propagation of Chrifliamty. Cent. IV. 397
* *' infpirations ; Chaldeans, who calculated nativities ;
*' Magi, who dealt in charms and conjurations, with
" odd fchemes of words •, and Malefici, who traded in
*' necromancy, and under that pretext committed great
'* wickednefs: The Emperor orders, that no perfon
" fhould confult any of thefe, that this curiofity ofdi-
" vination fhould be for ever filent ; and that whofo-
«* ever does difobey this mandate, Ihall be puniflied
*' with the avenging fword." In that fame year comes
out another law againft magicians *, who undertook
to diforder the lives of innocent perfons, to conjure up the
fouls of the departed, to raife forms and tempejts, and de-
flroy their enemies by their wicked arts : thefe, as enemies
to human nature, he commands to be deftroyed, ferali
pefte ; that is, as fome think, to be burned alive ; or
rather, to be thrown to wild beafts : either of them fe-
vere punifhments, but not exceeding the merit of the
crimes. In the end of April the fame year he came to
Rome, where he regulated feveral things, and took away
the famous altar and image of Vidory, the only idol
left there. Tho' it had been removed by Confians, yet
it was reftored by Magnentius ; but was now taken away
a fecond time by this Emperor Conftantius, to the great
grief and refentmenc of the Gentiles, Symmachus railed a
great buftle about it, as we fhall hear afterwards. After
a month's flay at Rome, the Emperor returned to Milan,
and publifhed a new law againft divination -f, difcharging
all under the highefl penalties, either in his own court
or in that of Julian, then created Ccefar, who kept 1
company of magicians about him, under the notion of
philofophers, which made the Emperor mightily to fuf-
ped him,
Confantius died at Mopfiicrencd, in the confines of Cili-
cia and Cappadocia, A.D. ^61. as he was preparing to
meet his coufin and fucceilbr Julian, who defigned to
come in a hoflile manner againfl him. 'Tis faid i| he
bemoaned at his death that he had named Julian his
fuccefTor, that he had put to death many of his own
kindred,
* Ibid. !.;•. f Codex Theodofii, lib, 9. tit. 16. i. 6,
I TheodoreCi Hift. Eccl. lib 3 cap, i , Na^ianz.en, Oiac. 2 1 .
398 T^he Life <?/" Julian.
kindred, and had fo zealoufly promoted innovations in
the Church, changing the doftrine left by his father.
We proceed now to take a view of the ftate of affairs
under the reign of Julian^ and of the means which the
enemy of mankind then ufed, as his laft effort to fupprefs
Chriftianity and reftore Paganifm. In order to this, we
may confider a little the life of that prince.
Julian was the youngeft of the fons of Julim Con*
fiantiusy brother by the father's fide to Confiantine the
Great. He was born at Conftantinople in the year 331.
At feven years of age he was committed to the tuto-
rage of Mardonius the eunuch, who trained him up in
virtue and learning, under the beft teachers. The Em-
peror afterward committed him to the care of Eufehius
Bifhop of Nicomedia^ giving him a particular charge
that this young Prince fhould hold no correfpondence
with Libanius *, a famous Orator, but a profeffed Pa-
gan. 'Tis very difficult to chain up inclinations : This
Orator's books and difcourfes were privately conveyed
day by day, which he read with great delight, and laid
before him as his copy. Maximus came alfo to Nico-
media, who under pretence of teaching Julian Philofo-
phy, confirmed him in his love of Paganifm, and by a
pretext of magic, foftered him in the belief of the
common report, that he fhould one day be Emperor,
However to pleafe Conjlantius-, he profeffed himfelf a
zealous Chriftian -f : yea, to make a greater Ihew, en-
tred into a monaftic life, fuffered himfelf to be ordained
reader in a Church, where he read the Scriptures to the
people before the congregation, and join'd with his bro-
ther Gallus to ere6t a flately oratory to the memory of
Sr. Mamas the martyr. But Nazianzen tells us |(, i'hat
GiWm^* s part of the Church went up profperoujly, the Lord
accepting it, as he did thefacrifice of Abel ; while Julian'i
part could take no effeSl, the Lord rejeSiing it as he did
Cain'j oblation. In fome places the foundations could not be
laid,
• Socrates Hifl.Eccl. lib. 5. cap. i.
-j- Sozomen lib. 5-. cap. i.Theodorer. Hift. lib. 3. cap. *•
)j In Julianum orat. i . pag. m. /pj.
Chap.4. 3^^^ Life of Julian; 399
laid, theftones were thrown up again, and other places wer^
immediately /battered and fulled down to the ground. Some*
times he could not forbear reafoning with his br other
Gallus in defence of paganifm. Indeed Lihanius his
great friend owns his hypocritical dealings, faying *, He
was obliged to dijfemhle ; it broke his heart to fee the Tem-
ples defolate, the facrifices forbidden and negle5led, altars
and viulims taken awa-y^ the priejls hanifhed, and the re^
'venues of the 'Temples fhared among the impure ; and that it
was not the deftre of grandeur made him to affe^i the Em-
pire, hut to have opportunity to rejlore the worfhip of the
gods.
He left Nico7)iedia, and retired to fome part of his
paternal eftate •, and when he found the times dangerous,'
by the mediation of the Emprefs Eufebia, who always
ftood his friend, he got leave to retire to Athens f, un-
der pretence to perfe<5t his fludies, but indeed to enjoy
the company of phiiofophers, and pagan priefts, and to
confult more fecretly about future events. And he
wanted not enough of that tribe to attend him. Nay,
he frequented the mod celebrated oracles of Greece, and
there was initiated in their folemn rites and myfteries.
Gregory Nazianzen was wont to foretel what a courfe
he would take, faying, See what a mifchief the Roman
Empire nouri/Ijes in its own bowels \ !
His brother Gallus, who had been fome years C^far^
was about this time, for fome treafonable innovations,
put to death. But things going to wreck in Gaul and
Germany, the Emperor Conftantius was necefTitated to
think of another partner, the Emprefs £'z//t'/'f^, who was
Julian's conftant friend, for which he praifes her in an
oration yet extant ||, whifpered into his ear, " That
" none was fo fit as Julian, he being a young man, of
*' an undefigning temper, wholly addidled to his books,
" unacquainted with tricks of ambition. If fuccefs at-
" tended his enterprizes, the glory would redound to the
Em-
* Libanii epitaphium in Julianinecem, pag. 26f.
•\ Theodore:. Hift, Eccl. lib. 3. cap. 3. :^ Oratin Julianum 2.
li IsA/ctcK iyx.a^tov7rtpi inv ^<i!,7ihiMVLV Eya?,'Jj«K, operum Julian',
pag. 20Z, & feqq.
4 oo The Life of Julian J
" Emperor: if he mifcarried and was cut off, they
" fhould be rid of him, and there would be none left of
" the royal family, to hatch any dangerous defigns
" againft the Empire." He was then fent for to court.
Before he left Athens^ with prayers and tears he recom-
mended himfelf to the care of Minerva, the tutelar god-
defs of that place *. Being invefted with the title and
ornaments of Ccsfar, he was fent into Gaul with a reti-
nue to whom he was a ftranger, and there honourably
received. He profeffed himfelf a Chriftian, and would
fometimes, efpecially on the feaft of Epiphany, go to
the Chriftian Church, and offer up his prayers to God f.
What he did otherwife was by ftealth, rifing at mid-
night, and doing devotions to Mercury ^. Eunapius fays ||,
He was fent into Gaul to he loji, hut did, by the favour of
the gods, poffefs the whole of Gaul, and no body knew that
he was addiiled to the worjhip of the gods.
Julianas profperous fuccefs in Gaul, where he over-
threw the Barbarians, and vanquiftied feven German
Kings, is at large narrated hyAmmianus Marcellinus •, and
I need not trouble my reader with it, fince it does not
concern the fubjeft I am upon. Only I may obferve,
that he fo far gained theaftedions of the Roman legions,
as they proclaimed him Emperor in the year of our Lord
360. He affumed the title, and wrote to Conjlantius,
that it was a force impofed upon him by others, but if he
plcafed he was ready to lay it down again, and return to
the capacity of Csefar. Conflantius told the Embaffadors,
'That if Julian zvoidd fecure his head from the vengeance due
tofuch an infolence, he would not only quit that pretended
title, but alfo the Caelarian dignity, and returning to a pri-
vate fatten, would refer the matter to hisfovereign. Julian
difdaining to do this, march'd his army to the eaft. He
bad long before this time, among his confidents, abjur'd
Chriftianity -, but his army being for the moft part made
up of Chriftians, he durft not yet publickly renounce it,
and therefore came into the Church on Chrijtmas day,
and
* JulianiEpiftolaead S.P.Q. Athenienfem, operum pag. i/f-
f Amm. Marcellinus, lib. 21. pag. m. 5-5-3.
4: Ibid. lib. i6.pag. m. 5-00. jj De vids Philofophorum, pag-^Zr
Chap.4^ The Life <?/' Julianr 401
and did his devotions among the reft. But the better
he fecured his intereft in the army, the more he opened
his inclinations to paganifm. All along his march he
wrote to the great cities of the Empire, cunningly accom-
modating himfelf to their feveral humours and interefts.
Some of thefe letters are yet extant *. In that to Maxi-
7nus, a pagan philofopher, he fays more openly f. That
he would be glad to knozv that thej publickl'j facrijiced to tbs
Gods. He ajfured him that the army was of his Religion^
and that in gratitude to the Gods feveral hecatombs had he-n
already offered. The pagans knowing his mind in too
many places, and efpecially in Greece^ began to open
their temples, to trim them up, and to offer facrifices.-
Ail which he encouraged by his counfel, dire<flion and
example. He arrived on the borders of Illficum ia
harveft. When he came to Bacia, he heard the news
that Conjlantius had died at Mopfucrencs^ in the confines
of Cilicia, as he was coming with a great army to en-
counter him.
Julian being thus delivered from the fears of a rival in
the Empire, marched with all fpeed to Confiantinople^
'^]\\z\i'\\ttxiX.tx&^ December 11, 361 :{:. Having folem-
nized the funerals of Conflantius^ he began to let the
world fee what Religion he intended to efpoufe •, for, as
Sozomen || informs us, he ordered the -pagan temples to be
fet open^ thofe that were decayed to be repaired ; where new
07ies were wanting., he directed them to he built^ the en-
dowments of them he reflored •, he caufed altars to be every ^
where fet up \ he himfelf did -publicklyfacrlficey andJJjewed.
great honour to all that had any regard to that fiiperfti tic n ;
and^ in a word, took care that the whole train of Gentile rites
and ceremonies fhould be again brought in ufe. And Liba-
nius a pagan philofopher tells us**, Tou coiddgo no where,
hut you might behold altars and fires, blood, perfumes, ana
fmoke,
* Inter opera Juliani Gr. Lsit.edita Lipfix 1695.
f Ibid. EpiftolajS. pag.414.
4: Ammian. Marcellini lib. 22. near the beginning.
(| Hift. Eccl. lib. 5". cap. 3. ** Orat. in Juliani necerri.'
Cave's Introdudion to the Lives of the Fathers, Cent. 4.
Vol, I. Dd
402 Means Julhn nfed to reftoreTagantfm.
fmokc^ and priejls attending the facrifices witkcut fear of
interruption. He aflumed the title of Fontifex Mamniis^
and valued it as equal to that of Emperor *. He pro-
faned and renounced his Baptifm, by poHuting himfelf
with the bloody rites of paganifm, which he oppofed to
the Chriflian method of initiation. Every morning he
facrificed to the Gods, and affifted at the public facri-
fices ; he wrote to the cities moft devoted to Gsntilifm^
promifing to grant whatfoever they would ask. So
great an example made the pagans in every place very
infolent, fo as they not only celebrated their facrifices,
but did alfo deride the Chriftians by all ways they could
imagine -f. He recalled the laws made againfi; heatheniHi
fuperflition by Confiar.tine the Great and his fons, and
confirmed thofe made by his pagan predecelTors in
favour of it. 'Thcodoret fxys t» " That at Afcalon and
" Gaz.% towns of Pale/line, the heathens about this
** time cut up the bellies of men in holy orders, and
" of women that profeired virginity, filled them with
" wheat, and threw them to be meat to the fwinej
'' and :it Sehajla they opened the coffin of John the Bap-
" tijl., burnt his bones, and fcattered his aflies.'*
It feerns agreeable to the defign of this hiftory to lay
before the reader the means Ji;//i«;zufed to reftore Paga-
nifm and fupprefs Chriftianity, thefe being among the
laft efforts of this kind that Satan ufed to accompliOi fo
wicked an end. Firfi then, Julian fet himfelf to reform
paganifm, and the profefibrs thereof, from more grofs
corruptions, and to introduce many excellent conftitu-
tions he had obferved among the Chriftians. The abo-
minations of the Gentiles in their lives, and in their vile
worfliip, had been expol'ed to the view of the world,
and he found no way to regain credit to his Religion,
but by cutting off what was ofi^enfive, and planting what
was more ufeful in the room thereof. Therefore in a
dif-
* Libanii Orat. 8. pag. 245-. f Theodoret. Hifi:. Eccl. lib. 3 . cap. f.
^ Ibid. cap. 6.
Ch.4- Means Julian nfed to re/iore Tagam/m. 40 5
difcourfe of this Emperor, of which a part remains *,
" He prefTes the magiftrates to take care that men live
" juflly according to the laws, and exprefs piety to God^
" and humanity toward men ; be chafte and regular
" in their perfons ; that they entertain venerable ap-
" prehenfions of the Gods, approach their temples
" with fandity, adore their images and ftatues, as if
" they beheld themfelves prefent before their ^ eyes,
" For we are not, fays he, to look on altars and images
" as Gods, (the Gods being incorporeal, and needing no
" facrifices) but as fymbols and reprefentations of the
" divine prefence, and as means and inftruments by
*' which we pay our adoration to them. That the
" priefts be honoured equally, or above the civil magi-
" ftrates, as being the domeftics of heaven. And
" that the Priefts themfelves fliould not read fuch au-
'" thors as Archilocus and Hippo/iax^ but iliould imitate
" Pythagorasy Plato, Arijtotle, Chryfippus, or Zeno„
*' but beware of the Epicurean and Pyrrbonian opinions ;
" that they give themfelves to philofophic thoughts,
" and to the duties of their office ; be feldom ktn m
•' the Forum, or about houfes of great men, and fhould
*' be chofen out of the beft of men. The negleft 01
*' thefe things, fays he, will give opportunity to the
" Galileans, by their fingular humanity and charity,
*' to eftablilli their pernicious party, and pervert the
*' honeft-minded Gentiles to their Impiety." Thus he
fought to reform paganifm, and to bring it as near as
might be to the admirable methods, by which he per-
ceived Chriftianity had prevailed in the world. In imi-
tation whereof he defigned and endeavoured to intro-
duce fchools for the education of youth in every city -f j
Churches and altars of different degrees and privileges,
Le6tures both of moral and fpeculative divinity, ftatcd
times and forms of alternate Prayer, the ufe of anathe-
matifm and penance, monafteries for devout and philo-
fopliic perfons of either fex, alms-houfes and hofpitak
Dd 2 for
* Juliani fragmentum, operura pag. 288, 8c feqq. & epiflola 40
operum pag. 429. fNaiianz. Orat. i. in Julianum. Sozomen
lib. /. cap. 16.
404 Means Julian ufed to reft ore Taganifm,
for the poor and criple, and reception of ftrangers *, and
what he moft admired, commendatory ecclefiaftic
epiftles or letters teftimonial from the governours of the
Church, whereby perfons travelling from one country to .
another, were, upon producing thefe letters, fure to meet
with a kind entertainment. All which he commends in
his letter to Arfacius *.
Secondly, He took all occafions of expofing Chriftians
and their religion to ridicule. He was a man of a far-
caftic wit, and he principally turned it that way. He
read the fcriptures for no other end but to cenfure them.
If he met with afeeming contradid:ion, he made it real ;
if with an hyperbolical expreflion, he improved it to
blafphemy. He derided the fimplicity of the Apoftles
and Prophets, whom he reprefented as ignorant and
illiterate fellows. In his Perfian expedition, he wrote
feven books againft Chriftianity, which were afterward
folidly anfwer'd by Cfil of Alexandria. When he fpoke
at any time of our Saviour, he would give him no other
title than the fon of Mary, or the Galilean ; and by a par-
ticular law ordered the followers of our Lord not to be
called Chriftians, but Galileans f. The imperial ftan-
dard of the Crofs, which his uncle Conjlantlne the Great
had made with fo pious an intention, he took down, and in
room thereof, put up another. In his own piftures and
ftatues he reprefented J///)i/(?r near him, coming down
from heaven, and delivering to him the crown and the
purple, the imperial enfigns 4:, and Mars and Mercury
admiring him for his skill in war. His defign in this
was, that when his officers paid their refpefl to the im-
perial ftatue, they might at the fame time worfhip idols,
or that he might have the better occafion to punifh their
pretended contempt. His prime Minifters walked after
his example : His uncle Julian entering a ChriftiaA
Church at Antioch, piiTed againft the communion-table ;
and when Etizorus reproved him for fo doing, he gave
him a box on the ear. His Collegue Felix taking up the
rich
* Juliani Epift. 49. operum pag. 429. & apud Sozom. ubi fupra.
-f Nazian. Oiat. i. in Julianum, opcr.pag.m.6oj.
^ Soz.omen. Hilt. Eccl. lib.;-, cap, 17,
Chap.4^ andfiipprefs Chrlftianitf. '405
rich plate, which the Emperors Conjtantine and Conjlan-
?m had bellowed upon the Church, faid. In what brave
cups and vejjeis the Son of Mary is ferved !^ But divine
juftice foon overtook thefe mifcreants -, Julianas bowels
rotted within him, and his excrements flowed out at his
profane mouth. His lady before his death brought him
to fuch a fenfe of his fin, as he petitioned the Emperor in
behalf of the Chriftians. As to Felix, his blood came
out of his mouth, and in a day's rime he vomited up his
blood and his foul together, as is declared by Theodore t |j.
Thirdly, He fought by all means to bring Chriftians
low, and to weaken and deftroy their power and in-
terefl: he banifhed them out of all places of honour
and authority ', he obliged them either to do facrifice, or
to quit their imployment, and be incapable of civil of-
fices *. Thus Valentinian, who was afterward Emperor,
threw up his oiHce as Colonel of one part of the guards
of the palace, andfubmittedto banifhment, rather than
yield to idolatrous compliance. This Emperor ordered
that no Chriflian fhould be a magiftrate, nor capable to
write reflaments, nor transfer an inheritance -j". He cx-
aded unreafonable funis ofi money of them upon all
occafions, that being impoverifhed, they might either lie
under a ftrong temptation to Apoft"acy,or be fecured from
attempting any thing againfl the ftate. Thus when the
Arians at Edejfa had fallen foul upon the Valentinian He-
retics, he feized the treafures of that Church, which he
beftowed upon his foldiers, and the lands he appropriated,
and mocking them faid 4:, He 'would eafe them of their
burden, that they inight go lighter to the kingdo?n of hea-
ven.: but, fays he, if they provoke our humanity, by fight-
ing and fedition, let them be punifloedfor their infolence
with fword, banijlnnent and fire. Under pretence of his
defigned war againft the Perfians, he heaped up treafures,
impofing a heavy pecuniary mulft upon the heads of all
thofe who refufed to facrifice tothe Gods. The edid:
was executed with great feverity. He fet Chriftians upon
quarrelling one Vv^ith another, that they niightdo his work
Dd 3 with
y Hid-. Eccl. lib. 3. cap. 12, 15. * Sozom. Hift.lib.5'. cap. j8.
t Juliant Epiftola43. operumpag. 424. -f: lbid.£-c Epiftola ^^.
40 6 Means Julian ufedto reft ore Taganifm^
with their own hands. He underllood the animofities
between the Arians and the Orthodox, and ftudied to im-
prove them to his own purpofe. To this end, as foon
as he came to the throne jj, he recalled the banifhedBi-
fhops, and allowed them to return to their charges, pof-
fefied by thofe who he knew would not eafily part with
them. To gain himfelF the reputation of a wife and
merciful Prince, he fent for the Bifhops and their people
to court, and preiTed them to concord, that every one
might peaceably enjoy the freedom of their own way.
But his defjgn was to increafe their diflenfions, that they
might be capable of joining in any defign, as even his
own Hiftorian Ammianus Marcellinus, a heathen, con-
fefleth ; adding *, That he found no wild heafts fo outra-
geous to mankind^ as fome Chr'iftians to one another .
Fonrthl'j^ Tho' he himfelf abftained from open perfe-
cution, yet he connived at thofe who did persecute the
Chriftians. He glories often how kind he had been to thefe
Galileans "f", beyond what they had met with from his fre-
deceffors. Inflead of banifJoment, they had been fent home;
inftead of a prifon^ they enjoyed liberty j injlead of being
plundered, their confifcated goods had been reftored to them
by edi^s. He obferved that the Chriftians gloried in mar-
tyrdom, and crouded to it as bees to their hives ; he
would not then gratify them with that honour. But
tho' no public warrants were ilTued, he left his officers to
ufe their difcretion in thofe places that were far from
court. They underftood their matter's mind, and were
not backward to ufe their authority and power. Several
examples of this are upon record in ^Iheodoret^s Church-
Hiftory ^. They killed Cyril, a Deacon, who had broke
fome heathenifh image in the Emperor Co??fantine's
Reign, and after putting him to death, they eat of his
liver. They afted a terrible tragedy on the perfon of
Marcus Arethufius, a grave man, who had overturned a
heathen temple, and deftroyed images in that reign. He
yielding himfelf to their bloody hands, they torment his
body,
[j Sozomen.Hifi:. lib. ^. cap. j-. * Amm. Marcel. lib. 22. p. m.^6\.
f Jul. Epift. 7. opcrum pag. 376. EpiiL5-2.p3g. 436.
± Libro 3. cap. 6, 7,1(5, 17,18,19.
Chap.4- aiidfiipprefs Chrlflianity. 407
body, call: him into a flinking privy, hang him up in a
bafket greafed with honey, that the wafps and flies mio-ht
torment him in the hot llin : yet he would not yield to
any of their propofals, but gloried in his fufferings |1, Ca-
-pitolinus Governour oi'Thraco caufed JEmilian to be burnt.
Artemiiis, an officer of Egy/'iian Soldiers, becaufe in
Conjlantine's Reign he had broke images, not only had
his goods confifcated, but was alfo beheaded. Piiblia a
noble woman, for fmgmg, 'The idols of the nations are
Jilver and gold, the work of mens hands', was cruelly
beaten. Yea, not only content to abufe the living, their
rage extended to the dead. Among others they digged
up the bones of John the BaftiJ^, buried at Samaria,
called alfo Sehafla, and having m.ixed them with the
bones of beafts, burnt them to afiics, and then fcattered
the afhes before the wind *.
Fifthly, He endeavoured efpecially to weary out and
difcourage the Bifliops and Clergy with bad ufage. Ju-
lian pretended +, the reafon why he did fo was, left they
Jhould ftir up the people to fediiion. But it was rather to
be rid of them, that by their abfence, the people, being
deflitute of the Word and Sacraments, might be brought
into ignorance and unconcernednefs about religion, and
capable to receive any impreffion. Take av/ay the candle,
darknefs will follow. If the fhepherd be fmitten, the
fheep will be fcattered. To compafs this more effedlually,
he feized their incomes t, took away their allowances of
corn, repealed the laws in their favour, and made them
liable to bear burdens in civil courts. When all this
would not do, he removed them by fraud or force. Thus
AthanafiushtWs^ biepught home to Alexandria, after the
death of the Emperor Conftantius, was obliged by Julian
to leave it again. He had a particular fpleen at this ho-
ned man, as appears by his letter to Ecdicius Governour
o^ Egypt, which is yet extant, v/here he fays || jl, Tho* ycu
write nothing of others, yet he fure y:u ought to vjrite tf
Dd 4 Atha-
II Nizianz. Orat. i. in Julian, p.m. 6io, 6\\.
* Tricod.Hift. Eccl. lib. 3; cap. 6. Rufini Hill:. Eccl. lib. z. cap iS.
f Soxom. Hift. lib. 5". cap. i^. Jiil.Epift.fi. pag. 456.
4: Soii.lib.j-. cap./. lllf JulEpift.(5.operumpag.37(J,
4-08 Means ^\i\i3in ufed to reftoreTaganifm^
Athanafius, that enem^ of the Gods, fince you know our
decrees again(i him. I fwear by the great Serapis, that if
before the Kalends of December, that enemy of the Gods
Athanafius be not expelled, not only out of that city, but
alfo out of all Egypt, you fhatl be adjudged to lofe your
troop, 'which is worth an hundred pound of gold. 'Tis
'uery uneafy to me, that by this marCs induftry, the Gods
are contemned. I can hear nothing more to my pleafure,
than that this wicked Athanafius is expelled out of all
Egypt, who has had the confidence in my very reign, to
allure fomr illufirious Greek JVomen (that is, Pagans) to
laptifm. The like orders he gave to the people of yf/f;v-
andria *. Athanafius retired to fhun the ftorm ; but
with undaunted courage laid to his dejefted flock, ^Tis
hut a little cloud, that zvill foon pap away i". At Antioch
the Churches were fhut up, the plate and treafures feized
into the exchequer, and the clergy forced to fly. So was
it done at Cyzu.um, where there was not the ieaft fhadow
of fedition. At Bofra he threatned Titus the Bifhop,
that if any mutiny happened t% he would lay the blame
upon him and the clergy. When Titus wrote an Apo-
logy to court, afluring caat the clergy lived peaceably,
the Emperor wrote back to the city, That their Bifbop
bad made fcurrilous reflexions upo.-: them, esc'wrting the7n \\
to expel him as a calumniator. In n i..ny other places the
clergy were cafl; into prifons, and expoied to pains and
torture.
Sixthly, He gave all manner of iifliftance and encou-
ragement to the Jews in contempt of the Chriftians ; for
Jhe hated both. But when he found the Jews were like
to be inftruments to promote his purpofe, he called for
them, fpoke tenderly to them, pitied their miferabieand
afflifted Itate, rcleafed the tribute put upon v.tm, de-
fired the help of their prayers in his Perfian Wars, and
wrote to them a kind letter yet extant **, in the end
whereof he tells them, This is what you oug^H principally
io attend, that when I have fuccef fully managed my
Perfian
* Jul.Epift. 2,6. operumpag.398. -{- Sozom. lib, 5-. cap. ly.
^ Ibid. (( Ibidem.
** Julian! Epifl. :^_f . pag. ^^6. Jul,fragmentumoperurn,pag.29/.
Chap.4r and fufprefsChriftianity. 409
Perfian Expedition, and the holy city Jerufalem, wbicb yau
have fo long andfo earnejlly defired .to fee inhabited, being
rebuilt by my endeavours, I may dwell in it, and together
with you, offer up our joint prayers to the fupr erne Being of
the world. When the Jews told him the reafon why they
could not offer facrifices, was, That the law had fixed
thefe to a particular place at Jerufalem, where their temple
was ruined, and ihemfelves banijhed-, he commanded
them immediately to repair the temple, retrieve the
cuftoms of their anceftors, and worfhip God according
to the rites of their religion. This he did to allure them
to his pagan fuperftition \ or, if that failed, to evidence
to the world that our Saviour was a falfe prophet, who
had fo exprelly foretold the final diffolutioq of that
Church and State. The Jews were fo glad of thefe or-
ders, that they began to triumph over the Chriftians,
threatning to make them feel as terrible effects of their
feverity, as ever they themfelves did feel by the Romans.
When the news came abroad of rebuilding the temple,
contributions were made by all hands: the very women
fold their ornam.ents and jewels to advance the work ;
what was wanting, the Emperof commanded to be furnilh-
ed from his own trealury. Alypius of Antioch was overfeer
of the work ; tradefmen were brought from all parts ;
all materials were made ready, and the v/ork begun. Cy-
ril, theBifhopof Jervjalem, minding Z)^,'/?>/'s prophecy,
and that of our Lord, told them, 'That even now the
time was come, that not one ftone frdould be left upon another.
The event jullified his predi6lion ; for when the builders
had cleared the ground, a fudden ftorm arofe, that carried
away thefe vaft heaps of rubbifli, v/ith a great quantity of
lime and fand prepared for the work. This was followed
with a dreadful earthquake, which cafb up ftioncs from the
foundation, and overturned fome adjoining houfes. Se-
veral perfons v/ere killed, and others drawn out v/ith broken
legs and arms, almoft bruifed to death. When they at-
tempted again to build, a fire rulhed out upon them, that
deftroyed many, and fcorched the reft. Thefe miraculous
interpofals of providence brought over fome Je'Jcs^ wlio
were baptized and admitted as members of the Cliriftian
Church :
4 1 o Means Julian ufed to reft ore TPaganifm^
Church: but the greater part continued in unbelief; Jv^
lian, like Pharaoh, hardened his heart. This is attefted
by the ecclefiafhic hiftorians *, and the fubltance of it is
confirmed by the teftimony of Ammmnus^ Marcellinus a
heathen -f . Soxomen in particular, after rehearfing the
fa6l, fays t> -^ thefe things appear incredible to any, we
are ajfuredof them by thofe who heard it fromfuch as were
eye-witnejfes, - and are yet alive, and is confirmed both by
Jews and Heathens, tvho left this work imperfe^, being
fcarce well able to begin it. I know M. Bafnage a late au-
thor feems to queftion the truth of thefe miracles, or fuf-
pendhis belief ||, becaufe the ecclefiaftic hiftorians give a
different account of fome circumftances in the affair. But
in my humble opinion, the fame learned author confirms
the miracle from the Jezvijh Hiftorians. " R. David
" Gantz affirms the temple was not built becaufe of the
" fudden death of Julian, but R. Gbedaliah Scalfchelet
" Hakkabala afferts, that this temple, rebuilt at a great
" expence, fell down; and that the next day a great fire
" from heaven melted the tools that remained, and de-
*' ftroyed an innumerable multitude of Jews. This con-
" fefTion of the Rabbins is the more confiderable, becaufe
" it is aflTontive to the nation, and thefe Gentlemen are
" not-wont to copy the books of Chriftians."
Upon the whole, I fee no reafon to doubt the truth
of this miracle, which is fo fully, as to the bulk of it,
confirmed by Chriftian, Fieathen, and Jd-rozy/j hiftorians ;
and very good authors may differ as to the circumftances
of a real faft. I have been the longer upon this palfage,
becaufe it plainly proves, that what Julian defigned to
fupprefs Chriftianity, became a mean to advance it.
Seventhly, He endeavoured to fupprels and extinguifh
all human learning among the Chriftians, well know-
ing how naturally ignorance opens a door to contempt,
barbariim and impiety. Julian himlelf in one of his
letters fays **, Homer, Hefiod, Herodotus, Thucydides,
Ifocrates,
* Socrares, Hid. Eccl. lib. 5. cap. 10. Theodoret. lib. 5. cap. 20.
So2..Iib. f. cap. 12. -fAmmian.Marcel.lib. 23. ab initio. :j: Lo-
co cirato. Il Bati:iap;e Hiftory of the Jews, Book 6. Chap. 14. pag.
m. ;~4'5, y-t-j. ** Epill:. 42.operum pag.423.
Ch.4r and fupprefs Chrijiianity. 411
liberates, Lyfias, were infiru^ed by the Gods, ajtd own
themfdves facred to Mercury and the Mufes ; wherefore
'tis abfurd that thofe who expound fuch books Jhould reproach
the Gods which thefe authors wot/hipped. If they con-
ceive thefe authors had wrong opinions concerning the gods,
let them go to the Churches cf the Galileans, and interpret
Matthew and Luke. Tho' he was a great Emperor,
yet he humbled himfelf fo far, as to be at pains to rifle
and ruin the libraries of Chriftian bifhops ; for in his
letter to Ecdicius, Governour of Egypt, he fpeaks thus * :
Some ddight in horfes, fome in birds, ethers In wild beajis ;
but I from my infancy take pleafure in books.' ■ Where-
fore do me this favour, as to bring me all the books of George
c/ Alexandria. He has many curious things in philofophy,
in rhetoric, and concerning the impious do^rine of the Ga-
lileans, which I would have utterly extingiitfhed : But leji
the refl perijh with them, feek out the whole ; and make
George's own library-keeper ajfijl you. If he be faithful
in doing this, I will reward him ', if not, I will enquire
into it. I knew George's books, when I was in Cappado'
cia, he gave me fome of them to copy, which I afterward
returned to him. In another letter to Porphyrius f, Ju-
lian orders him to fend all that library to Antioch under
the higheft penalty, to take an oath of George^ fervants,
that they had fequeitred none of the books, and by force
to compel them to produce them. To effeftuate this
defign of extirpating human learning among Chriftians,
he emitted the following law %, Profejfjors of any art or
fcience fhould excel in eloquence and good manners j and
becaufe I cannot be prefent in every city, I command that
no teacher fh all fet up in any place, till by long exercife he
is fitted for it, and after mature deliberation be found de-
ferviug of it by the court of the city ', and that their decree
be fent to me (that is, to the Emperor) for approbation.
Theodoret tells us ||,that he difcharged the children of Ga-
lileans from being taught poefy, rhetoric and philofo-
phy : For, faid he, we are killed by our own arrows ; they
take weapons out cfour own books,whereby they fight again jl
us.
* Epift. 9. operum pag. 577. f Epift. 36. pasj. 411,
:}: Codex Theod. lib. 1 3, tit. 1 3. 1, j", |( Hift. Eccl. 1. 3. cap\ 8.
4-12 Means Julian ufed to reft ore Taganifm,
MS. This decree is called by Ammianus MarcellinuSy a
Heathen, a cruel edi^, worthy to he covered with eternal
filence +. He alfo endeavoured to cafheer them out of
the army. By thefe methods he defigrjed to introduce
rudenefs and ignorance among the Chriftians, and there-
by to difpofethem to any impreflions he might make
upon them, that they might not be able to encounter
the Heathen : But he could not hinder them from fpeak-
ing truth, which is mighty,, and will prevail.
Eighthlys Above all men he highly honoured and
rewarded philofophers, and thofe who were moft likely
to refute Chriftianity. It grieved him to fee fo many
excellent books writ in defence and explication of our
religion. He wiflied the writings of thefe Galileans were
banifhed out of the world t. He encouraged the fophifts,
philofophers and orators by penfions and privileges to
write againft them. He brought the moll eminent of
that tribe to court, as Jamblichus^ Libanius, Maximus,
EceholiuSt Oribafius^ Mdefius^ Chryfanihius^ and others,
whofe lives are defcribed by Eunapius ||, an author who
frequently fhews his fpleen againft the Chriftians, efpe-
cially in the lives aS. Mdefius &nd Maximus, and in fome
other places of his book. Any body who reads Julian's
letters to thefe philofophers, yet extant among his works,
may fee with what fondnefs of affedlion he writes to
them, as his dear comrades, whom he would put all in
his boibm. The truth is, if wit, learning or eloquence
could have done it, he had driven our Religion out of
the world. But the fooliflmefs of God is wifer than
men. Divine wifdom made foolifti the wifdom of this
world, and broke all his meafures.
Ninthly^ He ufed the moft popular arguments he
could think of, to perfuade the world to return to Pa-
ganifm. We may have a tafte of thefe from his letter
to the people of Alexandria^ where he tells them **,
*' Tho' you had another founder of your city than
" Alexander^ I could have expedled that thofe who have
" tranf-
f Lib. la.pag. m. 5-71. Inchmens, obruendum ferenni filentio.——
■^ Epin:.6o.operumpa;T. 4,4,6. & Epift. p. |1 DevitisPhilofoph.
**Ju!.EpiIt.^i. operum pag. 451.
Ch.4« and fupprefs Chriftianity . 415^
*' tranfgrefled the laws, and introduced new doflrines
" and opinions (meaning the Chriftians) jfhould be pu-
tt niflied. Will you then make any requefts for y^;^^-
*' nafius? when Alexander built your city, and Sera-
«' pis is your tutelar God, with Ifis Queen of Egypt^ a
" maid who aflifts him. 1 fwear by the Gods, I
*' am alhamed of you, people of Alexandria^ that any
" among you fhould own himfelf a Galilean. The fa-
«* thers of the Hebrews did ferve the Egyptians, but you,
«« who have conquer'd Egypt, (for your founder Alexan-
" der conquer'd it) how do you debafe your felves to
" ferve thofe who contemn the ancient opinions of your
*« fathers ? unmindful of the ancient happinefs of your
*' country, when the world had communion with the
« Gods of Egypt, and you lived in great abundance of
*' all things. But thofe who have brought in this new
*' religion, what good can they do to your city ? Your
*' founder Alexander the Macedonian was religious toward
«« the Gods : fo was Ftolemy the fon of Lagus, who pro-
« tefted this city. Did it grow by the preaching of
*' Jefus, or by the hateful doftrine of the Galileans ?
«' When we the Romans took this city from xhzPtolejnysy
<« Augufius came to it, and fpeaking to your citizens,
« faid, I pardon you all your faults, for the refpeEl I hear
" to the great G^J Serapis, to this people, and great city,
" To all which I may add, {■dcj'i Julian, the proofs you
*' have of my kindnefs. Have you no fenfe of that
'* bright fun that fhines upon you, that makes fummer
" and winter, grafs and plants to grow ? And of the
« moon that afibrds great advantages to your city ?
«' Dare you worihip none of thefe Gods, but only
" mull believe in Jefus, Whom neither you not your
" fathers knew ?'* Thefe were the ftrongeft arguments
he could adduce for Paganifm ; but they were too weak
to perfuade a Chriftian People to renounce the fervice of
the glorious God, who made fun, moon and ftars, to
whom we are reconciled through Jefus our blefled Re-
deemer, and to embrace the worfhip of dumb idols, to
ferve devils to their own eternal deftruvlion.
3
Finally^
414 Means Julian ufed to reft ore ^agantfrn.
Finall'j^ He tried all fubtle arts to infnare unwary
Chriftians to comply with Pagan Tuperftition, to raife
horror in their confcience, or to undermine their reputa-
tion. To this end, he ufed to place the images of' the
Heathen Gods next to or behind his own, that when
the people came, according to cuftom, to do obeifance
to the one, they might do it to the other *. Thofe
who did it, he perfuaded to venture a little further,
Thofe who difcovered the cheat and refufed, he charged
with treafon, and proceeded againft them as delinquents.
When the foldiers came at folemn times to receive their
donatives, the ancient ufe was to throw a piece of frank-
incenfe into the fire, in honour to the Gods : which tho*
the Chriftians detefted, yet fome furprized by an invete-
rate cuftom, did it -, who being minded afterward of what
they had done, horror feized their confciences ; they
went to the Emperor, and threw back their donatives,
publickly profeffing themfelves Chriftians, and defiring
they might die, to give teftimony to their religion.
But he would not grant fuch the honour of martyrdom,
only he expelled them from the palace and the army.
At other times he ufed to defile the fountains and fprings
with heathen facrifices, and fprinkle all the flefh and food
in the market i" with hallowed water offered to his Gods,
that fo the Chriftians could neither eat nor drink, but they
muftfeem at leaft to be partners in idolatry. The Chri-
ftians refented this with juft indignation. Juventius and
MaximuSy two officers of the imperial guards, exprefs'd
to the Emperor's face a juft diflike of his aftions and of
his Apoftacy. 1'hefe are the things^ laid they, which we
lament and complain of at hotne^ and now in your ^refence
as the great hlemijhes of '^our reign. We were educated in
true piety under thofe excellent Princes Conftantine ^;^(i his
SonSy and cannot hut now be uneafy, when we fee all places
full of abomination^ and our very meat polluted with filthy
facrifices. Julian^ notwithftanding his gravity and phi-
lofophic compofure, was fo nettled with this anfwer, that
he commanded them to be firft miferably tortured, and
then
* Sozomen. ^ift. lib. J-, cap. 17.
f Theodoret. Hill. Eccl. lib. 3. cap. ly.
Chap. 4- The Emperor ]\xVi^i\'s Life'. 415
then put to death ; tho' he would not have it thought they
fuffered as martyrs for religion, but for their petulant car-
riage to himfelf.
Seven or eight months Julian flaid at Conjlantinopk,
ufmg thefe methods to fupprefs Chriflianity, and reftore '
Paganifm. Having fettled his fecular affairs, he crofled
the Helkfpont, and came to Feljinus^ a city of Galatia *,
where ftood an ancient temple dedicated to Rhea, or Ceres
the Mother of the Heathen Deities ; the worfhip whereof
he rellored, and publiilied an elegant oration, the work
of one night t, toherpraife. Thence he paffed through
Cilicia, and came to Anticch, Jul'j Anno 2^2^. He
found the city almoft wholly Chriiiian, and the Pagan
Rites generally neglefted. However he went into the fa-
mous temple of Apollo in Daphne, upon its famous an-
nual feftival, where inftead of great crouds and magni-
ficent oblations which he expefted, he found neither the
one nor the other. He thought the people ftaid without,
waiting his leave to come in : but the prieft told him,
"-There was no hod^j attending, and that the city had provi-
ded no manner of facrifice. He had only there one poor
goofe, which he had brought froin home to make an offering
to the deity. For thefe things, the Emperor Iharply ex-
poftulated with the fsnate, telling them, T^hat they had
hut a penny for any public or 'private facrifces ; but they
fuffered their wives to enrich the Galileans, and throw away
their eftates iipon^their poor. He intended to confult the
oracle about the fuccefs of his affairs ||. It was fituatein
a place called Daphne, in the fuburbs of Antioch, where
was a delicate place, thick fet with cyprefs and other
trees, which in thefeafon afforded all manner of fruits and
flowers, -furnin-ied with great variety of fhady walks,
joining their builiy heads, forbidding the approach of the
fun to fcorch thofe who recreated themfelves there. It
was watered with cryftal fountains and rivulets ; a cool
wind playing through the trees added a natural harmony,
3 and
* Libanius in Juliani ncce.m,pag. 2j'4 500.
f Juliani Oratio 5-. in matremDeorum,operunipag. ij'4 500.
4: Juliani Mifopogon, operum pag. 562.
11 Sozoraen. Hifl. Eccl. lib. f. cap. 19,
4 1 6 The Emperor JulianV Life.
and dell- 'itful murmur : it was the ufual fcene of the poets
amoroir-. fancies, and fuch a temptation to intemperance
and riot, as it was counted fcandalous for a good man to
be there, tiere was a ftately temple /built by SeleucuSy
father to Antiochu-^ who hm\t Anticch, dedicated toyf-
follo Daphneus^ -whohidi a coftly image within the tem-
ple, whence oracles were wont to be given. When Gal-
luSy Julian's Brother, was created dsfar, he refided at
udntioch, to fecure the frontiers of the empire. He having
a great veneration for the memory of Chriftian Martyrs,
refolved to purge that place from the leud cuftoms and
pagan fuperftitions which had been there praftifed ; which
he thought he could not do more effectually, than by
building a Church over againft Apollo's Temple, into
which, fo foon as finifhed and dedicated, he caufed St. Ba-
hylai's coffin to be tranflated. The devil it feems liked
not fo near a neighbour, his prefence ftriking him dumb *i
Julian finding the oracle did give him no anfwer, notwith-
ftanding his coftly facrifices, commanded the Chriftians
to remove Bahyias*s Coffin -, and thereupon a great num-
ber affembled, who brought it into the city in a folemri
triumph, finging. Confounded be all they who worjhip
graven imager f . Thus did God give a teilimony of the
vanity of the Gentile Religion, and a reproof to the in-
fidelity of the Emperor. Chryfoftom fays %^ Julian was
afraid to offer any indignity to the martyr's ajhes^ lefi fome
immediate judgment fhould come upon him, as on his uncle
Julian and Felix the treafurer ; of whom we have already
heard [|.
However, vexed with' thefe hymns, he ordered Salluji
the Prefect to perfecute the Chriftians, and many were
apprehended and caft into prifon. Among the reft one
Theodorus a youth ** was caught in the ftreets, and put on
the rack, his flefh torn with iron pincers, he was fcourged
and beaten. When no torture could fliake hisconftancy,
he was at length difmifled. Rufinus, who wrote the
eccle-
* Chryfbftom. de S. Babyla, pag. 676.
f Socrat. lib. 3. cap. 18. Tbcodoret.Hill. lib. 3. cap. 10. Sozomen.
lib. f . cap. 19. :J: Dc S. Babyla. || See above pag. 405-,
** Socrat. lib. 3. cap. 18. Thcodorec. lib. 3. cap. 11. Sozomen. lib. j.
cap. 10.
Chap.4- The Emperor ]\x\i2i\\s Lifi. 417
ecclefiaftic hiftory, afterwards afked this "Theodorus, if in
the midjt of his tortures he felt any pain ? He told him *,
^hat at firjl he ivas a little fefifible \ hut that one ^ In ftjo.pe
of a young man^ flood by him^ wbo gently wiped off the
fweat from his face ■> refrefked him with cold 'ivater^ and
fupported his fpirit with confolat'ions^ fo as his fufferings were
pleafant to him. Heaven Hiewed difpleafure at the pro-
ceedings of the Emperor -, for while he was doing thefe
things, the temple of Apollo in Daphne took fire, which
in a few hours burned the facred image, and reduced the
temple, excepting the walls and pill-^rs to afhes f , The
Chriftians afcribe this to divi:-ie vengeance, xL^z Gentiles
impute it to the malice of the Chriftians :}: ; tho' the
priefts and wardens of the temple being racked to make
them fay fo, could' not be brought to fay any more than,
That it was f red by a light from heaven. Libanius, in an
elegant difcourfe, bewails the unhappy fate of this fump-
tuous building [| : Chryfofom makes witty remarks upon
it.
Julianas Ipleen was further raifed againft the people of
Antioch upon this occafion ; he had brought a train with
him, enough to raife a fcarci,ty, yet he cried down the
price of all commodities below what they could be af-
forded at. The traders biought nothing into the mar-
kets, and a real famine enfued. Thisrrade the people
mutiny, and according to the humour of die place rhey
lampoon'd the Emperor with fatyrical refieftions, play-
ing upon his long rough beard like a goat, that it was
good for nothing but to make ropes of**. Heatfirft
vowed revenge, but in the mean time only repaid them
with a tart fatyr, called Mifopogon ft, or,the Beard-hater^
where he expofes the luxury, intemperance, and other
vices of lh2it^to^\t, That they were over-fond of X andKy
Chi
* Socrar. lib. 3. cap. 18. Theodoret. Hift.lib.;. cap. 10. Sozomen.
lib. J-. cap. 19. -j- Ibidem.
4: A. Marcellinus, lib. 22. pag. m. ^11. Sufpcttbutur enlm id Chri"
fiianos egijfe Jlirnulatos invUia.
II MoKodta ftiPra AfoUinis funumigni exujlum.
** Socrar. iib.3. cap. 17. Sozomen. lib. 5-. cap. T9.
•j-f Exrat in oper. Juliani, pag.337 371. Edic.1695.
V 0 L. I. E e
4-1 8 The Emperor jiilianV Life.
Chi and Kappa, that is Chrill and Conftantine, and thai
their ill-ordered magi/tracy nrgU^fed the common-wealth.
Julian in his progrefs through the Eafb, ilaid fome time
at Ccsfarea, a populous city, where many Chriftians in-
habited ; who being zealous for their reHgion, had pul-
led dov/n the temples of Jupiter and Apollo^ and had
lately deilroyed the temple of Fortune dedicated to the
public genius of the city *. This put him in a rage, fa
as to lofe all his patience ; he was difpleafed with the Gen-
tiles of the place, that tho' few in number, they had not
ventured their lives and fortunes in defence of thefe
temples. What matter^ faid he, tho' one Gentile had
difpatched half a [core cf Gralileans f ? He took away
the charter of the city, reducing it to a village, not al-
lowing it to bear the name of dr-far ; he feized on the
revenues of the Church, both within and v/ithoutthe
city, forcing the Chriftians by racks and torments to make
a difcovery, and commanded the fum of 300 pounds in
gold, that is in our account 10800/. 6'/fr/. to be imme-^
diately paid to his exchequer, the clergy to be entred on
the mufter-roll, to ferve as Militia under the governour
of the province, and the common people to be put un-
der tribute ; fwearing after all, lljat unlefs thefe temples
were immediately buitt, he -would utterly dejlroy the place,
and not fufer a Galilean to wear a head on his Jljoulders.
Perhaps he had been as good as his word, had not death
happily taken him off, at leaft Bafil had run the hazard
of going to the flake. Nazianzen exprelly fays, 'They
two had the honour of the Cyclops, to be referred lajl to
punifJoment^ that upon Jul'im's trimnphant return from Per-
fia, they might fall a vi5iim to his deities t. While he lay
at Ccefarea^ he fent parties up and down the country to
ejed Biihop5, and take polTefTion of their Churches ; one
part of them came to Nazianzum^ where the commander
peremptorily required the Church, that the elder Gr^-
gory had not long before built, to be delivered. to him :
but the good old man Itoutly oppofcd him, daily aflem-
bling
* Sozomen. Hift. Hb.y . cap. 4.
•f Naziarii. in Julian. Orat. i. pag. m. 6\z.
if. Naz.iani.pag.m. d/i. Orat. 2. in Julian.
Chap.4- The Emperor Julian j Z///>. 4i<>
bling the people to public prayers ; and in the iffue the
officer, for his own fatety, was fain to retire, and furceafe
his command.
Julmi departed from Antioch with h.is army in the be-
ginning of March. At his going he let the people
know how much he refented the affronts done him, and
by a fatal prognoftication faid he fliould fee them no more.
Libanius^ to reproach them, af^ed a Chriftian School-
mafter *, What the carpenter's [on was mw h'lng ? thus
deriding our Saviour. The man replied, The God who
made the worlds whom you mock^ is ?nakhig a coffin' for
your mafter Julian. The JEmperor marched dn to Edej[fa^
but would not enter the city, becaufc it was all inhabited
by Chriftians. He came toCarrced. city in Mefoptamia^
Ap^il 1 8. where he entred the Pagan Temple, and per-
formed many fecret execrable rites ; which being finifli-
ed, he fealed up the doors, and fet a guard on them,
giving orders that none fhould open them till his return.
When they v/ere broke open upon the news of his death,
there was found a woman hanging by the hair of the
head, her hands extended, and her belly ript up, that a
prefage offuccefs might be had, by infpefting her liver f.
The like feems to have been done at Antioch^ where many
thefts were found in the palace filled with dead mens flculls,
and feveral dead bodies hid in the wells ; which were no
doubt the engines and monuments of his diabolic divina-
tion.
In the middle of fummer, became within fight of the
Verfian Army, and had a hopefiil profpeA of victory ;
when venturing too far, without his armour, he was on
a fudden ftruck with a horfeman's lance %^ which grazing
on his arm., pafTed in at his fide, and went to the lower
lap of the liver. The lance being two-edged, he cut his
fingers while heftrove to pull it out; and fiinting with the
lofs of blood and fpirits, he funk down on his horfe's neck.
'Tis reported by Tleodorct |j. That Julian finding him-
Ee 2 felf
* Theodoret. Hift. Eccl. lib. 5. cap. 23.
f Theodoret. Hill. Eccl. lib. 3. cap. 16,27.
4: A.Murceilinus, lib. 25-. pag. m.6oi.
II Hift. Ecci. lib. 3. cap, 25;.
'^2d jnVims^eat/j.
felf mortally wounded, took a handful of his blood, and'
throwing it up into the air, cried, Thou hijl overcome^ O'
Galilean! Sczomvi {^ys*. He threw up his blood into ths
air, as i'ki:'J^ P Chrifl, and accufvighijii as author of his
death. His wounds being found dangerous, he was laid
on a target, and carried into his tent, where he died
about midnight, 'June 26. A.T). 363, in the 3 2d year'
of his age, when he had not reigned full two yeai's.- Li~
hanlus ought not to have reproached the Chriftians as kil-
ling him by treachery -t", which calumny Sozomen re-
futes t. Even Ammianus Marcellimis, a Pagan, who was'
prefent at rht fight, fays[| 'tis uncertain who did if, and
Evjrop'us another Pagan, and at that time alfo in the
battle, fiys, HoftiU manu interfe^us ejl **, he was killed'
by the hand of an enemy. He was a Prince fuperftitious
rather than rclifrjous, of a nimble fityrical wit, loved tO'
talk much, aiTeded to be flattered, was fkilledin profane
lerrniiig, diligent in his ftudies, fo as when he had im-
ployed the day in bufinefs, he would fpcnd the night in
reading and vv^riting. He defended Paganifm, with his
fword and with his pen. To give him his due, had not
his memory been ftained with Apoifacy from the bell re-
ligion that ever v/as, and with an implacable hatred to 'the
Chrifliins, he had been orte of the beft Princes that ever
managed the Roman Empire. Even Eiitropius fays +t'j
He was too great ape7-fecutor of the Chrijii an Religion, yet
fo as to ahj1ainfro7n blood : which lafbpartis not altogether
true. In the good providence of God, his death reftored
health and fafety to the Chrifdan World. Had he re-
turned victorious from the Perfian expedition, the Chri-
ftians might have felt the utmoft effefts of his feverity,
for it was what he threatned ; and if he had prolonged
his reign many years, he might have reduced ChriHianity
to a very lov/ ebb in ail human appearance. 'Tisno won-
der theji if Chridians entertained the news of his deat^
with triumph and joy ; their Churches were filled witli
I • hymns
* Hift.Ecol. lib. 6. cap. 2.
f L^baniusin Juliani necem.pag. 314,. ^ Lib. 6. cap.i.
0 Lib. 25-. pjg. m. 601. ** Eutrop. lib. 10. §. penult.
f f Ibid. Nimius ChriJiiaiiA Kel'igioms infeilatcr, perintie tutr/in ui
eruore cibjlineret.
Chap.4. The Life of the Empercr ]o\i:in. 421
ly/mns and thankfgivings, and their houfes with great
feafts and rejoicings. At Antloch the people infulted
Maximus the philofopher and magician, who had blown
Vip Julian in his folly and cruelty, crying out, What h
novj become^ 0 thoiifooH/Jj Maximus, of ait thy oracles and
divinatiom ? God -and his Chrijl have overcome *.
Upon Julianas death, Jovian was by the fufFrage of
the army faluted Emperor. He was Primicerius of the
domeftical proteftors, or Captain-General of die impe-
rial guard, a refolute Chriftian. For when 7z//fj;2pub-
lifhed an edift t^ That the army fhould either facrifice,
or difband, he offered to lay down his commifTion : but
the Emperor knowing him to be a perfon too valuable to
be eafily parted with, ordered him to continue his com-
mand.
Upon the acclamations of the foldiers fainting Jovian
Emperor, he told them, That for his part he was aChri-
flian^ and could not take upon him the command of an army^
trained up in the principles of the deceased Emperor \ he could
not expeB the divine -protections or any juccefs by their arms.
To this they almoft unanimotifly replied t, Tcu Jhall
reign over Chrijiians -, the eldefi of us were trained up under
ihi dfcipline of Conftantine, tbofe that are next in order^
und-er the infir unions of Conflantius ; as for the late Empe-
ror ^ his reig?t was fo fhort^ it could n't make any deep im-
prejjions upon the minds of men. On this affurance he took
the government upon him, and made peace with the
Perfians on the bed terms his circumftances could afford.
Eutropiiis fays ||, It was a necejjary^ but dijhonourahie
peace^ having delivered up feme fart of the empire^ which
no man ever did for 1 1 1 8 Tears before •, that is, from the
building of Rome or foundation of that mon-archy. But I
am concerned now to account for the Pr-oprigarion of
Chridianity, and Overthrow of Paganifln, not the
affairs of the empire, whirh by J:dian*s unwary expe-
E e 3 dicion
* Theodo'-et.Hift. Erd.iro. 5. cap. 27,18.
f Socrar. Hift.lib. 3. cap. 22.
4: Theodorer. Hift. lib. 4,. cap. i. Socrat. Hift.lib. 3. cap. az.
H Srcviarium R.om. Hift. lib. 10. cap.uk.
4-2.2. Life of the Emperor Jovian.
dition againft Perfia^ v/ere put into confiifion, and diis
peace made neceiiary.
Indeed the grief of the Pagans for the death of Ju-
lta'>u was doubled by the election of Jovian^ whofe zeal
for Cliriuianity they were too well afiiired of ; and there-
fore in all peaces they traduced him with lampoons and
ilvtyrs *. He began his reign with the care of religion,
and wrote immediately to the governours of the provin-
ces over the empire, to open the Churches, and diligently
attend the folcmnities of divine worfhip, and let his fub-
jefts know, that the Chriftian Religion was the only way
of falvation. He reitored to the feveral Churches the
gifts and revenues, and to the clergy their privileges and
im.munities which Julian had taken from them f •, parti-
ailarly he rellored the yearly allowance of corn which
Ccnjfaniine the Great had fettled upon the Church ; but
becaufe a dearxh and fcarcity then raged, he was obliged
to cut off two thirds of that allowance, promifmg tb re-
ftore it asfoon as the famine was overl^. He alfo recal-
led all the Bi (hops and other ecclefiaftic perfons who had
been baniflied for their religion, and particularly Atha-
nafius\\. He fupported the //(57«o-57{//(^;; or Orthodox Faith,
and ordered the canons of the council of Nice to be ob-
ferved **, the pagan temples to be ihut up, and the pub-
lic facrifices to be taken away ; whereupon the prieils
^'rept into corners, and the very philofophers were fo
frighted, that they laid a fide the P«/7i.7W2, and wore the
common habit t'^ ' yet he kindly entertained the phi-
lofophers wherever he came j and by an edict gave every
man leave to ferve God in his own way \%^ which is to be
underflood not of the public, but of the private exercife
of religion. The Gentiles were now .under the hatches,
and all their cry is for gentlenefs and moderation, leaving
men to the liberty of their confcicnce \\ \\ : but this
would not pafs with them i when they had the upper-
handj,
* Suidas in voce lo^tssj/o;. j Theodorer.HijI.Ecci. lib. 4. cap.4.
•Jj^ ThcGd.ui-)! iupra. {| Theod. lib. 4. cap. z. ;
** Socrarc?, Hift. lib.^. cap. 24. ff Ibidem.
4:^^ Themifr:us, Orat. 12. p.ijr. 278.
!||j Libaniusde templis, &.in Julianineccm, pag. ^-pa.
iCiiap.4. The T>eath of the Emperor Jovian. 425
hand, then they tempted the Chriftians to Apoftacy by
barbarous feverities. The Emperor alfo emicted a * Jaw,
^hereby it was made a capital crime to ravifh the confe-
crated virgins, or to attempt to marry them. This Tjems
to have been occafioned by the loofenefs of the late times,
when many of thefe virgins had been feduced to fuch leud
pradices. This law bears date February 19. and the
year of the confuis coincides with the 36^th of the
Chriftian JEra.
This good Emperor died foon after, in his return
from Antioch to Conjiantinople^ at Dadajlana a village in
the confines of Galatia and Bithynia, having fupped on
poifonous mufhrooms, or being choaked with the fmoalc
of coals, or the damp of a new-pl.iiftered room "f . How-
ever, he was found dead on his bed, after he had reigned
not full eight months, in the 33d year of hisage< He
was a valuable Prince, wliofe reign, if it had been longer,
would have probably rendred the condition both of
Church and State very profperous. Tbeodoret has this
refledion upon this event :}:, The great God fJoews m good
things, and for our fins foon takes them away, to difcover
how great mercies he is ready to gyve, and how unworthy we
are of them, that he may thus engage us to a better and more
bily life.
The army marched to Nice, and there elected Valen-
tinian Emperor. He was a tribune of the Salarii^ a
man of fpirit and courage, who had fuffered for his reli-
gion under J^/i^/z. Upon this occafion, by virtue of his
office he was bound to attend the Emperor, when he went
to offer ficrifice in the temple, where the priefts ftood
ready at the door, with branches in their hands, to fprin-
kle holy water on thole that entred in : fome drops there-
of fell on Valenlinian, who ftruck the prieft a box on the
ear, in the Emperor's prefence, counting himfelf pol-
luted, not purged by that luftration, and tearing off
that part of his garment, upon which the water had
E e 4 fallen,
* Codex TheodoGi, lib. 9. tir. if. 1. 2.
-{• Soiomen. lib. 6. cap. 6. Socra'^cs, lib. 3. cap. ulc.
^. Hift.Eccl. lib. 4, cap. 4.
424- Propagation of Chriftianity. Cent. IV.
falltn, threw it av/ay. Julia;? raged to fee his Religion
affronted, yet not willing to give Valentinian- the honour
of martyrdoaj, found another fault with him, and ba-
nifhed him to Melitcna^ a defolate town in Armenia.
This is atteftcd by the ecclefiaftic hiftorians who wrote
about that time*. He returned in the beginning of Jo-
'viu/f?> reign. Upon his elcclion, meffengers were im-
mo'iiately difpatched to Ancxra, to carry him the wel-
come n. ws, and conduct him to Nice^ where the fol-
dicrs proclaimed hirn Emperor ; wirhal requiring that
he wo -do t;ke a partner into Li.c Empire. He anlwered,
// wCiS in 'jQU'- fCJoer^ gjjitiiinn^ to unke me R7nperrjr -^
luihdngf:^ it '.s m-j part to command. However, within
a morit.'i h' afTamed his brother Valen: to be his Col-
JegiK- : JV'icb, fays I'hyjdorii -f", 1 zvijh he had not
d "<? ; but bis errors :n doHrine'We e not thmknoiJon, To
his brother he allotted y^^? and Egypt, referving the
Empire in Ewope to \\iir\\\^. To make their Govern-
meru acceptable i> the beginning tuereof, they emitted
a general toleration, enacting +, 'Th^t ever'j one might
*wo>^Jhip God arcording to the r te cf that Ketigicn wherein
the) had been educated, and that no man Jh idd he conu
pelidd to this or that way of worjhip, but ail irp to a free
and tmco?:Ji rained choice ; and that divmation by jacrifices
Jldouldmt be hindred. They are fufiiciently cr'ed up by
pagan writers, for this || : But theChriftians complain**,
that under Valer.s, in the Eaft, the Batch una Ua^ and
Fealls of Ceres v^^ere openly kept, the priefts running
like mad-men through the country, and that he was
only an Enemy to the orthodox obfervers of the apofto-
lic dodrinc. Indeed Valens fupported the Ariun party,
and oppreffed the afferters of the orthodox dodrine of
the council of Nice ; but to explain this, is not my pre-
fent bufmefG.
This general toleration to both Chriftians and Pagans,
the Emperors by degrees began to reftrain, with relpeft
to
* Socrates, lib. 4. cap. i. So7,om. lib. 6. cap. 6. Thcodoret. lib. 3.
(Cap. 16. lib. 4.. cap. f. f Theodorcr. lib. 4. cap. f. :j:Cod. The-
pdofii, lib. 9, tit."^»6.1ege9. || Am.Marceliinusjlib. 30. pag. m. fidj-.
Symraaclius, lib. 10.ep1Il.j4. ** Theod. H:ft.lib. 4. cap. 24.-
Chap.4. Propagation &f Chriftianity, 425
Lo the latter. For by a law publiflied in the firft year
of their reign *, they feized the farms and revenues be-
Jonging to the heatjfien temples. They had been taken
away by Conjlantine and hisfons, but reftored by Julian^
and were now annexed to the Emperor's private patri-
mony. By another law, they prohibit night facrifices f,
charms and magic divinations, and ordered, that every
perfon convi6tedthereof fliould be puniihed. They took
care, that no Chriftian, under any pretence whatfo-
ever % fhould be condemned to the gladiatory fports, as
difhonourable to the Chriftian name. Whereas the
Gentiles were now fain to guard their temples by foldiers
to prevent their being infuked, the Emperors ordered,
^Ihat no judge or officers JJjould command Chrijliain upon
that fervice \\, under pain of lofing life and eflate. Thefe
laws are directed to Synmachus the Provoft of Rome^ and
are judged to bear date A. D. 365.
By thefe proceedings pagan iuperftition declined apace ;
but they ufed all the arts they could, to keep up the
■fpirits of their finking party : they improved the public
toleration as far as pofiible ; and fince Valsns heartily
efpoufed and fpent the ftrengtji of his feverity againft the
Catholics, that is, the fupporters of the doftrine of
the council of Nice-^ in oppofition to Arius^ the Pagans
grew every day more bold and impudent, till he was
forced to make it capital for any, either in public or
private, by night or by day, to exercife any art of divi-
nation, or confult them that did fo. The occafion of the
law was thus: The moft eminent pagan philofophers at
th:t rimtwcre grieved at the flouriiliing ftate of Chri-
ftianity, and propagation thereof: they grew weary of
Faiens's government, and longed for an Emperor of
their own Religion ** -, they fecretly confederated with
fome great perfons at court, and officers of the army,
and tried by methods of divination who was like to fuc-
ceed him in the Empire. To this end a wooden Tripos^
made
* Cod. Theod. lib. lo.tit. i. 1. 8. f Ibid. lib. 9. tit. 16. 1.7,8.
± Ibid. tit. 40. 1.8. II Ibid. lib. 16. tit. i. 1. i.
*' Soiomen. Hift. Eccl. lib. 6. cap. 55-. Socrates, lib. 4. cap. 19.
Amm. Marcellinus, lib. 29. pag. m.64/. £i fequen^-'us.
42<5 Lives of the Emperors
made of Laurel, was prepared and confecrated with
magic charms, and placed in the middle of a room
perfumed with Arabian fpices : the charger on which it
was {ti^ had on the brim the twenty four, letters of the
alphabet i a perfon came incloathed in. linen, and fhaked
a magical ring hanging on a curtain about the end of
the charger i the letters which the ring prefented or
pointed out, were ©EOA, whereupon thofe who flood
by, faid the oracle intended Theodonis, a learned man of
quality, but a pagan, whom they defired to be advanced
to the Empire. The whole affair being difcovered to
the Emperor, he, in aflonifhment and pafTion, ordered
Itridt inquiry tj be made into ir. 1'heodorus was beheaded,
the maker of the '^rips burnt alive, and the refl con-
cerned in the confult were exquifitely tortured -, whofe
tortures and fevere ufage may be feen at large in Ammi-
anus Marcellinus *. All pagan philofophers who came
to hand, v/ere fure to be executed. Valens the Em-
peror, who was always cruel, became in this cafe outra-
geous, a fringed cloak being then a fufHcient evidence of
a magician and conjurer. Maximus., Julian's mafter, a
celebrated philofopher, (to whom the Emperor owed
an old grudge, for an affront done him in JuUart's time,)
being now charged as privy to the plot, was carried to
Ephefiis, the place of his nativity, and there beheaded +.
Above others, his fury was provoked againfl fuch whofs
names began with thefe four letters ©, e, O, A, whether
called T'beodorus, TbeodoHis^ X^^eodofius^ 'Tbeodoli;s, or
the like, thefe he caufed to be put to death wherever
they were found. Many changed their names, to avoid
the danger. Yet God ordered the great Tbcodojius to
efcape the danger, and fucceed in the empire, as an
ufeful inftrument to overthrow Paganifm, and promote
the good of the Chriilian Church. Fcilens alfo ordered
books of magic, or any other curious and unlawful
art, to be fearched for •, which being piled upon heaps,
were publickly burned. Ammianus Marcellinus fays 4^,
* Ibidem. f Eunapius de vitis Philofophorum, in vita Maxi-
Hii, pag. m. io6. ^^Lib, 2(?. pag. m. 64.6.
Chap. 4- Vakntiman^;/(^Valdis. 427
fo great terror then feized men^ that man'^j in the eajiern
pro'vinces did burn their libraries.
In the weft Valentlnian carried toward the pagans with
a more eafy hand. He granted * the provincial priejtsy
whofuperintendeda whole provmce^ that the'^ fljould he free
from the burden of civil ofjicss^ and enjoy the fame privileges
with perfons of quality^ not to he racked or tortured^ and
to have the Jignity conferred ufon them as the reward of
their care. The time when this law was enadled, ap-
pears by the date of the confuls, to coincide with J// ^^d- 27.
j4. D. 371. He aifotook care about the players, who
afted at the public fports and theatres, a trade forbid-
den by the canons of the Church, thatf in cafe of immi-
nent danger of death, they might, upon their repentance
and earneft defire, be admitted to the facraments, that
is, to Baptifm and the Eucharift, provided this was done
by allowance of the prefidents of the Church, and in-
ipeftion of the civil magiftrate.
About the year 372, Mavia Queen of the Saracens^
a people who then inhabited thofe parts of Arabia which
lie next to Egypt^ being at war with the P^omans^ and
like to be very troublefome, an embafly was fent to her
for peace ; which Ihe accepted, upon coiidition they
would ordain and fend Mofes^ who lived a monaftic life
in the neighbourhood, a man famous for miracles and
piety, as a bilhop to her country. This being eaftly
agreed to, Mofcs is fent for to Alexandria^ where he re-
fufed to be ordained by Lucius^ whom the Arians had'
thruft into that See, foon afcer the death of Athanafwsy
faying, His hands were polluted by the blood of the faints.
He therefore betook himfelf to the catholic bidiops
who lived in exile, and having from their hands received
ordination, he went to the 6'rtr^f<?;/5 country, the greater
part whereof he converted to the profeflion of the
Chriftian faith. This work was afterward carried on to
greater perfeftion, when Zocomos^ one of the heads of
the principal tribes, was baptized, and brought over
his people to the faith^ after the birth of a Son, which
a
* Codex Theod. lib. 12. tit. i. lib. 7f.
•j-Ibid. lib. I J. tit, 7. 1. 1.
42 S Lives of the Emperors
a religious monk affjred him he Ihould have, if he would
embrace Chriftianjty. The ecclefiaftic hiftorians have
all the fubftance of the ftory *, buc Sozomen moft fully.
Chriftianity made a further progrefs among the nor-
thern nations, efpecially with the Golhs^ who then dwelt
upon the river Danow : for Pbritegernus^ one of their
Princes, having by the afliftance ih'^x.VaL'ns lent to him,
gained a confiderable vi<5bory againft Athanaricus, ano-
ther of the Princes, he, in gratitude to the Emperor,
and as a firm mark of his friendlhip, entertained the
Chriilian Religion among his people -f. The Ariam
being at this time the only powerful faftion at court,
took this opportunity to introduce their own opinions
among the Goths^ tho' they had taken root there fome
time before, by means of Uphilas their Bifhop, who was
the firft that is fa id to have found the Gothic letters, and
trarifl-Ued the Bible into their language.
In the mean time, Valens milerably harafled the or-
thodox defenders of the doftrine of the council of Nice
againil the Arians, purfuing them with incredible vio-
lence. Themifiius^ a pagan philofopher, did plead their
caufe before the Emperor, laying ||, His Higbnefs 7nuft
not think much of the difference of opnioin among Chriftians :
it was ver) inconfiderable if co7nparcd with the multitude
and confiifion of opinions among the Gentiles^ which were
abcve 600. Perhaps God was delighted zvith fucb a va-
7'iety of fentiments, fince it tended to hfget in the minds of
men a greater reverence of the Divine Majefly^ when they
found the knowledge of thefe things f deep^ as no human
capacity could cojnprehend it. The Emperor was fo far
foftned by this difcourfe, that he changed the punifh'r
mentof men in facred oihce from death to banifhment.
Valentinian died in the Weft, November ly. A.D.^JS'
'Tis faid of him, that he was a Prince of great parts,
but his anger was almoft a madnefs •, as appears by
fome of the laft paliages of his life. For the Saurcmat(Z
having
"" ♦ Socrates, lib. 4. cap. 36. Theod. Hift. lib. 4. cap. 23. R.ufin.lib. %.
cap. 6. Sozomen, lib. 6. cap 38.
-j-Sozomen.lib. 6. cap. 37. Socrates, lib. 4. cap. 33.
(I Apud Socratem in Hift. Eccl. lib. 4. cap. 3z.
Chap.4. Valcntinian and Valens. 429
having made incurfions into fome parts of the Empire,
and being informed of the preparations he made againft
them, they fent an embaffy for peace *. He was fur-
prifed at the EmbafTadors mean appearance ; but when
hs Linderftood they were the moft noble men which thac
nation could afford, he cried, The condition cf the Ro~
mans "iv'as ver'j unhappy ^ to be troubled with the rebalion
of fo unworthy a people •, and did fall into fuch a rage,
as the violence of his paflion broke an artery in his body,
of which he foon died, having reigned eleven years and
fome months. Valens furvived fcarce three years f , being
defeated hyl\it Goths. His men on their flight put him
in a little cottage, to which the enemy fet fire and burnt
him, and thofe that were with him, in the 50th year of
his age, and of our Lord 378. His reign for the molt
part was indulgent to the Pagans, and fevere to Catholic
Chriftians.
Upon the death of thefe two brothers, the govern-
ment refted in the hands of the two fons of Valentinian ;
Graiian, who had already reigned twelve, and Valenti-
nian junior, who had reigned three years, they being ad-
mitted when very young to bear the title of Emperors.
Gratian being attacked by the Goths and Germans^ and
having little alTiftance from his brother, who was but
about ten years of age, found himfelf obliged to take
in a partner for the eaftern Empire. The perfon ele6led
was Theodofius a Spaniard^ fon to an excellent officer of
that name, whom Valem put to death in Africa, tho*
he had delivered him f om the Tyranny of Firmus, He
had already given great proofs of his condudt and valour.
Every body approved the choice, and he was invefted
with the purple at Sirmich, in the 43d year of his age,
A.B. 379.
The Gentiles had enjoyed the peaceable exercife of
their Religion for aeon fiderable time, having met with
little or no interruption fince the reign of Conjlantius,
that .is, for about the fpace of twenty years. The firfl
two
* Sozomen.Ub. 6. cap. ^6. f Ibid, cap. 4.0. Socrates, lib. 4.
cap. 38. Amm.MarccI. lib. 31. pag, ni. 078,6751.
4?o hives of the Emperors
two years of 'Tbeodojius^s government being a 1 mod
wholly taken up with wars, wherein he routed the Goths
in T'hracia, and other enemies to the Empire, the
Pagans then had their temples open, and the freedom of
their old rites and ceremonies, fo as many began to re-
turn to their old fuperilitions. Others meeting with
cruel ufage in the reign of Valens^ when the perfecution
againft the orthodox was carried on by the joint con-
currence of Ariansy Jews and Gentiles^ took fhelter in
their old Religion, in fo fir as the Emperor found it
neceffary to reilrain this wicked pradice by a law, dated
J.D. 381 *, Tiiat they who apoftatized fromChriiti-
anity to Paganifm, ihould lofe all power of making a
"Will, which was ever counted the great privilege of a
Koman^ fo as none of his h'iends could be the better for
any thing he left behind him •, which Theodofms and Va-
lentinian II. explained and ratified by many fubfequent
a6ls, extending it to particular perfons and things -f.
About the end of the fame year he prohibited 4=, under
■pain of profcriptlon^ all divinator'j facrifices, either by day
or by night, and jbat none JJjoiild approach the temples for
any fuch purpofe ; adding, 'T'bat God is to be worjhipped
with pure and chajle prayers, not with execrable charms and
conjurations. The Chriftians improved thefe laws, fo as
^temples both in city and country were alTaulted ; and
Zofimiis complains 11, 'That the Pagcins ivere not able to lift
up their eyes to the heavens, a/\d pay their devotion to
the planets, without danger of their heads. Among the
refb there was a curious Pantheon richly adorned with
abundance of ftatues and images of the Gods, in the
province of Ofrohene at Edeffa, that was fhut up : but
upon the Gentiles complaint at court, reprefenting the
city was thereby prejudiced, who were wont there to
keep their public meetings and annual feftivals, where-
in they offered up prayers for the fafety of the life of
the Emperor, it was granted that it fliould ftand open
for thefe ufes, and the Images fhould remain by v/ay of
ornament^
* Cod. Theod. lib. 16. tit. 7. 1. i.
f Ibidem, lib. 2, 3, 4.. ^ Ibidem, tit. 10. 1. 7.
II Zolimus, lib. 4. pag. 7/8.
Ch. 4- Valcntinian 11. ^w^ Theodofms. 431
ornament, but that no facrifices fhould be offered in
it*.
In the Weft Gratian was zealous againft the Pagans.
He refufed the pontifical habit, and the title of Font'ife^
Maximus f? tho* that title is fometimes given him ih an-
cient infcriptions. But he was foon after this murdered
by the tyrant Maximus^ who was afterward defeated by
Theodofius, and his head cut off.
The following year S^mmachiis a Pagan was madePro-
voft of Rome. Soon after his eledlion he framed an ad-
drefs to the Emperor, where, with ail the fubtilties of
wit and eloquence, he did plead the. caufe of his reli-
gion before Valentinian II. befeeching him to reftore their
ancient rites, and particularly that the altar of vidory,
which was placed in the Capitol, as fome fay, or ra-
ther in the Senate-houfe, and being moveable, was
carried wherever the fenate aflembled, being taken away
by the preceding Emperors, might be reftored ; and
that the falary formerly allowed the veftal virgins, who
were feven in number, might be returned, and that it
might be liwful for any to beftow what legacies they
pleafed upon rhem. This addr^fs was happily encoun-
tered, ani'wered and baffled by the eloquent and learned
Ambrofe bifhop of Milan. The papers are too long to
be here inferced, but may be feen in Ambrofe^ works |[,
and are handfomely englifhed by Dr. Cw*? :{:.
The Pagans in the Eaft, notwithftanding the laws to
the contrary, could not be reftrained from tampering
with Arufpices, Augurs, Magicians, and the reft of that
tribe ; which obliged 'Theodoftus to quicken the execution
of the law, by making it capital for any perfon, either
upon any prefent occurrence, or for knowing any fu-
ture event, to confult divinatory facrifices **. The re-
fcript is direded to Cynegius the Prcsiorian FrcBfe^i in
the Eaft, to whom the Emperor committed the care of
aboliOiing Paganifm in thofe parts ff, and particularly in
Egypt,
* Cod. Theodofu, tit. lo. 1. 8. f 7,ofimus, lib. 4. pag. 761,
IJ Ambrofii operum torn. 2. epift. 30, pag. m. 1 13,— — — izj.
itf. Life of Ambrofe, pag. jjj*, -390.
** Cod. Theod. lib. 16. tit. :rt. 1. ^.
ft Zolimus, iib.4.. pag. 762.
43 2 Lives of the Emperor^
Egjpt, whither he fent him A. D. 387, impowering hiOT
to ftiut up or demolifh the Heathen Temples, Tho'
Cynegius made fome progrefs, yet he left the main work
imperfed, dying next year. But the dcfign was carried
on, and 'Tbeophilus bifhop of Alexandria was very zealous
for it.
There was at Alexandria an ancient and famous Tem-
ple dedicated to Serapis^ whom fome take to be the fame
with Pluto^ and how this idol was brought to Alexandria
at firfl, we have a more full account in 'Tacitus * ; which
Temple is defcribed by Rujinus +y and other ecclefiaftic
hiftorians |], as one of the moft rich and magnificent in
the world. Eunapius a Pagan fays t? It was oneofthejineji
in the univerfe^ to which an innumerable inultitude from all
parts of the earth did refort. This Temple, Tbeothilus had
begged of the Emperor, defigning to turn it to a Church.
His defire being granted, workmen were employed to'
clear the rubbifh, who found mqny dark vaults and cel-
lars, the fecret receptacles of the hidden rites and my-
fteries of Paganifm, out of which they brought many
obfcene and deteftable Priapus^s, and other abominable
images, which they publickly expofed to the fcorn and
derifion of the people. This provoked the Gentiles
beyond meafure, fo as they gathered into a body ; and
tho' they were the leffer number, yet armed with rage
and fury, they broke in upon the Chriftians, wounded
many, killed others, and flying to the temple garrifon'd
themfelves in it. They had taken fome Chriftians pri-
foners, whom they forced to do facrifice, or upon their
refufal put them to death with new and exquifite tortures.
The party was headed by Olympius, a pretended philofo-
pher. Several eflays were made by the magiftrates to
bring them to reafon, but in vain •, nothing was heard
out of the temple but a confufed noife. The magiftrates
were forced to fend an account of what had happened
to the Emperor, which frighted the Pagans, and made
feveral,
* Taciti Annalium lib.4. cap, 83, 84.
-)■ Rufin. lib. 2. cap. 22,25.
II Theodoret. lib. j. cap. 22. cap. 1 6. Sozomen. lib. 7. cap. vf,
:j: De Vitis Philofophorum, pag,m.7Z.
Ch. 4- Valentinian II. and Thcodormsl 453
feveral of them run to lurking-places, as Helladius and
Ammonius^ by whom Socrates fays he was taught letters
when very young *. 'Theodofius^ according to the fweet*
nefs of his nature, reply'd. As for the Chrijiians who had
been killed in the fcuffle^ they were happy ^ being crowned
with martyrdom. As to their murderers^ he refolved to par*:
don them^ hoping that fo ?nuch clemency might become an
effectual argument for their converfion. But the tenipUs.
which had been the occafion of this diforder^ fhould be pulled,
down to the ground^ and had diretled Theophilus to fee his
orders obeyed. The Chriftians entertained this letter with
acclamations ; the Gentiles difperfed. Then Theophilus^
accompanied with Monks, aflifted by the Auguftal Prce^
fe^., and fome of the Roman army, fet about the exe-
cution of his orders. The temple they wholly demo-
lifhed. In the walls they found hieroglyphics, which.
fome Chriftians faid were the fign of the crofs, and o-
thers, that when thefe were found the temple would come
to an end "f. Many of the Pagans abandoned their idols,
and embraced Chriftianity. Within the circumference
of the great building, ftood a chappel fupported by
rich marble pillars ; the walls were overlaid with gold,
and that defended by a cover of brafs. In this chappel
ftood the image of Serapis, fo large, as with one hand
he touched the one, and with another he covered the o-
ther fide of the temple, with many rich devices to delude
the people. They had a tradition, that if any man did
but touch the image, the earth woul4 immediately open,
the heavens be diflolved, and all things go to confufion.
But a Chriftian foldier, not fearing the predidion, with
a haibert cut down the jaws of the image, and found no
other dreadful effedls enfue than an army of mice, which
did fly out at the breach. Then they cut him limb
from limb, and burnt him in the ftreets of the city, and
his trunk with folemnity in the amphitheatre. Eunapius
laments the fate of this place, and fays 1|, The demo'
lijhing
* Socrates, Hift.Eccl. lib-^-. cap. i6. f Ibid, cap. 17,
II De vitis Philofophorum, pag. m.75, fj.
Vo L. I. F f
434 Linjes of the Emperors
lijbhig thereof in the reign of Theodofius, was like what the
fables repo^rt of the giants fghting agaiiijl the Gods.""" He
blames the Monks y who counted it religion to defiroy thofe
holy places^ fay^^gf '^hey dppeared men^ but lived like hogs.
Theie refledlicns fhew the grief of the Pagans for the
lofs of their idols. The time was now come that the
Prophet Ifrdah fpeaks of |1, 'That a man /hall cafi his idols
ef f liver and gold, which they made for themfelves to wor-
Jhip, to the ?noles and to the batls, and the idols he /hall
utterly aboli/h.
The mother temple being thus out of the way, the
reft followed more eafily. The Pagan temples and
images at Alexandria being overturned, the folly and im-
piety committed by the pr lefts about them was laid
open. One inftance thereof is remarkable. Tyrannus^
a ^rieft of the temple of Saturn^ famous for giving ora-
cles, had his temple frequented by perfons of the beft
rank. When he had a mind to corrupt any of their
wives, he would tell the husband, it was the pleafure of
the Gods his wife fhould come and fpend that night in
devotions at the temple. The lady * being dreffed to ad-
vantage, and night being come,the doors were lock'd fift
upon her •, and while Ihe was intent upon her devotions,
the prieft by fecret conveyances crept into the old worm-
eaten image of Saturn^ through which he fpake to her as
if it had been the God himfelf : And having thus pre-
pared her, by unfeen cords put out the lights, and then
coming forth feized upon the affrighted lady, and drew
her into leud embraces. This trade he had driven many
years, till meeting with a chafte lady, who knew him
by his voice, ihe abhorred the fad, and went home and
complained of the villany to her husband, who difcovered
the lame. Tyrannus being convidled, confelTed the crime,
and received condign punifliment. The whole fcene of
adulteries, incefts and baftards being laid open, turned to
the reproach of Paganifm ; and their temples with their
idols were brought to a fhameful end.
Thefe
II Ifa.ii. 1 8,— 10. * Rufini Hift. Eccl. lib. i. cap. if.
Ch.4. Valentinlaii II. /?»^ TheodoflusT 435
Thefe ruined temples were generally turned into
churches. Out of that o^ Serapis was built on the one
fide a Martyrium *, and on the other fide a church,
called after the name of Arcadius. The Catholic Church
did increafe ; many Heretics, and a multitude of Pagans
fleeing to it a sdoves to their windows. It was not with-
out danger to offer facrifices to the idols, even in private i
Jaws being made, that thofe who adventured to do fo»
Ihould be punifhed with death and confifcation of goods (f.
About this time it happened, that the river Nile dvX
not over-flow fo plentifully as it was wont to do. The
Gentiles began to mutiny, and faid it was becaufe they
were not fuffered, according to their ancient ufe, to do
facrifice to the river. The governour fearing open fedi-
tion, acquainted the Emperor, who returned this an-
fwer. It was better to preferve our dutj to God, than to
prefer the fir earns of Nile, or the plent'j of the country oc-
cafioned thereh'j^ to piety and religion^ Let the river never
flow again^ if it mufi he drawn out with charms^ appeafed
with facrifices, and its waters defiled with blood "f. But .
the next feafon the controverfy ^as ended, by the river's
flowing above its highefl: mark, which put them into a
contrary paflion. Then they faid, old doting Nile had
loft: its retentive faculty ; v/hile others made a more fe-
rious improvement : for being convinced of the vanity of
their fuperfl:ition, they abandoned it, and embraced
Chriftianity.
Xhefe proceedings at Aleicandria alarmed the Gentiles
in other parts of the world. In Arabia, Palefiine %y
Phcenicia, &c. they fl:ood upon their guard, and hired
country-men to come in and defend their temples. At
Apamea there was a famous temple dedicated to Jupiter y
a ftru6ture ftrongly compared. Marcellus bilhop of the
place refolved to have ic pulled down, but could get
no man to undertake it, fo well were the Pagan tem-
ples generally built, and the fl:ones fo fafl: cramped to -
Ff 2 geth
cr
.er
* Ibid. cap. 27. Sozomen.lib. 7. cap. if.
j) So2,oraen. lib. 7. cap.20. -f Ibidem. ^^ Sozomen.Hifl:. £cc!.
Ub. 7. cap. I J, Theodoret. Hifl:. Eccl. hb.f.cap.ai,
43 6 Lives of the Emperors
gether with iron and lead, that Libanius fays it coft
the Chriftians no lefs pains to pull them down, than it
had done the Gentiles to build them up *. At length
a common porter comes to Apamea^ who ventures to
undertake the work. Pie wndermined the foundation of
the portico's that upheld the fibric, and put fire to
them. But a Demon appearing in a black drefs, drove
away the fire. Af^/T^//w being acquainted, goes to the
church and earneftly prays that the Lord would not fut-
fer the tyranny of the devil further to proceed ; but
iisrould difcover Satatts weaknefs and his own divine
power, that the converfion of infidels might not be hin-
dred. Having thus prayed, he took a pot of water he
had before fet on the holy table, and threw it upon
the fire, which like fo much oil blew up the flames, fo
as in a few hours, to the admiration of all who faw it,
that ftately building lay level with the gi^ound. But
this good bifhop going to do the like execution on a
temple at Aulon in the country of Apamea^ while his
company were at work, certain Pagans came behind
him, and catching hold on the old gouty man, threw
him into the fire, and burned him to death. When
his fons would have revenged and profecuted the mur-
derers of their father, a fynod in that country would not
fuffer them, affirming, that both they and his friends
had caufe rather to blefs God, who counted him worthy
to fufi^sr for his fake.
This general overthrow of Paganifm in the eaftern
parts of the Roman Empire, made the Gentiles look a-
bour them, fo as their great advocate LzT'^/wV/j, aperfon
in fuch favour with the Emperor, as he made him
PfiBtorian Pro'feB^ about this time publifhed an oration
fro te?nplis., where he encounters the popular arguments
the Chriftians ufed for demolifliing thefe edifices, and
pleads the caufe of the .Pagans boldly. He contends
fhe Cbrijlians had no reafon to throw them down in com-
^ ^liance with the zeal of Conftantine and Conftantius ;
i^ hi'fe Emperors having been fgnall'j puni/Joed for their at-
tempts
* De templis, pag. m.2j.
Ch. 4- Valciitinian II. /2!«^ Theodofius. 437
tempts of this kind, Conftantine'j pcflerity bcifig foon cut
off-, andfome of them came to unfwiely ends. Conftantine
hi?nfef lived in perpetual fear of the Perfims ; and as to his
adherents, who reaped the fpoils of the temples, remarkable
'Vengeance had overtaken them. He adds, That, next to
the imperial palace, temples were the greatejl ornaments of
cities, and therefore ought not to be de/lroyed : they were the
Emperor* s poffeffions * . Will awife man cafi his goods or
purfe away ? JVill a 77iafier of afjip throw away the ropes
the fhip needs f He fays, a confide^ able advantage mi^-ht be
raifed by them, they might be lent out, aiid the rents re^
turned to the exchequer. He blames the Monks, who
had been active in pulling them down +, efpecially
thofe in the fields. He traduces them as impoftors,
who under a grave and demure habit, by pretended morti-
fication, covered with artificial palenefs, cheat the world
into a good opinion of the7nfelves, while they are equally
guilty of gluttony and excefs with others. He alfo blames
bitterly the man who had deceived the Emperor to
demolilh thefe temples |I, meaning Cy^tegius Frcetorian
Prcefe5l, as Gothofred in his notes on this oration proves ^,
calling him a profane jnan, a^n enemy to the Gods, cruel,
greedy of money, and a ret^roach to the earth that brought
hifn into the world ; a man exalted for no merit, and a-
hufiftg the power he was invefted with, to pleafe a covetous
wife. This is the fcope of Libanius's difcourfe. Had
not Theodofius been a Prince renowned for Clemeficy, ic
had been prodigious impudence and folly to have talked
fo to a Chriftian Emperor. However it did the caufc
little fervice. The procefs went on, and the total ruin
of the Pagan temples and worfliip followed foon after;
which fo far enraged the party, that they made feveral
attempts againft the life of the Emperor, but providence
preferved him.
While thefe things were doing in the Eaft, zeal a-
gainft Paganifm did not cool in the Weft. Martin,
bifhop of Tours, was very much concerned to bring it to
F f 3 ruin
* Libanii oratio pro templis, pag. m. 26. f Ib.pag. 11, iz.
Ij Ibid. pag. 28. 4^ Pag. m.yp, 6e.
43 8 Li'Ves of the Emperors
ruin*. The temples of the GenliL^s, with all their
pomp and retinue, went down apace, and Chriftian
Churches were erefted in their room, where there were
none before.
Maximtis, who commanded in Gaul, by his General
Andragathius having killed the Emperor Gratian at Lyons^
and barbaroufly denied him burial, ufurped the title of
Emperor, about the year of our Lord 383. 'Theodofius
employed Amhrofe bifliop of Milan to perfuade the ty-
rant not to pafs into Ital'^, and in the mean time pre-
pared to go againft him in perfon. Fie defeated this
Ufurper firft in Hungar)^ then in Italy, and fhut him
Dp in Aquileia, where his own foldiers took off his head,
yf. D.388.
Peace being thus reftored to the empire, 'Theodofius
came to Rome with his fon Honorius, where he fum-
moned the fenate +, and in a fct oration exhorted them
to renounce their ancient errors, and embrace the Chri-
ftian Faith, as the only religion that held forth the true
method of pardon of fin and holinefs of life. Many
of the Pagan Romans where untradVable, affirming,
*They would never frefer an unreafonahle belief hefore an
old religion, under which the city had frofperd 1200 years
together. The Emperor replied. If they were thus ob-
fiinate, he knew no reafon why he JJjould he at pains to
maintain them in their idolatry, and would therefore with^
draw the public allowances made out of the exchequer, nay^
would abolijh the things themfehes, which he utterly dif-
liked 3 and the charges thereof would increafe the pay of his
army. The Pagan Senators faid, Their facrifices could
not be celebrated without charges from the public ; without
thi.^, their cities would dwindle into nothing.
This conteft for Gentilifm was probably managed by
Sxmmarhus, a man then of great note and learning, who
for a flattering difcourfe he had wrote in praife ofMaxi-
tnus the ufurper (|, and for importunity in his addrefles
in favour of Paganifm, fell fo deep under the Emperor's
dif-
* Sulpicius Severus de vita Martini, cap. to. Sc leqq.
4 Zoiimus, lib.^.pag. 779. |j Socrates, Hift. Eccl. lib. <;. cap. 14.
Ch.4. Valentinian II. and Theodofius. 4^9
difpleafure, as he was forced to take ianduary in a
Chriftian Church, and was banill'ed out of Rome ; but
upon his fubmifiion, he was rcceis'cd again into fwour.
He wrote an apologetic to the Emperor, who advanced
him to be conful in the year of our Lord 391, but ren-
der*d him uncapable to do any great fervice to the
Pagans, by pubhlhing a 1 iw, dated at Milan^ Febru-
ary 23d *, exprejly prohibiting all manner of facrificeSy
going into temples^ or worjhipping images made by men^s
hands ; and infixing great fines and penalties upon the
breakers of the law. In June thereafter he direfted a re-
fcript to E'uagrius, auguftal Prasfed: of Egypt, and to
Rom anu s CommcindtY of the horfe-f. That nonefhould be
allowed to facrifice, frequent temples, or celebrate any Pa-
^n rites ; certifying thofe who broke this law, that they
Jhould obtain no favour nor remijfion ; and that if any judge
enter thefe ^polluted places during his a dminifl ration, he
jhall he forced to pay 1 5 pounds of gold to the exchequer.
Socrates informs us of other pieces of reformation,
which this religious Emperor 'Theodofius the Great effected
at Ro?ne \\, as demolifhing fome houfes that were nefls
of robbers and whores, in one of which one of his fol-
diers had been catch'd, and upon his efcape, gave the
Emperor information ; who orciered thefe wicked people
to be punifhed, and the houfes to be thrown down.
There was alfo an infamous punifhment of a woman
catched in adultery j they ufed to put her in a bawdy
houfe, to ferve all comers, and rang a bell when they
committed leudnefs, that none might be ignorant of
what was doing. Such were the profine cuftoms of
the Pagans! Thefe houfes the Emperor caufed immedi-
ately to be demoliflied, and ordered that when any
perfon was guilty of adultery, they fliould be punifhed
by other laws conformable to equity. Thefe things be-
ing done, Theodofius with his fon Honorius returned to
Conftantinople, Valentinian being left Emperor at Rome.
F f 4 Next
* Codex Theodof. lib. i6. tit. lo. dePaganis,.lege lO.
f Ibidem, lege 1 1 .
II Socrates, Hift. Eccl. lib. f. cap. i8.
3
440 Lives of the Emperors
Next year the lenate petitioned for liberty to exercifc
their old religion, but were denied.
Valentinian being at V'lenne in GauU was there flrangled
in bed by the treachery o^ EugeniuS', and Arbogafies, Ge-
neral of the army. Eugenius was at firft a fchool-mafter,
and was brought into the court for his eloquence and
good writing : He ufurped the title of Emperor, Arho-
gajles retaining the power. The Ufurper was courted by
the Pagans on all hands, and flattered by their divinations
jnto hopes of fuccefs -, on which account he reftored tq
them the altar of vidory fo. much contended for, and
gave public allowance oat of the treafury to defray
the charges of their profane rites. Tbeod-fius refented
the murder of Valentinian^ as became a generous Prince j
he created his fons Arcadius and Honorius Emperors and
his Colleguesi and before he went againft theljfarper,
to make the Pagans feel the effeds of his difpleafure, he
forbad the whole exercife of their religion, temples, fa-
crifices, rites, and ceremonies ; which being the laft
law of this nature that he made now extant *, I here in-
fert it, and it rnay be thug englifhed,
The Auguft Emperors Theodofius, Arcadius and
Honorius, to Rufinus the TratorUn TrafeEi.
ET no man of what rank, order or quality foever^
^ , whether he he honourable for births or etninent for
dignily, or of mean birth, breeding or fortune, in an^
place, or in any city, offer even an harmlefs facrifice to
fenfelefs images, or in any more fecret way of expiation,
ivorfhip his houfhold Gods [Larcm] with fire, or bis genius
with wine, or his paternal houfhold Gods with fire or
fmoak, or pay any adoration to them, by fetting up lights,
burning frankinoenfe, or hanging up garlands to them. Arid
if any man Jhall dare to offer incenfe, or to confult the reek-
¥ Codejf Theodofii, lib. 16. |:it. 10. leg.ia.pag. m.^-i^.
Ch.4» Theodofius, Arcadius ^«^ Honorius. 441
ing entraihy let it he lawful for any to accufe him \ and
being found guilty y let him receive fentence^ as in cafes of
high-treafon, even the* it JJjould appear that he did not
confult againji the life of hn prince : For ^tis enough to ag- '
gravate his crime, that he would refcind the very laws of-
nature^ fearch into things unlawful, difclofe what isfecret,
attempt what is prohibited, enquire into another* s fate,
and give hopes of bis death or ruin. But if any man /hall
hum incenfe to a corruptible image, a piece of human work-
manjhip, and by a ridiculous example honour that which
himfelf jufi now formed, and jhall by crowning the flock
of a tree with garlands, or by ereEling an altar of turfs, do
what he can, tho* in a mean way, yet highly injurious to
religion, to wprjhip aflatuev let him as aperfon guilty of
the violation of religion, be punijhed with the lofs of that
houfe or field, wherein he miniflred to fuch Gentile fuperfti^
tion. For *tis our judgment, that all places wherein it
Jhall appear that incenfe has been burnt {provided they be
legally proved to belong to the perfons that did fo) ought
to be confifcated to our Exchequer, But if the place where
fuch a perfon Jhall offer any facrifice, be in any public tem-
ple, or chappel, or another man's houfe or ground, if he did
it without the knowledge of the owner, let him be fined in
25 pounds of gold *, and let him who connives at this wic-
kednefs he fined in the fame fum zvith him who facrifices,
This our fleafure is to be obferved by the judges, de-
fenfors and curials of every city, that the officers havitig
difcovered any fuch matter, Jhall immediately bring it
before the judges, and they forthwith to fee to the execU'
tion of the penalty : But if they Jljall conceal any thing,
either thro' favour or careleffnefs, they fh all be punijhed by
the judges ; and if the judges^ upon information of thefe offi-
cers, Jhall take no notice of it, but defer punifhment, they
Jhall be fined in 30 pound of gold, and their officers be liable
to the Jame penalty. Giw« ^/ Conftantinople, Novemb. 8.
Arca-
* N.B. The Proportion of Gold to Silver being ftated at One to
Twelve, one Pound of Gold is 56 lib. Sterl. confaquently zj Pound of
ppld makes the Sura of 900 lib. Sterl.
3
44^ Lives of the Emperors
Arcadius the fecond time, and Rufinus being confuls. That
is, A. D. 392.
This law ftruck down Paganifm root and branch, fb
^ it never recovered it felf into any tolerable degree
of life and power : the Gentiles being nbw reftrained,
not only from the groffer kinds of facrifices, but even
from what hitherto had been permitted, the very burning
of incenfe, and perfuming their temples and altars *.
Theodofius after this prepared an army againll the mur-
derers of Valentinian, and ufurpers of the empire. He
declared his fon Arcadius Conful for the third time, and
placing his confidence in Chrill, marched his army into
Ital^. His forces were inferior in number to thofe of
his enemies, but he fpent the night before the battle in
prayer -f . Being encouraged by the gracious anfwer God
was pleafed to give him, he fought v\t^v Aguileia^ and was
viftorious. The very wind favoured him, beating back
the darts and arrows of his enemies into their faces,
and blinding them with duft. Eugenius was taken, and
killed for his impious ufurpation : Arbogajles fled, and
for fear killed himfelf Claudian a Heathen fings fweetly
of this remarkable viflory (|.
Soon after this, 'Theodoftus fell fick, and died at Milan,
February 24th, A.D. 395, having lived fixty, and reigned
fixteen
* Libaniuspro templis, pag. 10. f Socrates, Hift. lib.!", cap.zj".
Theodorer. Hift. lib.j. cap. 24. Sozom. lib. 7. cap. 24.
Ij Claudian. de 5. Confulatu Honorii, ver.95. & feqq.
Te fropter gelidis Aquilo de monte procellis
Obruit adverfas acies, revolutaqiie tela
Vertit in auBores, & turbine reppulit hnjlas.
O nhiium dileSie Deo, cut fundlt cib antris
JEolus armatas hyemes ■■, cui militat £.ther,
Et cmjtirati veniunt ad clajfica venti.
The fame in Englidi :
For thee the Northern "Wind from hills with mighty blafts
O'erwhelms rhine enemies, their darts and arrows cafts
Back in -their faces, them to overthrow ;
Too well belov'd of God, for whom the air does blow
"Whole armed Vv'intcrs, which the Heavens do lend.
And winds, which at thy Trumpet Sounds attend.
Ch.4.^ Arcadius and Honorius. 443
fixteen years f, leaving the empire to his two fons,
jlrcadius and Honorius^ the former at feventeen years of
age, fucceeding in the Eaft, the other at eleven, in the
Weft ; Rufimis being tutor to the latter, and Stilico to
the former. Ambrofe fays of him, 7 loved the man \ for
when he ivas dying, he was more concerned for the flale of
the Church than for himfelf. He was indeed a nurfingfa-
ther to the Chrijiian Church, and a reflorer of her hr caches.
Before I conclude this chapter, I fhall obferve, that
the Chriftian Religion was propagated in Perfta in the
fourth century. Some authors are of opinion, that
there were Chriftians in that kingdom in the days of
John the Apoftle, fince his firft epiflie is in fome copies di-
refted to the Parthians \\. And Bardefanes, whoflourifh'd
in Mefopotamia in the end of the fecond century, writes,
'That there were Chrijlians in his time in the country of the
Parthians, o/the Medes and Perfians, <7i /^r (2; Badlria.
But in the fourth age the kingdom of Chrift was further
enlarged in Perfta. In the beginning thereof, St. James
of Nifihia went from Mefoptamia into Perfta, to vifit
the Chriftians who were already there, and to make new
ones. The Chriftian Religion was fpread there as early
as the council oi Nice'm 325. Adiahene was almoft all
Chriftian. Confiantine the Great v/as very glad to hear
fo good news ; and Sapor King of Perfta having fent
ambafladors to him about the year 332, to make an alli-
ance with him, he wrote a letter to that King, wherein
he prays him to grant proteftion to the Chriftians that
were in his kingdom. Neverthelefs there arofe a per-
fecution in Perfta againft the Chriftians, which was raifed
by the Magi, who accufed Simeon Arch-bifliop of Se-
leucia, and Ctefiphon, of favouring the Romans, who were
then at war with the Perfians. Sapor being enraged a-
gainft the Chriftians upon that calumny, burden'd them
with unfupportable taxes, and ordered all the priefts
and minifters of the Chriftians to have their heads cut
■\ Socrates, Hift. lib. f. cap. 26.
\ Du Pin's Abridgment of Church Hiftory, vol. 1. pag. Sd.
oft;
444 Lives of the Emperors
off, commanded their Churches to be demoliflied, and
^11 that belonged to them to be carried into the pub-
lic treafury, and Simeon to be brought to him, as a traitor
to the ftate and religion of the Perfians. , Thefe orders
were executed, and Simeon taken and brought to the
King in irons. He refufmg to worfhip the fun, was
fent into prifon, and fome time after condemned to death,
with many other Chriftians |[. The year following ^.^/^or
publilhed an edidt, wherein he condemned to death all
that fhould profefs Chriftianity. This edid was followed
by a general perfecution, in which a great number of
Chriftians perillied. Sapor ordered, that none fhould be
put to death but the Chiefs of the Chriftian Religion,
that is, the bifhops and prjefts ; the perfecution was
violent againft them, and did not end but with the
death of that king. Ifdigerd^ wlio fucceeded Sapor, af-
ter fome others, in the year 399, was very favourable
to the Chriftians *, at leall in the beginning of his
reign: but his fon Faranes perfecuted them cruelly,
and even hindred them from flying from the perfecu-
tion, by going out of his dominions.
Upon the Emperor Theodofius*s death, the Gentiles
feem to have refumed new hopes, and therefore Arcadius,
about fix months after his accefTion to the throne, upon
his father's demife, debarred them all ufe of temples or fa-
crifices in any place, or at any time whatsoever, reviving
all former penalties made againji them "f. The next year
ht cancelled all privileges anciently granted to Pagan Priejls
of any order, or under any title or name whatfoever, fince
it was not reafonable they fhould enjoy thofe privileges^
whofe verv profejfion was condetfined by law%. Then the
temples, being the nefts of idolatry and fuperftition, went
down in all places of the Eaft : the materials whereof
Arcadius, the year following, gave for repairing high-
ways, bridges, aqusedufts, and other public walls and
buildings H i|. And whereas in fome places, temples were
left
|[ Sozomen.IIift. Eecl. lib. 1. caprS, — ij-.
* Socrates, lib. 7. cap. 8. f Codex Theod. lib. 16. tit. 10. lege 1 3.
4: Ibid, lege 14- [IH Ibid. lib. ij. tit. i. lege 3<).
Ch.4- Arcadius and Honorius. 445
left {landing in the fields, for conveniency of the coun-
try people, he commanded even thofe to be taken down,
that fo the foundation of fuperftition *, which with re-
fpeft to the temples and idolatry of the Pagans in Ph{S'-
mcia, was procured by Chrjfojloni ; who alfo underltand-
ing that the Scythian Nofnades, who dwelt beyond the
IJier, were difpofed to entertain the Gofpel, but were
deftitute of any to preach it to them, got men of an
apoftolical fpirit to undertake this work. Theodoret fays -f-,
I have read letters writ to Leontius B'ljhop of Ancyra,
concerning the converfion of the Scythians, and defiring
jit teachers might he fent to them.
ChryfoJlo7n alfo finding the Goths over-run withArianifm^
got fome proper perfons of that country, and ordained
them readers, deacons and presbyters, and afligned them
a Church within the city. By their induftry he reclaimed
many to the Catholic Church jl; and that this might
fucceed the better, he himfelf went often and preached
among them, making ufe of an interpreter to convey
his difcourfe to the people, and perfuaded other elo-
quent preachers to do the like.
Honorius did not carry the reformation fo far in theWeft
as his brother did in the Eafl. He forbad all facrifices ;
but commanded all ornaments of public buildings, fuch
as ftatues and images, to be preferved, any laws or fta-
tutes to the contrary notwithftanding :}:. The council of
Carthage petitioned**, " That all remainders of idolatry
*' in j^fric might be abolifhed ; that all temples thaC
" flood in the fields, or in private corners, might be
*' pulled down -, that the Gentile feafls and entertainments
" attended with profane fcandalous dancings (at which
*' fometimes they conflrained Chriftians to be prefenc,
*' and that upon the folemnities of the martyrs) might
*' be prohibited ; that the fports and fhews exhibited on
" the theatres, might not be on the Lord's-Day, or
" upon
* Ibid. lib. 16. tit. 10. legeitf. f Hift. Eccllib. /. cap. 29.31.
t Ibid. cap. 30. II Ibid. cap. 30.
^ Codex Theodofii, lib. 16. tit. 10. lege if.
** Codex Canonura Ecciefix African*, Can. j-S, 60, 61. Cone.
Tom. 2. col. 108/.
44<> Lives of the Emperors
'' upon any Chrjftian Solemnity, and that no Chriftian
*' migiit be compelled to be there." In anfwer to which
petition, the Emperor enacted, by orders fent to Apollo-
dorus^ proconful of Afric *, " That as to temples, if not
" ufed to any unlawful purpofe, they fhould fland in-
" tire •, but if any man rfiould do facrifice in them, he
«« fhould be puniihed according to law •, and all idols,
«' abufed to vain and foolilh fuperftition, fhould be
*' taken down by the public officers. That as to
" their public feafls and meetings, the law had already
" forbidden all profine rites ; but that their common
'• meetings, their fhews, and entertainments of the peo-
" pie, fhould be ftill fuffered ; provided they were done
" without facrifices, or any damnable fuperftition, as
" the words of the law bear."
Thus have we feen how Paganifm ebbed and flowed
in the reigns of the feveral priaces, after Chriftianity
became the Religion of the empire in the fourth century.
The fum of the whole we have in the words of 'T'heo-
doret i" : " Conjlanline the Great, a prince worthy to
'* be praifed, who firft adorned the imperial throne
" with piety, when he obferved the world running
" mad after idolatry, exprefly forbad that any fhould
" worfliip Dccmons. His fons followed their father's
" footfteps : but Julian revived the wickednefs of Pa-
" ganifm, and added new fewel to its old errors. To
" himfucceeded Jovian^ who again prohibited thewor-
" . fhip of idols. The elder Valentinian governed Europe
*' according to the fame rules ; while Valens in the Eaft
*' permitted every body to worfhip and adore what
" they pleafed, but conftantly perfecuted thofe, and
*' thofe only, who maintain*d the Catholic and Apofto-
" lie Dodlrine. All his time the altars fmoaked with
" incenfe, and the Gentiles brought their facrifices and
*' drink-offerings to their images, and kept their pub-
*' lie feafts in the open market-place : The priefts and
" vo-
* Codex Theod.Hb. \6. tit.io. lege 17, 18.
t HiitoriaEccl.Ub.j-. cap.Z9.
Ch.f Arcadius and Honorius.' 447
" votaries of Bacchus, clothed in goat's skins, ran up
<« and down, tearing dogs in pieces, howling and
*« making a dreadful noife, behaving themfelves in a
" moft wild and frantic manner, with the reft of thofe
*' mad ceremonies, whereby they were wont to cele-
«' brate their profane feftivals. All which the moft
" religious Prince I'heodo/tus, when he came to the em-
" pire, did utterly extirpate and abolifti, and drove
" them to eternal filence and oblivion."
We may hear more of the Progrefs of Chriftianity,
and of the Overthrow of Paganifm, in the fequel of this
hiftory. In the mean time, I conclude this volume;
heartily praying, 'Thai the kingdotn of fatan maj fall as
lightning from heaven, and that the kingdoms of the world
may become the kingdotns of our Loj'd and of his Chrifi,
and that he may reign for ever and ever.
The End of the Firft Volume,
A N
Alphabetical Index
TO TH E
First Volume.
A.
ADawj Confequences of his Fall. Page 122, 135
J^ Adonisj his Fable and Worfliip. 202
Age, Apoftolicalj fome account of it. 272, 275
Alcoran-, Reafons for rejefting it. 6^1, <&'c.
Alexander Severus, Emperor, his Charadter. 3^<^. Veneration
for Jefus Chrift, and ChrilHans. 35^
Andrewy ApoMe, a View of his Life. 285', 2^6. Account of his
death, by Dofitheus-, Nicephorus^ and Bernard. 286
Antiochy a Mutiny there under Julian the Apoftate, 417
Antoninus P///^ writes in favour of the Chriftians. 337, FlisDeath.
Antoninus^ the Philofopher, his Charader. ibid.
Apisy Egyptian Deity, 1 62. An account of his Worfliip, ibid. 167^.
Signification of his Name, applied to Noah. 167
ApoUoy how reprefented by the Pagans, 23. His Chara6terof
Chriftians. 387, 388. His Temple in P<7/>^»e burnt. 417
Apollonia-y her Martyrdom. 360
Apolloniusy of Tbyana, an account of that Impoftor. 347, 348.
What Credit to be given to his Life, written by Philoftratus.
348, 349
Apologies y for Chriftianity, their defign and ufe. 319
^/o//£"x, their Character. 132,133. When they left yer/z/^/ew.
271,272. The meaning of their Appellation. 273. Prerogatives
of their Office. 274, &c. Not Bifliops of particular Places. 274.
Their Power. 275
Apotheofts, the Manner of performing that Ceremony. 251.
Imitated by Papifts in Canonization of Saints. ibid.
Arcadius-y Emperor,prohibits the ufe of Temples. 444. Dcmo-
liflieth fome. 445
AJlnmaj Heathen God, the fame as the Sun. 198
Afiterothj Heathen Goddefs, her fcveral Names. 200. Who
201.
Atheipy
!An Alphabetical Index;
Atheifis^ why worfe than Pagans, and even Devils. 12, 15
Atoms^ their fortuitous Concourle not the caufe of things. 6, 22,
23
Aufiin^ Monk comes into England. 77. Succefs of his Mini-
ftry. ibid. 78. Is oppo fed by the BnY//^ Clergy. 78, 79
B.
Baalj an Idol, the meaning of his Name. 187. Worfhipped
by the Carthaginians. 188. in Gaul. ibid. Italy, ibid. The
Manner of his Worfhip. 189. WoriTiippcd by different
Names, in difFerent'Nations. 1 90. The fame with Jupiter, ib^
His feveral Epithets. 191
BW-Sw/^, the fame with Cj/^?/^. 191,191. Her Worfhip and
Feftivals. ibid.
Baal-Veor-i a Moabitijh Idol. 175, 176'. An Account of it. 177.
The fame with Vriapus. ibid. Reprefents Noah. ibid.
'Babylon.^ mention'd by St. Pe?er, noi'Rome. ^79^ ^80
B^a^z/j, various Images of that God. 19^, 19^
Bartholomew}^, Apoftle, his Life. 292. Suppofed the fame with
Nathanael. ibid. An account of his Million, from Socrates^
2.nd Nicephorus. 293. His Death. ibid.
Beelzebubj various Opinions about that Idol's Name. 193, 194.
Probably the fame with Tluto. ibid. Its Form. 221
Berofus, the Date and Charader of his Hiftory. 104, io<^
Bible, its Greek Verfion ferviceable in the Converfion of the
Gentiles. 2.6
Britons, their Idolatry. 21^0, 261
Brutes, not mere Machines. 23. Nor endowed with Reafon. 24
Byzantium, made the Seat of the Empire, 388. Called Neij
Rome and Confiantinople. ibid.
C.
Qajfrees, unjuftly accufed of Atbeifm. 9, 10
Calf, [Golden, its Shape. 158. Its Weight. 159. How wor-
shipped by the Ifraelites. 1 70
Calvary, Clefts in that Mountain own'd to be Miraculous by a
Deift. 315, 3i(>
Caracalla, Emperor, his Character. 354. And Death. ibid.
Carthage, when built. 107
Celfus, Epicurean Philofopher, his Charadler. 352
Ceres, her Defcent and Hiftory. 239, 240
Cejarea, that City lofes its Charter under Julian the Apoftate.
418. Church Revenues feiz'd there. ibid.
Chinefe, their Hiftory fabulous. ^112. Their Skill in Aftrono-
my. ibid.
Chrifiianity, its fuperiour Excellency to all other Religions. 142.
It is advantageous to Society. 145. Its Excellency appears
from the Purity of its End. I4<j. It affords a Remedy for the
Vol, I. G g Miferies
An Alphabetical Index
Miferies incident to Man. 147. Declares the Glory of God.
ibid. The Purity of its Morality, ibid. 148. Commended by
its Myfteries. 149,150. What Change it made in Men. 322.
Trium'phs over Perfecution. 375, (^c.
Chrifiia?iS:, how excellent, confidered as an Ecclefiaftical Societ)'.
145. How confiderable their number was in Tertullians
days. 308;, 305. Ju^in Martyrs Appeal to Trypbo on that
Head. 309,310. Their Unanimity. 310. Univerfality. 311.
■ Their Patience under fufterings made many Profelytes. 324.
What inftigated the Pagans againft them. 347
Chro?wlogy-, icnown only by the Scripture. 78, &c. That of the
Scripture confirm'd by Pagan Writers. 80
C/;»rci7, Primitive, Charader of its Teachers. 321. And Mem-
bers, ibid. How their Courage was mifreprefented by the
Pagans. 325
Commandments^ the Ten, their Excellency. 9^, 97
Cojiflans, Son to Co-afla-ritine the Great, his Zeal againft Paga-
nifm. 395. Murthered by order of the Uiurper i»/^^7/(?,-/r/»x.
396
Confiantincj the Great, his Defcent. 378. Goes to his Father at
York. 379. Made Emperor by his Father's Will, and received
by the Army. ibid. Marries, ibid. Marches againft Maxeiz-
tiiis. 380. Receives ailurance of Victory by the Crofs. ibid.
Inftrucled in Religion. 381. Conc[UQrs Maxejitius. ibid. His
firft Ediilt in favour of the Chriflians. 382. Aboliilies Cru-
cifixion. 383. His Kindncfs to theBilliops. 383. His Expe-
dition againft Liciniiis. 384. Defeats him, and becomes
Mafter of the whole Empire. 385. Forbids Divination and
Alagic. 386. Orders the Obfervation of the Lord's Day. /'W.
And Friday in Honour of our Saviour's Paffion. ibid. Em-
ploys Chriftian Officers. 387. His Orders for building
Churches, ibid. Exhorts Governours of Provinces to Chriftia-
nit}^ ibid. Fixes the Seat of the Empire lit Byzantium. 388.
His vigorous Endeavours to root out Idolatry. 390, 391. Is
baptized. 392. Reafons why hedelay'dhisBaptifm. 393. Dies.
ibid. His Character by Etifebius. ibid. Divilion of i:he Em-
pire on his Death. 394
Confiantiiis^ Son to Con^ amine the Great, becomes Mafter of
the whole Empire. 396. Makes a Law againft Divination and
Magic, ibid. 397. Dies. * . ibid.
D.
Dagon^ feveral Opinions about the Name of that Idol. 195, 1^6.
Probably the fame with Nf/)/«»e. 196, 197. Its Form. 196
Diana., her Character and Worfhip. 236
Dioclcfan-t favours the Chriilians in the beginning of his Reign.
365, Confents to their Perfecution. 370. Refigns the Pur-
ple. 371
Diodorus
to the Firfl Volume.
Dlodorus Siculusj what Credit his Hiilory deferve;. 104
Hivinationsj Cicero's Opinion of them. 25<J) 2.5 7
Dm»i-, Emperor, his Charadler. 359. Death. ibid,
Do-mtiajtj his Character. 328. Death. 329
Druids-, their Name and Office. 261
Dutiesy to OLir fclves, deducible from the Divine Perfections. 35,
36
E.
Egyptiam-, their Hiftory fabulous. loi, &c. Their Year uncer-
tain. 106. Their Idolatry. 159, 160. Ridiculed even by
fober Pagans, ibid. How they became acquainted with ibme
Divine Truths. 228
Eunuch^ of Queen Candace-, his Story. 306
Evil, the necelFity of knowing its Origin. 46, 47
G.
Gad and Menij Pagan Deities, an Account of them. 203,204
Ga/eriiis, defary his Averfion to Chriftians. 369. Is made Em-
peror. 372. Continues the Perfecution. ibid. Number of
Martyrs. 373. Its Duration. ibid.
Galliy Pagan Priefts, fome Account of them. ij6, lyj
Gauls, their Idolatry. 2.62
Gideon, his Ephod worfliipped. 219. Wherein that Sin con-
fifted. 220
Genefis, the Extent of that Hiftory.^ 99/
God J the Neceffity of his Exifbence. 3, 4. His Being demon-
ftrated by Moral and Natural Pvcafons. 7, 8. His Exigence
univerfally acknowledged. 9, 10, 11, 30. Belief of fuch a
Being proceeds not from Fear, Ignorance, or Policy. 10.
His Exiftence appears from Confcience. 11. From the Na-
ture of the Soul. ibid. 12. Why he is infinite, immutable,
incorruptible, independent, and One. 14, 15. His Unity
own'd by fome Pagan Philofophers. 15. Why more than
one adored by the Heathens, ibid. He muft be an intelligent
Being, ibid. 16. Endow'd with perfed Liberty. i6, 17. Om-
nipotent and' Wife. 17, 18. Infinitely jufl. 18, 19. Our
Duties to him. 33. Honour due to him appears from his
Perfedions. 34. Love and Fear due to him. ibid. Why to
be venerated. 37. Different Opinions, and dark Notions of
God among the Heathens, ibid. 38. His Will committed to
Writing. 99. His Unity afferted by fome Pagans. 2^1,
&c.
Goody Chief, different Opinions concerning it. 59> 4^
Goths, the Progrefs of Chriflianity among them. 428. Cor-
rupted with Arianifm. ibid. Reclaimed by Chryfojlom. 445
Grace, its Neceffity. 14S
Gg 2 Gratian^
An Alphabetical Index
Gratiafiy made Emperor. 429. Mzkes Theodojtu! his Collegiie
ibid. Refufes the Title of Tontifex Maxivius. 4.31. His
Death. 4.38
. Grecians^ the Charader of their Hiflory. 107, 108. Whence
they derived their Idolatry. - 228, 229
Gregory Naziajtzeny fenior, his Courage in oppofing Julia?} the
iipollate. ' 4.18
H.
Hach'iany Emperor, his Character. 33^. His Death, ihid. His
Speech to his Soul in his laft Moments. ihid.
Happhiefs, true, not underftood by the Pagan Philofophers. 53
fleathe?zi^ their Hiftory more Modern than that of Mofes. 99,
^<:. Their Learning borrow'd from the Jews. 73, 74, m
Their Theology not to be excufed, or palliated. 231, 232
Hf-Zw^^W/zj-, why fo named, 354. His Character. 355. Death ./W.
Hellenifnij what. 152
Herod.y Agrippa, his miferable End. 238
Herodotusj the Date of his Hiftory. 99. Its Credit. 104
Hierocles, his Book againft Chriftians anfwer'd by Eufebius. 347
Hiftory J facred, how difguifed by the Pagans. 114, 115
Hijmon-, Vdley, why fo called. 180
Honorius^ Emperor, how far he a6ted againft Idolatry. 445. Pre-
ferves the Pagan Temples. 446
I.
JherianSj now Georgians.^ by whom, and when converted. 389
Idolatry y meaning of that Term. 151. Its Origin, and State in
different Nations. 152, ef^f. Several kinds mentioned in the
Scripture. 175. Its Abllirdity from the Number of Gods.
225. From the corrupt Morals of thofe Gods. ihid. 12.6.
From their Original and Deceafe. 22(}, 227. And the Divi-
fion of their Divinity. 229, &c.
Ignatius :, Bifnop of Antiock^ his ardent Defirc of Martyrdom.
330
Images-) their Antiquity. 154, 155. Variety. 15^. With what
View ufed. ihid. When brought into Ferfia. 209
Jmpofturej its Nature and Views. I3<), (&c.
Indepeiident Beings, their Succeffion impoflible. 34
Indians^ firft converted. -3^9
Infpiratio?!., Divine, what. 81
Jfis and Oftris., their Htftorv and Signification. 166
James J the Greater, his Life. 287. Death, as related by C/c-
ment oi Alexandria-) ihid. How it was revenged. 288.
— — z^-^^- Li?/?, his Life, 207. Death, as related by Jofephus.z^S.
and Egejippus. 299. TheDcfign of his Epiftle. ihid. 330
Jetvs:, their Religion reveal'd by God. 65-, 66. Their Origin^
according to Jufrifi. 116, 117. Their Charader drawn by
that
to the Firft Volume.
thatHiftorian. zW. By Tacitus. 118. By Plutarch, iic), 120-
and Juvenal. 120. Falfly accufed of Idolatry. 223. Vindi-
cated againft Juflin. ibid. Againft Tacitus and Appian. 224.
Their Difperfion, how ferviceable toward the Converfion of
the Gentiles. 265
John:, the Apoftle, his Life. 289, &c. Some particular Favours
conferr'd on him by Jefus Chrift. ibid. His miraculous Efcape
from the Cauldron of boiling Oil, attefted by TertulUan. 291
Jovian-i Em.peror, chofen. 421. His Speech on thatOccafion.
ibid. His Peace with the Perjians. ibid. Is lampoon'd by the
Pagans. 422. His Condud in favour of the Chriftians. ibid.
HisEdid in favour of confecrated Virgins. 223. His Death.
ibid. Theodorefs Refledlion on his Ihort Reign. ibid.
Jude-, Apoftle, his Life. 300, 301
Judas J Ifcariot; Meaning of that Name. 302. Why made an
Apoftle. ibid.
Julian-) the Apofiate:, why he did not put the Chriftians to
death. 325. His Life and Character. 398. Is made C^/dtr.
400. Profefles Chriftianity in Gaul. ibid. His Succefs there.
ibid. Proclaimed Emperor by the Roman Legions, ibid. Goes
to Conjiantinople . 401. Ads in favour of Paganifri. ibid.
His open Apoftacy. 4102. Repeals Laws in favour of the
Chriftians. ibid. Means which he ufed to fupprefs Chriftianity
and reftore Paganifm. 403, &c. Writes againft Chriftianity.
404. Confults Apollo's Oracle. 415. Receives no Anfwer.
416. Perfecutes the Chriftian^ at Antioch. ibid. Receives a
Mortal Wound. 419. His impious Speech on that occaiion.
420. The Chriftians rejoice at his Death. ibid.
JmiOy her Defcent, andHiftory. 239, How reprefented. ibid.
Jupiter.) his Charader. 235, 23(). A remarkable Account of the
Demolition of his Temple at Apamea. 43(5. Several of that
Name. 190, 191
Juflin Martyr:, the Succefs of his Apology. 337. His Deaih
procured by Crefcens. 3^1
L.
liearned Mtnj great Number of them in the fecondCentury. 352
Learning-) its Ufe to the Chriftian Church. 319
Legion-, Thundering, the Account of it well attefted. 343, 344
' Thebean-) queftion'd by good Authors. 352
Letters-, known firft to the Jews. 107. Brought into Greece by
Cad^nins. Hid.
Libaniusj his Oration in favour of Pagan Temples. 43 (^, 437
Liciniusy made Emperor in the Eaft. 384. Oppofes Chriftianity.
ibid. His blafphemous Speech to his Army. ibid. His Death.
385
Luaan of Samofata^ his Charader. 351. What he fays of the
Chriftians. 3^2
Lukcy
An Alphaberieal Index
Luke^ Evangelift, his Hiftory and Stile. 308. When he wrote
his Gofpel. ibid. Account of him from Jerom. ibid.
M.
Magiansj their Origin, and Tenets. 210, 211. Reformed by
Zoroafires. 212, 213. Their Scripture. 214, 215
Mahomet f his Religion abfurd, as it appears from the Hiftory of
his Life. 54, (drc Some Remarks on the Wickednels of his
Life. 59, <&c. His View in publifhing the Alcoran. 136
Mahuz,zim., a Pagan God. 205. According to Mr. Mede^ An-
gels and Saints are fignified by that Word. 206
Manethof what Credit to be allow'd his Hiftory. 103
Marcellus^ Bifhop of Apamea-, deftroys the Temple of Jupiter.
43 5. His Martyrdom. ibid.
Marcus Aurel. Antoninus^ Emperor, his Character. 338
Mark, Evangelift, an Account of him from Eufebius. 304
Martin-, Biftiop of Tours, his Zeal againft Paganifm. 437, 438
Martyrs, of Lyons, their Ads. 341
Matter, not eternal. 4, &c,
Matthew, Apoftle, his Gofpel found in htdia. 293. His Life.
294. When and in what Language he wrote his Golpel. ibid.
Account of his Miffion. 295
Matthias, Apoftle, his Eledion. 303. Labours, ibid. Account
of his Death, from Dofitheus. ibid.
Mavia, Queen of the Saracens^ her Compa6l with the 'Romans.
427
Maxim us. Emperor, his Character. 357. Is forc'd to confent to
Con^vantines Edid in favour of the Chriftians. 382. His
Death. 385
Mercury, his Defcent, e^r. 237, 238
Meffiah, how defcribed by the Prophets. 71. Expefted by the
Jeius at the time of our Lord's Appearance in the World. 2.66
Minerva, her Charader and Rank. 236. Infcription over an
Image of that Goddefs. 1^9
Miracles, what. 6<^, 66. ^ Their Ufe. 66, 6j. Their Force in
the primitive Church. 316, ^c.
Mnevis, an Egyptian Deity. 16^2
Moloch, in whathisWorfhipconfifted. 178, 179. ADefcription
of that Idol. 180. Worfliipped by feveral Nations under
different Names, ibid. The fame with S'^/'/^rw. 181
Morality, that of the Pagans defective and corrupt. 42, <S'c.
iJ/o/f'x, his Sincerity. 94. Modefty. 95. ,Difintereftednefs. iW.
9<j . The Antiquity of his Writings proved by antient Authors.
99. When he began to write, ibid. 100. The Authority of
his Writings proved even from Pagan Authors. 112, (ifc.
His Character by Diodorus Siculus. 115, 116. Juflin. 117.
and Tacitus. 118. He is fignified by feveral Pagan Fables.
167, 168
Motion, not the neccflary Effedt of Matter. 5, 6
to the Tirft Volumer
N.
Nature, its Light infufficient to dired us in the Worfliip of God.
28, &c. Or the Means for obtaining Pardon of our Sins.
50, &c. Cannot condud us to eternal Happinefs. 53? 54
NeceJJttjf of Exiftence, the Meaning of that Term. 2
Neighbour, our Duty to him deducible from the divine Per-
fedtions. 34, 35
Neptune, his Hiftory. 241
Nergal, a Heathen God, the fame with the Sun. 198
Nero, Emperor, his Charader. 325. Lays the burning of Rome
on the Chriftians. 327
Nijroch, a Heathen God, what. 198, 199
Noah, his Story, howdifguifed by the Pagans. 113
O.
Oracles, Pagan, filent on our Lord's appearance in the world.'
312. As appears from Pagan Writers. 313,314
Origen, 2ig2im&. Celjus, the Charader of that Book. 352
P.
Vagans, the Abfurdity of their Religion. 14^
Fantheon, ztEdeffa, fhut up. 430. Open'd again. ibid.
Papias, Bi{ho^ of Hierapolis, his Charader. 280
Tajjions, why to be regulated. 36
Faul, the Apoftle, his Life. 280. An account of his Labours,
from Clement of Rorne . 285. and Theodoret. ibid.
Peace, univerfal, when Jefu^ Chrift appear'd, facilitated the Pro-
pagation of his Gofpel. 266
Per egrinus, the Cynic, his CharnQ:er. 35. Death. ibid.
Perfecution, l.Qy Nero. '^z6. Its Extent and Duration. 327,328.
ll.By Domitian. 329. III. By Trajan. •'2^2^, t^t^o. Its Extent.
331. Is continued by H«</n^»!. 334, 335. Its Duration. 33d.
IV. By Antoni7ius Pius . 337. V. By Antoni7tus the Philofopher.
338. Its Duration, ibid, and Severity, ibid. 339, 341. Rea-
ion of its Relaxation. 343, 344. VI. By Sever us. 34(). Mar-
tyrs of Note. ibid. VII. By Maximinus. 3<7. Motives for
it. ibid. Its Date. ibid. Extent. 358. VIII. ByDmW. 35:9.
Its Severity, ibid. ^60. Martyrs of Note. 3^1. Continued
hy Gallus. ibid. IX. By Valerian. 363. Its Date. ibid. Mar-
tyrs of Note, ibid. 364. X. By Diocleftan. 3^)9. Its Severity.
370, 371. See Galerius.
Perfecutors, their miferable Ends. 374, 37;^
Perfia, an Account of the Religion of that Country, from Dr.
Prideaux. 209, (^rc. From ^ Curtius. 216, 217. From
Theodoret. 217. From Plutarch, ibid. From Herodotus. 2i2.
When their Idolatry was introduced among the Je-vjs. ibid.
Progrefs of it in otlier Nations. 209, 210. Chriftianity pro-
S pagated
An Alphabetical Index
pagated there in the fourth Century. 443 . Planted early in that
Country, ibid. Perfecuted by King Sapor. 444
Fetev:, Apoftle, his Life. 27(1, &c. His being named firft, no
proof of his Primacy. 277. Reafon of his Name. ibid.
Was not the Founder of the 'Roma?i Church. 278^ 279. Did
not prehde in the Council of J-erufakm. 298
Vhenicians.y their Hiftory. loi. Their Idolatry. 171, 172
Vhilip:, the Apoftlc;, his Life. 291. Death, as related by N/Ve-
phorus. 292
Philip, the Deacon, his preaching. 306. Jerom^ and Cyril's
Account of him. ibid.
Fhilip, the Emperor, whether a Chriftian. 3 5 8, 359
FlajtetSy why woriliipped by the Heathens. ■- 153
Fliny-, the younger, his Epilile to Trajan in favour- of the Chri-
fbians. 309, 331. When it was written. 333
Flutarchj when he wrote. • 109
Fliito-, how reprefented. 241
Folycarp^ Edifying Account of his Martyrdom. 339, <^c.
Fopes-, when they began to change their Names. 277
Frayer, its Necellity. 33, 34
Fropbeciesy the Ufe of them in proving the Truth of a Reli-
gion. 67, 68. Several Sorts, ibid. How to be diftinguiflied.
69. The Rules applied to the Scripture, ibid. 70
Frojelytes, of the Gate, v/hat. 266
Frovidenccj Defined. 19. Proved from Reafon. ibid. 20. From
Experience. 20, drc From the prefent Conftitution of the
World. 22. Its Wifdom. 23. NecefiTity of it, acknowledged
even by wife Heathens. 2'y6. Itsjuftice. ibid.
R.
Ileligio7tj its fuperior Excellency to Atheifm acknowledged, even
by Atheiils. 30. What it implies. 37
F.efurre£iionj of Jefus Chrift, Pilate's Account of it to the Em-
peror. 2(:)9, 270
Revelationy divine, its Neceffity and Ufe. 36, ^<:. 64. Ac-
knowledged by Jamblicus. 39
"Rewards-, and Punifliments, whence arifes the Suppofition of them .
24
Romans, the Date of their Learning, no. The Character of
their Hiftory. in. Origin [and Progrefs of their Idola-
try. 242, 243. Number of their Gods j their Rank and Em-
ployments. 244, 245. Feftivals. 252. Publick Sports in
Honour of them. 253, 254. Various kinds of Priefts, and
their feveral Offices. 255, 256. Sacrifices. 256
RuJJiajis, their Idolatry. 22(5, 227
Sabaif7/', wh:.t. ■ 152
Sacrijices, Human, ufed by the ^e-w;, 178, 179. By feveral
other
to the Firft Voldnic.^
other Nations, i^iy&c. 257,263. Variety of Sacrifices a-
mong the Pagans. 257, 258. Ceremonies ufed in them. 25:8,
259. What the beft. 325
Sanchoniatho?h his Account of the Creation,^ 171. A Character
of his Works. " 172, 175
Saturn^ a Defcription of his Image. 183. His Charadter. 285.
SaxQfis, Britijhj their Converfion. 75
Scriptureiy how proved divinely reveal'd. 69, &c. They are
worthy of God. 73, 74. Their Excellency, 74, 7^. Their
Truth acknowledged even by Enemies of our Religion. 83.
Their Harmony. 85. No part of them could be forged.
87, &c.
Scythians^ the Date of their Hiftory. 11
Self-Miirtherj unlawful. 36
Serapiiy Temple of that Deity ^t Alexandtla) its Beauty. 432.
Attempt to convert it into a Chriftian Church oppofed. ibid.
433. Demoliilied. 433. Image of the God. ibid. Tradition
concerning it. ibid. Is demoliflied. ibid. Two Churches
built on the Ruins of the Temple. 435
Serpent, Brazen, Origin of that Idolatry. 220. The Meaning
of that Symbol. 221,222
Sez'eruSj Emperor, his Charader. 345
Shejbach, a Pagan Goddefs. 204, 205
Simon J the Apoftle, why call'd Zekm. 300. His Life. ibid.
Sin, its Origin, why neceflary to be known. 46, &c. NoC
known to the Heathens. 48, 49. , The Caufe of their Igno-
rance. 48. All their knowledge of it was derived from the
Holy Scripture. 49. Its Deformity. 50
Soulj prov'd immortal from its Immateriality. 26, 27, From the
Paffions. 28. The Belief of it beneficial to Society. 29, 30.
Admitted by fome Pagans. 30. It appears from our Hopes
of future Happinefs. 31. And from the Nature of a fupreme
Being, ibid. " 3 2? 33
Spaniards^ their Idolatry. 262
Spiiiofa, confuted. 5? <5
Stetin-) in Vovierania, its Idolatry. 263
Succoth Bermhj a Heathen Goddefs, the fame with Fenus. 199,
200
Sun-, Moon and Stars, the Antiquity of their Worfliip. 152, <drc.
Manner of performing it. ibid. Pradtifed by the Jews. 207,
208
Symmachus, made Provoft of Ro?ne. 431. Pleads for the Altar
of Victory. ?W. Is anfwer'd by -^w^ro/e, Bifhop of Milan.
439. Bai^ifhed. i^;V. Reftored and made Conful. ibid'
Vol. I. Hh T^
An Alphabetical Index
T.
Tammuz-, a Heathen God, the fame with Adonts. 20ij 202^
Meaning of the Name. 203
Templesy Pagan their Antiquity. 248. Manner 'of building
them. ibid. 2^^i 250. Statues in them. 250
T^r/i/>/'i»2, an Account of them. 15:7, 158
Tejiamenty Old, its Excellency. ^5. Divine Authority. 121,
122. Charafterof its feveral Books. 122. Its Hiftory con-
firm'd by Pagan Writers, 123, <d'c.
*— New, how proved the Word of God. 66-, <^c. That
Proof common to the Old Teftament. ihtd. Its Authority
eftablifhed. 128, <irc. It could not be forged. 134, (^c. Is
confirmed by our Adverfaries. 139, 140
Theodojius^ made Collegue to Gratian. 429. Prohibits divinatory
Sacrifices. 430. Enforces that Prohibition in the Eaft. 431.
Summons the Senate at Rome. 438. Harangues them againft
Paganifm. ibid. His Laws againft Sacrifices and other Parts
of Idolatry. 439. Makes other Reformations at Uome. ibid.
Returns to Cojifiatitinople. ibid. Refents the Murther of Va-
lentiniaji. 440. One of his Laws againft Paganifm at length.
ibid. 441. Its fuccefs. 441. His Death, ibid. Charader by
A^mbrofe. 445
ThomaS:, Apoftle, his Life. 295. His Miffion according to
Jerom and Nicephorus. ibid. His Labours in Eaft-India. 296
Thucydidesy when he flouriftied. 108. His Charader. ibid.
Tiberius., Emperor, his Opinion of Jefus Chrift, and Favour
to Chriftians. ' 270
Tophetj why fo called. 180
Tradition., that of the Church of Uo/^?, its Rife. 94
Trajan, Emperor, hisCharader. 329. Anfwer to P/i«/s Letter
about the Chriftians. 333, 334. Teriullian's Opinion of it.
334. His Death. ibid.
Troy, the Date of its War. 107, 108
Tyranuus, his corrupt Practices deteded. 434.
V.
Valem, Emperor, his Law againft Divination. 425, 425. Ha-
raffes the Orthodox. 428. His Death. 429
Valentinian, chofen Emperor. 423. Goes to Nice. 424. MaJces
his Brother Falem his Collegue. ibid. Allows Toleration, ibid.
Reftrain'^ it. ibid. 425. His Law in favour of the Pagans.
427. His Death. 428. Charader. ibid.
Vatentiitian, jun. Emperor 429. His Death. 440
Valerian, put to death by Sapor King of Ferfta. 3<5»4
Vetius, her Charader and Worfliip. 286. Babyhnia», Proftitu-
tions in her Honour. 199, 200
Vi^orjf
to the Firft Volume^
VjSlory, Altar of, removed by Confiantius. 397. Reflored by
theUfurper Eugenim. 4,40. See Symmachus.
Vulcan-, his Hiftory and Employment. 238. How reprefentedJ
ih'td. The Manner of his Worfhip. 239
W.
Worlds not Eternal. 7, 8. Why of two Languages only in our
Saviour's Time. 6%. Why then under one Government, ibid.
Its Origin unknown to the Heathens. 77, 78
Z.
Zoroaftresy his Charader and Dodtrine. 211, &c. His Hiftoryr
214, 215. His Death. 215
Jaft Pablilhed, Printed for A.Millar,'
THE Hiftory of the Church under the Old Teftament, from
the Creation of the World j with a particular Account of the
State of the Jenjn before and after the Bahylonijh Captivity,
and down to the prefentTime: Wherein the Affairs and Learning
of Heathen Nations before the Birth of Chrift, are alfo illuftrated.
To which is fubjoined a Difcourfe, to promote the Converfion of
the Jeouf to Chriftianity. By Robert Millar, M. A.
This Book contahis the foUo'wing Chapters :
I. The Hiftory of the Church of God, in Six Periods, from the
Creation of the World to the Deliverance of the Je-ws out of
Babylon^ where, under each Period, the Sacred Hiftory is ex-
plain'd, Difficulties removed, the Chronology ftated and cleared,
and the Occurrences in Profane Hiftory are confider'd. II. The
Hiftory of the Jeivs, from their Return out of the Babylonifi
Captivity to the End of the Terjian Empire ; where the Affairs of
that Monarchy are alfo explain'd. A Digreffion concerning the
Affairs, Learning and Writers of Greece before our Saviour's
Birth. III. The Hiftory of the y^oyj under thQ Grecian EmpirQ
of Alexatider the Great and his Succeflbrs, efpecially in the
Kingdoms of Syria and Egypt , where the Aflfairs of thefe Nations
during that Time arc alfo illuftrated. IV. The Hiftory of the
yevjs in the 'Ronia7i Empire, from the Conqueft of Judea by
Fovipey^ to the Deftrudion of Jerufalem, and Defolation of Ju'
dea-, by the Emperors Vefpajia7ij Titus and Hadria7i; where the
^omaii Affairs, from the building of their City, efpecially before
the Birth of Chrift, are previoufly confider'd ,• with fome Account
of their Writers. V. Of the Se£ts gmong the y<?iyx, wz. the5^-
viaritanSf Sadducees-, Caraites, TharifeeSj Ejfenes and Herodians.
VI. Of the Patriarchs who govern'd the ^ews, of the Princes of
the Captivity, and of the principal Orders of their Doctors fince
the Deftrudion of jerufakm. VII. Of the Religion, Rites and
Ceremonies of the Jeivs. VIII. The Hiftory of the Jews, and
their Difperfions in the Eaft and Weft, till the Eighth Century
of the Chriftian j^ra. IX. The Hiftory of the Jews in the
Eaft and Weft, from the Eighth to the Eighteenth Century,
with fome Occurrences to the prefent Time. To which is
added. The above-mention'd Difcourfe, to promote the Con-
vcrlion of the ^eivs to Chriftianity ; wherein the moft important
Conrroverftes with them are ftated and cleared. With an htdex
and Chronological Table to the whole. There are feveral Enqui-
ries into Divinity, facred and profane Hiftory, Geography and
Chronology, in the feveral parts of this Performance, which can-
not be here particularly enumerated ; with many things new both
as to Matter and Method. And 'tis hoped, that as the Defign is
more comprehenfive than any thing of this kind that hath yet
appeared in public, fo it will be ufeful %o fuch as value and de-/
lire the Knowledge of thefe important Subjeds.
Trice bound-, 0}i6 Vound Five ShilHngf.
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