The saints everlasting rest, or, A treatise of the blessed state of the saints in their enjoyment of God in glory wherein is shewed its excellency and certainty, the misery of those that lose it, the way to attain it, and assurance of it, and how to live in the continual delightful forecasts of it and now published by Richard Baxter ...

CHAP. VI. The third Argument.* 1.1

SECT. I.* 1.2

MY third Argument, whereby I prove the Di∣vine Authority of the Scriptures, is this. Those Writings which have been owned and fulfilled in several Ages by apparent ex∣traordinary Providences of God, must needs be of God. But God hath so owned and fulfilled the Scriptures; Ergo, They are of God.

The Major Proposition will not sure be denied. The direct consequence is, That such Writings are approved by God; and if approved of him, then must they needs be his own, because they affirm themselves to be his own. It is beyond all doubt, that God will not interpose his Power, and work a succession of Wonders in the world, for the maintaining or countenancing of any for∣gery; especially such as should be a slander against himself.

All the work therefore will lye in confirming the Minor: Where I shall shew you; first, By what wonders of Providence God hath owned and fulfilled the Scriptures: And secondly, How it may appear that this was the end of such Providences.

1. The first sort of Providences here to be considered, are those that have been exercised for the Church universal. Where these three things present themselves especially to be observed: first, The Propagating of the Gospel, and raising of the Church: secondly, The Defence and continuance of that Church: thirdly, The improbable ways of accomplishing these.

And first, Consider, what an unlikely design in the judgment of man, did Christ send his Apostles upon? To bid a few ignorant Mechanicks, Go, Preach, and make him Disciples of all Nations! To send his Followers into all the world, to make men believe him to be the Saviour of the world, and to charge them to expect salvation no other way! Why, almost all the world might say, They had never seen him: And to tell them in Britain, &c. of one cru∣cified among theeves at Jerusalem, and to charge them to take him for their eternal King, this was a design very unlikely to prevail. When they would have taken him by force, and made him a King, then he refused, and hid himself. But when the world thought they had fully conquered him, when they had seen him dead, and laid him in his Sepulchre, then doth he rise and subdue the world. He that would have said, when Christ was on the Cross, or in the Grave [that within so many weeks many thousands of his Mur∣derers should believe him to be their Saviour, or within so many years, so many Countries and Kingdoms should receive him for their Lord, and lay down their Dignities, Possessions, and Lives 〈◊〉〈◊〉 his feet] would have hardly been believed by any that had heard him: and I am confident they would most of them then have ac∣knowledged, that if such a Wonder should come to pass; it 〈◊〉〈◊〉 needs be from the Finger of God alone. That the Kingdoms of the world should become the Kingdoms of Christ, was then a matter exceeding improbable.* 1.3 But you may Object, That first, It is but a small part of the world that believes; And secondly, Christ himself saith, that his Flock is little. I Answer, First, It is a very great part of the world that are Believers at this day, if we consider besides Europe, all the Greek Church, and all the Believers that are disper∣sed in Egypt, Judea, and most of the Turks Dominions; and the vast Empire of Prester Jehan in Africa. Secondly, Most Countries of the world have Received the Gospel; but they had but their time, they have sinned away the light, and therefore are now given up to darkness. Thirdly, Though the Flock of Christs Elect are small,

that shall receive the Kingdom, yet the called, that profess to be∣lieve his Gospel, are many.

2. Consider also, as the wonderful raising of the Kingdom of Christ in the world, so the wonderful preservation and continu∣ance of it. He sends out his Disciples as Lambs among Wolves, and yet promiseth them deliverance and success. His followers are every where hated through the world: their enemies are nu∣merous as the sands of the sea: The greatest Princes and Po∣tentates, are commonly their greatest enemies, who, one would think might command their extirpation, and procure their ruine with a word of their mouths: The learned men, and great wits of the world, are commonly their most keen and confident adversaries; who, one would think, by their wit should easily over-reach them, and by their Learning befool them, and by their policy contrive some course for their overthrow. Nay, (which is more wonderful then all) the very common professors of the Faith of Christ are as great haters of the sincere and zealous Professors, almost (if not altogether) as are the very Turks and Pagans: And those that do acknowledg Christ for their Saviour, do yet so abhor the strictness and spirituality of his Laws and ways, that his sincere subjects are in more danger of them, then of the most open enemies: whereas in other Religions, the forwardest in their Religion are best esteemed of. Besides, the temptations of Satan, the unwillingness of the Flesh, because of the worldly comforts which we must renounce, and the tedious strict conver∣sation which we must undertake, these are greater opposers of the Kingdom of Christ then all the rest; yet in despite of all these, is this Kingdom maintained, the subjects increased, and these spiritual Laws entertained and obeyed; and the Church remains both firm and stedfast, as the rocks in the Sea, while the waves that beat upon it do break themselves in pieces.

3. Consider also in what way Christ doth thus spread his Gospel, and preserve his Church. First, Not by worldly might and power, not by compelling men to profess him by the Sword. Indeed when men do profess themselves voluntarily to be his sub∣jects, he hath authorised the Sword to see in part to the execution of his Laws, and to punish those that break the Laws which they have accepted. But to bring men in from the world into his Church; from Paganism, Turcism, or Judaism to Christianity, he never gave

the Sword any such commission; He never levied an Army to advance his Dominion; nor sent forth his Followers as so many Commanders, to subdue the Nations to him by force, and spare none that will not become Christians: He will have none but those that voluntarily list themselves under him: He sent out Mi∣nisters, and not Magistrates or Commanders, to bring in the world; Yea, though he be truly willing of mens happiness in receiving him, and therefore earnestly inviteth them thereto, yet he lets them know, that he will be no loser by them; as their service can∣not advantage him, so their neglect cannot hurt him: He lets them know that he hath no need of them, and that his beseeching of them is for their own sakes, and that he will be beholding to none of them all for their service; if they know where to have a better Master, let them take their course: Even the Kings of the earth shall stoope to his Tearms, and be thankful too, or else they are no servants for him: His House is not so open as to welcome all comers, but onely those that will submit to his Laws, and accept of him upon his own conditions; therefore hath he told men the worst as well as the best, that if they will be discouraged or frighted from him, let them go: He tells them of poverty, of disgrace, of losing their lives, or else they cannot be his Disciples. And is not this an unlikely way to win men to him? Or to bring in so much of the world to worship him? He flatters none, he humoreth none, he hath not formed his Laws and Ways to please them. Nay, which is yet more, he is as strict in turning some men out of his Service, as other Masters would be ready to take them in. Therefore he hath required all his Followers to disclaim all such as are obstinate offenders, and not so much as to eat, or be familiar with them. How contrary to all this is the course of the great Commanders of the world, when they would enlarge their Dominions, or procure themselves followers? They have no course but to force men, or to flatter them. How contrary was Mahomets course in propagating his Kingdom? He levieth an Army, and conquereth some adjoyning parts; and as his success increaseth, so doth his presumption; he inticeth all sorts to come to his Camp; he maketh Laws that would please their fleshly lusts; he promiseth them beautiful sights, and fair women, and such carnal delights in another world: In a word, as his Kingdom was planted, so hath it been preserved, by no other

ways, but force and flattery. But Christ hath not one word for either of these: His compelling men to come in, is but rational perswading.

2. Nay, yet more then this, he makes his Church to grow by sufferings; when others increase their Dominions by the destroy∣ing of their enemies, he increaseth his, by suffering them to kill his subjects; An unlikely way one would think, to make the world either love or serve him. There have been few Ages since the first appearing of the Gospel in the world, wherein the earth hath not drunk in the blood of Believers. In the be∣ginning it was a rare case to be a faithful Pastor, and not a Martyr: Thirty, Three Romane Bishops successively were Mar∣tyred; thousands, yea ten thousand slaughtered at a time; In so much that Gregory and Cyprian cry out, that the witnesses who had dyed for the Truth of the Gospel were to men innumerable, that the world was all over filled with their blood, and they that were left alive to behold it, were not so many as those that were slain, that no war did consume so many: And the Histories of the Enemies acknowledg almost as much.

Now whether this be a likely course to gain disciples, and to subdue the world, you may easily judg. Yet did the Church never thrive better then by persecution; what they got not in number, yet they got in the zeal and excellency of Professors; and seldom hath it lost more, then in prosperity, yea when the vulgar pro∣fessors have enjoyed prosperity, yet persecution hath almost ever been the lot of the zealous and sincere.

And thus I have shewed you those wonders of Providence, which have been exereised for the Church universal.

SECT. II.* 1.4

SEcondly, Consider next what strange providences have been exercised for particular Churches. I cannot stand to heap up particular examples: You may finde them frequent in the Histo∣ries of the Church. What deliverances, Cities and Countries have had, what Victories those Princes have had, who have been their Defenders: as Constantine the great, and many since: and what apparent manifestations of Gods hand in all. Yea, he that reads but the Histories of latter times, where wars have been managed

for defence of the Doctrine of this Scripture, and obedience thereto, against the corruptions and persecutions of * 1.5 Rome, may see most apparent discoveries of the hand of God, yea even in those wars where the enemy hath at last prevailed, as in Bohemia, in Zisca's time, in France at Merindol and Cabriers. The History of Belgia will shew it clearly: so will the strange preservation of the poor City of Geneva. But all these are further from us: God hath brought such experiments home to our hands. If we should overlooke the strange providences that produced the reformation in the times of Henry the eight, Edward the sixt, Queen Mary, Queen Elizabeth, and King James; yet even the strange passages of these yeers past, have been such, that might silence an Atheist, or an Antiscripturist; To see the various streights that God hath brought his people through! The unlikly means by which he still performed it. The unexpected events of most undertakings! The uncontrived and unthought-of wayes which men have been lead in! The strange managing of our counsels and our actions! The plain appearance of an extraordinary providence, and the plain inter∣position of an Almighty arme, which hath appeared in almost every fight, even where it went against us was this apparent; and our overthrows were but preparatives to some eminent good; and the means of carrying on the designs of God, whose Issues shewed us what we could not see before. VVe have as plainly discerned the successe of prayer, and our unsuccessfulness when we grew secure, almost, as if we had stood by Moses, Aaron and Hur in the Mount. How confident were the enemies still before their overthrows? When did we win a field (for the most part) but we lost it first? How little did we prosper when our Armies were fresh, and flourishing, and strong? When was it that we were revived, but when we took our selves for dead? And when we gave up all for lost, then did God most evidently restore it. When it was thought about a yeer or two before; that the whole Kingdome would not have afforded enough, to have resisted the power of the persecuters in one County, they were so oppressed and banished into America; then did God arise and his enemies did flie before him; they melted as the waxe before the fire, they were scattered as the chaffe before the wind.

Not that I make a meer successe, any evidence of a good cause;

But successes that have the apparent finger of God, and are brought about by such wonders of providence, I am sure do teach us much of God, and tend exceedingly to confirm us, in the ve∣rity of his promises. Some men are so strongly possest with pre∣judice, and others so unobservant of Divine providence, and o∣thers such Atheists, that they think all things fall out by chance, that it is no wonder if nothing work upon them: Miracles from Heaven had no better successe with most of the beholders in times of old. Sure the strange providences for the Church in the times of Judges, of the Kings, of Hester, of Nehemiah, were very convinc∣ing, though they were not miracles. And ours have been as strange as most of theirs. For my own part, having been an eye witness of a very great part of these eminent providences, from the first of the war; I have plainly seen something above the course of nature, and ordinary way of Gods workings, in almost every fight that I have beheld. And many of the adversaries that be∣fore would not see, yet have seen the hand of God, and have been ashamed, because of their envyings at his people, Isay 26.10. Many do yet suspend their judgement of all this, till they see the full Issue: so cannot I: whatever the end may yet prove, I am sure I have seen the Lord in the means: And we may yet set up Samuels stone,* 1.6 and say, Hitherto hath the Lord helped us. Hither∣to the end hath not been such as the enemy hoped. If we will see the end before we judg, for ought I know you may stay till the end of the world; and till you are judged your selves. For Gods work is a chaine of many links: every age hath one link, but the last reacheth to eternity, and you cannot see the end till then. If you wait to know the full Issue, why, you shall not see it till the Issue of all things: This folly causeth a succession of enemies to the Church, and of men of deluded and perverse understandings; who will become wiser altogether, when they see the full end indeed: but then it will be too late. It is true, that things are still in a sad confusion, and in the eye of the carnal, worse then they were: But I have so often seen such a cloudy morning to go be∣fore a Sunshine day, and that God delighteth to work by con∣traries, and to walk in the clouds, and to hide the birth in the womb, till the very hour of deliverance, that I am the less afraid of all this: Our unbelief hath been silenced with wonders so oft, that I hope we shall trust him the better while we live. I know the

Sword is a most heavy plague; and War is naturally an enemy to Vertue and Civility, and wo be to them that delight in bloud, or use the Sword, but as the last remedy, and that promote not Peace to the utmost of their power: I know also how unsatisfied many are, concerning the lawfulness of the war which hath been man∣aged. This is not a time or place to satisfie such, I have attempt∣ed that largely in another audience. And as I cannot yet perceive by any thing which they object, but that we undertook our de∣fence upon most warrantable grounds; so am I most certaine that God hath wonderfully appeared through the whole. And as I am certain by sight and sense, that the extirpation of Piety was the enemies great designe; which had so far succeeded, that the generality of the most able Ministers were silenced, Lectures and Evening Sermons on the Lords Day suppressed, Christians imprisoned, dismembred, and banished, the Lords Day reproach∣ed, and devoted to Pastimes, that it was as much as a mans estate at lest was worth, to hear a Sermon abroad, when he had none (or worse) at home; to meet for prayer, or any godly exercise, and that it was a matter of credit, and a way to preferment, to revile at, and be enemies against those that were most consciencious; and every where safer to be a Drunkard, or an adulterer, then a painfull Christian; and that multitudes of humane Ceremonies took place, when the worship of Christs institution was cast out (besides the slavery that invaded us in civil respects) so am I most certain, that this was the work which we took up Arms to resist; and these were the offenders whom we endeavoured to offend. And the generality of those that scruple the lawfulness of our war, did never scruple the lawfulness of destroying us, nor of that dolefull havock and subversion that was made in the Churches of Christ among us; though now perhaps they will ac∣knowledg some of our persecutors miscariages. The fault was, that we would not dye quietly; nor lay down our necks more gently on the block; nor more willingly change the Gospel for the Mass-book, and our Religion for a fardle of Ceremonies; nor be∣tray the hopes of our Posterity to their wils As Dalilah by Samp∣son, so do they by us: They accuse us, that we do not love them, because we will not deliver up our strength, that they may put out our eyes, and make us their slaves. Now the former dangers and miseries are forgotten, and the groans of the godly under

persecution, and of the land under the departure of their free∣domes, are not heard, men begin to forget the state they were in, and to be incompetent judges of the former engagement. And as bad as they deeme the successe hath yet been; sure I am many hundred congregations that were in darknesse, and are now in light; and multitudes of souls who by these means have been al∣ready converted and brought to the knowledge and love of Christ, are real Testimenies of our happy change: Beside the high hopes of the far greater * 1.7 spreading of the Gospel; and the foundation that is laid for the happiness of Posterity. I am no Prophet: nor well skilled in the interpretation of Scripture pro∣phesies: yet the clear and deep engagements of God in this work which I have so evidently discerned, do strongly perswade me, that in despite of all the policy and hopes of our enemies; and of all our own unworthiness, folly, miscarriages and errors, yet God will end this work in mercy, and make the Birth which we travell with more beautifull, then our slanderous enemies or our unbelieving hearts do yet imagine: and that the records of the wonders of this our Age, shall even convince the world of the truth of the Promises, and consequently, That the Scripture is the very word of God. In the mean time, me thinks I hear Christ, as it were, saying to me (as in my personall, so) in the Churches dangers and distresses, as he did to Peter, What I do thou know∣est not now, but thou shalt know hereafter.

SECT. III.* 1.8

THirdly, Consider also of the strange judgements, which in all ages have overtaken the most eminent of the enemies of the Scriptures. Besides Antiochus, Herod, Pilate, the persecuting emperours, especially Julian; Church Histories will acquaint you with multitudes more: Foxes book of Martyes will tell you of many undeniable remarkable * 1.9 judgements, on those adversaries of pure Religion the Papists, whose greatest wickedness is against these Scriptures; subjecting them to their Church, denying them to the people, and setting up their Traditions as equall to them.

Yea our own times have afforded us most evident examples. Sure God hath forced many of his enemies to acknowledg in their an∣guish the truth of his threatnings, and to cry out, as Julian, Vicisti Galilee.

* 1.10SECT. IV.

FOurthly, Consider also the eminent Judgements of God that have befallen the vile transgressors of most of his Laws. Besides all the voluminous Histories that make frequent mention of this, I refer you to Doctor Beard his Theatre of Gods Judg∣ments: and the book entituled Gods Judgements upon Sabbath-breakers. And it is like your own * 1.11 observation may adde much.

* 1.12SECT. V.

FIfthly, Consider further of the eminent providences that have been exercised for the bodies and states of particular belie∣vers. The strange deliverance of many intended to Martyrdome; As you have many instances in the Acts and Monuments: besides those in Eusebius and others, that mention the stories of the first persecutions. If it were convenient here to make particular mention of mens names, I could name you many, who in these late wars have received such strange preservations, even against the common course of nature, that might convince an Atheist of the finger of God therein. But this is so ordinary, that I am perswad∣ed there is scarce a godly experienced Christian, that carefully observes, and faithfully recordeth the providences of God toward him, but is able to bring forth some such experiment; and to shew you some such strange and unusuall mercies, which may plainly dis∣cover an Almighty disposer making good the promises of this Scripture to his servants, some in desperate diseases of body, some

in other apparent dangers, delivered so suddenly, or so much against the common course of nature, when all the best remedies have failed, that no second cause could have any hand in their deliverance.

Sixthly, And Lastly, Consider the * 1.13 strange and evident deal∣ings of God with the souls and consciences both of believers and unbelievers. What pangs of hellish despaire have many enemies of the truth been brought to? How doth God extend the spirits of his own people? Bruising, breaking, killing them with terrors, and then healing, rasing, and filling them with Joys which they cannot utter? How variously doth he mould them? sometimes they are brought to the gates of Hell; sometime they are ravished with the foretasts of Heaven: The proudest spirits are made to stoop: the lowest are raised to an invincible cour∣age. In a word, The workings of God upon the souls of his peo∣ple, are so clear and strange, that you may trace a supernaturall causality through them all.

SECT. VI.* 1.14

SEcondly, But though it be undeniable, that all these are the extraordinary workings of God, yet how do they confirm the authority of Scripture? How doth it appeare that they have any such end? Answ. That is it I come to shew you next.

First▪ Some of these works do carry their end apparently with them, and manifest it in their event. The forementioned provi∣dences for raising and preserving the Church, are such as shew us their own ends.

Secondly, They are most usually wrought for the friends and followers of Scripture, and against the enemies and disobeyers of it.

Thirdly, They are the plain fulfilling of the Predictions of Scripture. The Judgements on the offenders are the plain ful∣filling of its threatnings: And the mercies to believers are the plain fulfilling of its Promises. As for example; as unlikely as it was, yet Christ foretold his Apostles, that when he was lifted up, he would draw all men to him: He sent them upon an errand

as unlikely to be so succesfull as any in the world; and yet he told them just what success they should find; how good to their message and how hard to their persons:* 1.15 The promise was of old, to give Christ the heathen for his inheritance, and the uttermost parts of the earth for his possession. Christ promiseth to be with his messen∣gers to the end of the world. Why now how punctually doth he accomplish all this? What particular Prophesies of Scripture have been fulfilled, and when, and how, hath been already at large dis∣covered by a 1.16 others, and therefore I shall overpasse that.

Fourthly, These b 1.17 Judgments have been usually executed on offenders, at the very time when they have been either opposing or violating Scripture: And these mercies bestowed chiefly upon believers at such a time when they have been most engaged in de∣fence of, or obedience to the Scriptures.

Fifthly, They usually proceed in such effectuall sort, that they force the enemies and ungodly to confesse the cause: yea and oft times the very standers by: so do they force believers also to see, that God makes good his word in all their mercies.

Sixthly, They are performed in answer to the prayers of be∣lievers: while they urge God with the promises of Scripture, then doth he appeare in these evident providences. This is a common and powerfull Argument, which most Christians may draw from their own experiences. Had we no other Argument to prove Scripture to be the word of God, but only the strange successe of the prayers of the Saints, while they trust upon, and plead the promises with fervency; I think it might much confirm experi∣enced men. What wonders, yea what apparent miracles did the prayers of former Christians procure? c 1.18 Hence the Christians sol∣diers in their Army were called, the Thundering Legion: they could do more by their prayers, then the rest by their Armes. Hence (as Zuingerus testifies) Gregory was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from his frequent miracles among the heathen. And Vincenti•••• reporteth that Sulpitius Bituricensis did expell Divels, heal the sick and raise the dead, by praying to God for them. When Myconius (a godly Divine) lay sick of that Consumption which is called a Ph••hisis, Luther prayeth earnestly that he might be re∣covered, and that he might not dye before himself. And so

confident was he of the grant of his desire, that he writes boldly to Myconius, that he should not dye now, but should remaine yet longer upon this earth. Vpon these prayers did Myconius presently revive, as from the dead; and live six yeers after, till Luther was dead: And himself hath largely written the story, and professed, that when he read Luthers letters he seemed to hear that voice of Christ, Lazarus come forth. Yea so powerfull and prevailing was Luther in prayer, that Justus Jonas writes of him, Iste vir potuit quod voluit: That man could do what his list.

What was it less then a Miracle in Baynam the Martyr, who told the Papistes, Lo here is a Miracle! I feel no more paine in this fire then in a bed of Down: It is as sweet to me as a bed of Roses. So Bishop Farrar, who could say before he went to the fire, If I stir in the fire, believe not my Doctrine: And according∣ly remained unmoved.* 1.19 Theodorus the Martyr in the midst of his torment had one in the shape of a young man, as he thought, came and wiped off his sweat and eased him of his paine. But what need I fetch examples so far off? or to recite the multitudes of them which Church history doth afford us? Is there ever a pray∣ing Christian here who knoweth what it is importunately to strive with God, and to plead his promises with him believingly, that cannot give in his experiences of most remarkable answers? I know mens atheisme and infidelity will never want somewhat to say against the most eminent providences, though they were Mi∣racles themselves. The nature which is so ignorant of God, and at enmity with him, will not acknowledg him in his clear discove∣ries to the World, but will ascribe all to fortune or nature, or some such Idoll, which indeed is nothing: But when mercies are granted in the very time of prayer, and that when to reason there is no hope, and that without the use or help of any other means or creatures, yea and prehaps many times over and over, Is not this as plaine as if God from heaven should say to us, I am ful∣filling to thee the true word of my promise in Christ my Son? How many times have I known the prayer of faith to save the sick, when all Physitians have given them up as dead! It hath been my own case more then once or twice or ten times:* 1.20 when means have all failed, and the highest Art or Reason have sent∣enced me hopeless, yet have I been relieved by the prevalency of fervent prayer, and that (as the Physitian said) tutò, citò, et jucundè.

My flesh and my heart failed,* 1.21 but God is the strength of my heart, and my portion for ever: And though he yet keep me under ne∣cessary weakness, and wholesome sickness, and certain expecta∣tion of further necessities and assaults, yet am I constrained by most convincing experiences, to set up this stone of Remem∣brance, and publikely to the Praise of the Almighty, to acknow∣ledg, that certainly God is true of his promises, and that they are indeed his own infallible Word, and that it is a most excellent priviledge to have interest in God, and a Spirit of supplication to be importunate with him. I doubt not but most Christians that observe the spirit and providences, are able to attest this preva∣lency of prayer by their own experiences.

Object. Perhaps you will say, If these rare examples were com∣mon, I would believe.

Answ. First, If they were common, they would be slieghted, as common wonders are.

Secondly, Importunate prayer is not common, though formall babling be.

Thirdly, The evident returns of prayer are ordinary to the faithfull.

Fourthly, If wonders were common, we should live by sense, and not by faith.

Fifthly, I answer in the words of Austin, God letteth not every Saint partake of Miracles,* 1.22 lest the weak should be deceived with this pernicious error, to prefer Miracles as better then the works of Righteousness, whereby eternall life is attained.

Notes

• * 1.1

  Argum. 3.
• * 1.2

  §. 1.
• * 1.3

  Object.
• * 1.4

  §. 2.
• * 1.5

  Cum Romani in victoriosae antiquitatis memoriam templum singu∣lari schemate a facere decrevis∣sent, ab omni il∣lâ deorum, im∣mo daemonio∣rum multitu∣din•• quaesierunt usquequo du∣rare pusset, tam excellentis ope∣ris tam operosa constructio; Responsum est, Donec virgo pareret. Illi ad impossibilita∣tem Oraculum retorquentes, templum aeter∣num solennem illam machinam vocaverunt. Nocte autem cum virginali thalamo virgi∣nius flos Ma∣riae egressus est, ita cecidit & confractum est illud mirabile et columnarium opus, ut vix appareant vestigia ruina∣rum. Bernard. in Natal. Do∣mini. Serm. 23.
• * 1.6

  1 Sam. 7.12.
• * 1.7

  To speak my heart. All that I fear is lest Master Her∣bert be a true Prophet, and the Gospel be in its solar motion tra∣velling for the West and A∣merican parts, and qultting its present places of resi∣dence, and un∣worthy pro∣fessours and possessours: And then fare∣well England, But else not.
• * 1.8

  §. 3.
• * 1.9

  Not that Miracles are still necessary, but speciall providences do much con∣firme. Nec jam opus est Miraculus, cum in omnem terram verbum sonuerit. Doct. Humfredus Jesiutis. part. 1. pag. 114.
• * 1.10

  §. 4.
• * 1.11

  About the time of the si∣lencing of Mi∣nisters, how many Churches in England were torne at once with terrible lightning, and almost no place else but Churches were touched, especially in the lower part of Devonshire, where many were scorched, maimed, and some their brains struck out as they sat in Church. And at the Church of Anthony in Cornwall▪ neer Pli∣mouth, on Witsunday 1640. See the Relation in Print.
• * 1.12

  §. 5.
• * 1.13

  Was it not neer a Miracle that God wrought for Mistris Hony∣wood, when she threw the glass up to the wall, saying, if this glassbreak not, I may be saved, &c. and yet took it up whole.
• * 1.14

  §. 6.
• * 1.15

  Psal. 2.2, 3, 4, 5.
• a 1.16

  Morne••, Grotius, Doct. Ja••••son, Par∣sons Resolut. part. 2. &c.
• b 1.17

  Ask them in New England whether Mist∣ris Hutchinsons and Mistris Dyers most hi∣deous monst∣rous births were not con∣vincing provi∣dences against their Antino∣mian Anti-scriptural here∣sies, as if God from heaven had spoke a∣gainst them: and yet Old England will not take warn∣ing.

  See Nicephor. Eccl. hist. Tem. 1. li. 4. cap. 13. where Tertulli. Jul. Capitoli∣nus, Orosius, &c. do men∣tion.
• c 1.18

  The Legion of Malta in the time of Mar. Aurelius, who procured by prayer both Thunder on the enemies and raine for the Army. See the Epist. of M. Aurelius in Justin Martyrs Apolo. & Xiphitin. in Vita Aurelij. Melch. Adam in vita Myconij.
• * 1.19

  Recorded by Sozom. and o∣thers.
• * 1.20

  Jam. 5.13, 14, 15, 16.
• * 1.21

  Psal. 73.26.
• * 1.22

  August. de Ci∣vitate Dei, lib. 33.