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. VII. The fourth Argument.* 1.1

SECT. I.* 1.2

MY Fourth and last Argument which I will now produce to prove the Scripture to be the Word and perfect Law of God, is this;

Either the Scriptures are the written Word and Law of God, or else there is no such extant in the world. But there is a written Word and Law of God in the world. Ergo This is it.

Here I have these two Positions to prove. First, That God hath such a written Word in the world. Secondly, That it can be no other but this.

That there is such a Word, I prove thus: If it cannot stand with the welfare of mankinde, and consequently with that honor which the wisdom and goodness of God hath by their welfare, that the world should be without a written Law; then certainly there is such a written Law. But that it cannot stand with the welfare of the creature, or that honor of God, appears thus. That there be a certain and sufficient Revelation of the VVill of God to man, more then meer Nature and Creatures do teach, is necessary to the welfare of man, and the aforesaid honour of God. But there is now no such certain and sufficient Revelation unwritten in the

world; therefore it is necessary that there be such a Revelation written. The proof of the Major is the main task, which if it be well performed will clearly carry the whole cause; for I believe all the rest will quickly be granted, if that be once plain: There∣fore I shall stand a little the more largely to prove it, viz. That there is a necessity for the welfare of man, and the honor of Gods VVisdom and Goodness, that there be some further Revelation of Gods VVill, then is in meer Nature or Creatures to be found. And first, I will prove it necessary to the welfare of man; And that thus. If man have a Happiness or Misery to partake of after this life, and no sufficient Revelation of it in Nature or Creatures, then it is necessary that he have some other Revelation of it, which is sufficient. But such a Happiness or Misery man must par∣take of hereafter, which Nature and Creatures do not sufficiently reveal, (either end or means) therefore some other is necessary. I will stand the largelier on the first Branch of the Antece∣dent, because the chief weight lyeth on it; and I scarce ever knew any doubt of Scripture, but they also doubted of the immortal state and recompence of souls; and that usually is their first and chiefest doubt.

I will therefore here prove these three things in order thus. First, That there is such a state for man hereafter. Secondly, That it is necessary that he know it, and the way to be so happy. Thirdly, That Nature and Creatures do not sufficiently reveal it.

For the first, I take it for granted, that there is a God, because Nature teacheth that, and I shall pass over those Arguments drawn from his righteousness and just dispensations, to prove the variety of mens future conditions, because they are commonly known; and I shall now argue from sense it self, because that works best with sensual men: and that thus. If the devil be very diligent to deceive men of that Happiness, and bring them to that misery, then sure there is such a Happiness and Misery; but the former is true, Ergo the later. They that doubt of the Major Proposition do most of them doubt whether there be any devil, as well as whether he seek our eternal undoing. I prove both toge∣ther. First, By his Temptations: Secondly, Apparitions. Thirdly, Possessions and dispossessions. Fourthly, His Contracts with Witches. I hope these are palpable Discoveries.

1. The temptations of Satan are sometime so unnatural, so

violent, and so importunate, that the tempted person even feels something besides himself, perswading and urging him: He cannot go about his calling, he cannot be alone, but he feels somewhat fol∣lowing him, with perswasions to sin, yea, to sins that he never found his nature much inclined to, and such as bring him no ad∣vantage in the world, and such as are quite against the temperature of his body. Doth it not plainly tell us that there is a Devil, la∣bouring to deprive man of his Happiness, when men are drawn to commit such monstrous sins? Such cruelty as the Romans used to the Jews at the taking of Jerusalem: So many thousand Christians so barbarously murdered; such bloudy actions as those of Nero, Caligula, Sylla, Messala, Caeracalla, the Romane Gladiatores the French Massacre, the Gunpowder Plot, the Spanish Inquisition, and their murdering fifty millions of Indians in fourty two years, ac∣cording to the Testimony of Acosta their Jesuite. Men invading their own neighbours and brethren, with an unquenchable thirst after their blood, and meerly because of their strictness in the common professed Religion, as the late cruel wars in England have declared: I say, how could these come to pass, but by the instigation of the Devil? When we see men making a j••st of such sins as these, making them their pleasure, impudently, and im∣placably against Knowledg and Conscience proceeding in them, hating those ways that they know to be better, and all those per∣sons that would help to save them: yea, chusing sin, though they believe it will damn them, despairing, and yet sinning still; Doth not this tell men plainly that there is a Devil, their enemy? When men will commit the sin which they abhor in others, which Rea∣son is against, when men of the best natures, as Vespasian, Julian, &c. shall be so bloody murderers, when men will not be stirred from sin by any intreaty, though their dearest friends should beg with teares upon their knees; though Preachers convince them, and beseech them in the name of the Lord, though wife and children, body and soul be undone by it: Nay, when men will be the same under the greatest judgments, and under the most won∣derful convincing Providences, as appears in England, yea, under Miracles themselves.

Surely I think all this shews that there is a Devil, and that he is diligent in working out ruine. Why else should it be so hard a thing to perswade a man to that which he is convinced to be good?

* 1.3SECT. II.

* 1.42. BUt yet if this be not palpable enough, The frequent Ap∣paritions of Satan in several shapes, drawing men, or frighting them into sin, is a discovery undeniable. I know many are very incredulous herein, and will hardly believe that there have been such apparitions: For my own part, though I am as suspitious as most in such reports, and do believe that most of them are conceits or delusions, yet having been very diligently in∣quisitive in such cases, I have received undoubted Testimony of the Truth of such Apparitions; some from the mouths of men of undoubted honesty and godliness, and some from the report of multitudes of persons, who heard or saw. Were it fit here to name the persons, I could send you to them yet living, by whom you would be as fully satisfied as I: Houses that have been so frequent∣ly haunted with such terrors, that the Inhabitants successively have been witnesses of it.

Luther affirmed of himself, that at Coburge he oft times had an apparition of burning Torches,* 1.5 the sight whereof did so affright him, that he was neer swooning; also in his own Garden the devil appeared to him in the likeness of a black Boar, but then he made light of it. Zozomen in his Ecclesiastical History writes of Appelles a Smith,* 1.6 famous in Egypt for working Miracles, who in the night, while he was at workwas tempted to uncleanness by the devil, appearing in the shape of a beautiful woman; The like he tels, of a strange apparition in Antioch the night before the Se∣dition against Theodosius. Theodorus mentions a fearful sight that appeared to Gennadius, Patriarch of Constantinople, and the threatning words which it uttered. The Writings of Gregory, Ambrose, Austin, Chrysostome, Nicephorus, &c. make frequent mention of apparitions, and relate the several stories at large. You may read in Lavater de Spectris,* 1.7 several other relations of ap∣paritions out of Alexander ab Alexandro, Baptista Fulgosius, and others. Ludovicus Vives, lib. 1. de Veritate fidei, saith, That among the Savages in America, nothing is more common then to hear and see Spirits in such shapes both day and night. The like do other Writers testifie of those Indians;* 1.8 So saith Olaus Magnus of the Islanders. Cardanus de Subtilit. hath many such

Stories. So Joh. Manlius in locor. Commun. collectan. cap. de malis spiritibus, & de satisfactione. Yea, godly, sober Melanchton affirms that he had seen some such Sights or Apparritions himself, and many credible persons of his acquaintance have told him, that they have not onely seen them, but had much talk with Spirits; Among the rest he mentions one of his own Aunt, who sitting sad at the fire after the death of her husband,* 1.9 there ap∣peared to her one in the likeness of her husband,* 1.10 and another like a Franciscan Frier; the former told her that he was her husband, and came to tell her somewhat; which was, that she must hire some Priests to say certain Masses for him, which he earnestly besought her, then he took her by the hand, promising to do her no harm, yet his hand so burned hers▪ that it remained black ever after, and so they vanished away. Thus writes Melanchton. La∣vater also himself, who hath writ a Book wholly of Apparitions, a Learned, Godly, Protestant Divine, tels us, that it was then an un∣deniable thing, confirmed by the Testimonies of many honest and credible persons, both men and women, some alive, and some dead, that sometime by night, and sometime by day have both seen and heard such things: some that going to bed had the cloathes plucked off them; others had somewhat lying down in the bed with them; others hear it walking in the Chamber by them, spit∣ing, groaning, saying they were the souls of such or such persons lately departed; that they were in grievous torments, and if so many Masses were but said for them, or so many Pilgrimages un∣dertaken to the shrine of some Saint, they should be delivered. These things with meny such more, saith Lavater, were then fre∣quently and undoubtedly done, and that where the doors were fast locked and the room searched, that there could be no deceit.

So Sleidan relates the Story of Crescentius the Popes Legate, feared into a deadly sickness by a fearful Apparition in his Cham∣ber. Most credible and godly Writers tell us, That on June 20. 1484 at a Town called Hammell in Germany, the devil took away one hundred and thirty children that were never seen again.

But I need to say no more of this; there is enough written al∣ready, not onely by Cicogna, Delrio, Paracelsus, &c. and others of suspected credit, but also by godly, and faithful Writers, as

Lavater,* 1.11 Geor. Agricola, Olaus Magnus, Zanchius, Pictorius, and many more.

* 1.12But you will say, Though this prove that there are Devils, and that they are enemies to our Happiness, yet how doth it prove that there is a future Happiness or Misery for man?

Answ. Why, plainly thus. What need Satan by these Appa∣ritions to set up Superstition to draw men to sin, if there were no difference between sinners and others hereafter? Surely in this life it would be no great displeasure to them; for usually the wicked have the most prosperous lives; therefore his delusions must needs have respect to another life;* 1.13 And that the end of his Appa¦ritions, is either to drive men to despaire, or to superstition, or some sin, is evident to all: Most of the Papists Idolatry and Wil worship, hath either been caused or confirmed by such Appariti∣ons; For in former days of darkness they were more common then now. How the Order of the Carthusian Friers was founded by Bruno upon the terrible speeches and cries of a dead man▪ you may read in the life of Bruno, before his Exposition on Pauls Epistles. Such was the Original of All Souls Day, and other Holidays, as Tritenhemius, Petrus de Natalibus, l. 10. c. 1. Polyd. Virg. de inv. l. 6. c 9. do declare. Also praying for the dead, pray∣ing to Saints, Purgatory, Merits of good Works, Satisfaction, Pil∣grimages, Masses, Images, Reliques, Monastical Vows, Auricular Confession, and most of the Popish Ceremonies have had their life and strength from these Apparitions and Delusions of the Devil. But especially the Cross hath been so magnified hereby, that it is grown the commonest remedy to drive away devils of any in the world for many hundred years. The Churchyard must have one to keep the devil from the graves of the dead, and the Church, and almost every Pinacle, Window, and part of it to keep him thence; the childe Baptized must have one to keep him thence; the High ways also must have them, that he mo∣lest not the Traveller; yea, when morning and evening, and in times of danger, and in the beginning of any work or duty, men must sign themselves with the Cross, to keep away devils; Inso∣much that the learned Doctors do handle it among their pro∣found Questions, which makes the devil so afraid of the Cross, that he shuns it above all things else? So that you may easily see what great advantage the devil hath got over the souls of a great

part of the world by these Apparitions; and consequently that (this being the end of his endeavors) there is certainly a Happi∣ness which he would deprive us of, and a Misery that he would bring us to when this life is ended.

SECT. III.* 1.14

3. IT is manifest also by the devils Possessing and Tormenting the bodies of men; for if it were not more for the sake of the soul then the body, why should he not as much possess or tor∣ment a beast? Certainly it is not chiefly the outward torment of the person that he regardeth, (though he desire that too) for then he would not labor to settle his Kingdom generally in peace and prosperity, and to make men chuse iniquity for its worldly ad∣vantages. Yet, it may perhaps be the souls of others, more then the possessed persons themselves, that the devil may hope to get advantage on.* 1.15 So among the Papists, it hath brought their Exor∣cisms into singular credit, by their frequent dispossessing the devil: I confess, there have been many counterfeits of this kinde; as the Boy at Bilson by Wolverhampton, hired by the Papists, and discovered by the vigilant care of Bishop Morton, and divers others. But yet if any doubt whether there is any such thing at all, credible History, and late experience may sufficiently satisfie him. The History of the dispossession of the devil out of many persons to∣gether in a room in Lancashire, at the prayer of some godly Mi∣nisters, is very famous; for which these Ministers, being Noncon∣formists, were questioned in the High Commission Court, as if it had been a device to strengthen the credit of their cause. Read the Book and Judg. Among the Papists, Possessions are common; (though I believe very many of them are the Priests and Jesuits delusions.)

What possession is? and how the devil is confined to a body, or whether circumscribed there in whole or in part, are things be∣yond my reach to know. But that the strange effects which we have seen on some bodies,* 1.16 have been the products of the special power of the devil there, I doubt not. Though for my own part I believe, that Gods Works on the world are usually by Instru∣ments, and not immediate; and as good Angels are his Instruments in conveying his Mercies, both to soul and body, and Churches,

and States; so evil Angels are instruments of inflicting his Judg∣ments, both corporall and spiritual. Hence God is said, Psal. 78.49 to send evil Angels among the Israelites: hence Pauls phrase, of delivering to Satan:* 1.17 hence Satan doth execution on the children, cattle, and body of Job, and upon Jerusalem in that Plague, after numbring the people. To satisfie you fully in this, and to silence your objections, and to teach you the true and spirituall use of this doctrine, I refer you to Master Lawrences book (a now Member of the House of Commons) called Our Communion and War with Angels.

So then, though I judge that Satan is the instrument in our ordinary diseases, yet doth he more undeniably appear in those whom we call the possessed. Luther thought that all Phrenetick persons, and Ideots, and all bereaved of their understanding, had Devils; notwithstanding Physitians might ease them by reme∣dies. And indeed the presence of the Divel may consist with the presence of a disease, and evill Humor, and with the efficacy of means. Sauls Melancholy Divel would be gone, when David played on the Harp. Many Divines (as Tertul. Austin, Zan∣chius, Lavater, &c.) think that he can work both upon the body and the minde; and that he maketh use to this end of Melancholy humors. And indeed such strange things are oft said and done by the Melancholy and mad, that many learned Physitians think, that the Divel is frequently mixt with such distempers, and hath a maine hand in many of their symptomes. So Avicen, Rhasis, Ar∣culanus, Monensis, Jason Pratensis, Hercul. Saxon▪ &c. Who can give any naturall cause of mens speaking Hebrew or Greek, which they never learned or spoke before? Of their versifying? Their telling persons that are present their secrets? discovering what is done at a distance? which they neither see nor hear? Fernelius mentioneth two that he saw: whereof one was so tormented with convulsive paine, sometime in one arme, sometime in the o∣ther, sometime in one finger, &c. that four men could scarce hold him; his head being still quiet and well: The Physitians judg∣ed it a Convulsion from some malignant humor in the spinâ dorsi: till having used all means in vain, at last the Devil derided them, that they had almost destroyed the man with their medicines: The man spoke Greek and Latine, which he never learned, he told the Physitians many of their secrets: and a great deal of talk with the

Divel which they had he there mentions. In conclusion, both this and the other were dispossessed by Popish prayers, fasting and ex∣orcisme. * 1.18 Forestus mentions a Country man, that being cast into melancholy through discontent, at some injuries that he had re∣ceived, the Divel appeared to him in the likness of a man, and perswaded him rather to make away himself, then to bear such in∣dignities; and to that end advised him to send for Arsenicke,* 1.19 and poyson himself. But the Apothecary would not let him have it, except he would bring one to promise that he would not abuse it: whereupon the Divel went with him as his voucher, and so he took a Dram; But though it tormented him, yet it did not pre∣sently kill him, wherefore the Divel brought him afterward a Rope, and after that a Knife, to have destroyed himself; At which sight the man being affrighted, was recovered to his right minde again. You may read a multitude of such examples in Scribonius, Sikenkius, Wierus, Chr. à Vega, Langius, Donatus, l. 2. c. 1. de med. mir. Cornel. Gemma, l. 2. de natur. mirac. c. 4. See also Valesius c. 28. Sacr. Philosop. Roderic. à Castro 2 de morb. mul. in c. 3. Schol. Caelius Rhodiginus l. 1. antiq. lect. c. 34. Ter∣tullian challengeth the Heathen to bring any one possessed with a Devil before their Judgement seat, or one that pretended to have the spirit of the Gods, and if at the command of a Christian he do not confesse himself to be a Divel, let them take the Chri∣stian to be presumptuous, and put him immediately to death. But of Jesus (saith he) they say not so, nor that he was a meer man, but the Power, the Wisdome, and Word of God, and that they are Divels damned for their wickedness.

So that it seems it was then common for the Divel in the posses∣sed to confesse Christ, or else Tertullian durst not have made such a challenge.

SECT. IV.* 1.20

FOurthly, the fourth and last of these palpable Arguments, to [ 4] prove that man hath a future happiness or Misery, is drawn from the Divels compacts with Witches. It cannot be onely his desire of hurting their bodies, that makes him enter into these

contracts with them: For that he might procure by other means as likely. Beside, it is some kinde of prosperity, or fulfilling of their desires, which he conditioneth to give them. It is a childish thing to conceit, that the Divel cares so much for a few drops of their blood: Is not the blood of a beast or other creature as sweet? Neither can it be onely the acknowledgement of his power that he amies at; nor a meer desire of being honoured or worshipped in the world, as Porphyrius and other Pagans have thought, For he is most truly served, where he is least discerned, and most abhorred, when he most appears. His Apparitions are so powerfull a means to convince the Atheist, who believes not that there is either God, or Devil, or Heaven, or Hell, that I am per∣swaded he would far rather keep out of sight, and that for the most part he is constrained by God to appear against his will.* 1.21 Besides, if Satan sought his own honour, he would still speak in his own name: But contrarily, his usuall appearance is in the shape and name of some deceased person, affirming himself to be the soul of such a one, or else he pretends to be an Angel of light; And when he makes his compacts with Witches, it is sel∣dome so plainly and directly, as that they understand it is indeed the Devil that they deal with. So that it is apparent, Satan seeks something more then the honour of domineering, that is, the ruine of the party with whom he deals; And that it is not their bodily and temporall ruine only, appears further by this; that he will heal as well as hurt, and give power to his confederates to do the like, and this tends not to the ruine of mens bodies. Though there be a great deal of deceit among them, yet doubt∣less many have been cured by Popish spels, and Pilgrimages, and Exorcismes. Carolus Piso mentions one of his patients, who was incurably deaf a yeer together, and was suddenly cured in the midst of his devotion to the Lady of Lauretto. Fernelius mentions those that could stop any bleeding by repeating certain words. He saw an universal Jaundise cured in one night, by the hanging of a piece of Paper about the neck. A great deal more to the same purpose he hath; De abditis re••. causis l. 2. c. 16. If any should doubt whether there be any such Witches, who thus work by the power of the divel, or have any compact with him, he hath as good opportunity now to be easily resolved, as hath been known in most Ages. Let him go but into Suffolk or Essex, or Lancashire, &c.

and he may quickly be informed. Sure it were strange, if in an age of so much knowledg and conscience, there should so many score poor creatures be put to death, as Witches, if it were not clearly manifest that they were such. We have too many examples lately among us, to leave any doubt of the truth of this.

So that by these attempts of Satan, to deceive and destroy souls, it is evident, That there is an estate of happiness or misery for every man after this life.

* 1.22 All those Arguments which every Common-place book, and Philosopher almost can afford you, to prove the immortality of the soul, will also serve to prove the point in hand. But many can apprehend these Arguments from sense, who cannot yet reach, and will not be convinced by other Demonstrations. As Tem∣ptations, Apparitions, Possessions, Dispossessions and Witches, are most excellent means to convince a Sadducee, that there are An∣gels and Spirits; so also by cleare consequence, that there is a Resurrection, and Eternall life.

SECT. V.* 1.23

THe second thing that I am to clear to you, is, That it is ne∣cessary [ 2] for man to know this happiness, and the way to ob∣tain it; and to know the misery, and the way to escape it; This appears thus.

First, If he must go that way, and use those means, then he must needs first know both the end and way, But he that will ob∣tain the end, must use the means; therefore he must ne∣cessarily know them. All this is so evident, that I believe few will deny it. That man must use the means, before he attain the end, is evident,

First, From the nature of the motion of the Rationall soul, which is, to seek the attainment of its propounded end by a voluntary use of means conducing thereto; For as it hath not at its first infusion, that height of perfection, whereof it is capable, so neither is it carryed thereto by violence, or by blind instinct, for then it were not a Rationall motion.

Secondly, Yea the very enjoyment of the end, and the seeking of it, are actions of the same nature: It is enjoyed by Knowing,

Loving, Rejoycing, &c. And these actions are the means to at∣tain it.

Thirdly, And if the means were not necessary to the end, the wicked were as capable of it, as the godly: but that will not stand with the Justice of God.

Fourthly, If knowledg of the end, and use of means, were not of necessity to the obtaining of that end, then a beast, or a block were as fit a subject for that blessedness, as a man: But these can∣not be.

And, That man cannot seek a happiness, which he never knew; nor shun a misery, which he was not aware of; nor use means thereto, which he was never acquainted with; I think would be lost and needless labor for me to prove.

* 1.24SECT. VI.

[ 3] THe third thing that I am to prove, is this; That meer nature and creatures, contain no sufficient revelation of the fore∣mentioned end and means. This appears thus. First, Nature by the help of creatures, though it tell us that there is a God, yet what he is, or how he will be worshipped, or how he came to be so displeased with the world, or how he must be reconciled, of all this it tels us nothing. Again, though it may possibly acquaint us with an immortall state, yet what the happiness there is, and what the misery, or how we are naturally deprived of that happiness, and how it must be recovered, and who they be that shall enjoy it, of all this it tels us little: Much less of the Resurrection of our bodies from the grave. So also, though nature may possibly finde it self depraved, yet how it came to be so, or how to be healed, or how to be pardoned, it cannot tell. Secondly, If nature, by the meer book of the creatures could learn all things ne∣cessary, yet first it would be so slow, and by so long study, Second∣ly, and so doubtfully and uncertainly, Thirdly, and so rarely, that it appears by this, the means of revelation is not sufficient. All this is apparent by event and successe. For what nature and creatures do sufficiently teach, that their Scholars have certainly learned.

First, Then observe, how long did the most learned Philoso∣phers study, before they could know those few rude imperfect notions, which some of them did attain to concerning eternity?

They were gray with age and study, before they could come to know that which a childe of seven year old may now know by the benefit of ••cripture. But all men live not to such an age, therefore this is no sufficient means.

Secondly, Observe also how uncertain they were, when all was done; what they speak rightly concerning God, or the life to come in one breath, they are ready to unsay it again in another, as if their speeches had faln from them against their wils, or as Caiphas his confession of Christ. They raise their Conclusions from such uncertain Premises, that the Conclusions also must needs be uncertain.

Thirdly, Observe also how rare that Knowledg was among them. It may be in all the world there may be a few hundreds of learned Philosophers, and among those there is one part Epicures, another Peripateticks, &c. that acknowledg not a future Happi∣ness or Misery: And of those few that do acknowledg it, none knows it truly, nor the way that leads to it. How few of them could tell what was mans chief good? And those few, how im∣perfectly? with what mixtures of falshood? we have no certain∣ty of any of them that did know so much, as that there was but one God. For though Socrates dyed for deriding the multitude of gods, yet there is no certain Record of his right belief of the Unity of the Godhead. Besides, what Plato and a 1.25 Plotinus did write of this, that was found, there is far greater probability that they had it from Scripture, then meerly from Nature and Creatures. For b 1.26 that Plato had read the VVritings of Moses, is proved already by divers Authors. The like may be said of c 1.27 Seneca, and many others. So that if this means had contained any sufficiency in it for salvati∣on, yet it would have extended but to some few of all the learned Philosophers: And what is this to an universal sufficiency to all mankinde? Nay, there is not one of all their exactest Moralists, that have not mistaken Vice for Vertue; yea, most of them give the names of Vertue to the foulest Villanies, such as Self-murder in several cases, Revenge, a proud and vainglorious affectation of Ho∣nor and Applause, with other the like; so far have these few learned Philosophers been from the true Knowledg of things

Spiritual and Divine, that they could never reach to know the principles of common honesty. Varro saith, That there were in his days two hundred eighty eight Sects or Opinions among Phi∣losophers concerning the chief good: VVhat then should the multitudes of the vulgar do, who have neither strength of wit to know, nor time, and books, and means to study, that they might attain to the height of these learned men? So that I conclude with Aquinas, that if possibly Nature and Creatures might teach some few,* 1.28 enough to salvation, yet were the Scriptures of flat necessity; for first, the more commonness: secondly, and more easiness, and speediness: thirdly, and the more certainty of Knowledg and Salvation.

* 1.29SECT. VII.

* 1.30BUt here are some Objections to be Answered. First, VVere not the Fathers till Moses without Scripture? Answer, First, Yet they had a Revelation of Gods VVill, beside what Nature or Creatures taught them. Adam had the Doctrine of the Tree of Knowledg, and the Tree of Life, and the Tenor of the Cove∣nant made with him, by such Revelation, and not by Nature. So had the Fathers the Doctrine of Sacrificing, for Nature could teach them nothing of that, therefore even the Heathens had it from the Church. Secondly, All other Revelations are now cea∣sed, therefore this way is more necessary. Thirdly, And there are many Truths necessary now to be known, which then were not revealed, and so not necessary.

Object. 2. Doth not the Apostle say, that which may be known of God was manifest in them, &c. Answ. This, with many other Objections are fully scanned by many Divines, to whom I refer you▪ particularly Dr. Willet, on Rom. 1.14.20. &c. Onely in ge∣neral I Answer, There is much difference between knowing that there is a God of eternal power, which may make the sinner un∣excusable for his open sin against Nature (which the Apostle there speaks of,) and knowing sufficient to salvation. How God deals then with the multitudes that have not the Scripture, concerning their eternal state, I leave as a thing beyond us, and so nothing to

us. But if a possibility of the salvation of some of them be ac∣knowledged, yet in the three respects above mentioned, there re∣mains still a necessity of some further Revelation, then Nature or Creature•• do contain. And thus I have manifested a necessity for the welfare of man: Now it would follow that I shew it necessary for the Honor of God; but this follows so evidently as a Conse∣ctary of the former,* 1.31 that I think I may spare that labour. Object. But what if there be such a necessity? Doth it follow that God must needs supply it? Answ. Yes, to some part of the world. For first, It cannot be conceived how it can stand with his exceed∣ing Goodness, Bounty, and Mercy, to make a world, and not to save some. Secondly, Nor with his VVisdom▪ to make so many capable of salvation, and not reveal it to them, or bestow it on them. Thirdly, Or to prepare so many other helps to mans Hap∣piness, and to lose them all for want of such a sufficient Revelati∣on. Fourthly, Or to be the Governor of the world, and yet to give them no perfect Law to acquaint men with their duty, and the reward of obedience, and penalty of disobedience.

SECT. VIII.* 1.32

HAving thus proved that there is certainly some written Word of God in the world. The last thing that I have to prove, is, That there is no other writing in the world but this can be it. And first, a 1.33 There is no other Book in the world that ever I heard of, that doth so much as claim this Prerogative and Dignity.b 1.34 Ma∣homet calleth himself but a Prophet, he acknowledgeth the truth of most of the Scripture; and his Alcoran contradicteth the very

light of Nature. Aristotle, Plato, and other Philosophers acknow∣ledg their Writings to be meerly of their own study and inven∣tion. What book saith [Thus saith the Lord] and [This is the word of the Lord] but this? So that if it have no Competitor, there needs not much to be said.

Secondly, What other book doth reveal the Mysteries of God, of the Trinity, of God and man in one person, of Creation, of the Fall, the Covenants, their Conditions, Heaven, Hell, Angels, Devils, Temptations, Regeneration, VVorship, &c. Besides, this one book, and those that profess to receive it from this, and pro∣fess their end to be but the confirming and explaining the Do∣ctrine of this? Indeed upon those subjects which are below the Scripture, as Logick, Arithmetick, &c. other books may be more excellent then it; as a Taylor may teach you how to make a Cloak better then all the Statute-Books or Records of Parliament. But this is a lower excellency then Scripture was intended to.

And thus I have done with this weighty Subject, That the Scripture, which contains the Promises of our Rest, is the certain infallible VVord of God. The reason why I have thus digressed, and said so much of it, is, because I was very apprehensive of the great necessity of it, and the common neglect of being grounded in it; and withall, that this is the very heart of my whole Dis∣course; and that if this be doubted of, all the rest that I have said will be in vain; If men doubt of the Truth, they will not regard the goodness. And the reason why I have said no more, but passed over the most common Arguments, is, because they are handled in many books already; which I advise Christians to be better versed in. To the meer English Reader I commend especially these: Sir Phil. Mornay Lord du Plessis, his Verity of Christian Religion. Parsons Book of Resolution Cor∣rected by Bunny, the Second Part. Dr. Jackson on the Creed, and (come forth since I begun this) Mr. White of Dorchester, Directions for Reading Scripture. Mr. John Goodwins Divine Au∣thority of Scripture asserted, (* 1.35 though some of his Positions I judg unsound, yet the Work for the main is commendable.) Also Read a Book, Called, A Treatise of Divinity, first Part. Written by our honest and faithful Countryman, Colonel Edward Leigh, a now Member of the House of Commons. Also Vrsins Catachism on this Question; and Balls Catachism, with the Exposition,

which to those that cannot read larger Treatises, is very use∣full.

For the Question,* 1.36 How it may be known which books be Ca∣nonical? I here meddle not with it: I think Humane Testimo∣ny, with the forementioned qualifications must do most in deter∣mining that. As I begun, so I conclude this, with an earnest request to Ministers, that they would Preach; and People, that they would study this subject more throughly, that their Faith and Obedience may live and flourish, while they can prove the Scripture to be the Word of God, which contains the Promise of their Everlasting Rest.

Notes

• * 1.1

  Argum. 4.
• * 1.2

  §. 1.
• * 1.3

  §. 2.
• * 1.4

  Lege Epistolam V••ssii de Sa∣muele appa∣rente Saulo, in Joan Bevero∣vitii Epistolis. Et D. Pride∣aux Hypomne∣mata. pag. 261, 262
• * 1.5

  Melch. Adam. in vita Luth.
• * 1.6

  Sozom. lib. 6. cap. 28. Lib. 7 c. 23.
• * 1.7

  Lavater pag. 64, 65.
• * 1.8

  De gent. Sept. lib. 2. cap. 3.
• * 1.9

  Exam. Theol.
• * 1.10

  In obsidione Nolanae Civi∣tatis, Nolanum Episcopum Fae∣licem mortuum conspectum fu∣isse a multis ci∣vitatem illam defendentem, refert August. lib de Mirab. Scripturae (si ille liber sit Augustini.) Scio innumera reserri fabulosa vel a fraude, &c. sed (n) a v••ris tum do∣ctis, tum per∣spicacibus, tum gravibus & probis, & plu∣ramis retrò seculis allata sunt, & hodie memorantur innumera, ubi non possit non cum operá hu∣mana concur∣risse illusio aut v••s diabolica, supplente viz. spiritu maligno quod hominis superet pote∣statem. Vossius Epistol. de Samuele in Beverovitii Epistol. pag. 203. Vid. Mercur. viperam de prodig. lib. 8. Psellum.
• * 1.11

  Thyreus de locis infestis.
• * 1.12

  Object.
• * 1.13

  So his seem∣ing Miracles. Lege Jo. Bap. Van Hel∣mont de Le∣thiasi c. 9 §. 27. pag. 168.
• * 1.14

  §. 3.
• * 1.15

  Si quando nos oporteat his opitulari non loquamur cum spiritu, vel ad∣jurando, vel imperando, quasi nos audi∣at, sed tantum precibus & je∣juniis incum∣bendo perfeve∣remus. Origen. in Math. 17.
• * 1.16

  The devil had the power of death, saith the holy Ghost. Heb. 2.14.
• * 1.17

  Vid. Petr. Mar∣tyr. in Loc. Com∣mun. Class. 1. cap. 8. §. 8. pag. 39, 40.

  Daemoniaci semper fere sunt melancho∣lici; sed non om∣nes melancholi∣ci daemoniaci. Forest. obs. lib. 10. obs. 19. Melch. Adam. in vit. Luther. Vide Petr. Martyr. Loc. Commun. Clas. 1. cap. 9. per totum.

  For speaking strange lan∣guages & ver∣sifying, See Graine rius Tract. 15. de melanc. c. 4. Et Wierum de prae∣sagijs. li. 2. c. 21, 22. & 22. Et Forest. obs. lib. 20. Obs. 19. in schol.

  De Abdit. Rer. Causis. l. 2. c. 16. Vide Fael. Pla∣teri Observat. pag. 20. de stupore daemo∣niaco: et de Exorcista ipso a Daemone per∣cusso et laeso.
• * 1.18

  Lib. 30. de Venenis. obser∣vat. 8. in schol.
• * 1.19

  Cyprian Serm. de lapsis, hath a History of one possess∣ed, and of her impatience during the time of prayer. And in those times when they went to Sacrament, the Catechised, the penitents, and the pos∣sessed were all warned to de∣part the As∣sembly. Tertul. Apolog.
• * 1.20

  §. 4.
• * 1.21

  Car. Piso. de morbis serosis observ. 9. de Dolore auris. cum odonta••∣giâ. pag. 45, 26. Even the Pa∣pists confesse that all those spels, & scrols, and actions, which must be done at such an hour, or in such a form and order, and with such cir∣cumstances, as nothing con∣duce to the effect intended, if these do any thing, it is from the de∣vill. Vide Reginaldum, Prax. conscien. Cas. part 1. Q. 7. & Prax. for. poenitential. lib. 17. nu. 157. & Seq.
• * 1.22

  See Sir Ken. Digby of the Immort. of the soul. And Ab. Rosse his Philosophicall Touchstone in Ans. to it.
• * 1.23

  §. 5.
• * 1.24

  §. 6.
• a 1.25

  Sir Walter Raleigh, Hist. of the World, sheweth that Pythagoras, Orphaeus, and Plato had their doctrine of God from Scripture, but durst not pro∣fess it.

  Plotinus was Origens con∣disciple of Ammonius, therefore no wonder if he be liker a Di∣vine then the rest.

  See Pemble Vind. Grat. of this, pag 60.61, 62. &c.
• b 1.26

  Therefore Numenius ci∣ted by Orig. against Celsus, doth call him Moses Atticus. And divers of Numenius his Books do recite with great reverence many texts out of Moses and the Prophets.
• c 1.27

  Though the Epistles betwixt Paul and Seneca may be fained, yet it is more then probable that he had heard or read Pauls Do∣ctrine.
• * 1.28

  Aquin. Sum. prima 1^ae. Art. 1. Q. 1. & 2^a. 2^ae. Q 2. Art. 3 4.
• * 1.29

  §. 7▪
• * 1.30

  Object.
• * 1.31

  Object.
• * 1.32

  §. 8.
• a 1.33

  The Apo∣cryphal books are but Re∣cords more imperfect, and uncertain, of the same do∣ctrine for the substance with the rest, though mixt with some suspected History, and doth confirm, but not contra∣dict the Scriptures, and but few of those books do pretend to a Divine Authority, as the rest.
• b 1.34

  Though Mahomet pretended to speak from God as Prophet; The barbarousness, and sottish∣ness of his Alcoran, its contradiction to its self, and to the Scripture which he acknowledgeth, may satisfie any man of its forgery; so that it is the most stupendious Judgment of God that so great a part of the world should continue so brutish, as to believe and follow him still. Read ••radwardines excellent dispute of this subject; De causa Dei, lib. 1. cap. 1. Corol. part 32. & Gro∣tius de veritate Relig. Christianae.
• * 1.35

  As pag. 10. with th•• first Argum••nt to confirm it; and so pag. 18. and the fre∣quent use of the equivocal tearm [Foun∣dation] with∣out explica∣tion.
• * 1.36

  So Dr. Pre∣ston on the Attributes, pag. 47, 48. and for∣ward.

  And Byfields Principles.