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WE are next to proceed to the confirmation of this Truth,* 1.1 which though it may seem needless, in regard of its own clearness and certainty, yet in regard of our distance and infidelity, nothing more necessary. But you will say, To whom will this endeavour be use∣full? They who believe the Scriptures are convinced already;* 1.2 and for those who be∣lieve it not, how will you convince them? Answ. But sad expe∣rience
tels us, that those tha•• believe, do believe but in part, and therefore have need of further confirmation; and doubtless God hath left us Arguments sufficient to convince unbelievers them∣selves, or else how should we preach to Pagans? Or what should we say to the greatest part of the world, that acknowledg not the Scriptures? Doubtless the Gospel should be preacht to them; and though we have not the gift of miracles to convince them of the truth, as the Apostles had, yet we have arguments demonstra∣tive and clear, or else our preaching to them would be vain, we having nothing left but bare affirmations.
Though I have all along confirmed sufficiently by testimony of Scripture what I have said, yet I will here briefly add thus much more; That the Scripture doth clearly assert this Truth in these six wayes.
1 1.31. It affirms, That this Rest is fore-ordained for the Saints, and the Saints also fore-ordained to it. Heb. 11.16. God is not ashamed to be called their God, for he hath prepared for them a City. 1 Cor. 2.9. Eye hath not seen, nor ear heard, nor heart conceived what God hath prepared for them that love him: which I conceive must be meant of these preparations in heaven; for those on earth are both seen and conceived, or else how are they enjoyed? Mat. 20.23. To sit on Christs right and left hand in his Kingdom, shall be given to them for whom it is prepared. And themselves are called Vessels of mercy, before prepared unto glory. Rom 9.23. And in Christ we have obtained the inheritance, being predestinated accord∣ing to the purpose of him, who worketh all things after to the counsel of his own will. Ephes. 1.11. And whom he thus predestinateth, them he glorifieth. Rom. 8.30. For he hath from the beginning chosen them to salvation, through sanctification of the Spirit, and belief of the truth. 2 Thes. 2.13.
And though the intentions of the vnwise and weak may be fru∣strated, and without counsel purposes are disappointed (Prov. 15.22.) yet the thoughts of the Lord shall surely come to passe, and as he hath purposed, it shall stand.* 1.4 The Counsel of the Lord standeth, for ever, and the thoughts of his heart to all generations: Therefore, blessed are they whose God is the Lord, and the people whom he hath chosen for his own inheritance. Psal. 33.11, 12. Who can bereave his people of that Rest which is designed them by Gods eternall purpose?
SEcondly,2 1.5 the Scripture tels us, that this Rest is Purchased, as well as Purposed for them; or that they are redeemed to this Rest. In what sense this may be said to be purchased by Christ, I have shewed before, viz. Not as the immediate work of his suffer∣ings (which was the payment of our debt, by satisfying the Law) but as a more remote, though most excellent fruit; even the ef∣fect of that power, which by his death he procured to himself. He himself for the suffering of death, was crowned with glory; yet did he not properly die for himself, nor was that the direct effect of his death.* 1.6 Some of those Teachers who are gone forth of late, do tell us, as a piece of their new discoveries, that Christ never pur∣chased Life and Salvation for us, but purchased us to Life and Sal∣vation * 1.7: Not understanding that they affirm and deny the same thing in severall expressions. What difference is there betwixt buying liberty to the prisoner, and buying the prisoner to liberty? betwixt buying life to a condemned malefactor, and buying him to life? Or betwixt purchasing Reconciliation to an enemy, and purchasing an enemy to Reconciliation? But in this last they have found a difference, and tell us, that God never was at enmity with man, but man only at enmity with God, and therefore need not be reconciled: Directly contrary to Scripture, which tels us that God hateth all the workers of iniquity,* 1.8 and that he is their enemy. And though there be no change in God, nor any thing properly called Hatred, yet it sufficeth that there is a change in the sinners relation, and that there is something in God which cannot better be expressed or conceived, then by these termes of enmity and ha∣tred: And the enmity of the Law against a sinner, may well be called the enmity of God. However, this differenceth betwixt en∣mity in God, and enmity in us; but not betwixt the sense of the forementioned expressions. So that whether you will call it pur∣chasing life for us, or purchasing us to life, the sense is the same, viz. By satisfying the Law, and removing impediments, to procure us Title to, and Possession of this Life.
It is then by the blood of Jesus that we have entrance into the Holyest. Heb. 10.19. Even all our entrance to the fruition of God, both that by faith and prayer here, and that by full possession
hereafter. Therefore do the Saints sing forth his praises, who hath Redeemed them out of every Nation by his blood, and made them Kings and Priests to God, Rev. 5.9.10.
Whether that, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Eph. 1.14. which is translated, the Redemption of the purchased profession, do prove this or not; yet I see no appearance of truth in their exposition of it,* 1.9 who (because they deny that salvation is pur∣chased by Christ) do affirme that its Christ himself who is there called the Purchased possession. Therefore did God give his Son, and the Son give his life, and therefore was Christ lift up on the Cross, as Moses lift up the Serpent in the Wilderness, that who∣soever believeth in him should not perish, but have everlasting life, John. 3.15, 16. So then I conclude, either Christ must loose his blood and sufferings,* 1.10 and never see of the travaile of his soul, but all his pains and expectation be frustrate, or els there remain∣eth a Rest to the people of God.
3 1.12THirdly, And as this Rest is purchased for us, so is it also pro∣mised to us: As the Firmament with the Stars, so are the sacred pages bespangled with the frequent intermixture of these Divine engagements. Christ hath told us that it is his will, that those who are given to him should be where he is, that they may behold the Glory which is given him of the Father, John 17.24. so also Luke 12.32. Fear not little flock, it is your fathers good plea∣sure to give you the Kingdom. q. d. Fear not all your enemies rage, fear not all your own unworthiness, doubt not of the certain∣ty of the guift▪ for it is grounded on the good pleasure of your Fa∣ther, Luke 22.29. I appoint to you a Kingdom as my Father hath ap∣pointed unto me a Kingdom: That ye may eat and drink at my Table in my Kingdom. But because I will not be tedious in the needless confirming an acknowledged truth, I refer you to the places here cited. 2 Thes. 1.7. Heb. 4.1, 3. Mat. 25.34. & 13.43. 2 Tim. 4.18. Jam. 2.5. 2 Pet. 1.11. 2 Thes. 1.5. Acts 14.22. Luke 6.20, & 13.28, 29. 1 Thess. 2.12. Mat. 5.12. Mark 10.21. & 12.25. 1 Pet. 1.4. Heb. 10.34 & 12.23. Col. 1.5. Phil. 3.20, 21. Heb. 11.••6. Eph. 1.••0. 1 Cor. 15. Rev. 2.7, 11, 17, &c.
FOurthly,4 1.14 All the means of Grace, and all the workings of the Spirit upon the soul, and all the gracious actions of the Saints, are so many evident Mediums to prove, that there remaineth a Rest to the people of God. If it be an undeniable maxime, that God and nature do nothing in vaine; then is it as true of God and his Grace. All these means and motions, implie some End to which they tend, or else they cannot be called means, nor are they the motions of Wisdom or Reason. And no lower End then this [Rest] can be imagined. God would never have command∣ed his people to repent and beleeve, to fast and pray, to knock and seek, and that continually, to read and study, to conferr and meditate, to strive and labor, to run and fight, and all this to no purpose. Nor would the Spirit of God work them to this, and create in them a supernaturall power, and enable them and excite them to a constant performance; were it not for this end where∣to it leads us. Nor could the Saints reasonably attempt such em∣ployments, nor yet undergo so heavy sufferings, were it not for this desirable end. But whatsoever the folly of man might do, cer∣tainly Divine Wisdom cannot be guilty of setting awork such fruitless motions. Therefore whereever I read of duty required, whenever I finde the Grace bestowed, I take it as so many pro∣mises of Rest. The Spirit would never kindle in us such strong desires after Heaven, nor such a love to Jesus Christ, if we should not receive that which we desire and love. He that sets our feet in the way of Peace (Luke 1.79.) will undoubtedly bring us to the end of Peace. How neerly is the means and end conjoyned, * 1.15 Mat. 11.12. The Kingdom of Heaven suffereth violence, and the violent take it by force, or (as Luke 16.16.) every man presseth into it. So that the violence apprehends the Kingdom. Those whom he causeth to follow him in the regeneration, he will sure provide them Thrones of judgement, Mat. 19.28.
5 1.17FIfthly, Scripture further assures us, that the Saints have the be∣ginnings, foretasts, earnest, and Seals of this Rest here: And may not all this assure them of the full possession? The very King∣dom of God is within them, Luke 17.21. They here (as is be∣fore said) take it by force. They have a beginning of that know∣ledg which Christ hath said is eternall life, John 17.3. I have fully manifested that before, that the Rest and Glory of the peo∣ple of God, doth consist in their Knowing, Loving, Rejoycing, and Praising; and all these are begun (though but begun) here: therefore doubtless so much as we here know God; so much as we Love, Rejoyce and Praise, so much we have of Heaven on earth, so much we enjoy of the Rest of Souls. And do you think that God will give the Beginning, where he never intends to give the End? Nay God doth give his people oftentimes, such fore∣sights and foretasts of this same Rest, that their spirits are even transported with it, and they could heartly wish they might be present there. Paul is taken up into the third Heaven, and seeth things that must not be uttered. The Saints are kept by the power of God through faith unto that salvation, ready to be revealed in the last time, wherein they can greatly Rejoyce even in temptations: 1 Pet. 1.5, 6. And therefore the Apostle also tells us, That they who now see not Christ, nor ever saw him; yet love him, and Believing do Rejoyce in him, with joy unspeakable and full of Glory: Receiving the end of their faith, the salvation of their souls, 1 Pet. 1.8.9. Observe here. First, How God gives his people this foretasting joy. Se∣condly, How this joy is said to be full of Glory, and therefore must needs be a beginning of the Glory. Thirdly, How immediatly upon this there follows, Receiving the end of their Faith, the Sal∣vation of the soul. And Paul also brings in the Justified, Rejoyc∣ing in hope of the Glory of God, Rom. 5.2. And I doubt not but some poor Christians amongst us, who have little to boast of appearing without, have often these foretasts in their souls. And do you think God will Tantalize his people? Will he give them the first fruits, and not the crop? Doth he shew them Glory to set them a longing, and then d••ny them the actuall fruition? Or doth he lift them up so neer this Rest, and give them such rejoycings in
it,* 1.18 and yet never bestow it on them? It cannot be. Nay doth he give them the earnest of the inheritance? Eph. 1.14. And Seal them with the Holy Spirit of promise? Eph. 1.13. And yet will he deny the full possession? These absurdities may not be charged on an ordinary man, much less on the Faithfull and Righ∣teous God.
SIxthly,6 1.20 And Lastly, The Scripture mentioneth particularly and by name, those who have entered into this Rest. As Henoch, who was taken up to God. So Abraham, Lazarus, the thief that was crucified with Christ, &c. And if there be a Rest for these, sure there is a Rest for all believers.
THus much may suffice where the Scripture is be∣lieved, to confirm the truth of the point in hand, viz. The certain futurity of the Saints Rest. And for Pagans and Infidels who believe not Scripture, it is besides the intention of this discourse to endeavor their conviction. I am endeavouring the consolation and edifica∣tion of Saints, and not the information and conversion of Pagans. Yet do I acknowledg the subject exceeding necessary even to the Saints themselves: for Sathans assaults are oft made at the foun∣dation, and if he can perswade them to question the verity of Scripture, they will soon cast away their hopes of Heaven.
But if I should here enter upon that task [to prove Scripture to be the infallible word of God] I should make too broad a di∣gression, and set upon a work as larg as the maine, for whose sake I should undertake it; Neither am I insensible of how great dif∣ficulty it would prove to manage it satisfactorily, and how much more then my ability is thereto requisite.
Yet lest the tempted Christian should have no relief nor any
Argument at hand against the temptation, I shall adventure up∣on a confirming Argument or two: but I shall premise first a word of entreaty to my brethren of the Ministery, to preach this a little more to their people:* 1.22 And, that (not any body) but some of the choicest, whom God hath especially furnished for such a task, would be pleased in a full Treatise to undertake it. To which end I give them some of the Reasons of my request: entreating the Lord to enable and perswade some of them to the work.
1. I desire them to consider, whether any thing yet published, be neer compleat, or such as the weight of the subject requires? Whether much more may not be said, and is a 1.23 necessary to be said, then is yet said by any that hath writ on this subject?
2. Whether if Christians who have opportunity, do their duty, would it not be a singular part of their work to endeavour the b 1.24 conversion of Pagans and Infidels? And (as I said before) without some Arguments to demonstrate to them the verity of Scripture; how are we furnished for such a work? Or what have we to say but naked affirmation? Yea how can we maintain the credit of Christianity, if we were put to dispute the case with an unbeliever?
3. Whether the assertion of some of our Divines (that a na∣turall man without the extraordinary c 1.25 Testimony of the Spirit, cannot be perswaded of the verity of Scripture, notwithstanding all Arguments that can be produced) be not very derogatory to the Authority of Scripture, and do not justifie the world in their unbeliefe? for it is not their sin to deny assent to that which hath not sufficient evidence. As if we confessed to them, we have not Arguments to convince you, but you must be convinced by the Spirit without Arguments; as if the Spirit did not deal with us as rationall creatures: and did perswade without Argument, and not by it! As if many wicked men did not believe the truth of Scripture! Yet I confesse ther's great difference, betwixt na∣turall and Spirituall beliefe.
4. Is not this the ground-work of the whole Fabrick of Christi∣anity? And the very d 1.26 foundation of our faith? And therefore should it not be timely, and soundly laid, and frequently and clear∣ly taught?
* 1.275. Is not Faith a rational Act of a rational Creature? And so the Understanding proceeds discursively in its production? And is not that the strongest Faith which hath the strongest Reasons to prove the Testimony to be valid upon which it resteth, and the clearest apprehension and use of those Reasons? And the truest Faith which hath the truest Reasons truly apprehended and used? And must not that on the contrary be a weak or false faith which receives the Verity and Validity of the Testimony from weak or false Grounds, though the Testimony of it self be the truest in the world? Our Divines use to say concerning love to Christ, that it is not to be measured by the degree of Fervor, so much as by the Grounds and Motives: so that if a man should love Christ upon the same Reasons as a Turk loves Mahomet, it were no true love: if he love him upon false grounds, it must needs be a false love; and if upon common grounds, it can be but a common love. And is it not then as clear, that to believe in Jesus Christ upon the grounds that a Turk believes in Mahomet, or to believe Scripture upon the same reasons that the Turk believes the Alcoran, is no true Faith? Supposing that both have the like verity of their Reasons.
6. Is the generality of Christians able to give any better then some such common reason to prove the verity of Scripture? Nay, are the more exercised, Understanding sort of Christians able by sound Arguments to make it good, if an Enemy, or a Temptation put them to it? Nay, are the ordinary sort of Ministers in England able to do this? Let them that have tried, judg.
7. Can the Superstructure be firm where the Foundation is Sandy? And can our Affections and Actions be sound and strong, when our belief of Scripture is unsound or infirm? Sure this Faith will have influence into all. For my own part, I take it to be the greatest cause of coldness in Duty, weakness in Graces, boldness in Sinning, and unwillingness to die, &c. that our Faith is either unsound or infirm in this point. Few Christians among us for ought I finde, have any better then the Popish implicit faith in this point;* 1.28 nor any better Arguments then the Papists have to prove Scripture the Word of God. They have received it by Tradition; godly Ministers and Christians tell them so; it is im∣pious to doubt of it, and therefore they believe it. And this worm lying at the root, causeth the languishing and decay of the whole:
yet is it usually undiscerned,* 1.29 for the root lieth secret under ground: But I am apt to judg, that though the most complain of their un∣certainty of salvation, through want of assurance of their own Interest, and of the weakness of the applying Act of Faith, yet the greater cause of all their sorrows, and that which shakes the whole building, is the weakness of their faith about the truth of Scripture, though perhaps the other be more perceived, and this taken notice of by few. There may be great weakness and un∣soundness of belief, where yet no doubtings are perceived to stir. Therefore though we could perswade people to believe never so confidently, that Scripture is the very Word of God, and yet teach them no more reason why they should believe this then any other book to be that Word; as it will prove in them no right way of believing, so is it in us no right way of teaching.
8. There is many a one who feels his faith shake here, who ne∣ver discovers it; To doubt of our Evidences, is taken for no great disgrace, and therefore men more freely profess such doubts; nay, and some perhaps who are not much troubled with them, because they would be thought to be humble Christians. But to question the truth of Scripture is a reproachful Blalphemy, and therefore all that are guilty here speak not their doubts.
9. Is not the greatest battery by all sort of enemies, especially made against this Foundation? The first place that the * 1.30 Papist assaults you, in is here, How know you the Scripture to be the Word of God? The Seekers (who are the Jesuits By blows, though they yet know not their own father) will accoast you with the like question; How know you that your Scripture and your Ministery is of God? The Familists and Libertines do spit their venom here: And some Christians by experience are able to testifie that Satans temptations are most violent here; Yea, and our own carnal deluded Reason is aptest of all to stumble here.
They talk of a Toleration of all Religions, and some desire that the a 1.31 Jews may have free commerce amongst us: it will then be
time for us, I think, to be well armed at this point. Let the ordi∣nary Professors of our Time, who are of weak judgments, and fiery spirits; look to it, how they will stand in such assaults; least, as now, when they cannot answer a Separatist, they yield to him, and when they cannot answer an Antinomian, they turn Antino∣mians; so then, when they can much less answer the subtil Argu∣ments of a Jew against Christ and the Gospel, they should as easi∣ly turn Jews, and deny Christ, and the verity of the Gospel.
The Libertines among us think it necessary that we should have such a Toleration to discover the unsound, who hold their faith upon Tradition and Custome. I am no more of their mindes in this, then of his, who would have a fair Virgin to lye with him, and try his Chastity, and make its victory more honorable: But if we must needs have such a triall, its time to look to the grounds of our belief,* 1.32 that we may be ready to give a reason of our Hope.
10. However, though I were mistaken in all this, yet certain I am that the strengthening of our faith in the verity of Scripture, would be an exceeding help to the joy of the Saints▪ and would advance their confident hopes of Rest. For my self, if my faith in this point had no imperfection, if I did as verily believe the Glory to come, as I do believe that the Sun will rise again when it is set; O, how would it raise my desires and my joyes? what haste should I make? how serious should I be? how should I trample on these earthly vanities, and even forget the things below? How restless should I be till I were assured of this Rest? and then how restless till I did possess it? How should I delight in the thought of death, and my heart leap at the tidings of its approach? How b 1.33 glad should I be of the bodies decaies? to feel my prison moulder to dust? Surely this would be the fruit of a perfect belief of the truth of the Promise of our eternal Rest. Which though it cannot be here expected, yet should we use the most strengthening means, and press on till we had attained.
THus much I have purposely spoken, as to stir up Christians to look to their faith, so especialiy to provoke some choise ser∣vant of Christ, among the multitudes of Books that are written, to bestow their labors on this most needful Subject: and all Ministers to preach it more frequently and clearly to their people. Some think it is Faiths honor to be as credulous as may be, and the weaker are the rational grounds, the stronger is the faith; and therefore we must believe and not dispute. Indeed when its once known to be a Divine Testimony, then the most credulous soul is the best; But when the doubt is, whether it be the Testimony of God or no? a man may easily be over-credulous; Else why are we bid believe not every spirit, but try them whether they be of God or not? And how should the false Christs, and false Prophets be known, who would deceive, were it possible, the very Elect? to be given up of God to believe a lye, is one of the sorest of Gods Judg∣ments.
Some think,* 1.35 the onely way to deal with such temptations to Blasphemy, is to cast them away, and not to dispute them. And I think the direction is very good, so it be used with some distinction and caution. The Rule holds good against reall Blasphemy, known to be such; but if the person know it not, how shall he make use of this Rule against it? Further, it is supposed, that he who knows it to be Blasphemy, hath Arguments whereby to prove it such; else how doth he know it? Therefore here lyes the sin; when a man is by sufficient evidence convinced, (or at least hath Evidence suf∣ficient for conviction) that it is a Divine Testimony, and yet is still cherishing doubts, or hearkning to temptations which may feed those doubts: when a man (like Balaam) will take no answer. But he who will therefore cast away all doubts, before he hath Arguments sufficient against them, or could ever prove the thing in Question, he doth indeed cast aside the temptation, but not overcome it, and may expect it should shortly return again: It is a methodicall cure which prevents a relapse. Such a neglecter of temptations may be in the right, and may as well be in the wrong, but however, it is not right to him, because not rightly believed. Faith alwayes implies a Testimony, and the knowledg usually of
the matter and Author of that Testimony: Divine Faith hath ever a Divine * 1.36 Testimony, and supposeth the knowledg of the matter (when the Faith is particular) but always of the Author of that Testimony. An implicite Faith in God, that is, a believing that all is true which he testifieth, though we see no reason for it from the evidence of the matter, this is necessary to every true Believer: But to believe implicitly, that the Testimony is Divine, or that Scripture is the Word of God, this is not to believe God, but to resolve our faith into some humane Testimony; even to lay our foundation upon the sand where all will fall at the next as∣sault.
Its strange to consider, how we all abhor that piece of Popery, as most injurious to God of all the rest, which resolves our faith into the Authority of the Church: And yet that we do for the ge∣nerality of professors content our selves with the same kinde of faith! Onely with this difference: The Papists believe Scripture to be the Word of God, because their Church saith so: a 1.37 and we, because our Church, or our Leaders say so. Yea, and many Mini∣nisters never yet gave their people better grounds; but tell them (which is true) that it is damnable to deny it, but help them not to the necessary Antecedents of Faith.
If any think that these words tend to the shaking of mens faith, I answer: First, Onely of that which will fall of it self: Secondly, And that it may in time be built again more strongly: Thirdly, Or at least that the sound may be surer setled. * 1.38 Its to be under∣stood that many a thousand do profess Christianity, and zealously hate the enemies thereof upon the same grounds, to the same ends, and from the same inward corrupt principles, as the Jews did hate and kill Christ: It is the Religion of the Countrey, where every man is reproached that believes otherwise; they were born and brought up in this belief, and it hath increased in them upon the like occasions: Had they been born and bred in the Religion of Mahomet, they would have beeen as zealous for him▪ The diffe∣rence betwixt him and a Mahometan is more, that he lives where better Laws and Religion dwell, then that he hath more know∣ledg or soundness of apprehension.
Yet would I not drive into causless doubtings the soul of any true Believer, or make them believe their faith is unsound, because it is not so strong as some others; Therefore I add, some may perhaps
have ground for their beliefe, though they are not able to ex∣presse it by argumentation; and may have Arguments in their hearts to perswade themselves, though they have none in their mouths to perswade another: yea and those Arguments in them∣selves may be solid and convincing. Some may be strengthened by some one sound Argument, and yet be ignorant of all the rest, without overthrowing the truth of their Faith. Some also may have weaker apprehensions of the Divine authority of * 1.39 Scripture, then others, and as weaker grounds for their Faith, so a lesse degree of assent; And yet that assent may be sincere and saving, so it have these two qualifications. First, If the Arguments which we have for believing the Scripture, be in themselves more suffici∣ent to convince of its truth, then any Arguments of the enemies of Scripture, can be to perswade a man of the contrary: And do accordingly discover to us, a high degree at least of probabili∣ty. Secondly, And if being thus far convinced, it prevailes with us to chuse this as the onely way of life, and to adventure our souls upon this way, denying all other, and adhering (though to the losse of estate and life) to the Truth of Christ thus weakly apprehended. This (I think) God will accept as a true Be∣liefe.
But though such a faith may serve to salvation, yet when the Christian should use it for his consolation, he will finde it much faile him: even as leggs or arms of the weak or lame, which when a man should use them, do faile him according to the degrees of their weakness or lameness: so much doubting as there remaines of the Truth of the word, or so much weakness as there is in our be∣lieving, or so much darkness or uncertainty as there is in the evi∣dence which perswades us to believe; so much will be wanting to our Love, Desires, Labors, Adventures, and especially to our joyes.
Therefore I think it necessary to speak a little (and but a little) to fortifie the believer against temptations, and to confirme his faith in the certain Truth of that Scripture which containes the promises of his Rest.
* 1.40ANd here it is necessary that we first distin∣guish, betwixt 1. The subject matter of Scripture, or the doctrine which it con∣tains; 2. And the words or writings con∣taining or expressing this doctrine. The one is as the blood, the other as the veins in which it runs. Secondly, We must distinguish betwixt 1. the substantiall and fundamentall part of Scripture•• doctrine, without which there is no salvation, and 2. the circum∣stantiall, and less necessary part, as Genealogies, Successions, Chronology, &c. Thirdly, Of the substantiall fundamentall part 1. Some may be known and proved even without Scripture, as being written in nature it self; 2. some can be known onely by the assent of Faith to Divine Revelation. Fourthly, Of this last sort, 1. some things are above Reason (as it is without Divine Re∣velation) both in respect of their Probability, existence and fu∣turity: 2. others may be known by meer Reason, without Divine Testimony, in regard of their Possibility and Probability; but not in regard of their existence or futurity.
Fifthly, Again matter of Doctrine must be distinguished from matter of fact.
Sixthly, Matter of fact is either 1. such as God produceth in an ordinary way: or 2. extrordinary and miraculous. Seventhly, History and Phophesie must be distinguished. Eighthly, We must
distinguish also the books and writings themselves: 1. between the maine scope and those parts which express the chief contents, and 2. particular words and phrases, not expressing any sub∣stantialls. Ninthly, Also its one question 1. whether there be a certain number of books, which are Canonicall, or of Divine Au∣thority? and 2. another question, what number there is of these? and which particular books they are? Tenthly, The direct expresse sense, must be distinguished from that which is only implyed or consequentiall. Eleventhly, We must distinguish Revelation un∣writen from that which is writen. Twelfthly, and Lastly, We must distinguish that Scripture which was spoke or written by God immediatly, from that which was spoke or writ immediatly by man, and but mediatly by God. And of this last sort 1. Some of the instruments or penmen are known: 2. Some not known. Of those known 1. Some that spoke much in Scripture, were bad men: 3. others were godly. And of these some were 1. More eminent and extraordinary, as Prophets and Apostles, 2. Others were per∣sons more inferiour and ordinary.
Again, as we must distinguish of Scripture, and Divine Testi∣mony, so must we also distinguish the apprehension or Faith by which we do receive it.
1. There is a Divine Faith, when we take the Testimony to be Gods own, and so believe the thing testified as upon Gods word. Secondly▪ There is a Human Faith, when we believe it meerly upon the credit of man.
2. Faith is either first, implicit, when we believe the thing is true though we understand not what it is, or secondly, explicit, when we believe, and understand what we believe. Both these are again Divine or humane.
3. It is one thing to believe as Probable, another thing to be∣lieve it as certain.
4. Its one thing to believe it to be true conditionally, another to believe it absolutely.
5. We must distinguish betwixt the bare assent of the under∣standing to the truth of an Axiome, when it is only silenced by force of Argument (which will be stronger or weaker as the Ar∣gument seemeth more or lesse demonstrative) and secondly, that deep apprehension and firme assent which proceedeth from a well stablished, confirmed Faith, backed by experience.
6. Its one thing to assent to the truth of the Axiome, another to taste and chuse the good contained in it, which is the work of the Will.
* 1.42THe Use I shall make of these distinctions, is to open the way to these following Positions, which will resolve the great Questions on foot, How far the belief of the Written Word is of necessity to salvation? and Whether it be the foundation of our faith? And whether this foundation have been always the same?
Pos. 1. The Object of belief Is the will of God revealed; or a Divine Testimony; where two things are absolutely necessary; first, The Matter: secondly, The Revelation. 2. All this Revealed Will is necessary a 1.43 to the compleating of our faith; b 1.44 and it is our duty to believe it. But its onely the substance and tenor of the Covenants, and the things necessarily supposed to the knowing and keeping of the Covenant of Grace, which are of absolute ne∣cessity to the beeing of Faith, and to Salvation. A man may be saved though he should not believe many things, which yet he is bound by God to believe. 3. Yet this must be onely through ignorance of the Divineness of the Testimony: For a flat unbelief of the smallest truth, when we know the Testimony to be of God, will not stand with the beeing of true Faith, nor with Salvation. For Reason layes this ground [That God can speak nothing but Truth] and Faith proceeds upon that supposition. 4. This Doctrine so absolutely necessary hath not been ever from the beginning the same, but hath differed according to the different Covenants and Administrations. That Doctrine which is now so necessary, was not so before the Fall: And that which is so necessary since the coming of Christ, was not so before his coming. Then they might be saved in believing in the Messiah to come of the seed of David: but now its of necessity to believe, that this Jesus the Son of Mary is He, and that we look not for another. I prove it thus. That which is not revealed can be no object for Faith, much less so necessary: But Christ was not Revealed before the Fall; nor this Jesus Revealed to be He before his coming, there∣fore
these were not of necessity to be believed, or (as some Me∣taphorically speak) they were then to fundamentall Doctrines. Perhaps also some things will be found of absolute necessity to us, which are not so to Indians and Turks. 5. God hath made this substance of Scripture-Doctrine to be thus necessary * 1.45 primarily and for it self. 6. That it be revealed is also of absolute necessity; but secondarily, and for the Doctrines sake, as a means without which Believing is neither possible nor a duty. And though where there is no Revelation. Faith is not necessary as a duty; yet it may be necessary (I think) as a means, that is, our natural mi∣sery may be such as can no other way be cured (but this con∣cerns not us that have heard of Christ) 7. Nature, Creatures, and Providence, are no sufficient Revelation of this tenor of the Covenants. 8. It is necessary not onely that this Doctrine be Re∣vealed, but also that it be Revealed with Grounds or Arguments rationally sufficient to evince the verity of the Doctrine or the Divineness of the Testimony, that from it we may conclude the former. 9. The Revelation of Truth is to be considered in re∣spect of the first immediate delivery from God, or secondly, in respect of the way of its coming down to us. It is delivered by God immediatly either by writing, (as the two Tables) or by in∣forming Angels (who may be his Messengers) or by inspiring some choise particular men; So that few in the world have received it from God at the first hand. 10. The only ways of Revelation that (for ought I know) are now left, are Scripture and Tradition: For though God hath not tied himself from Revelations by the Spirit, yet he hath ceased them, and perfected his Scripture Revelations; so that the Spirit onely Reveales what is Revealed already in the Word; by illuminating us to understand it. 11. The more im∣mediate the Revelation, caeteris paribus, the more sure: and the more succession of hands it passeth through, the more uncertain, especially in matter of Doctrine. 12. When we receive from men by Tradition the Doctrine of God as in the Words of God, there is less danger of corruption, then when they deliver us that Do∣ctrine in their own words, because here taking liberty to vary the expressions▪ it will represent the Truth more uncertainly and in more various shapes. 13. Therefore hath God been pleased when he ceased immediate Revelation, to leave his Will written in a form of words, which should be his standing Law, and a Rule to
try all other mens expressions by. 14. In all the forementioned respects therefore the written Word doth excell the unwritten Tradition of the same Doctrine. 15. Yet unwritten Tradition, or any sure way of Revealing this Doctrine, may suffice to save him who thereby is brought to believe. As if there be any among the Aba••sines of Ethiopia, the Coplies in Egypt, or elsewhere that have the substance of the Covenants delivered them by unwritten Tradition, or by other Writings, if hereby they come to believe, they shall be saved. For so the Promise of the Gospel runs, giving salvation to all that believe, by what means soever they were brought to it. The like may be said of true Believers in those parts of the Church of Rome, where the Scripture is wholly hid from the vulgar (if there be any such parts.) 16. Yet where the written Word is wanting, salvation must needs be more difficult and more rare, and Faith more feeble, and mens conversations worse or∣dered, because they want that clearer Revelation, that surer Rule of Faith and Life, which might make the way of salvation more easie. 17. When Tradition ariseth no higher, or cometh original∣ly but from this written Word, and not from the verbal Testimo∣nies of the Apostles before the Word was written, there that Tradition is but the preaching of the Word, and not a distinct way of Revealing. 18. Such is most of the Tradition (for ought I can learn) that is now afoot in the world, for matter of Doctrine, but not for matter of fact. 17. Therefore the Scriptures are not onely necessary to the well-beeing of the Church, and to the strength of Faith, but [ordinarily] to the very beeing of Faith and Churches. 20. Not that the present Possession of Scripture is of absolute necessity to the present beeing of a Church: not that it is so absolute necessary to every mans salvation, that he read or knew this Scripture himself: But that it either be at present, or have been formerly in the Church: that some knowing it, may teach it to others, is of absolute necessity to most persons and Churches, and necessary to the well-beeing of all. 21. Though negative un∣belief of the authority of Scripture may stand with salvation, yet positive and universal (I think) cannot. Or, though Tradition may save where Scripture is not known, yet he that reads or hears the Scripture, and will not believe it to be the Testimony of God, (I think) cannot be saved, because this is now the clearest and surest Revelation: And he that will not believe it, will much∣less
believe a Revelation more uncertain and obscure. 22. Though all Scripture be of Divine Authority, yet he that believeth but some one Book, which containeth the substance of the Doctrine of salvation, may be saved: much more they that have doubted but of some particular Books. 23. They that take the Scripture to be but the Writings of godly honest men, and so to be only a means of making known Christ, having a gradual precedency to the Writings of other godly men; and do believe in Christ upon those strong grounds which are drawn from his Doctrine, Miracles, &c. rather then upon the Testimony of the Writing, as being purely infallible and Divine, may yet have a Divine and saving faith. 24. Much more those that believe the whole Writing to be of Divine inspiration where it handleth the substance, but doubt whether God infallibly guided them in every circumstance. 25. And yet more those that believe that the Spirit did guide the Writers to Truth, both in Substance and Circumstance, but doubt whether he guided them in Orthography; or whether their Pens were as perfectly guided as their minds? 26. And yet more may those have saving Faith, who onely doubt whether Providence infallibly guided any Transcribers, or Printers, as to retain any Copy that perfectly agreeth with the Autograph. 27. Yet do all these (in my judgment) cast away a singular prop to their faith, and lay it open to dangerous assaults, and doubt of that which is a certain truth. 28. As the Translations are no further Scripture, then they agree with the Copies in the Original Tongues; so neither are those Copies further then they agree with the Autographs, or Original Copies, or with some Copies perused and approved by the Apostles. 29. Yet is there not the like necessity of having the Autographs to try the Transcripts by, as there is of having the Original Transcripts to try the Translations by. For there is an impossibility that any Translation should perfectly express the sense of the Original: But there is a possibility, probability, and facility of true Transcribing, and grounds to prove it true de facto, as we shall touch anon. 30. That part which was written by the Finger of God; as also the substance of Doctrine through the whole Scriptures, are so purely Divine, that they have not in them any thing humane. 31. The next to these are the words that were spoken by the mouth of Christ, and then those that were spoken by Angels, 32. The Circumstantials are many of
them so Divine, as yet they have in them something Humane, as the bringing of Pauls Cloak and Parchments, and (as it seems) his counsel about Marriage, &c. 33. Much more is there some∣thing Humane in the Method and Phrase, which is not so immedi∣atly Divine as the Doctrine. 34. Yet is there nothing sinfully Hu∣mane, and therefore nothing false in all. 35. But an innocent im∣perfection there is in the Method and Phrase, which if we deny, we must renounce most of our Logick and Rhetorick. 36. Yet was this imperfect way (at that time, all things considered) the fittest way to divulge the Gospel: That is the best Language which is best suited to the Hearers, and not that which is best simply in it self, and supposeth that understanding in the Hearers which they have not. Therefore it was Wisdom and Mercy to fit the Scripture to the capacity of all: Yet will it not therefore follow that all Preachers at all times should as much neglect Definition, Distincti∣on, Syllogisme, &c. as Scripture doth. 37. Some Doctrinal pas∣sages in Scripture are onely Historically related, and therefore the relating them is no asserting them for truth; and therefore those sentences may be false, and yet not the Scripture false: yea, some falshoods are written by way of reproving them, as Gehezies Lye, Sauls Excuse, &c. 38. Every Doctrine that is thus related onely Historically, is therefore of doubtful credit, because it is not a Divine assertion (except Christ himself were the Speaker:) and therefore it is to be tried by the rest of the Scripture. 39. Where ordinary men were the Speakers, the credit of such Doctrines is the more doubtful, and yet much more when the Speakers were wicked: of the former sort are the Speeches of Jobs friends, and divers others: of the later sort are the Speeches of the Pharisees, &c. and perhaps Gamaliels counsel, Act. 5.34, 40. Yet where God doth testifie his Inspiration, or Approbation, the Doctrine is of Divine Authority, though the Speaker be wicked: As in Balaams Prophesie.* 1.46 41. The like may be said of matter of Fact; for it is not either necessary or lawful to speak such words, or do such actions meerly because men in Scripture did so speak or do, no, not though they were the best Saints; for their own speeches or actions are to be judged by the Law, and therefore are no part of the Law themselves. And as they are evil where they cross the Law (as Josephs swearing, the Ancients Polygamy, &c.) so are they doubtful where their congruence with the Law is doubtful.
42. But here is one most observable exception. (conducing much to resolve the great doubt, whether Examples binde?) Where men are designed by God to such an Office, and act by Commissi∣on, and with a promise of Direction, their Doctrines are of Divine Authority, though we finde not where God did dictate, and their Actions done by that Commission are currant and Exemplary, so far as they are intended or performed for Example, and so Exam∣ple may be equivalent to a Law, and the Argument, a facto ad jus, may hold. So Moses being appointed to the forming of the old Church and Commonwealth of the Jews, to the building of the Tabernacle, &c. his Precepts and Examples in these works, (though we could not finde his particular direction) are to be taken as Divine. So also the Apostles having Commission to Form and Order the Gospel Churches, their Doctrine and Examples therein, are by their general Commission warranted, and their practice in stablishing the Lords Day, in setling the Officers and Orders of Churches, are to us as Laws, (still binding with those limitations as Positives onely, which give way to greater▪) 43. The ground of this Position is, because it is inconsistent with the Wisdom and Faithfulness of God, to send men to a work, and promise to be with them, and yet to forsake them, and suffer them to err in the building of that House, which must indure till the end of the world. 44. Yet if any of these Commissioners do err in their own particular conversations, or in matters without the ex∣tent of their Commission,* 1.47 this may consist with the faithfulness of God; God hath not promised them infallibility and perfection: the disgrace is their own: but if they should miscarry in that wherein they are sent to be a rule to others, the Church would then have an imperfect Rule, and the dishonor would redound to God. 45. Yet I finde not that ever God authorized any meere man to be a Lawgiver to the Church in Substantials, but onely to deliver the Laws which he had given, to Interpret them, and to de∣termine Circumstantials not by him determined. 46. Where God owneth mens Doctrines and Examples by Miracles, they are to be taken as infallibly Divine: much more when Commission, Promise, and Miracles do concur, which confirmeth the Apostles Examples for currant. 47. So that if any of the ••ings or Prophets▪ had given Laws, and formed the Church as Moses, they had not been binding, because without the said Commission: or if any
other Minister of the Gospel shall by Word or Action arrogate an Apostolical priviledg. 48. There is no verity about God, or the chief happiness of man written in Nature, but it is to be found written in Scriptures. 49. So that the same thing may in these several respects, be the object both of Knowledg and of Faith. 50. The Scripture being so perfect a Transcript of the law of Nature or Reason, is much more to be credited in its superna∣tural Revelations. 51. The probability of most things, and the possibility of all things contained in the Scriptures, may well be discerned by Reason it self, which makes their Existence or Futu∣rity the more easie to be believed. 52. Yet before this Existence or Futurity of any thing beyond the reach of Reason can be soundly believed, the Testimony must be known to be truly Di∣vine. 53. Yet a belief of Scripture Doctrine as probable, doth usually go before a belief of certainty, and is a good preparative thereto. 54. The direct, express sense, must be believed di∣rectly and absolutely, as infallible, and the consequences (where they may be clearly and certainly raised:) but where there is danger of erring in raising consequences, the assent can be but weak and conditional. 55. A Consequence raised from Scrip∣ture being no part of the immediate sense, cannot be called any part of Scripture. 56. Where one of the premises is in Nature, and the other onely in Scripture, there the Conclusion is mixt, partly known, and partly believed. That it is the Consequence of those premises, is known; but that it is a Truth, is, as I said, appre∣hended by a mixt Act. Such is, a Christians concluding himself to be justified and sanctified, &c. 57. Where through weakness we are unable to discern the Consequences, there is enough in the express direct sense for salvation. 58. Where the sense is not un∣stood, there the belief can be but implicit. 59. Where the sense is partly understood, but with some doubting, the Belief can be but conditionally explicit: that is, we believe it, if it be the sense of the Word. 60. Fundamentals must be believed Explicitly and Absolutely.
HAving thus shewed you in what sense the Scrip∣tures are the word of God, and how far to be believed, and what is the excellency, necessity and authority of them;* 1.49 I shall now adde three or four Arguments to help your Faith, which I hope will not onely prove them to be Divine Testimony to the substance of Doctrine (though that be a usefull work against our unbelief) but also that they are the very written Laws of God, and a perfect Rule of Faith and duty. My Arguments shall be but few, because I handle it but on the by; and those such as I finde little of in others writings, least I should wast time in doing what is done to my hands.
1. Those writings and that Doctrine which were confirmed by many & real * 1.50 Miracles, must needs be of God, and consequently,
of undoubted Truth! But the books and Doctrine of Canonicall Scripture were so confirmed: Therefore, &c.
Against the major proposition nothing of any moment can be said: For its a Truth apparent enough to nature, that none but God can work real Miracles, or at least none but those whom he doth especially enable thereto. And it is as manifest, that the Righteous and Faithfull God will not give this power for a seal to any falshood or deceit.
The usuall Objections are these. First, Antichrist shall come with lying wonders.
Answ. They are no true * 1.51 Miracles. As they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Thess. 2.9▪ lying, in sealing to a lying doctrine: so also in be∣ing but seeming and counterfeit Miracles. The like may be said to those of Pharaohs Magicians, and all other Sorcerers and Witches, and those that may be wrought by Satan himself. They may be wonders, but not Miracles.
Object. 2. God may enable false Prophets to work Miracles to try the world, without any derogation to his Faithfulness.
Answ. No: for Divine power being properly the attendant of Divine Revelation, if it should be annexed to Diabolicall delu¦sions, it would be a sufficient excuse to the world for their be∣lieving those delusions. And if Miracles should not be a sufficient seal to prove the Authority of the witness to be Divine, then is there nothing in the world sufficient; and so our Faith will be quite overthrown.
Object. But however, Miracles will no more prove Christ to be the Son of God, then they will prove Moses, Elias, or Elisha to be the Son of God: for they wrought Miracles as well as Christ.
Answ. Miracles are Gods seal, not to extoll the person that is instrumentall, nor for his glory: but to extoll God, and for his own Glory. God doth not entrust any creature with this seal so absolutely, as that they may use it when and in what case they please. If Moses or Elias had affirmed themselves to be the sons of God, they could never have confirmed that affirmati∣on with a Miracle: for God would not have sealed to a lye. Christs power of working Miracles did not immediatly prove him to be the Christ. But it immediately proved his Testimony to be Divine, and that Testimony spoke his nature and office. So that the power of Miracles in the Prophets and Apostles, was not to
a••••est to their own greatness, but to the truth of their Testimony con••••rning Christ. Whatsoever any man affirmes to me, and works a real Miracle to confirme it, I must needs take my self bound 〈◊〉〈◊〉 believe him.
Object. But what if some one should work miracles to confirme a Doctrine contrary to Scripture? Would you believe it? Doth not Paul say, if an Angel from Heaven teach any other Gospel, let him be accursed?
Answ. I am sure God will never give any false teacher the power of confirming his Doctrine by Miracles: else God should subscribe his name to contradictions. The appearance of an Angel is no Miracle, though a wonder.
Secondly, But the maine assault I know will be made, against the Minor proposition of the Argument, and so the question will be de facto, whether ever such Miracles were wrought or no? I shall grant that we must not here argue circularly, to prove the Doctrine to be of God by the miracles, and then the miracles to have been wrought by the Divine Testimony of the Doctrine, and so round. But yet to use the Testimony of the History of Scripture, as a humane Testimony of the matter of fact, is no cir∣cular arguing.
TOward the confirmation of the Minor, therefore I shall first lay these grounds.* 1.53 That there is so much certainty in some Humane Testimony, that may exclude all doubting, or cause of doubting; or there is some Testimony immediately Humane, which yet may truly be said to be Divine. * 1.54 That such Testimo∣ny we have of the * 1.55 Miracles mentioned in Scripture. If these two be cleared, the Minor will stand firme, and the maine work here will be done. First, I will therefore shew you that there is such a certainty in some Humane Testimony. Both experience and Reason will confirme this. First, I would desire any rationall man to tell me, Whether he that never was at London, at Paris, or at Rome, may not be certaine by a Humane faith, that there are such Cities? For my own part, I think it as certaine to me, nay more certaine then that which I see: and I should sooner
question my own sight alone, then the eyes and credit of so many thousands in such a case. And I thinke the Scepticks Arguments against the certainty of sense, to be as strong as any that can be brought against the certainty of such a Testimony. Is it not somewhat more then probable, think you, to the multitudes that never saw either Parliament or King, that yet there is such an Assembly and such a person? May we not be fully certaine that there was such a person as King James, as Queen Elizabeth, as Queen Mary, &c. here in England? Yea, that there was such a man as William the Conqueror? May we not be certaine also that he conquered England? With many other of his actions? The like may be said of Julius Caesar, of Alexander the Great, &c. Sure those that charge all humane Testimony with uncertain∣ty, do hold their lands then upon an uncertaine tenure. Second∣ly, It may be proved also by reason. For if 1. the first testifiers may infallibly know it, and 2. also by an infallible means transmit it to posterity, and 3. have no intent to deceive, then their Testimony may be an infallible Testimony. But all these three may be easily proved (I had thought to have laid down here the Rules by which a certaine Humane Testimony may be discerned from an uncer∣taine, but you may easily gather them from what I shall lay down for the confirmation of these three Positions.) For the first, I sup∣pose none will question, whether the first testifiers might infalliby know the truth of what they testifie? If they should, let them consider, First, If it be not matter of Doctrine (much lesse ab∣struse and difficult points) but only matter of fact, then its be∣yond doubt it may be certainly known. Secondly, If it be those also who did see and hear, and handle, who do testifie it. Thirdly, If their senses were sound and perfect, within reach of the object, and having no deceiving medium. Fourthly, Which may be dis∣cerned 1. If the witnesses be a multitude, for then it may be known they are not blind or deaf, except they had been culled out of some Hospitalls: especially when all present do both see and hear them 2. When the thing is done openly in the day∣light. 3. When it is done frequently, and neer at hand: for then there would be full opportunity to discover any deceit. So that in these cases it is doubtless, sense is infallible, and conse∣quently those that see and hear are most certaine witnesses.
2. Next let us see, whether we may be certaine that any Testi∣mony
is sincere, without a purpose to deceive us. And I take that for undoubted in the following cases. 1. Where the party is of ingenuity and honesty. 2. And it is apparent he drives on no de∣signe of his own, nor cannot expect any advantage in the world. 3. Nay of his Testimony will certainly undo him in the world, and prove the overthrow of his ease▪ honour, estate and life. 5. And if it be a multitude that do thus testifie, How can they do it with an intent to deceive? 6. And if their severall Testimonies do agree. 7. And if the very enemies deny not this matter of fact, but only refer it to other causes; then there is no possibility of deceit (as I shall further anon evince when I apply it to the Question.)
Thirdly, VVe are to prove, that there are infallible means of transmitting such Testimony down to posterity, without deprav∣ing any thing substantiall. And then it well remaine an undoubt∣ed truth, that there is a full certainty in some humane Testimony, and that to posterity at a remote distance. Now this tradition is infallible in these cases. 1. If it be (as beforesaid) in matter of fact only, which the meanest understandings are capable of ap¦prehending. 2. If it be also about the substance of actions, and not every small circumstance. 3. And also if those Actions were famous in their times, and of great note and wonder in the world, and such as were the cause of publike and eminent altera∣tions. 4. If it be delivered down in writing and not only by word of mouth, where the change of speech might alter the sense of the matter. 5. If the Records be publike, where the very enemies may see them: yea published of purpose by Heralds and Ambassadors, that the world may take notice of them. 6. If they are men of greatest honesty in all Ages, who have both kept and divulged these Records. 7▪ And if there have been also a multitude of these. 8. And this multitude of severall countries, where they could never so much as meet to agree upon any de∣ceiving councells: much lesse all accord in such a design: and lest of all be able to manage it with secrecy. 9. If also the after preservers and divulgers of these records could have no more self-advancing ends, then the first testifiers. 10. Nay if their divulg∣ing and attesting these records did utterly ruinate in the world, their states and lives, as well as it did the first testifiers. 11. If there be such a dispersing of the copies of these records all over the world, that the cancelling and abolishing them is a thing im∣possible.
12. If the very histories of the enemies do never af∣firme any universall abolishing and consuming of them. 13. If all these dispersed copies through the world, do perfectly agree in every thing materiall. 14. If it were a matter of such moment in the judgement of the preservers, neither to add nor diminish, that they thought their eternall Salvation did lye upon it. 15. If the histories of their enemies do generally mention their attesting these records to the losse of their lives; and that successively in every age. 16. If these records and attestations are yet visible to the world; and that in such a form as none could counterfeit. 17. If the enemies that lived neer or in those times when the things were done, do 1. write nothing against them of any moment, 2. but oppose them with fire and sword in stead of Argument, 3. nay if they acknowledge the fact, but deny the cause * 1.56 only. 18. And if all the enemies were incompetent witnesses, 1. wit∣nessing to the Negative, of which they could have no certain∣ty, 2. and carryed on with apparent malice and prejudice, 3. and having all worldly advantages attending their cause, 4▪ and being generally men unconscionable and impious. 19. If all these ene∣mies having all these worldly advantages, could neither by Argu∣ments nor Violence, hinder people from believing these famous and palpable matters of fact, in the very age wherein they were done, when the truth or falshood might most easily be discovered, but that the generality of beholders were forced to assent. 20. If multitudes of the most ingenuous and violent enemies, have in every age from the very acting of these things to this day, been forced to yield, and turned as zealous defenders of these records and their doctrine, as ever they were opposers of them before. 21. If all these Converts do confesse upon their coming in, that it was ignorance, or prejudice, or worldly respects that made them oppose so much before. 22. If all the powers of the world, that can burn the bodies of the witnesses, that can overthrow Kingdoms, and change their Laws, could never yet reverse or abol∣ish these Records. 23. Nay if some notable judgement in all ages, have befallen the most eminent opposers thereof. 24. And Lastly, if successions of wonders (though not Miracles as the first,) have in all ages accompanied the attestation of these records. I say, if all these twenty four particulars do concurre, or most of these, I leave it to the judgement of any man of understanding,
Whether there be not an infallible way of transmitting matter of Fact to posterity? And consequently, whether there be not more then a probability, even a fall certainty in such a humane Testi∣mony?
2. THe second thing now which I am to manifest, is, That we have such a Testimony of the Miracles,* 1.57 which confirmed the Doctrine and Writings of the Bible.
And here I must run over the three foregoing Particulars again; and shew you; first, That the witnesses of Scripture-Miracles, could, and did infallibly know the Truth which they testified: secondly, That they had no intent to deceive the world; and thirdly, That it hath been brought down to Posterity by a way so infallible, that there remains no doubt, whether our Records are Authentick. For the first of these I think will be most easily acknowledged: Men are naturally so confident of the infallibility of their own senses, that sure they will not suspect the senses of others. But if they should, let them apply here what is said before to put them out of doubt.* 1.58 First, It was matter of Fact, which might be easily discerned. Secondly, The Apostles and others who bear witness to it, were present, yea, continuall companions of Christ, and the multitude of Christians were eye-witnesses of the Miracles of the Apostles, Thirdly, These were men neither blinde nor deaf, but of as sound and perfect senses as we. Fourthly, This is appa∣rent: first, Because they were great multitudes, even that were present, and therefore could not all be blinde, if they had, how did they walk about? Fifthly, These Miracles were not done by night, nor in a corner, but in the open light in the midst of the people. Sixthly, They were not once or twice onely performed, but very oft, of several kindes, by several persons, even Prophets,
and Christ himself and his Apostles in many Generations; so that if there had been any deceit,* 1.59 it might have been easily discovered. Seventhly, and lastly, It was in the midst of vigilant and subtil enemies, who were able and ready enough to have evinced the deceit.
So that it remains certain, That the first Eye witnesses them∣selves were not deceived.
2. Let us next consider, whether it be not also as certain that they never intended the deceiving of the world?
First, It is evident that they were neither fools nor knaves, 〈◊〉〈◊〉 but men of ingenuity, and extraordinary Honesty: There needs no more to prove this then their own Writings, so full of enmity against all kinde of vitiousness, so full of conscientious zeal, and heavenly affections: Yet is this their Honesty also attested by their enemies; sure the very remnants of Natural Honesty are a Divine off-spring, and do produce also certain effects according to their strength and nature: God hath planted and continued them in man, for the use of societies, and common converse; for if all Honesty were gone, one man could not believe another, and so could not converse together. But now supernatural extraordinary Honesty will produce its effect more certainly: If three hundred, or three thousand honest godly men should say, they saw such things with their eyes, he is very incredulous that would not be∣lieve it. 2. It is apparent that neither Prophets, Apostles, nor Disciples in Attesting these things could drive on any designs of their own. Did they seek either Honor, or Ease, or Profits, or worldly Delights? Did their Master give them any hopes of these? or did they see any probability of their attaining it? or did they see any of their fellows attain it before them? 3. Nay, was it not a certain way to their ruine in the world? Did not their Master tell them when he sent them out, That they should be persecuted of all for his sake and the Gospels? Did they not finde it true, and therefore expect the like themselves? Paul knew that in every City Bonds and Afflictions did abide him: and they lay it down as a granted Rule, That he that will live godly in Christ Jesus, must suffer persecution. Now I would fain know, whether a mans Self, his State, his Liberty, his Life, be not na∣turally so neer and dear to all, that they would be loath to throw it away, meerly to deceive and cosen the world? All that I know
can be objected, is, That they might do it out of a desire to be admired in the world for their godliness and their suffering. Answ. First, Go see were you can finde thousands, or mil∣lions of men that will cast away their lives to be talked of. Second∣ly, Did they not on the contrary renounce their own Honor and Esteem, and call themselves Vile and Miserable Sinners, and speak worse of themselves then the most impious wretch will do, and ex∣toll nothing but God and his Son Jesus? Thirdly, Did not their Ma∣ster foretell them, that they should be so far from getting credit by his Service, that they should be hated of all men, and their names cast out as evil doers? Did they not see him spit upon, and hanged on a Cross among theeves before their eyes, some of them? Did they not finde by experience, that their way was every where spoken against? And the reproach of the Cross of Christ was the great stumbling block to the world? And could men possibly chuse such a way for Vainglory? I am perswaded it is one great reason why Christ would have the first Witnesses of the Gospel to suffer so much, to confirm their Testimony to future Ages, that the world may see that they intended not to deceive them. 5. Consider also what a multitude these Witnesses were: How could so many thou∣sand of several Countreys lay the plot to deceive the world? They were not onely thousands that believed the Gospel, but thou∣sands that saw the Miracles of Christ, and many Cities and Coun∣tries that saw the Miracles of the Apostles. 6. And the Testimony of all doth so punctually accord, that the seeming contradiction in some smaller circumstances, doth but shew their simplicity, and sincerity, and their agreement in the main.* 1.60 7 And lastly, The very enemies acknowledg this matter of Fact; onely they ascribe it to other causes. They could not deny the Miracles that were wrought: Even to this day the Jews acknowledg much of the works of Christ, but slanderously father them upon the power of the Devil, or upon the force of the name of God sewed in Christs thigh, and such like ridiculous Stories they have: even the Turks confess much of the miracles of Christ, and believe him to be a great Prophet, though they are profest enemies to the Christian name.
So that I think by all this it is certain, That the first Witnesses of the Miracles of Christ and his Apostles, as they were not deceived themselves, so neither had they any intent to deceive the world.
3. We are next to shew you, that the way that this Testi∣mony hath come down to us, is a certain and undeceiveable way. For,
First, Consider, it is of matter of Fact: (for the Doctrine we are not now mentioning, except de facto, that this was the Do∣ctrine attested.) 2. They were the substances of the actions that they chiefly related, and that we are now enquiring after the cer∣tainty of. Though men may mistake in the Circumstances of the fight at such a place, or such a place, yet that there were such fights we may certainly know. Or though they may mistake in smaller actions, circumstances or qualifications of Henry the eight, of William the Conqueror, &c. yet that there were such men we may certainly know. Now the thing we enquire after, is, Whether such Miracles were wrought or no? 3. They were a 1.61 Actions then famous through the world, and made great alterations in States▪ They turned the world upside down; Cities were converted, Countries, and Rulers were turned Christians. And may not the Records in eminent Actions be certain? VVe have certain Re∣cords of Battels, of Sieges, and of Successions of Princes among the Heathens before the coming of Christ, and of the great alte∣rations in our own State for a very long time. 4. It was a formed b 1.62 Record in the very words of the first VVitnesses in VVriting, which hath been delivered to us, and not onely an unwritten Testimony; so that mens various Conceivings, or Expressions could make no alteration. 5. These Records which we call the Scripture, have been kept publikely in all these Ages; so that the most negligent enemy might have taken notice of its depravation. Yea, God made it the office of his Ministers to publish it what∣ever came of it to all the world, and pronounced a wo to them if they Preach not this Gospel; which Preaching was both the di∣vulging of the Doctrine and Miracles of Christ, and all out of these authentick Records; And how then is it possible, there should be an universal depravation, and that even in the narration of the matters of Fact, when all Nations almost, in all the Ages since the Original of the History, have had these Heralds, who have proclaimed it to the death. 6. And it is most apparent that the Keepers and Publishers of these Records, have been men of most eminent Piety and Honesty. The same Testimony which I gave before for to prove the honesty of the first Witnesses, will prove
theirs, though in a lower degree: A good man, but a Christian, was the Character given them by their very foes. 7. They have been a multitude, almost innumerable. 8. And these of almost every Countrey under heaven. And let any man tell me, How all these, or the chief of these could possibly meet, to consult about the depraving of the History of the Scripture? And whether it were possible if such a multitude were so ridiculously dishonest, yet that they could carry on such a vain c 1.63 design with secrecy and success? 9. Also the after divulgers of the Miracles of the Gospel, could have no more self-advancing ends for a long time then the first Witnesses. 10. Nay, it ruined them in the world, as it did the first; So that let any man judg, whether there be any possiblity, that so many millions of so many Nations should ruinate themselves, and give their bodies to be burned, meerly to deprave those Scriptures which they do profess. 11. Consider also when this sacred History was so dispersed over the world, whether the cancelling and extir∣pation of it were not a thing impossible, especially by those means that were attempted. 12. Nay, There is no History of the Enemies that doth mention any universal abolition or depravation of these Records: * 1.64 When was the time, and where was the place, that all the Bibles in the world were gathered together, and consumed with fire, or corrupted with Forgery? Indeed Julian thought by prohibiting the Schools of Learning to the children of Christians, to have extirpated Christianity, but Christ did quickly first extir∣pate him. 13. All the Copies of those sacred Writings do yet accord (in all things material) which are found through the world. And consider then if they had been depraved, whether multitudes of Copies, which had escaped that depravation, would not by their diversity or contradiction have bewrayed the rest? 14. It was a matter of such a hainous quality, both by the sen∣tence of the Law, and in the Consciences of the Preservers and Divulgers of it, for to add or diminish the least title, that they
thought it deserved eternall damnation. And I refer it to any man of reason, whether so many thousands of men through the world, could possibly venture upon eternal torment, as well as upon temporal death, and all this to deceive others by depraving the Laws which they look to be judged by; or the History of those Miracles which were the grounds of their Faith? Is not the con∣trary somewhat more then probable? 15. Furthermore, The Histories of the Enemies do frequently mention that these Scrip∣tures have been still maintained to the flames. Though they revile the Christians, yet they report this their attestation, which proves the constant succession thereof, and the faithful delivery of Christianity, and its Records to us. It would be but labour in vain, to heap up here the several reports of Pagan Historians, of the numbers of Christians, their obstinacy in their Religion, their Calamities and Torments. 16. These Records, and their Attestations are yet visible over the world, and that in such a form as cannot possibly be counterfeit. Is it not enough to put me out of doubt, whether Homer ever wrote his Iliads, or Demosthenes his Orati∣ons, or Virgil and Ovi•• their several Works, or Aristotle his Volums of so many the Sciences, when I see and read these Books yet extant; and when I finde them such, that I think can hardly now be counterfeited, no nor imitated? but if they could, who would have been at that excessive pains, as to have spent his life in compiling such Books, that he might deceive the world, and make men believe they were the Works of Aristotle, Ovid? &c. would not any man rather have taken the honor to himself; so here the case is alike: Yea, these Scriptures though they have less of Arts and Sciences, yet are incomparably more difficult to have been counterfeited then the other; I mean before the first Copies were drawn. I would here stand to shew the utter impossibility of any mans forging these VVritings, but that I intend to make up in a peculiar Argument.
17. VVhether any Enemy hath with weight of Argument con∣futed the Christian Cause? VVhether when they have undertaken it, it hath not been onely an arguing the * 1.65 improbability, or as∣signing
the Miracles to other causes, or an opposing the Doctrine delivered by the Christians, rather then these miraculous actions in question? I leave those to judg who have read their VVritings. Yea, whether their common Arguments have not been Fire and Sword? 18. It is an easie matter yet to prove, that the enemies of Scripture have been incompetent VVitnesses: First, Being men that were not present, or had not the opportunity to be so well acquainted with the Actions of Christ, of the Prophets and Apostles, as themselves and others that do attest them. Se∣condly, Being men of apparent malice, and possessed with much prejudice against the persons and things which they oppose. This I might easily and fully prove if I could stand upon it. Thirdly, They had all worldly advantages attending their Cause, which they were all to lose, with life it self, if they had appeared for Christ. Fourthly, They were generally men of no great Con∣science, nor Moral Honesty, and most of them of most sensual and vitious conversation. This appears by their own Writings, both Doctrinal and Historical. What sensual Interpretations of the Law, did the very strict Sect of the Pharisees make? What fleshly Laws have the followers of Mahomet? VVhat Vices did the Laws of the Heathens tolerate? Yea what foul errors are in the Ethicks of their most rigid Moralists? And you may be sure that their lives were far worse then their Laws: And indeed their own Histories do acknowledg as much; To save me the labor of mentioning them, Read Dr. Hackwels Apology on that Subject. Sure such men are incompetent Witnesses in any cause between man and man, and would so be judged at any impartial Judicature. And indeed, how is it possible that they should be much better, when they have no Laws that teach them either what true Happi∣ness is, or what is the way and means to attain it? Fifthly, Besides all this, their Testimony was onely of the Negative, and that in such cases as it could not be valid.
19. Consider also, that all the Adversaries of these Miracles and Relations, could not with all their Arguments or violence hinder thousands from believing them, in the very time and Countrey where they were done: but that they who did behold them, did generally assent, at least to the matter of Fact: So that we may say with Austin, Either they were Miracles, or not: If they were, why do you not believe? If they were not, behold the
greatest Miracle of all, that so many thousands (even of the be∣holders) should be so blinde, as to believe things that never were, especially in those very times when it was the easiest matter in the world to have disproved such falshoods. If there should go a Re∣port now of a man at London, That should raise the Dead, cure the Blinde, the Deaf, the Sick, the Possessed; feed thousands with five Loaves, &c. And that a multitude of his Followers should do the like, and that a great many times over and over, and that in the several parts of the Land, in the presence of Crouds, and thousands of people: I pray you judg, whether it were not the easiest matter in the world to disprove this if it were false? And whether if were possible that whole Countries and Cities should believe it? Nay, whether the easiness and certainty of disproving it, would not bring them all into extreamest contempt? Two things will be here objected: First, That then the Adversaries not believing, will be as strong against it, as the Disciples believing is for it. Answer, Read what is said before of the Adversaries in∣competency, and it may satisfie to this. * 1.66 Secondly, And consider also that the generality of the Adversaries did believe the matter of Fact, which is all that we are now enquiring after. The recitall here of those multitudes of Testimonies that might be produced from Antiquity, is a work that my streight time doth prohibit; but is done by others far more able. Onely that well known pas∣sage in Josephus I will here set down. In the time of Tiberias there was one Jesus, a wife man (at least if he was to be called a man) who was a worker of great Miracles, and a teacher of such who love the truth, and had many, as well Jews as Gentiles who clave unto him. This was Christ. And when Pilate upon his being ac∣cused by the chief men of our Nation, had sentenced him to be cru∣cified, yet did not they who had first loved him forsake him: For he appeared to them the third day alive again, according to what the Prophets Divinely inspired, had foretold concerning him; as they had done an innumerable number of very strange things be∣sides. And even to this day, both the name and sort of persons called Christians, so named from him, do remain. Thus far Josephus a Jew by Nation, and Religion, who wrote this about eighty six years after Christ, and fourteen years before the death of St. John; Himself being born about five or six years after Christ.
20. Consider also how that every Age hath afforded multitudes
of d 1.67 VVitnesses, who before were most bitter and violent enemies; And divers of these men of note for Learning and place in the world. How mad was Saul against the Truth? Surely it could be no favour to the Cause, nor over-much credulity that caused such men to witness to the death, the truth of that for which they had persecuted others to the death but a little before. Nor could childish Fables, or common flying Tales have so mightily wrought with men of Learning and Understanding. (For some such were Christians in all Ages) 21. Nay, observe but the Confessions of these Adversaries, when they came to believe: How generally and ingenuously they acknowledg their former ignorance and prejudice to have been the cause of their unbelief. 22. Con∣sider also how unable all the enemies of the Gospel have been to abolish these sacred Records. They could burn the Witnesses by thousands, but yet they could never either hinder their succession, or extinguish these Testimonies. 23. Nay, the most eminent Adversaries have had the most eminent ruine: As Antio∣chus, Herod, Julian with multitudes more: This stone having faln upon them hath ground them to powder. 24 It were not difficult here to collect from unquestioned Authors, a constant succession of VVonders (at least) to have in several Ages accompanied the Attestation of this Truth: and notable judgments that have be∣faln the persecutors of it. And though the Papists by their Fictions, and Fabulous Legends have done more wrong to the Christian Cause, then ever they are able to repair; yet unquestionable Histo∣ry doth afford us very many Examples; And even many of those actions which they have deformed with their fabulous additions, might yet for the substance have much truth: And God might even in times of Popery work some of these wonders, though not to confirm their Religion as it was Popish, yet to confirm it as the Christian Religion; for as he had then his Church, and then his Scripture, so had he then his special Providences to confirm his Church in their▪ belief, and to silence the several enemies of the
Faith. And therefore I advise those, who in their inconsiderate zeal are apt to reject all these Histories of Providences meerly because they were written by Papists, or because some Witnesses to the Truth were a little leavened with some Popish errors, that they would first view them, and consider of their probability of Truth or Falshood, that so they may pick out the Truth, and not reject all together in the lump, least otherwise in their zeal against Popery, they should injure Christianity.
And now I leave any man to judg whether we have not had an infallible way of receiving these Records from the first VVit∣nesses?
Not that every of the particulars before mentioned, are ne∣cessary to the proving or certain receiving the Authentick Re∣cords without depravation, for you may perceive, that almost any two or three of them might suffice; and that divers of them are from abundance for fuller confirmation.
ANd thus I have done with this first Argument drawn from the Miracles which prove the Doctrine and VVritings to be of God.* 1.69
But I must satisfie the Scruples of some before I proceed. First, Some will question, whether this be not: 1. To resolve our faith in∣to [ 1] the Testimony of man. 2. And so to make it a Humane faith; And so 3. To jump in this with the Papists,* 1.70 who believe the Scripture for the Authority of the Church, and to argue Circularly in this as they. To this I Answer, First, I make in this Argument the last Resolution of my faith into the e 1.71 Miracles wrought to confirm the Doctrine. If you ask why I believe the Doctrine to be of God? I Answer, because it was confirmed by many undeniable Miracles. If you ask why I believe those Miracles to be from God? I Answer, because no created power can work a Miracle: So that the Testimony of man is not the Reason of my believing, but one∣ly the means by which this matter of Fact is brought down to my Knowledg. Again, Our Faith cannot be said to be Resolved into that which we give in Answer to your last Interrogation, except
your Question be onely still of the proper grounds of Faith: But if you change your Question from, what is the Ground of my Faith? to, what is the f 1.72 means of conveying down the History to me? Then my faith is not Resolved into this means. Yet this means, or some other equivalent, I acknowledg so necessary, that without it, I had never been like to have believed. 2. This shews you also that I argue not in the Popish Circle, nor take my faith on their common Grounds: For First, When you ask them, How know you the Testimony of the Church to be Infallible? They prove it again by Scripture; and ther's their Circle. But as I trust not on the Authority of the Romish Church onely, as they do; no nor properly to the Authority of any Church; no nor onely to the Testimony of the Church, but also to the Testimony of the enemies themselves: So do I prove the validity of the Testimony I bring from Nature, and well known Principles, in Reason, and not from Scripture it self, as you may see before. 3. There is a Humane Testimony which is also di∣vine, and so an Humane Faith which is also divine. Few of Gods extraordinary Revelations have been immediate,; (The * 1.73 best Schoolmen think none of all) but either by Angels or by Jesus himself, who was man as well as God. You will acknowledg if God reveal it to an Angel, and the Angel to Moses, and Moses to Israel, this is a divine Revelation to Israel: For that is called a divine Revelation, which we are certain that God doth any way Reveal. Now I would fain know, why that which God doth naturally and certainly Reveal to all men▪ may not as properly be called a Divine Revelation, as that which he Reveales by the Spirit to a few. Is not this Truth from God [That the Senses apprehension of their Object (rightly stated)s certain] as well as this [Jesus Christ was born of a Virgin, &c.] Though a Saint or Angel be a fitter Messenger to Reveal the things of the Spirit, yet any man may be a Messenger to reveal the things of the flesh. An ungodly man if he have better Eyes and Ears may be a better Messenger or Witness of that matter of Fact, which he seeth and heareth, then a godlier man that is blinde or deaf; especially in cases wherein that ungodly man hath no provocation to speak falsly; and most of all, if his Testimony be against himself. I take that Revelation whereby I know that there was a fight at York, &c. to be of God, though wicked men were the chief
witnesses. For I take it for an undeniable Maxime, That there is no Truth but of God, onely it is derived unto us by va∣rious means.
2. ANd as I have evideently discovered the full certainty of this Testimony of man concerning the forementioned matter of Fact: So I will shew you why I chuse this for my first and main Argument; and also that no man can believe without the fore∣said Humane Testimony. First then, I demanded with my self; By what Argument did Moses and Christ evince to the world the verity of their Doctrine? And I finde, it was chiefly by this of Miracles; and sure Christ knew the best Argument to prove the di∣vine Authority of his Doctrine, and that which was the best then, is the best still. If our selves had lived in the dayes of Christ, should we have believed a poor man to have been God, the Saviour, the Judg of the world, without Miracles to prove this to us? Nay, would it have been our duty to have believed? Doth not Christ say, If I had not done the Works that no man else could do, ye had not had sin? That is, Your not believing me to be the Messias, had been no sin: For no man is bound to believe that which was never con∣vincingly revealed:* 1.75 And (to tell you my thoughts, If you will but pardon the novelty of the Interpretation) I think that this is it which is called the sin against the Holy Ghost, when men will not be convinced by Miracles, that Jesus is the Christ. That which some Divines judg to be the sin against the Holy Ghost (an op∣posing the known Truth onely out of malice against it) Its a Question whether Humane Nature be capable of it. And whether all Humane opposition to Truth be not through ignorance, or pre∣valency of the sensual lusts? And so all malice against Truth, is one∣ly against it as conceived to be Falshood, or else as it appeareth an enemy to our sensual desires; Else how doth mans Understanding, as it is an Understanding, naturally chuse Truth (either real or appearing) for its object? So that I think none can be guilty of malice against Truth as Truth; And to be at emnity with Truth for opposing our sensuality, is a sin that every man in the world hath been in some measure guilty of: And indeed our Divines do so define the sin against the Holy Ghost, that I could
never yet understand by their definition what it might be: some placing it in an Act incompatible with the Rational soul; and others making it but gradually to differ from other sins, * 1.76 which hath cast so many into terror of soul, because they could never finde out that graduall difference.
The sense of the place (which the whole context if you view it deliberately will shew you, seems to me to be this; As if Christ had said; While you believed not the Testimony of the Pro∣phets, yet there was hope: The Testimony of John Baptist might have convinced you; yea, when you believed not John, yet you might have been convinced by my own Doctrine: Yea, though you did not believe my Doctrine, yet there was hope you might have been convinced by my Miracles: But when you accuse them to be the works of Beelzebub, and ascribe the work of the Divine Power, or Spirit, to the Prince of Devils, what more hope? I will after my Ascention send the Holy Ghost upon my Disciples, that they may work Miracles to convince the world, that they who will believe no other Testimony, may yet through this believe; But if you sin against this Holy Ghost (that is, if they will not believe for all these Miracles) (for the Scripture frequently calls▪ Faith by the name of Obedience, and Un∣belief by the name of sin,) there is no other more con∣vincing Testimony left, and so their sin of (unbelief) is in∣curable, and consequently unpardonable: And therefore he that speaketh against the son of Man (that is, denieth his Testimony of himself) it shall be forgiven him (if he yet believe by this Testimony of the Spirit) but they that con∣tinue unbelievers for all this (and so reproach the Testimony that should convince them, as you do) shall never be for∣given (because they cannot perform the condition of forgiveness.)
This I think to be the sense of the Text; And the rather when I consider what sin it was that these Pharisees committed; for sure that which is commonly judged to be the sin against the Holy Ghost, I no where finde that Christ doth accuse them of; but the Scripture seemeth to speak on the contrary a 1.77 that through ignorance they did it, b 1.78 for had they known they would not have crucified the Lord of Glory. And indeed it is a thing to me altogether incredible, that these Pharisees should know Christ to be the Messiah whom they so desirously expected, and to
be the Son of God, and judg of all men, and yet to crucifie him through meer malice: charge them not with this, till you can shew some Scripture that chargeth them with it.
Obiect. Why then there is no sin against the Holy Ghost now Miracles are ceased.
Answ. Yes: though the Miracles are ceased, yet their * 1.79 Testi∣mony doth still live. The death and Resurrection of Christ are past, and yet men may sin against that death and Resurrection. So that I think when men will not believe that Jesus is the Christ, though they are convinced by undeniable Arguments, of the Miracles which both himself and his disciples wrought, this is now the sin against the Holy Ghost. And therefore take heed of slight∣ing this argument.
SEcondly, And here I would have those men, who cannot endure this resting upon * 1.81 humane Testimony, to consider of what necessity it is for the producing of our Faith. Something must be taken upon trust from man whether they will or no: and yet no uncertainty in our Faith neither. First. The meer illiterate man, must take it upon trust, that the book is a Bible which he heares read, for els he knows not but it may be some other book. Se∣condly, That those words are in it, which the Reader pronounceth. Thirdly, That it is translated truly out of the originall languages. Fourthly, That the Hebrew and Greek Copies, out of which it was translated, are true Authentick Copies. Fifthly, That it was originally written in these languages. Sixthly, Yea and the meaning of divers Scripture passages, which cannot be under∣stood without the knowledg of Jewish customes, of Chronologie, of Geography, &c. though the words were never so exactly tran∣slated.
All these with many more the vulgar must take upon the word of their Teachers. And indeed a faith meerly humane, is a necessary preparative to a faith Divine, in respect of some means and Praecognita necessary thereto. If a Scholar will not take his masters word, that such letters have such or such a power, or do spell so or so: or that such a Latine or Greek word hath such a signification; when will he learn, or how will he know? Nay how do the most learned linguists know the signifi∣cation of words in any language, and so in the Hebrew and Greek Scriptures, but only upon the credit of their Teachers and Authors? And yet certaine enough too in the maine. Tradition is not so useles to the world or the Church as some would have it; Though the Papists do sinfully plead it against the sufficiency of Scripture, yet Scriptures sufficiency or perfection is only in suo genere, in its owne kind, and not in omni genere, not sufficient for every pur∣pose. Scripture is a sufficient rule of Faith and life, but not a suf∣ficient means of conveying it self to all generations and persons. If humane Testimony had not been necessary, why should Christ have men to be witnesses in the beginning? And also still instru∣ments of perswading others, and attesting the verity of these sacred records to those that cannot otherwise come to know them? And doubtles this is a chief c 1.82 use of Ministers in the Church, and the great end of God in the stating and continuing that function; that what men are uncapable of believing explicitly, with a faith properly Divine, that they might receive implicitly, and upon the word of their Teachers, with a humane faith. Every man should labor indeed to see with his own eyes▪d 1.83 and to know all that God hath revealed, and to be wiser e••en his Teachers; but every man cannot bestow that time and pains in the study of Lan∣guages and Sciences, without which that knowledg is not now at∣tained. We may rather wish then hope,e 1.84 that all the Lords people were Prophets. The Church of Christ hath been long in a very doleful plight, betwixt these two extreams, taking all things upon trust from our teachers, and taking nothing upon trust▪ And yet those very men who so disclaime taking upon trust, do themselves take as much upon trust as others.
Why els are Ministers called the eyes and the hands of the body? Stewards of the mysteries, and of the house of God? Overseers, Rulers, and Governers of the Church? And such as
must give the children their meat in due season? Fathers of their people? &c. Surely the clearly known Truth and Duty must be received from any one though but a childe; and known errror and iniquity must be received from none, though an Angel from Heaven. What then is that we are so often required to obey our Teaching Rulers in? Surely it is not so much in the receiving of new instituted Ceremonies from them, which they call things in∣different: But as in all professions the Scholar must take his masters Word in learning, till he can grow up to know the things in their own evidence: and as men will take the words of any d 1.85 a••∣tificers in the matters that concern their own trade, and as every wise patient will trust the judgement of his Physitian, except he know as much himself; and the Client will take the word of his Lawyer, so also Christ hath ordered that the more strong and knowing should be teachers in his school, and the young and ig∣norant should believe them and obey them, till they can reach to understand the things themselves. So that the matters which we must receive upon trust from our teachers, are those which we cannot reach to know our selves: and therefore must either take them upon the word of others, or not receive them at all: so that if these Rulers and Stewards do require us to believe, when we know not our selves whether it be truth or not; or if they require us to obey, when we know not our selves whether it be a duty commanded by God or not; here it is that we ought to obey them: For though we know not whether God hath revealed such a point, or commanded such an action, yet that he hath com∣manded us to obey them that Rule over us, who preach to us the word of God, this we certainly know, Heb. 13.7. Yet I think not we are so strictly tyed to the judgement of a weak Minister of our own, as to take his word before anothers that is more Judi∣cious in a neighbour congregation. Nor do I think, if we see but an appearance of his erring, that we should carelessely go on in believing and obeying him, without a diligent searching after the Truth▪ even a liklyhood of his mistake must quicken us to further enquiry, and may during that enquiry suspend our belief and obe∣dience: For where we are able to reach to know probabilities in divine things, we may with diligence lightly reach to that de∣gree of certainty which our Teachers themselves have attained, or at least to understand the Reason of their Doctrine. But still
remember what I said before, that fundamentals must be believed with a Faith explicit, Absolute, and Divine.
And thus I have shewed you the flat necessity of taking much upon the Testimony of man: And that some of these humane Testimonies are so certaine, that they may well be called Divine. I conclude all with this intimation: You may see by this, of what singular use are the monuments of Antiquity, and the knowledg thereof, for the breeding and strengthening of the Christian faith: especially the Histories of those times. * 1.86 I would not per∣swade you to bestow much time in the reading of the Fathers, in reference to their judgement in matter of Doctrine: Gods word is a sufficient Rule, and latter times have afforded far better Ex∣positors. But in reference to matters of fact, for confirming the Miracles mentioned in Scripture, and relating the wonderfull providence since; I would they were read an hundred times more: Not onely the writers of the Church, but even the Histories of the enemies, and all other antiquities. Little do most consider, how usefull these are to the Christian faith!
* 1.88I Come now to my second Argument, to prove Scripture to be the word of God. And it is this.
If the Scriptures be neither the invention of Devils,* 1.89 nor of men, then it can be from none but God: But that it is neither of Divels, nor meerly of men, I shall now prove (for I suppose none will question the major proposition) First, Not from Divels; for first they cannot work Miracles to confirm them. Secondly, It would not stand with Gods Soveraignity over them, or with his good∣ness, Wisdome and Faithfulness in governing the world, to suffer Satan to make Laws, and confirm them with wonders, and obtrude them upon the world in the name of God, and all this without his disclaiming them, or giving the world any notice of the forgery. Thirdly, Would Satan speak so much for God? So seek his Glory as the Scripture doth? would he so vilifie and reproach himself? and make known himself to be the hatefullest, and most miserable of all creatures? would he so fully discover his own
wiles? his Temptations? his methods of deceiving? and give men such powerfull warning to beware of his snares? and such excellent means to conquer himself? would the Devil lay such a design for mens salvation? would he shew them their danger? and direct them to escape it? would he so mightily labor to pro∣mote all Truth and goodness, and the happiness of mankinde as the Scripture doth? Let any man tell me, what book or project in the world, did ever so mightily overthrow the Kingdome of Satan, as this book, and this Gospell-designe? And would Satan be such an enemy to his own Kingdome? Fourthly, If Satan were the author, he would never be so unweariedly, and subtilly industrious, to draw the world to unbelief, and to break the Laws which this book conteineth, as his constant temptations do sensibly tell many a poor soul, that he is. Would he be so earnest to have his own words rejected? or his own Laws broken? I think this is all clear to any man of Reason.
SEcondly,* 1.91 That no meer men were the inventers of Scriptures, I prove thus. If men were the devisers of it, then it was either good men, or bad: but it was neither good men nor bad: there∣fore none.
Though goodness and badness have many degrees, yet under some of those degrees do all men fall. Now I will shew you that it could be neither of these. And first, Good men they could not be. For you might better say that Murderers, Traytors, Adulterers, Parricides, Sodomites, &c. were good men, rather then such. To devise Laws and father them upon God: to feign Miracles, and father them upon God: to set themselves up in the place of God: to say their word is the word of the Lord; to promise eternal sal∣vation to those that obey them: to threat damnation to those that obey them not: to draw the world into a course so destru∣ctive to all their worldly happiness, upon a promise of happiness in another world, which they cannot give; to endeavor so egregi∣ously to couzen all mankind; If all this, or any of this, be con∣sistent with common honesty, nay if it be not as horrible wick∣edness as can be committed, then I confesse I have lost my reason. Much lesse then could such a number of Good men in all ages, till
〈…〉〈…〉 were finished, be guilty of such unexpressible crimes. 〈…〉〈…〉 will it here be any evasion, to say, they were men of a 〈…〉〈…〉 temper, partly good, and partly bad: for these are not 〈…〉〈…〉 of a middle nature, nor such as will stand with any rem∣••••nts of ingenuity or humanity. We have known wicked per∣sons, too many, and too bad: yet where or when did we ever know any that attempted any so more-then-Hellish an enterprize? False Prophets have sent abroad indeed particular falshoods: But who hath adventured upon such a systeme as this? * 1.92 Mahomets ex∣ample indeed comes neerest to such a villany: Yet doth not be pretend to the hundreth part so many Miracles, nor so great, as the Scripture relateth, nor doth pretend to be God, nor any more then a great Prophet: trusting more to his sword for suc∣cesse, then to the Authority or truth of his pretended Revelations. Not denying the truth of much of the Scriptures; but add∣ing his Alcoran, partly drawn from Scripture, and partly fitted with fleshly liberties and promises to his own ends. And doth not every man among us take that act of Mahomet to be one of the vilest that the Sun hath seen? And judg of the man himself accordingly? So that I think it beyond doubt, that no one good man, much lesse so great a number as were the penmen of Scripture, could devise it of their own brain, and thrust it on the world.
Secondly, And it is as certaine, that no bad men did devise the Scriptures. Could wicked deceivers so highly advance the glory of God? and labour so mightily to honour him in the world? Would they have so vilified themselves, and acknowledged their faults? Could such an admirable undeniable spirit of holiness, righteousness, and self-deniall, which runs through every veine of Scripture, have been inspired into it from the invention of the wicked? Would wicked men have been so wise, or so zealous for the suppressing of wickedness? Or so earnest to bring the world to Reformation? Would they have been such bitter adversaries to their own wayes? and such faithfull friends to the ways that they hate? Would they have vilified the ungodly, as the Scripture
doth? And pronounced eternall damnation against them? Would they have extolled the godly, who are so contrary to them? And proclaimed them a people eternally blessed? Would they have framed such perfect and such Spirituall laws? And would they have laid such a design against the flesh? And against all their worldly happiness, as the scope of the Scripture doth carry on? Its needless sure to mention any more particulars: I think every man of the least ingenuity, that considers this, or deli∣berately vieweth over the frame of the Scriptures, will easily con∣fesse, that it is more then probable, That it was never devised by any deceiving sinner; much less, that all the penmen of it in seve∣rall Ages were such wicked deceivers.
So then, if it was neither devised by good men, nor by bad men; then sure, by no men: and consequently must of necessity proceed from God.
SEcondly, That it proceeded not meerly from man, I also [ 2] prove thus. That which was done without the help of humane learning, or any extraordinary endowments of nature, and yet the greatest Philosophers could never reach neer it, must needs be the effect of a Power supernaturall: But such is both the doctrine and the Miracles in Scripture: therefore, &c.
It is only the Antecedent that here requires proof: which consists of these two branches, both which I shall make clear.
First,* 1.94 That the doctrine of Scripture was compiled, and the Mir∣acles done, without the help of much humane learning, or any ex∣traordinary naturall endowments.
Secondly, That yet the most learned Philosophers never could reach neer the Gospel Mysteries, nor ever work the Miracles that were then done.
But I shall say most to the Doctrine. For the proof of the former, consider;
First, The whole world was in the times of Moses, and the Prophets comparatively unlearned. A kinde of learning the Egyp∣tians then had (and some few others) especially consisting in some small skill in Astronomy: But it was all but barbarous igno∣rance,
in comparison of the Learning of Greece and Europe. Those Writings of greatest Antiquity, yet extant, do shew this. See also Dr. Hackwell, as before.
2. As rare as Learning then was, yet did God chuse the un∣learned of that unlearned time, to be instruments and Penmen of his choisest Scriptures: David, who was bred a Shephard, is the Penman of those divine unmatchable Psalms. Amos is taken from a Heardsman to be a Prophet.
3. But especially in those latter Ages when the world was grown more wise and learned, did God purposely chuse the weak, the foolish, the unlearned to confound them; A company of poor Fishermen, Tentmakers, and such like, must write the Laws of the Kingdom of Christ; must dive into the Spiritual Mysteries of the Kingdom; must silence the Wise, and Disputers of the world; and must be the men that must bring in the world to be∣lieve. Doubless, as Gods sending David, an unarmed Boy, with a Sling and a Stone against an armed Gyant, was to make it appear, that the victory was from himself: So his sending these unlearned men to Preach the Gospel, and subdue the world, was to convince both the present and future generations, that it was God, and not man that did the work.
4. Also the course they took in silencing the learned adversaries, doth shew us how little use they made of these Humane helps. They disputed not with them by the precepts of Logick: Their Arguments were to the Jews the Writings of Moses and the Pro∣phets; and both to Jews and Gentiles, the miracles that were wrought; They argued more with deeds, then with words: The blinde, the lame, the sick that were recovered, were their visible Arguments. The Languages which they spake, the Prophesies which they uttered, and other such supernatural gifts of the holy Ghost upon them; these were the things that did convince the world. Yet this is no president to us, to make as little use of Learning as they, because we are not upon the same work, nor yet supplied with their supernatural furniture.
5. The reproaches of their enemies do fully testifie this, who cast it still in their teeth, that they were ignorant and unlearned men. And indeed this was the great rub that their Doctrine found in the world: it was to the Jews a stumbling block, and to the Greeks foolishness, and therefore it appeared to be the power of
God, and not of man: This was it that they discouraged the people with,* 1.95 Do any of the Rulers, or Pharisees believe on him? but this people that know not the Law are accursed
6. To conclude, The very frame and stile of these sacred Wri∣tings, doth fully tell us, that they were none of the Logicians, nor eloquent Orators of the world that did compose them. This is yet to this day, one of the greatest stumbling blocks in the world, to hinder men from the reverencing and believing the Scriptures. They are still thinking, sure if they were the very words of God, they would excell all other Writings in every kinde of excellency, when indeed it discovereth them the more certainly to be of God, because there is in them so little of man: They may as well say, If David had been sent against Goliah from God, he would sure have been the most compleat souldier, and most compleatly armed. The words are but the dish to serve up the sense in: God is content that the words should not onely have in them a savor of Humanity, but of much infirmity, so that the work of convincing the world may be furthered thereby. And I verily think, that this is Gods great design▪ in permitting these pretious spirits of divine Truths, to run in the veines of infirm Language, that so men may be convinced in all succeeding ages, that Scripture is no device of Humane Policy. If the Apostles had been learned and subtil men, we should sooner have suspected their finger in the contrivance. Yea, It is observable, that in such as Paul, that had some Humane Learning, yet God would not have them make much use of it, least the excellency of the Cross of Christ should seem to lye in the inticing words of mans wisdom; and least the success of the Gospel should seem to be more from the ability of the Preacher, then from the Arm of God.
Besides all this, It may much perswade us, that the Apostles never contrived the Doctrine which they Preached, by their sudden and not premeditated setting upon the work. They knew not whether they should go, nor what they should do, when he calls one from his Fishing, and another from his Custome; They knew not what course Christ would take with himself or them, no not a little be∣fore he leaves them. Nay, they must not know their imployment till he is taken from them. And even then is it revealed to them by parcels and degrees, and that without any study or invention of their own; even after the coming down of the Holy Ghost;
Peter did not well under stand that the Gentiles must be called.* 1.96 All which ignorance of his Apostles, and suddenness of Revelation, I think was purposely contrived by Christ, to convince the world that they were not the contrivers of the Doctrine which they Preached.
2. LEt us next then consider, how far short the learned Philoso∣phers have come of this. They that have spent all their days in most painful studies; having the strongest natural endow∣ments for to enable them, and the learned Teachers, the excellent Libraries, the bountiful incouragement, and countenance of Princes to further them; and yet after all this, are very Novices in all spiritual things. They cannot tell what the happiness of the Soul is, nor where that happiness shall be enjoyed; nor when, nor how long, nor what are the certain means to attain it; nor who they be that shall possess it. They know nothing how the world was made, nor how it shall end; nor know they the God who did create, and doth sustain it: but for the most of them, they multiply feighned Deities.
But I shall have occasion to open this more fully anon, under the last Argument.
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.* 1.100 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.
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 * 1.102 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,* 1.103 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 * 1.104 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.
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 * 1.106 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.
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 * 1.108 observation may adde much.
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 * 1.110 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.
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:* 1.112 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 1.113 others, and therefore I shall overpasse that.
Fourthly, These b 1.114 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 1.115 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.* 1.116 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:* 1.117 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,* 1.118 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,* 1.119 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.
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?
* 1.1232. 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,* 1.124 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,* 1.125 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,* 1.126 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;* 1.127 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,* 1.128 there ap∣peared to her one in the likeness of her husband,* 1.129 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,* 1.130 Geor. Agricola, Olaus Magnus, Zanchius, Pictorius, and many more.
* 1.131But 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;* 1.132 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.
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.* 1.134 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,* 1.135 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:* 1.136 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. * 1.137 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,* 1.138 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.
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.* 1.140 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.
* 1.141 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.
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.
[ 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 1.144 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 1.145 that Plato had read the VVritings of Moses, is proved already by divers Authors. The like may be said of c 1.146 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,* 1.147 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.
* 1.149BUt 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,* 1.150 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.
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 1.152 There is no other Book in the world that ever I heard of, that doth so much as claim this Prerogative and Dignity.b 1.153 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, (* 1.154 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,* 1.155 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.
IT may here be expected, that as I have pro∣ved, That this Rest remaineth for the peo∣ple of God, so I should now prove, that it remaineth onely for them, and that the rest of the world shall have no part in it. But the Scripture is so full and plain in this, that I suppose it needless to those who believe Scripture. Christ hath resolved, that those who make light of him, and the offers of his Grace,* 1.157 shall never taste of his Supper; And that without holi∣ness none shall see God: And that except a man be regenerate and born again, he cannot enter into the Kingdom of God. That he that believes not, shall not see life, but the wrath of God abideth on him: That no unclean person,* 1.158 nor covetous, nor railer, nor drunkard, &c. shall enter into the Kingdom of Christ, and of God, Ephes. 5.4, 5. That the wicked shall be turned into hell,* 1.159 and all they that forget God: That all they shall be damned that obey not the Truth, but have pleasure in unrighteousness. 2 Thes. 2.12. That Christ will come in
flaming fire,* 1.160 to take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. And Christ himself hath opened the very maner of their process in judgment, and the sentence of their con∣demnation to eternal fire, prepared for the devil and his Angels, Matth. 25. So that here is no Rest for any but the people of God, except you will call the intollerable everlasting flames of Hell, a Rest.
And it were easie to manifest this also by Reason: For first, Gods Justice requires an inequality of mens state hereafter as there was of their lives here. And secondly, They that walk not in the way of Rest, and use not the means, are never like to obtain the End; They would not follow Christ in the Regeneration, nor ac∣cept of Rest upon his conditions; they thought him to be too hard a Master, and his way too narrow, and his Laws too strict: They chose the pleasures of sin for a season, rather then to suffer affliction with the people of God: They would not suffer with Christ, that so they might raign with him. What they made choise of, that they did injoy: They had their good things in this life; and what they did refuse, it is but reason they should want: How oft would Christ have gathered them to him, and they would not? And he useth to make men willing before he save them, and not to save them against their wils.
Therefore will the mouths of the wicked be stopped for ever, and all the world shall acknowledg the Justice of God. Had the ungodly but returned before their life was expired, and been heartily willing to accept of Christ for their Saviour and their King, and to be saved by him in his way, and upon his most reaso∣nable tearms, they might have been saved.
Object. But may not God be better then his Word, and save those that he doth not promise to save?
Answ. But not false of his word, in saving those whom he hath said he will not save. Mens souls are in a doleful case when they have no hope of Happiness, except the Word of God prove false. To venture a mans eternal salvation upon Hope that God will be better then his word, (that is in plain English, that the God of Truth will prove a lyer) is somewhat beyond stark madness, which hath no name bad enough to express it.
Yet I do believe that the description of Gods people in England, and in America must not be the same; because, as Gods Revelations are not the same, so neither is the actual Faith which is required in both, the same; and as the Written and Positive Laws in the Church were never given them, so obedience to those meer Posi∣tives is not required of them. Whether then the threats against unbelievers be meant of Unbelief privative and positive only, and not negative? (such as is all non-believing that which was never revealed) Or whether their believing that God is, and that he is a Rewarder of them that seek him, will serve the turn there? Or whether God hath no people there? I acknowledg again is yet past my understanding.
I Have but one thing more to clear, before I come to the Use of this doctrine: And that is, Whether this Rest remain till the resurrection before we shall enjoy it?* 1.162 Or whether we shall have any possession of it before? The Soci∣nians and many others of late among us, think that the soul separated from the body, is either nothing, or at least not capable of happiness or misery. Truly, if it should be so, it would be somewhat a sad uncomfortable doctrine to the godly at their death, to think of being deprived of their glory till the resurrection; and somewhat comfortable to the wicked, to think of tarrying out of hell so long. But I am in strong hopes that this doctrine is false; yea very confident that it is so. I do believe, that as the soul separated from the body, is not a perfect man, so it doth not enjoy the Glory and happiness so fully and so perfectly as it shall do after the Resurrection, when they are again conjoined. What the difference is, and what de∣gree of Glory souls in the mean time enjoy, are too high things
for mortals particularly to discern. For the great question, what place the souls of those before Christ,* 1.163 of Infants, and of all others since Christ, do remaine in till the Resurrection? I think it is a vain enquiry of what is yet beyond our reach. It is a great question what Place is? But if it be only a circumstant body: and if [to be in a place▪] be only [to be in a circumstant bod••] or in the superficies of an ambient body, or in the concavity o•• that superficies, then it is doubtfull whether spirits can be proper∣ly said [to be in place] We can have yet no clear conceivings of these things. But that separated souls of Believers do enjoy unconceivable Blessedness and Glory, even while they remain thus separated from the body, I prove as followeth▪ (Beside all those Arguments for the souls Immortality, which you may read in Alex. Rosse his Philosophicall Touchstone, part l••st.)
1. Those words of Paul, 2 Corin. 5.8. Are so exceeding plain, that I yet understand not what tolerable exception can be made agai••st them. ‖ 1.164 Therefore we are alwayes confident, knowing that while we are at home in the body, we are absent from the Lord (For we walk by faith, not by sight) we are confident, I say, and willing rather to be absent from the body▪ and present with the Lord What can be spoken more plainly? so also the 1, 2, 3, & 4. verses of the same Chapter.
2. As plain is that in * 1.165 Philip. 1.23. For I am in a streight be∣twixt two, having a desire to depart and to be with Christ, which is far better. What sense were in these words, if Paul had not expected to enjoy Christ till the Resurrection? Why should he be in a streight? Or desire to depart? Should he be with Christ ever the sooner for that? Nay, should he not have been loath to depart upon the very same grounds? For while he was in the flesh, he enjoyed something of Christ, but being de∣parted (according to the Socinians doctrine) he should enjoy no thing of Christ, till the day of Resurrection.
3. And plain enough is that of Christ to the thief: This day shalt thou be with me in Paradise. The dislocation of the word, [this day] is but a gross evasion.
4. And sure, if it be but a Parable, of the Rich man in hell, and Lazarus; yet it seemes unlikely to me, that Christ would teach them by such a Parable, as seemed evidently to intimate and sup∣pose the souls happiness or misery presently after death, if there were no such matter.
5. Doth not his Argument against the Sadduces, for the Re∣surrection, run upon this supposition, That (God being not the God of the dead, but of the living, therefore) Abraham, Isaac, and Jacob were then living? i. e. in soul; and consequently should have their bodies raised at the Resurrection.
6. Plain also is that in the Revelations, chap. 14. vers. 13. Blessed are the dead that dye in the Lord, from henceforth, yea saith the Spi∣rit, that they may Rest from their labors, and their works do follow them (i. e. close as the garments on a mans back follow him, and not at such a distance as the resurrection.) For if the blessedness were only in R••sting in the Grave, then a beast or a stone were as blessed; Nay it were evidently a curse, and not a blessing. For was not life a great Mercy? was it not a greater mercy to enjoy all the comforts of life? to enjoy the fellowship of the Saints? The comfort of the ordinances? And much of Christ in all? To be imployed in the delightfull work of God, and to edifie his Church? &c. Is it not a curse to be so deprived of all these? Do not these yeeld a great deal more sweetness, then all the troubles of this life can yeeld us bitterness? Though I think not (as * 1.166some) that it is better to be most miserable, even in hell, then not to be at all; yet it is undeniable, that it is better to enjoy life, and so much of the comforts of life, and so much of God in comforts and afflictions as the Saints do, though we have all this with per∣secution; then to lye rotting in the grave; if that were all we could expect. Therefore it is some further blessedness that is there promised.
7. How else is it said, That we are come to the Mount Zion, the City of the living God, the heavenly Jerusalem, to an innumerable company of Angels, to the generall Assembly and Church of the first born, which are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect, Heb. 12.22, 23. Sure at the Resurrection the body will be made perfect as well as the spirit. To say (as Lushington doth) that they are said to be made perfect, because they are sure of it, as if they had it: is an evasion to grosly contradicting the Text, that by such commentaries he may as well deny any truth in Scripture: To make good which, he as much abuseth that of Philip. 3.12.
8. Doth not Scripture tell us that Henoch and Elias are taken up already? And shall we think they possess that Glory alone?
9. Did not Peter, and James, and John see Moses also with Christ on the Mount? Yet the Scripture saith, Moses dyed. And is it likely that Christ did delude their senses, in shewing them Moses, if he should not partake of that glory till the Resur∣rection?
10. And is not that of Stephen as plain as we can desire? Lord Jesus receive my spirit. Sure if the Lord receive it, it is neither asleep, nor dead, nor annihilated: but it is where he is, and be∣holds his Glory.
11. The like may be said of that, Eccles. 12.7. The spirit shall return to God who gave it.
12. How else is it said that we have eternall life already? John 6.54. and that the knowledg of God (which is begun here) is eternall life?* 1.167 John 17.3. So 1. John 5.13. And he that believ∣eth on Christ hath everlasting life, John. 3.36. John. 6.47. He that eateth this bread shall not dye, vers. 50. For he dwelleth in Christ, and Christ in him, vers. 56. And as the Son liveth by the Father, so he that eateth him, shall live by him, vers. 57. How is the Kingdom of God, and of heaven (which is eternall) said to be in us? Luk 17.21. Rom. 14.17. Mat. 13.
Surely if there be as great an interruption of our life, as till the Resurrection (which with some will be many thousand yeers) this is no eternall life▪ nor everlasting Kingdom. Lushingtons eva∣sion is, That because there is no time with dead men, but they so sleep, that when they awake, it is all one to them, as if it had been at first; Therefore the Scripture speaks of them, as if they were there already. It is true indeed, if there were no joy till the Resur∣rection, then that consideration would be comfortable: But when God hath thus plainly told us of it before, then this evasion con∣tradicteth the Text. Doubtless there is time also to the dead, though (in respect of their bodies) they perceive it not. He will not sure think it a happiness to be petrified or stupified, whiles o∣thers are enjoying the comforts of life: If he do, it were the best course to sleep out our lives.
13. In Jude 7. The Cities of Sodom and Gomorrha are spoken of, as suffering the vengeance of eternall fire. And if the wicked do already suffer eternall fire, then no doubt but the godly do enjoy eternall blessedness. I know some understand the place, of that fire which consumed their bodies, as being a Type of the fire of
Hell: I will not be very confident against this exposition; but the text seemeth plainly to speak more.
14. It is also observable, that when John saw his Glorious Re∣velations, he is said to be in the spirit, Revel. 1.10. & 4.2. and to be carried away in the spirit, Rev. 17.3. & 21.10. And when Paul had his Revelations, and saw things unutterable, he knew not whether it were in the body, or out of the body: All imply∣ing, that spirits are capable of these Glorious things, without the help of their bodies.
15. And though it be a Propheticall obscure book, yet it seemes to me, that those words in the Revelations do imply this, where John saw the souls under the Altar, Rev. 6.9. &c.
16. We are commanded by Christ, Not to fear them that can kill the body, but are not able to kill the soul, Luk. 12.4. Doth not this plainly imply, That when wicked men have killed our bodies,* 1.168 (that is, separated the souls from them) yet the souls are still alive?
17. The soul of Christ was alive when his body was dead: And therefore so shall ours too. For his created nature was like ours, ex∣cept in sin. That Christs human soul was alive, is a necessary conse∣quent of its hypostaticall union with the Divine nature (as I judg) And by his words to the thief. This day shalt thou be with me in Paradise: so also by his voice on the Cross, Luk. 23.46. Father, into thy hands I commend my spirit. And whether that in, 1 Pet. 3.18, 19. that he went and preached to the spirits in prison, &c. will prove it, I leave to others to judg. Read Illyricus his Ar∣guments in his Clavis Scripturae on this Text. Many think that the opposition is not so irregular, as to put the Dative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the subject recipent, and the Dative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the efficient cause: But that it is plainly to be un∣derstood as a regular opposition, that Christ was mortified in the flesh, but vivified in the spirit (that is, in the spirit which is usually put in opposition to this flesh, which is the soul) by which spirit, &c. But I leave this as doubtfull; There's enough besides.
18. Why is there mention of Gods breathing into man the breath of life, and calling his soul a living soul? There is no mention of any such thing in the creating of other creatures: sure therefore this makes some difference between the life of our souls and theirs.
19. It appears in Sauls calling for Samuel to the Witch, and in the Jews expectation of the coming of Elias, that they took it for currant then, that Elias and Samuels soul were living.
20. Lastly, if the spirits of those that were disobedient in the dayes of Noah, were in prison, 1 Pet. 3.19. Then certainly the separated spirits of the Just are in an opposite condition of Hap∣piness. If any think that the word [Prison] signifieth not their full misery, but a reservation thereto: I grant it: yet it import∣eth a reservation in a living and suffering state: For were they nothing, they could not be in prison.
§. 1. Confirmation from other Scriptures.
The Truth confirmed from other Scriptures.
Affirming the Saints to have been pre∣destinate to this glory.
Isa. 14.24.
That it is procured for them by the blood of Christ.
Paul Hobson.
I confesse the later is the more proper expression, and oftner used in the Scriptures.
Exod. 23.22. Psal. 11.5. Psal. 5.5. Isa. 63.10. Lam. 2.5.
Paul Hobson.
I••a. 53.11.
§ 3.
It is promis∣ed to them.
§ 4.
The means and motions towards it do prove that there is such an end.
Mr. Bur∣roughs thinks this is meant of the violence of persecution▪ but Lukes phrase co••••ut∣eth that
§ 5.
So do the beginnings, f••••••tasts▪ ear∣nests and seals
2 Cor. 1.22. & 5.5.
§. 6.
Some have entered it al∣ready.
§ 1.
I mean not an absolute necessity, as if what is said were not con∣vincing
I believe Mr. Eliot in New England will have more comfort in his work for those Indians, then we in England in our controver∣sies, and con∣tentions about inferiour things.
By [Testi∣mony] I mean not the cure of the under∣standings dis∣ability, for thats necessary either by com∣mon grace to work a com∣mon Faith, or by speciall grace for spe∣ciall Faith. Doct. Presion on Attributes pag. 57.
I mean, it is now to us the onely or∣dinary sufficient means of revealing Christ.
Religio 〈◊〉〈◊〉 Chi•••••••• p••r Apost••los tra∣di••a & Scripta est, & super scripta Pro∣phetarum & Apostolorum fundata. Dr. Sutlive Con∣tra Bellarm. de Monach, pag. 11. See Dr Jack∣son of Saving Faith, Sect. 2. cap. 2. pag. 143. &c.
See this more fully in Dr. Preston on the Attributes, pag. 61, 62, 63, 64.
Yet we ac∣knowledg it belongs to the Church; first, To be a Wit∣ness and Keeper of the Scriptures: secondly, To judg and dis∣cern betwixt Scriptures which are true and genuine, and which are false and sup∣posititious or Apocryphal: thirdly, To divulge and preach the Scriptures: fourthly, To expound and interpret them. Dr. Whitaker, De Sacra scrip∣tura Q. 3. contr. 1. cap. 2. pag. 203, 204.
I would fain know of any Papist why their Church believes the Scripture to be the Word of God? If the Laiety must believe it upon the authority of the Church, and this Church be the Pope and his Clergy, then it followeth that the Pope and Clergy believe it on their Authority, As Paraeus in Th••mat. Seculari xv. Et quia Papa solus vel cum praelatis est Ecclesia, ideo Papa & praelati Scripturis credunt propler seipsos: l••icos voluit cr••∣dere Scripturis propter Papam & praelatos.
Sicut in Poloniá ubi non solum preces recitant ••ala & criminosa contra Christianos & corum magistratus continentes, sedetiam & a••dacter & s••••e on •••• christianorum metu imprimunt quaecun{que} volunt, ut testatur Buxtorsius Synagogae Judaicae. c. 5 p 170.
1 Pet. 3.15.
As Graserus when he saw his legs begin to swell with a Dropsie, said, Euge Deo sit laus & gloria, quod jam mea instet liberatio & horula gra∣tissima. Melch. Adam. in vita Graseri.
§ 2.
Impias argu∣mentationes si ratio refutare non possit, fides irridere debet, quae ratiocina∣tiones evertit, & in captivi∣tatem redigit omnem intelle∣ctum in Christi obsequium. August.
Though 〈◊〉〈◊〉 extend 〈…〉〈…〉 far as 〈…〉〈…〉.
Sequor te non qu•• du••is, sed quo trahis, inquit Scali∣ger ad C••rda∣num in Exer∣cit.
He that doubts of this, let him see Dr. Jackson of Saving Faith pag. 146.147. And Mr Pinkes Ser∣mons of the Sincerity of Love to Christ
Articulus 6. fidei Judaicae sic se habet. Credo perfectâ fide quod omne quodcunque prophetae docu∣erunt & locuti fuerunt, veritas sincera sit. O••tvus autem sic. Credo per∣fecta fide quod lex tota perin∣de ut ea bodier∣no tempore in manibus no∣stris est, it a per Deum ipsum∣met Mosi tra∣dita sit. vid. Buxtorf. Sy∣nagogae Ju∣daicae. cap. 1. pag. 4.5.
§ 1.
§ 2.
The word Foundation being a Meta∣phor is to be banished di∣spute till first explained.
Ad benè esse & fidei perfe∣ctionem.
Necessitate praecepti.
Primario & propter se Secundario & propter aliud.
A facto ad jus ad licitum vel debitum non valet Argum.
As Peter, Gal. 2.11, 12.13.
§ 1.
2 Tim. 3.16.
Donum Mi∣raculorum & linguarum dandarum fuisse & extraordinarium, et a solis Apostolis (peculiari privelegio dato a Christo) conferri solitum certo certius est. Danaeus contr. Bellar. de Baptismo. pag. 443.
F••erunt mi∣racula ut 〈◊〉〈◊〉 atque praecones qui∣b••s Evangeli∣um commanda∣b••t••••. V••••∣nim L••x Mosis comp••uribus miraculis in monte Sina & per desertum authoritatem sibi conciliavit. quae pos••ea de∣stiterunt cum ad terram pro∣missionis ven∣tum est; eâdem ratione mira∣cula nunc quo∣que sublata sunt, cum E∣va••gelium per universum or∣bem diffusum est. Promissio igitur quam Christus in Marco. 16 17. scribi voluit, non ad omnia tem∣pora pertinebat. Pet. Mart. Loc. Com∣mun. Class. 1. cap. 8. §. 20.
§ 2.
1. Position.
2. Position.
Fides huma∣na non hab••t suâ natura certitudinem in••all••b••••••m: quamvis sit fides hum•••••• quae moralit••r loquendo evi∣d••ns & infalli∣b••l•• cens••tu••; ut quod Roma sit, quod Indi sint, &c. Am••s. in disput. de fidei divl••. veritate, Thes 3.
Justin Martyr telleth Tryphon in his Dia∣logue, of the wickedness of the Jewes, that they sent out into all parts of the world their choicest man to per∣swade the peo∣ple against the Christians, they were A∣theists and would abolish the Deity, and that they were convict of gross impi••ty. And yet this mischievous industry of the Jews did not prevail.
§. 3.
Maxima est differentia in∣ter 1. testifica∣tionem primiti∣va Ecclesiae quae fuit tem∣pore Apostolo∣rum: 2. Inter testificationem Ecclesiae quae proximè post Apostolorum temporae secuta est, quaequa primae Ecclaesiae testificationem a••••eperat: 3. Et inter testificationem praesentis Ecclesiae de Scripturâ. Quae enim & nunc est & antea fuit Ecclesia, si potest ostendere testimonia eorum qui acceperant & noverant testificationem primae Ecclesiae de Germanis scriptis, credimus ei, ut testi probanti sua dicta: Non autem habet potestatem∣statuendi aut decernendi aliquid de libris sacris cujus non possit certa documenta ex testificatione primitivae Ecclesiae proferre. Chemnitius Exam. Con. Tridentin. part. 1. in initio. pag. 86.
Quisquis ad∣huc prodigia ut credat inqui∣rit, magnum est ipse prodi∣gium, qui mun∣do credente non credit. Dr. Humfredus in Jesuitism. part. 1. pag. 166.
Of the Heaten an∣cient Wri∣ters attestati∣on to the se∣veral Histo∣ries of the Bible, I shall particularly say little, it being done so fully by Gro∣tius de Verit. Christian. Reli∣ligio. l. 1. p. 40. &c.
Tertullianus de praescripti∣one affirmat, ipsas authenti∣cas Apostolo∣rum literas, hoc est ipsa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Apostolorum suo adhuc tem∣tempore in Ec∣clesis Aposioli∣cis conservata extitisse.
The occasi∣on of writing the several Books of the new Testa∣ment, you may see in Chemnit. Exa. Concilii Tri∣dent. in the beginning.
Dico Evan∣gelium Lucae quod tuemur apud Ecclesias Apostolicas, & jam universas, ab initio edi∣tionis sed stare. Tertul. adv. Marc.
Vide Sibran∣dum Jubbertū de principiis Christianorum dogmatum, lib. 2. &c.
Even among the Papists the more learned and modest maintain the perfection of the Hebrew Text of the old Testa∣ment, as Arias, Pagninus, Va∣tablus, Cajetan Quid est gens Judaeorum nisi quaedam serini∣aria chri••••ia∣norum bajulans legem & prophetas in testimonium assertionis Ec∣clesiae. August. cont. Faust. Manichaeum. lib. 12. cap. 23.
Antiochus did what he could, but left the Jews their Scripture en∣tire in de∣spight of him. Nam cum tot secula intercesserint, nemo tamen quicquam addere vel auferre vel permutare ausus fuit: omnibus enim nostrae gentis hominibus insita quodammodo atque ingenita fides est, credere haec Dei ess•• consulta, & his acquiescere, ac pro ipsis, si ita res posceret, libenter ani∣mam ponere, Josep. cont. Appion. lib. 1. Sic & Euseb. Eccles. Hist. lib. 3. cap. 10. Ita Philo, referente Eusebio, Preparat. Evang. lib. 8 cap. 2. Mirabile mihi videtur duobus annorum millibus, imo ma∣jore tempore jam sere transacto nec verbum unum in lege illius esse immutatum, sed centies unus∣quisque Judaeorum morietur, quam legis Mosaicae derogabit.
They think the Scripture Miracles in∣credible; and yet every age still hath such wonders as the next ages will not be∣lieve. Why is not the rai∣ning of Man∣na or Quailes from heaven, as credible as the raining of that grain a∣bout ten years ago in Eng∣land? It fell in many parts of the King∣dom▪ It was like a withered Wheate corn, but not so long, with a skin of a dark colour▪ which being pulled of, the grain had a taste some∣what sha••p and hot: I tasted it, and kept some of it long, which fell on the Leads of the Church, and of the Ministers House in Bridgenorth, where I preached the Gospel. Tiberius upon a Letter from Pilate of the Miracles, Death, and Resurrection of Christ, did move in the Senate to proclaime him to be God, but they refused, because the motion was not first from themselves, but the Em∣peror did abide in his opinion still. Egesip. Anacephaleos. Wherefore Tertullian bids them, Go look in your Registers, and the Acts of your Senate, in Apolog Vid. Usher. Brit. Eccl. prim. p. 3.4.
Julian when he scorneth Christ, doth acknowledg his Mira∣cles. What (saith he) hath this Jesus done worthy of me∣mory or of any account in all his life? Save that he cured a few blinde and lame, and de∣livered some from Devils that possessed them, &c.
The Star that appeared at Christs birth is mentioned by Pliny lib 2. cap. 25. So do divers others, as Origen re∣ports, Cont. Celsum.
Herods killing the children is mentioned in Augustus taunt I had rather (saith he) be Herods Swine then his Son, because he killed a son of his own a∣mong the rest. Macrob. Sa∣turnal.
Josephus re∣lates the life of John the Bap∣tist as the E∣vangelists do. The Darkness and Earth∣quake at Christs death is acknow∣ledged by Phlegon in lib. Chron. 13. Lucian bid his Tormentors search their own Chroni∣cles, and they should finde that in Pilates time the light failed in the midst of the day, and the Sun was dark∣ned while Christ was suffering. Tertullian also appealeth to their ewn Chronicles. Apol. And that it was no Natural E∣clipse is known to Astrono∣mers. See Marsilius Ficinus of the Star. The death of Herod is set out by Josephus, Antiq. lib. 19 cap. 7. as by Luke. Ireneus affirmeth, that in his time the working of Miracles, the raising of the Dead, the casting out of Devils, healing the sick by meer laying on of hands and Pr••phesying were still in force: And that some that were so raised from death, remained alive among them long after. See Nicepho. Eccles. Histor. Tom. 1. lib. 4 c. 13 And Justin Martyr saith, That the gift of Prophesying was famous in the Church in his time, Dialog. ad Tryphon.
§ 4.
Objection a∣gainst this Ar∣gument An∣swered.
Answ.
Nos fidem quae verbis Dei habetur, etsi non prorsus nasci ex mira∣culis, attamen ex cis confir∣mari possumus cred••re, Pet. Martyr. Loci Commun cap. 8 pag. 38. vid. plura ibidem.
Non per alios dispositionem salutis nostrae cognovimus, quam per•• eos per quos Evangelium pervenit ad nos; quod qui∣dem tunc pre∣coniavêrunt, postea verò per Dei volunta∣tem in Scrip∣turis nobis tra∣diderunt, fun∣damentum & columnam fidei nostrae futu∣rum.
Irenaeus adver. haeres l. 3. c. 1.
Aquin. summ. 3. q. 55. 2. c.
§. 5.
What the sin against the Holy Ghost is.
How Hun∣nius was as∣saulted with this tempta∣tion [that he had sinned a∣gainst the ho∣ly Ghost] you may read in his life and death.
And it is stil a common temptation. Matth. 12.24. &c. Mar 3.28. Joh 5.39 33. 45, 46, 47. Joh. 15 22.24.
Act 3.17.
1 Cor. 2.8.
Nunc non ut olim sunt necessaria miracula: pri∣usquam crede∣ret mundus ne∣cessaria fuere ad hoc, ut mundus crede∣ret, ut August de Civit. Dei. lib. 22. c. 8.
§. 6.
Yet do I be∣lieve that that of 2 Pet. 1.20. is generally mistaken: as if the Apostle did deny pri∣vate men the liberty of in∣terpreting Scriptures e∣ven for them∣selves. When it is in regard of the object, and not of the interpreter that the Apo∣stle calleth it [Private]. As if he should say: The Prophets are a sure Testimony of the Doctrine of Christianity: but then you must understand that they are not to be interpreted of the Private men that spoke them, for they were but types of Christ the Publique person, so Psal. 2. & 16. &c. are to be interpreted of Christ, and not of David only a private person, and but a type of Christ in all, so that Peter answereth the Question of the Eunuch in Acts 8. Of whom doth the Prophet speak? of himself (privately) or some other (more publike) man? This is I think the true meaning of Peter.
The Vse of Church Go∣vernours and Teachers; and how far they are to be o∣beyed.
Oportet dis∣centem credere, Aristot. in Analytic. post.
Tit. 1.7. 1 Cor. 4.1. 1 Cor. 12.16.17.21. Luke 12.42. Heb. 13.3.17.24. 1 Tim. 3.5. Act. 20.28. 1 Tim. 3.••, 5. 1 Pet. 5.2. 1 Cor. 4.15.
Haec duo dictat ipsa ra∣tio. Primò, In mysteriis quae superant ratio¦nem, non niten∣dum esse rati∣ocinantis Lo∣gicá sed Reve∣lantis authori∣tate. Secundò, In consequen∣tiis deducendis aut obscuris in Religione inter∣pretandis, ma∣gis fidendum esse caetui in nomine Domini legitimè con∣gregatis, quam privatis spiri∣tibus seorsim sapientibus, & recalcitranti∣bus, Doct. Prideaux Lect. 22. de Auth. Eccl. pag. 361. See Doctor Jackson Eter∣nall truth of Scripture, lib. 2. chap. 1.2, 3, 4, 5, 6.
I may say of many of them for doctrine, as Fulbeck of Bracton, Brit∣ton, &c. Direct. p. 27. There be certaine ancient writ∣ers, whom as it is not unpro∣fitable to read, so to relye on them is dan∣gerous, their books are Monumenta adorandae ru∣biginis, of more reve∣rence then au∣thority.
Argument. 2.
§ 1.
I take it for granted, that good Angels could not be guilty of forging the Scripture.
§ 2.
Not of man.
Mah••m•••• was 〈…〉〈…〉 by the Arabi∣an soldiers for their com∣mander. In his Alco••an he confesseth himself to be a sinner, an Idolater, an Adulterer, given to Le∣chery; His Laws run thus. Avenge your selves of your enemies: Take as many wives as you can keep, and spare not: Kill the Infidels, he that fight∣eth lazily▪ shall be damned, and he that killeth most shall be in Paradise. He saith that Christ had the Spirit and Power of God; and the soul of God; and that he is Christs servant, See Alcoran Azoar 2.3.6. Also Azoar 18.4.11.13. He confesseth that Christ is the Spirit, and word, and messenger of God; that his doctrine i•• perfect, that it enlighteneth the old Testament, and that he came to confirm it: yet denyeth him to be God. Magnus fuit Sanctus, magnus Dei amicus, magnus propheta, &c. Vide Thom. Bradwardin. de Causa Dei, lib. 1. cap. 1. Corol. part 32.
§ 3.
Vid. Wigandum in Method. ante comment. in mino pro∣phetas.
Joh. 7 48.49.
Acts 10.
§ 4.
Argum. 3.
§. 1.
Object.
§. 2.
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 Sam. 7.12.
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.
§. 3.
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.
§. 4.
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.
§. 5.
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.
§. 6.
Psal. 2.2, 3, 4, 5.
Morne••, Grotius, Doct. Ja••••son, Par∣sons Resolut. part. 2. &c.
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.
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.
Recorded by Sozom. and o∣thers.
Jam. 5.13, 14, 15, 16.
Psal. 73.26.
August. de Ci∣vitate Dei, lib. 33.
Argum. 4.
§. 1.
§. 2.
Lege Epistolam V••ssii de Sa∣muele appa∣rente Saulo, in Joan Bevero∣vitii Epistolis. Et D. Pride∣aux Hypomne∣mata. pag. 261, 262
Melch. Adam. in vita Luth.
Sozom. lib. 6. cap. 28. Lib. 7 c. 23.
Lavater pag. 64, 65.
De gent. Sept. lib. 2. cap. 3.
Exam. Theol.
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.
Thyreus de locis infestis.
Object.
So his seem∣ing Miracles. Lege Jo. Bap. Van Hel∣mont de Le∣thiasi c. 9 §. 27. pag. 168.
§. 3.
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.
The devil had the power of death, saith the holy Ghost. Heb. 2.14.
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.
Lib. 30. de Venenis. obser∣vat. 8. in schol.
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.
§. 4.
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.
See Sir Ken. Digby of the Immort. of the soul. And Ab. Rosse his Philosophicall Touchstone in Ans. to it.
§. 5.
§. 6.
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.
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.
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.
Aquin. Sum. prima 1ae. Art. 1. Q. 1. & 2a. 2ae. Q 2. Art. 3 4.
§. 7▪
Object.
Object.
§. 8.
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.
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.
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.
So Dr. Pre∣ston on the Attributes, pag. 47, 48. and for∣ward.
And Byfields Principles.
§. 1.
Matth. 22.5, 6, 7. Luke 14 24. Heb. 12.14.
Joh. 3.3.
Joh 3 18.36. 1 Cor. 6.9, 10. Gal. 5.21. Psal 9.17.
2 Thes 1.8▪ 9, 10.
§. 1.
Question.
It is a doubt, whether to be in place only D••finitive, & not Circum∣scriptive, do not contradict the definition of place.
Vers. 6.7 8.
Crotius his fancie, ••hat to be with Christ is no more then to be Christi depositum, is evidently vain: for so to be with Christ, would not be best of all, see∣ing that our meer deliver∣ance from pre∣sent sufferings is not so great a good, as our present life in the service and enjoyment of God in his or∣dinances and mercies, though accompanied with imper∣fection, and afflictions; Ex∣cept he take a stone or a carkass to be happier then a man.
Doct. Twisse. See Barlows Exercit. post Metaph. Schib. Jo. Franciscus Picus Mirand. saith he, heard of a Pope that in his life time told a familiar friend of his, that he believ∣ed not the Im∣mortality of souls; His, friend be••ng dead, appeared to him as he watched, and told him that his soul which he believed to be mortall, he should by the Just Judge∣ment of God, prove to be immortall, to his exceeding torment in e∣ternall fire. This Pope seemeth to be Leo the tenth. Vide Du Plessis Mysterie of Iniquity. pag. 641.
Polycarpus in∣ter multas prae∣claras voces quas fl••mmae admot••s•• didit, eo die repraesen∣tandum se dix∣it coram deo in spiritu. Quo e••d••m tempore M••lito Episco∣pus Sardensis vir paris si••ce∣ritatis librum scripsit de cor∣por•• & anima, &c. Adeo au∣tem haec senten∣tia m••liore illo s••culo valuit, ut Tertullianus reponat eam inter commu∣nes & primas animi concepti∣ones quae natu∣ra communiter appraebendun∣tur. Calvin. in Psychopannyc. vid. Euseb. Histor. lib. 1. c. 15. tit. c.
If you would see this subject handled more fully, and all the Argu∣ments answer∣ed, which are brought to prove, That souls have nei∣ther Joy nor Pain, till the Resurrection, See Calvins Treatise hereof called Psycho∣pannychia.