hath forbidden to make Addition to or Diminution from saying Thou shalt neither add unto it nor diminish from it and therefore our Ancestouâ—s with whom be Peace have said from that time it is not granted to a Prophet to change any thing When therefore we know him the Prophet in that which he claims to himself to lye against God and to feign that of Him which He never said unto him we are necessitated to kill him according to what the Holy Scripture deâ—larâ—th while it saith The Prophet that shall have added c. even that Prophet shall dye The second sort of Prophets in the Name of the Lord was When one invites men to Worship God and incites them to keep his Commandment and declares they should observe the Law and that without Addition or Diminution as the last of them hath said Remember the Law of Moses my servant which I commanded unto him in Horeb for all Israel with the Statutes and Judgments promising good to him that shall keep and threatning punishment to him that shall break this Law as Isaiah Jeremiah Ezekiel and the rest of them did in the mean time commanding and forbidding things different from those of the Law As for Example sake if he should say Drive out now that Country or this Faction as Samuel of old commanded Saul that he should destroy Amalek or if he prohibits the putting one to death as Eliâ—ha forbad Jehoram to vanquish the host of Hazael which had entred Samaria as 't is known and as Isaiah forbad water to be conveyed within the Walls and as Jâ—remiah forbad the Israelites tp go out of Jerusalem and other such like things When therefore a Prophet doth claim to himself the Gift of Prophâ—cy so as that he neither ascribes it to any Idol nor addeth to or diminisheth ought from the Law but walks in othâ—r wayes in that manner we have explained then our next work is to try him Thus far Mâ—imenides concerning those conditions on which Pretenders to Prophecy were to be admitted to a Tryal and thereby we see that according to him admitted they were not but on these two conditions 1 that they prophesied in the Name of the Lord this we have already granted 2 that they make no alteration either in the written Law of Moses or in the Explication of it received by Tradition This Rule how confidently soever it be given yet must not be received without Exceptions For first The Explication of the Law therein mentioned certainly had no such Authority as is thereby pretended and to the end we may the more fully see what that was together with the improbability of it I shall shew you the pretended Original of this Explication as it is recorded by our Author who would have us to know That all the Prophets of the Law which came from God to Moses came to him together with their Inteâ—pretation First God spake the Text unto him and then the Explication or Interpretation of it and what the Authentick Text it self comprehended and the manner of teaching them to Israel was such as I am now about to describe unto thee Moses being gone into his Tent the first that came unto him was Aaron to whom he told the Text which was given him from God and taught him the Interpretation of it Afterwards he having placed himself at the right hand of Moses Eleazar and Ithamar his Sons came in to whom also Moses told the same he had told to Aaron they then rose and went one to the left hand of Moses our Master the other to the right hand of Aaron afterwards the seventy Elders came in whom also Moses taught in the same manner that he had taught Aaron and his Sons after them a promiscuous Assembly of the People viz. Every one that sought the Lord came in to him also he repeated the same till they all had heard it from him And now Aaron had heard the Text four times from Moses his Sons twice the Elders twice the rest of the Assembly once Then Moses went out from them and the Text which Aaron had heard four times from Moses he repeated to all that were present so that now his Sons as well as himself had heard it four times thrice from Moses and once from him and then he himself also withdrew and Eleazâ—r and Ithamar repeated the same Text which they had so heard to the whole Assembly and they rose up from teaching and by these means the seventy Elders also had now heard the Text four times twice from Moses once from Aaron and once from his Sons then they also repeated it once to the People and so all heard it four times firâ—t from Moses secondly from Aaron thirdly from his Sons and fourthly from the seventy Elders who then departing some taught some and some others that which they had received from Gods messenger The Text they writ in Volumes then the chief of the people dispersed themselves throughout all Israel to teach and instruct them until they remembered the Text and could read it in writing afterwards they taught them also the Interpretation of the Text it sâ—lf which came from God which Interpretation contained the universal sense and meaning of it The Text they committed to writing but the tradition to memory And had they not all good memories to retain so much yes surely For Moses they say brought no lâ—ss then 613 Precepts together with their Interpretations from mount Sinai of necâ—ssity we know the Comment must be larger than the Text and was it not a wonder that he at once and they at four times hearing should be able to repeat it yet if you will believe him they did it so exactly as that neither the Text nor its Interpretation lost any thing of their Perfection or Authority for not the Text only but the Interpretation too had the Nature of a Law and thus as our Author informs as say the wise men the Law that is written and the Law that is delivered by word of mouth It seems then that they just as the Papists do now did receive and venerate the Holy Scripture and tradition with equal affection of Piâ—ty and Reverence But was not this tradition more liable to the Corruptions of men and the Injuries of Time than the Text was yes surely for Maimonides himself insinuates that even in the dayes of Joshua there was some small dissension about it but that being appeased by the consent of the greater part he commended it to the Elders that overlived him and they to the Prophets and the Prophets delivered it one to another till at length it came to the great Synagogue at which time there was such a stirr as that that Council was fain to make Decrees and Constitutions about it nor was it then safe And therefore Rabbenu Hakkadosh about 18 generations afterwards gathered together the Sentences and Sayings thereof aâ—d composed the Mishna which Contains the Explication of all
as convincing as the sight of our own Eyes Chap. V. The strength and force of the preceding Arguments 1 They remove all suspition that Christ and his Apostles were not Prophets for thereby it appears 1 that they pretended to the Spirit of Prophecy 2 that they therein were not deceived 3 they had no design to deceive others 2 they give positive evidence that they were Prophets 1 from their Fortitude 2 from their Wisdom 3 from their Predictions 4 from their Miracles here to shew the force of this Argument it is observed 1 that Christ and his Apostles wrought their Miracles on purpose to confirm their Doctrine 2 Miracles were alwayes lookâ—d on as demonstrative proofs of Divine Authority in them that did them 3 the Reasons for which the Miracles of Christ and his Apostles deserve to be so accounted 1 from their Nature 2 from their Number 3 from their Greatness 4 from their Goodness thereby they conferred on men 1 the goods of Fortune 2 of the Body 3 of the Soul Chap. VI. Some use that may be made of this Doctrine Of the Divine Authority of Christian Religion Sect. 1 This deduced therefrom the Leviathan denies it the first reason of this opinion answered the second reason answered The Divine Authority of Holy Scripture Sect. 2 Uncontrouled Tradition proves that the Books of the N. Testament were written by those men whose Names they bear and since they were Prophets the Old Testament also must needs be the word of Prophecy a Doubt about the Gospels of St. Mark and St. Luke and the Acts these Books had the approbation of the Apostles an Objection out of the Leviathan Object 2. Object 3. The Insufficiency of Humane Reason Sect. 3 The Treatise thereof ascribes as much thereunto as Pelagius did to free will it evacuates the necessity of our Saviours and his Apostles Prophetick Office the impiety of it Reason it self condemns it an Objection out of that Treatise The Reasonableness of the Christian Faith Sect. 4 The certainty of the word of Prophecy greater than that of a Voice from Heaven the Mysteries of Christianity do not make it incredible but are apt to strengthen our Faith The Reasonableness of Christian Hope Sect. 5 The nature of the Promises an Objection drawn from Experience another from the supposed impossibility of a General Resurrection The Reasonableness of Obedience Sect. 6 All acknowledge an obligation to obey God whence doth this obligation arise 1 not from our weakness 2 not from Gods sole irresistable Power the nature of Divine Sovereignty Gods right of it a view of our state by Nature the way that God hath chosen for our Redemption Christ conquered the Devil at all those weapons whereby he overcame our first Parents and their Posterity we are therefore his by right of Conquest Christ made satisfaction for us Christ now in Heaven is able to succour us when we are tempted a Question another Question the nature of an Obligation which is two-fold the Redemption of Christ obligeth us by both to keep his Commandments 1 by that of Authority 2 by that ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Nature of it the Reasons of it 1 the benefit we receive by Redemption 2 the satisfactoriness of it to our Reason 3 the incomparable incouragement that it gives us to keep the Commandments the Conclusion REV. 19. 10. The Testimony of Jesus is the Spirit of Prophecy CHAP. I. THat We have a power of Assenting is so manifest as that Scepticism it self cannot doubt it for that it is very apparently built on Assent to this Proposition There is nothing certain Who can be of that Perswasion without Assent It seems therefore certain that the Mind assents and this it doth to Testimony as well as Reason for the latter cannot be at least improved without the former because there is no Reasoning without Words and Words without Testimony signifie nothing Were it not for Testimony the wisest of Words and the most inarticulate of Sounds would be to us equally significant so that not only Religion but also all Arts and Sciences are beholding to Testimony they are if not founded on it yet unattainable without it It seems therefore those who â—raduce our Religion as fond Credulity because it depends on Testimony are therein very disingenuously Partial and irrational especially considering The Testimony of Jesus is the Spirit of Prophâ—cy Which Words are an intire Proposition not so difficult but that it may be understood nor yet so plain but that both the Subject and the Predicate will need some Explication In order whereunto it will not be amiss to observe that in all probability the Testimony of Jesus is either that which he himself gave or else that which his Witnesses did bear of him of the former St. John speaks in his Gospel of the latter in his Revelations here in my Text which to me seems evident by the Scope and Design of the whole Verse the drift whereof is to prove that the Angel whose words they are to St. John was Fellow-servant with him and the rest of the Apostles St. John fell at the Angel's feet to Worship him but the Angel said unto him See thou do it not of which Prohibition he gives this reason because saith he I am thy fellow-servant and of thy Brethren that have the testimony of Jesus And who were they that had the testimony of Jesus Surely they were those whom Jesus himself had chosen to be his Witnesses viz. the Apostles Of these men then the Angel was Fellow-servant to prove that he was so he alledgeth my Text For the testimony of Jesus is the Spirit of Prophecy Which words can be no way Argumentative unless the Testimony of Jesus be understood to signifie not that which Jesus himself gave but that which his Apostles did give of him but being thus taken they import a two-fold Argument viz. ad hominem and ad rem St. John we know was as all the other Apostles a Jew by birth one of that Nation wherein it was a received opinion that there were ten degrees or Orders of Angels the lowest whereof were called Ischim by the Intervention and Ministry of this sort of Angels they say whether truly or falsly I affirm not that Prophecies were communicated unto Men. These Angels as we are told were chiefly employed to Prophesie and when the Spirit of Prophecy rested on any here on Earth his Soul was â—ixt with and advanced to this Order of Angels in Heaven and was enrolled among them If then this were a Vulgar opinion of the Jews at the time of St. John s Revelations it is apparent enough that my Text contains an Argument ad hominem But the truth is the force of the Angels Argument doth not lye so much in St. John's opinion as in his own employment at that time which was to prophesie concerning things pertaining to the Church of Christ as appears by the preceding Verses let 's then but cast the
Moses which Promise Petrus Galatinus proves the ancient Jews themselves understood to speak of the Mâ—ssiah and in the Acts of the Apostles St. Peter affirms that our Jesus is that Prophet And Christ himself gave such evidence of it as that his Disciples thought him a Prophet mighty in deed and word before God and all the people i. e. that God did demonstrate and the People did confess that he was a great Prophet and that they did so is manifest for the Jews themselves whose hearts were not subdued to his Doctrine did yet believe that of a truth he was that Prophet that should come into the world The Samaritan woman also perceived that he was a Prophet and the men of Samaria believed and knew as much namely that indeed he was the Christ the Saviour of the World a part of whose Office as they thought was to tell them all things and so to be a Prophet And then for the Apostles we do not only read that God by his Spirit revealed things unto them but moreover we find it recorded that he did it in this manner Our blessed Lord Jesus Christ promised his Disciples to send them a Comforter and that when He the Spirit of Truth should come he would guide them into all Truth which it seems fell out accordingly for when the day of Pentecost was fully come the Aposâ—les were all with one accord in one place and suddenly there came a sound from Heaven as of a rushing mighty Wind and it filled all the House where they were sitting and there appeared to them cloven Tongues like as of Fire and it sat upon each of them and they were all filled with the Holy Ghost and began to speak with other Tongues as the Spirit gave them utterance Nor did they then receive only the Gift of Tongues but that also of Prophecy For the promise of God by the Prophet Joel that He would pour out his Spirit upon all Flesh and that their Sons and Daughters should Prophesie c. The Importance of which Promise is that in the days a little before the Destruction of the Jewish Nation there should be so great and unusual an effusion of his Spirit upon Pâ—rsons of all sorts as that those who were not brought up in the Schools of Prophets should yet be indued with the Spirit or Gift of Prophecy This Prediction of Joel was fulfilled in the Apostles by the most auspicious Descent of the Holy Ghost upon them for St. Peter affirms this is that which was spoken by the Prophet Joel It seems then the Mystery of Christ which in other Ages was not made known unto the Sons of men as now it is was revealed unto his Holy Apostles and Prophets by the Spirit It is therefore manifest there can be no doubt made of our Assertion if the Holy Scripture be thought sufficient to prove it On this account I suppose it is that among those who believe the Scripture it seems an Hypothesis rather taken for granted than otherwise proved by any But because our Age is inquisitive and somewhat too apt to derogate from the Authority of the sacred Pandects because also since those parts thereof which make mention of Christ and his Apostles did drop from Their Mouths and Pens to alledge Texts from thence is but to produce their own Testimony concerning themselves and therefore whatever Truth there may be there certainly is but little Force in that way of arguing unless it be to those that already are well perswaded of their Authority For these Reasons I shall at present ascribe no more Authority to the Holy Scripture than is usually given to other Writings far inferiour and argue only from Reason and Testimony that cannot be suspected of Partiality by the help thereof together with Gods blessing I doubt not to prove these five Particulars 1. That the Notion of a Prophet is very agreeable to Reason 2. That there were Prophets among the Jews 3. That for the Tryal of Pretenders to the Gift of Prophecy they had certain Rules Notes and Signs whereby to judg of them 4. that if Christ and his Apostles be tryed thereby it will be found that they were Prophets 5. That this way of proving they were so is very sufficient and rational CHAP. II. Of the Notion of a Prophet and that there were Prophets among the Jews THE Notion of a Prophet may certainly best be learned from the Nature of Prophecy before defined from which Definitions of Prophecy we may gather this of a Prophet viz. that He is a person who by the Influence of God upon his Rational Faculty doth attain to such knowledge as by his Natural Abilities would in one respect or other be unattainable In which Description it concerns us at present to observe only that it is not Prediction but Influence from God which constitutes a Prophet at least such an one as we are now speaking of And that this is no new Notion adapted to our present Undertaking is evident enough by the words of a late Author whose Principles are thought most unluckily of any to undermine such Foundations as we are now laying yet he expresseth himself in these words Although there be many significations in Scripture of the word Prophet yet is that the most frequent in which it is taken for him to whom God speaketh immediately that which the Prophet is to say from him to some other man or to the People Gods speaking to men immediately he himself saith is to be interpreted that way whatsoever it be I suppose he means without the Ministry of man by which God makes them to understand his Will Hereby 't is evident that in his Judgment as well as ours a Prophet was a Person on whose Understanding God had immediate Influence how else is it possible he should make him immediately to understand his Will and sure it cannot seem strange to any that there have or might have been such men in the World the Power and Wisdom of God together with the Capacities of Mens Souls are enough to remove all suspition of Its impossibility He that made the Mind shall not He be able to teach men knowledge and he that was made on purpose to know God and give him the Glory of his Handy-work shall not he be thought capable of learning from such a Teacher There is therefore no show of Reason to doubt the Possibility of Prophecy especially considering that all sorts of men how wide soever their differences are in other matters do yet agree in this viz. that there are or have been such Prophets in the World This is so manifest and vulgarly known to be the Belief of Christians Jews and Turks as that among all that have heard of Christ Moses or Mahomet all necessity of proving it is perfectly fore-stalled and that the Heathens also were of the same opinion is evident by what they have reported of some of their Law-givers viz.
these Evangelists should write without their knowledge and approbation especially considering that Tertullian faith S. Marks Gospel may be affirmed to be St. Peters and St. Lukes the Apostolical Churches are wont to Ascribe unto St. Paul insomuch that St. Hierom it seems affirms that this is the Gospel which St. Paul calls His. What shadow of Probability had there been in these assertions if these Evangelists had not had at least the Approbation of these Apostles in their Writings and Approved it seems they were by St. John as well as them for Eusebius reporting the Tradition of the Church informs us that when the Writings of these Evangelists were come unto him He approved of them and gave them His testimony to their truth only â—e dâ—sired that in these Writings there â—ad been an account given of those things which Christ did when He first began to Preach And that that is said is true for it may be discâ—rned that these thrâ—â— Evangelists viz. St. Matthew St. Mark and St. Luke have committed to writing only thâ—se things which our Saviour did in the space of a year after the imprisonment and Captiâ—ity of St. John the Baptist They say therefâ—re that St. John the Apostle bath delivered in his Gospel the things which our Saviour did in that space of time which the former Evangelists â—ad passâ—d over in silence the time namely before the Imprisonment of the Baptist An Observation not unworthy of our Notice but at present we have no use for any part of it but only the beginning viz. That St. John the Apostle did not only approve of but added his Authority to the Gospels of St. Mark and St. Luke which testimony of Eusebius or rather of the Church by him is so much the more Credible because Justin Martyr in many places of his Works calls these as well as the other Gospels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Commemorations or Narrations of the Apoâ—â—les but this they could not be unless as Tertullian faith the Evangelical instrument â—ad for its Authâ—rs the Apostles on whom the Lord imposed the Office of Promulgating the Gospel or if Apostolical men had any hand in it yet not alone but with the Apostles and after the Apostles because the Preaching of the Disciples might be suspected of vain Glory if it had not â—ad the Authority of the Masters yea of Christ who made the Apostles Masters to assist it And having the assistance of their Authority it is very evident that since they were Prophets the Truth and Authority of these Writings muâ—â— needs be Divine the Authors of them wrote as Origen faith by Inspiration and so clear hath this argument heretofore been thought by its own light as that among the Jews it was a Rule That of whomsoever a Prophet bears witness that he is a Prophâ—t he shall be received as a Prophet neither shall there any farther Trial be made of him Since then the Apostles were Prophets and did either write or approve of and Authorize all the Books of the New Testament wherein also they give Testimony to those of the Old that they are the Word of God we ought to acquiesce and ceasing from making a doubt of it should conclude that the Authority of the whole Bible is Divine But it is Manifest faith the Leviathan that none can know the Scriptures are Gods Word though all true Christians believe it but those to whom God Himself â—ath revealed it Supernaturally It is Manifest yes that it is very good But I pray what makes it so why the sole Authority of the Leviathan And let me tell you you will never be fit to be his Disciple unless he hath Power enough over you to make you think so for he is â—o Authâ—ntick a Teacher as that he often suggetts such Principles as this upon his bare Word and this you must take although perhaps you have good Reason to the contrary If you are so ill Natur'd as to deny him this little Postulatum you spoil all and leave no hope that ever you will be of his Opinion For an Instance of this you need not seek far there is one before you For what is knowledge but a firm certain and evident Assent to the Truth of a Proposition and our assent to that under debate viz. That the Holy Scriptures are the word of God seems to have all these degrees of perfection in it for it is firm because without Hesitation and doubting it is certain because Built upon such sure and solid Foundations as cannot be made unable to bear it and it is evident because it is evidently and plainly deduced from the next and immediate cause of any Scriptures being the Word of God Namely the Spirit of Prophecy But whether or no according to the strict and rigorous definitions of Philosophers it be Knowledge properly so called it is not material to enquire because it is not necessary that so it should be for as in all Arts and Sciences firm Assent to first Principles by what means soever it be attained is sufficient for Learners so here the chief design of Holy Scripture being to Teach us knowledge of things Supernatural and our Assent to the Divinity of its Authority being one of the first premises requisite to our attainment of that Knowledge it had need only to be firm because firmness of Assent thereunto is of it self sufficient to make us learn believe and obey the Scripture as the Word of God as is evident by the example of all those Pious and Good men who although illiterate do yet take heed thereunto as to the Rule that God hath given them both of their Faith and Practice this they do although they can give no other Reason why they think the Scriptures to be so than because they are generally received as such and Vogued to be the Word of God these Men it is confessed do not know but only believe that they are so yet their Faith being stedfast i. e. their Assent firm they we see do Learn Believe and Obey them as the Word of God But this is more than they need to do for He to whom God hath not Supernaturally revealed that they are his nor that those that published them were sent by Him is not obliged to obey them by any Authority but His whose commands have already the force of Laws that is to say by any other Authority than that of the Common Wealth residing in the Sovereign who only has the Legislative Power The Postulatum before mentioned was obtrudâ—d upon us because it was big with this Monster which the Leviathan hath Midwif'd into the World with its unhallowed Mouth against Heaven absolving as much as in that lies all Men living from Obedience to the Word of their Maker unless the Common wealth requires it This puts me in mind of the Roman Senates Decree and Tertullians irrision of it that unless God please Man he shall not
be God so here Man must be merciful unto God or else there shall be no Power in His Word for those Books only are Canonical that is Law in every Nation which are established for such by the Sovereign Authority It is true that God is the Sovereign of all Sovereigns and therefore when He speaks of any Subject He ought to be obeyed whatsoever any earthly Potentate commanded to the contrary But the question is not of Obedience to God but of when and what God hath said which to Subjâ—cts that have no supernatural Revelation cannot be known but by that Natural Reason which guided them for the obtaining of Peace and Justice to obey the Authority of their several Common Wealths that is to say of their Lawful Sovereiâ—â—s It seems then by Natural Reason it may be known that the Scriptures are the Word of God but that a thing which none can know but those to whom God hath revealed it supernaturally may yet be known by natural Reason is so gross a contradiction as may perhaps puzzle his extraordinary Wit to reconcile But whether it do or no it is no matter it sufficeth me that since botâ— parts of it are the Spawn of the Leviathan he hath granted that it may be known by Natural Reason but by what means I pray doth Natural Reason attain to this knowledge by its guidance of Men to obedience to the Authority of their several Common-Wealths i. e. of their Lawful Sovereigns And how doth Natural Reason know what Books those are which Lawful Sovereigns have commanded to be acknowledged for Canonical how I say doth Natural Reason know this but by the Promulgation of their Laws and what is Promulgation but a Proclamation or publick Attestation or Testimony that they are the Sovereigns Laws and hereupon we know that Subjects yeild their Assent that they are so but Assent that is built upon Testimony is Faith not knowledge yet upon this the King requires Obedience and all good Subjects think themselves bound to obâ—y Faith therefore obligeth to obedience as well as Knowledge if not then evident it is that the Leviathan robs the King of his Scepter as well as Gods Word of Authority and iâ— so I cannot but recover some hope that one time or other this writing of his may fall iâ—to the hands of a Sovereign who will consider it him sâ—lf and by the exercise of entire Soverâ—ignty in protecâ—ing the publick not teaching but burning of it convert it into Ashes But if Faith i. e. Assent unto Testimony do oblige unâ—o Obedience in reference to the King why not also in reference to God Almighty If there be no reâ—son as surely there is none why it should not then supposing we do not know but only believe the Scriptures are Gods Word yet we are thereby obliged to obey them All that the Leviathan hath farther to say against it is that if it be not the Legislative Authority of the Common-Wealth that giveth them the force of Laws it must be some other Authority derived from God either private or publick if private it obliges only him to whom in particular God hath been pleased to reveal it Iâ— publick it is the Authority of the Common-Wealth or of the Church But suppose we should dâ—ny his Dilâ—mma and say it is not the Authority either of the Common-Wealth or of the Church but of God himself immediatly sending his Ministers and Messengers his Heraulds viz. the Apostles to proclaim his Gracious Law and if they gave Evidence as we have abundantly proved that they did of this their immediate Mission from Him then are these his Laws so sufficiently publishâ—d as that no Man can excuse himself by saying he knew not or could not know they were his and sinâ—e they are so sufficiently published according to the Leviathans own concâ—ssion they a e Laws tâ— them to whom they are so and thus we see they are without the Authority eitâ—er of the Church or Common-Wealth to make them so and therefore their Authority is Divine Sect. 3. But leaving him a while and his dangerous Positions Let 's look a little into the Treatise of humane Reason wherein we find Pelagianisme in a Disguise or Free will in Maskerade for one of the Errours of Pelagius was Quòd satis ad propriam possit conferre salutem Arbitra libertas etiamsi Gratia desit That a Mans own Free Will even without Grace is sufficient for his Salvation And so saith this Treatise is humane Reason for it informs us that a long and serious Debate about the choice of a Guide to Happiness could bring the Author thereof no other but his own Reason which saith he if it take such Directions as it ought and may do before it sets forth and pursue those Directions with care and constancy though it may possibly lead me into Error yet will bring me at last even through them to the purposed end of my Journey which is Happiness and letting us know that this is no peculiar excellency of his Reason The next Page tells us this is the only North Star which God has given us for the right Steering of our Course And afterward it saith that every Mans particular Reason if well followed i. e. With Constancy Diligâ—nce and Sobriety will Infallibly carry him at last though perhaps through many tedious and troublesome Wandrings to his Eternal Happiness This is there affâ—â—med of Reason in contradistinction to whâ—â—soever other Guide you pitch on whether it be the Scriptures Spirit Church past or presâ—nt or any thing else imaginable It is therefore somewhat more than probable that our Reason in some kind of opposition to Revelation is that which that Treatise would have us take for our Infallible Guide to Happiness But if this be our Guide whence is it that it may and ought to take Directions before it sets forth What a Guide and take Directions This is such a Solecisme as evacuates all pretence to the ability of a Guide and speaks it a Stranger in the way or at least not well acquainted with it Since then Reason may and ought to take Directions before it sets forth it is but a Traveller not a Guide unless it be a Blind one in the way to Happiness And indeed if it were not so what need had Men of any other And if no need of another to what End were Christ and his Apostles Prophets Whence was it that through the tender Mercy of our God the Day-spring from on High hath visited us to give light to them that sit in darkness and to Guide our Feet into the way of peace if Men could have seen this way by the Light of humane Reason what Necessity was there that the Day-spring from on High should visit them on purpose to Guide their Feet into it But since so it did we must either charge God foolishly and set his tender Mercy at nought or else we must confess that
of any good after this Life was ended But the Founders of our Faith obtained a more Excellent Ministry in that they preached and made known a better Covenant established upon better Promises for Life and Immortality are brought to light through the Gospel they are thereby so clearly revealed as that among those who believe that there can be no doubt of them As all the lesser Rivers of the Earth do at length empty themselves into the Sea so all the other Promises of the Gospel although exceeding great and precious yet do bend their course towards the Ocean of Immortal Glory in the World to come even those that concern this Life teach us to look beyond it We are indeed assured that all these things shall be added to us but 't is upon condition that we seek first the Kingdom of God and his Righteousness Our Temporal Interests and Eternal Glory the Wisdom and Goodness of the Gospel have so twisted together as we best mind the one by seeking the other And indeed the Gospel doth Strengthen our hopes of Salvation as well as Raise them for it shews us an inestimable Price paid for it and assures us that if we are not wanting to our selves we shall be raised up unto it and by Eternal Judgment bidden to take possession of it And forasmuch as in this Life we are at a Distance from it the Gospel hath given us Tokens and Pledges to assure us of it To this end saith St. Bernard were the Sacraments ordained viz. that the Invisible Grace of our Lord might be assured by some Visible Sign unto us Hence no doubt it was that one of the most Ancient Fathers called the Eucharist the Physick another the Food of Immortality because they thought it apt to purge out Despair and to cherish our Hopes of Eternal Life And what so good as Life and what Life so long as that that is eternal and what Eternity so desireable as that in the Kingdom of Glory yet this hath the Gospel most clearly revealed and firmly promised to us And in order to the obtainment thereof Christ and his Apostles have given us far better Rules than any among the Jews for the guidance of our Lives and Actions Besides the Moral Law Moses we know required obediâ—nce to a great number of positive Precepts enjoyning such things as were not good in themselves but barely because they were Commanded or else for some other Reason wholly extrinsick to Moral Goodness as we have already seen by Maimonides his account of the first End and intention the Causes and Reasons of their Law and these positive Precepts were so exceeding burdensome and uneasie as that St. Peter calls them a Yoke which neither our Fathers nor we were able to bear Let not the Jews be offended that one of our Apostles gives their Law no better Language for a Learned Rabbi of their own hath said as much or more viz. that the written Law which God gave to Moses and Moses to the Israelites from Mount Sinai is both obscure and difficult first because it speaks Contradictions and secondly because it is imperfect 'T is well he was a Jew and a Rabbi too had he been a Christian 't is like they would have accused him of Blasphemy and perhaps justly for what greater Disparagement can easily be cast upon Divine Wisdom than to say it speaks Contradictions To that therefore we cannot assent but to the Imperfection of the Law we may because a man of a more Excellent Spirit than he hath taught us that it could never make the comers thereunto perfect yea that it made nothing perfect but also because the Jews themselves insinuate as much by their zeal for Traditions all which derive their Authority from that one before-mentioned viz. the pretended Exposition which they say God gave of his Law to Moses that from him by Oral Tradition it might be transmitted to Posterity The pretence of this fictitious Exposition was founded in Necessity and this Necessity in the Obscurity and Imperfection of the Law without it which they say are so great as that without the Oral Law the whole Written Law would be in the dark for many things they tell us there are in the Scripture so repugnant each to other as that we can neither depend upon or reconcile them without the Oral Law which Moses received from Sinai It seems then for the Guidance of their Lives and Actions the Jews had a vast number of External Directions for as was before observed the Precepts of the Written Law were no fewer than 613. concerning each one whereof as to the manner of its performances c. it is not unlikely that their pretended Exposition contained divers particular Canons and so it seems it did for they say that Moses in his sorrow utterly forgot no less than three thousand of these Constitutions but afterwards Othniel the Son of Kenaz by the sharpness of his wit retrieved seventeen hundred of them and these all and it may be as many more were no less to be regarded than the Written Law it self because as they say of equal Authority therewith Was it not then an uneasie Yoke and an heavy burden that they lived under how could it be other for it was as hard to learn and remember their Rules of Living as it was to live by the Essential Rules of Holiness and yet when they had done all they did but escape the Vices especially the Idolatries of the Gentiles or at best prepare themselves for some higher enjoyments in the time of the Messias for the Law was a School-master to bâ—ing men to Christ Churches and Kingdomes as well as Men have their distinct Ages that of the Jews under the Law was but a sort of Childhood a time of Minority to this Imperfect State the Temporary or Imperfect Authority of a School-master or Guardian was most fitly proportion'd this Office the Law did them for it restrained them from the more grievous Vices of the Gentiles and gave them some little knowledge of Christ and by so doing it did prepare them for his sublimer Truths and more elevated Rules of Holy living which are chiefly comprised in the Precepts of the Moral Law according to his Interpretation of it The Excellency of which Law appears by the matter about which it is conversant viz. those things which are Good or Evil in themselves namely those wherein the Image of God doth consist and those that are repugnant to it Since theâ—efore God made Man after his own Image there can be no Law so Excellent as this in respect either of its Agreeableness to the Reason of Man or its Subservience to the Glory of God What so Rational as to preserve the glory of our Nature viz. the Image of God in us And how can we Glorifie God so much as by strenuous Endeavours to resemble him Thou shalt not honour God saith Hierocles by giving any thing unto
endanger so great a loss for so small Pleasure or Profit as seem to be had thereby For in the Tract but now mentioned we find that those only of the Israelites who deny the Resurrection or the Descent of their Law from God or the Being of a Deitie or those that read Heretical Books or pretend to cure Diseases by Inchantment or expound the name Jehovah in the vulgar Language these I say and these only of all the Israelites should be excluded from eternal Life And were not the people very much obliged to their Rabbies for removing the Cherubims and flaming Sword which kept the Way of the Tree of Life against all other unhallowed Sinners yes verily that they were especially considering that if any of them were so ill-advised as to hazard this their Right to Heaven yet had they no cause to dispair of its recovery for either by Repentance in this life or by a twelve Months Penance in Purgatory and the Prayers of Survivors the Exemption might be taken â—ff and they recover their Portion in the World to come And what more likely than these Traditions to evacuate the Commandments When a Rewaâ—d is sâ—â—ured to All who will work When Eternal Happiness is entailed upon All who will regard the Necessity of Holiness or take Care to follow it 'T is true indeed Antigonus Socensis forbad his Disciplâ—s to serve God on Condition of receiving Reward and required them to do it without any such Expâ—ctation t is also true that for this he was applauded by divers of their Seraphick Rabbies yet the effect of it was fatal to the Truth in some and of no Force on the Practice of most of the Jews and for that Reason divers of their Wise men that liked his Opinion yet blamed the Publication of it they therefore thought it better to permit the vulgar to enjoy their Opinion that Good was to be done for Hope of a Reward and evil to be eschewed for fear of Punishmâ—nt But since they were assured of a Portion in Heaven they had not much Reason to fear the Torments of Hell For if their Traditions were true it was a very easie Matter for them to keep the Law the Prâ—câ—pts whereof they distinguished into two Sorts whereof they called the one Commands the other Pâ—â—hibitions The Commands they say aâ—e two hundrâ—d forty eight just so many as according to the Anatomy of the Rabbies there are Members in a mans Body but the Prohibitions are three hundred sixty five viz. as many as there are dayes in the Year or as they say there are Veins in the Body of a man and thâ—refore say thâ—y if any one Member of a mans Body doth every day fulfill one of the Commands and omit one of the things prohibited it will thence come to pass that not only the Decalogue but the whole Law of Moses shall be by them most excellently kept every Year throughout all Ages Though perhaps we Christians may laugh at and despise this their Obedience yet it seems they thereby did supererrogate as well as obey for Abravanel assures us it was an approved Opinion of their Wise men that Whosoever of the Israelites did any one Precept of the Law which is in his Power he should thâ—reby merit the chief Reward i. e. The Life of the World to come And what more apt than such a Perswasion to make men partial and languid in the Practice of Moral Vertue And so indeed we find them for the Religion of the most Devout and Strictest Sects among them did either degenerate into Formality or else evaporate in Hypocrisie It was dry and sapless dead and lifeless a meer Contexture of Ceremonies and External Performances a Sceleton or at best but a Carcass without any heat or Life of Divine Love in it a form of Godliness without the Power a shew of Piety a Device to seem religious without being so a meer bodily kind of Drudgery and Servility yet were they as confident of its Goodness and as fondly proud of the Advantages they thought they had thereby as if in very Deed it had bâ—en that which was required by God and confirmed by Miracles supported by Prophets and professed by their Forefathers throughout all preceding Generations and so obstinately did they adhere to it as that the severest calamities of War could not make them cease from it for Josephus reports that when Pompey was got into their City and Aristobulus his Faction had took Sanctuary in the Temple with a Resolution to defend it they would not oppose his raising of Bulwarks or Towers or planting his Engines against it on the Sabbath day because as they thought their Law allowed them not to resist an Enemy upon the Sabbath day unless he were actually â—â—ghting against them the most imminent and thâ—eatening Preparations for War were not in their Judgment sufficient to warrant their Work or Acts of Hostility on that day Yea such was their Zeal for their Tradiâ—ionaâ—y Religion as that when the Romans had taken the Temple and were killing whomsoever they met therein yet it being one of their dayes of Fasting Survivors would not desist from the exercise of it neither the Fear of Death nor the Dreadful fight of dead and dying Multitudes could affright them from Acts of Divine Worship but judging it better to die than to forsake their Altars or omit any thing prescribed by their Laws they were ready to suffer whatever the Conquerours thought fit to inflict And again afterwards when Pontius Pilate had brought the Effigies of Caesar into the City they grew so troublesome with their Importunity to have it removed as that Pilate threatened them with Death if they would not depart and be quiet whereupon casting themselvâ—s down before him and making bare their Throats they sayâ—d unto him they could sooner endure Death with Pleasure than dare to suffer the Wisdom of their Laws to be scâ—ssed at Since then their Zeal for their Religion was thus preposterous and servent it seems to me more than probable that they were apt thereby to be transported into Fury and Madness at Reasons and Dâ—monstrations made by private men of its Shortness and Vanity yea that they could not with Patience bear those that did but so much as gently suggest it as appears yet more probable by the Explication their Gemara givâ—s of Epicures viz. That they are those who contemn the Disciples of their Wise men and for that cause if they are Israelites they shall lose their Portion in the World to come What then think ye thought they of those who had the courage to cast Contempt on the Dogmata and Traditions of the Wise men themselves were they not looked on as Blasphemers oâ— God and Enemies to the Law of Moses Yes doubtless that they were for since the Jews were thorowly instructed not only to attribute a Divine Original and Authority to the Traditions of their Elders but also to believe that
it was a more heinous sin to transgress them than the Written Law yea that whosoever dissents from his Teacher doth as much as if he dissented from the Divine Majesty and sinned against the Holy Ghost and for that Cause was guilty of Death viz. by the Scourge of Rebellion which was a sort of Punishment by cudgelling inflicted for the Breach and Contempt of Traditions Since I say they had these and many other such prodigiously wicked and cruel Inventions to uphold the Authority of their Traditions and Dictatorship it is no marvel if they proceeded against those that spake lightly of them as if Malice were the fittest Affection Vengeance and Cruelty the best Behaviour towards them Yet evident it is that Christ did not spare them but as the Prophets of old so did he detect the Hypocrisie and sharply reprove the faults of their Elders He did demonstrate the Vanity of their Righteousness and expose the cunning Wickedness of their Traditions He discovered the impiety of their Magisterial Dictates and freely unfolded the Mysteries of their Iniquity He pulled off the Guilding and Paint of their seeming Devotion and uncovered the Rottenness and Pâ—trefaction of their Hearts He despised the Pageants of a Pompous Formality and set at naught the Ceremonies of their External Performances without inward and real Goodness Though the People did rage and the Rulers take Councel together against him yet he did constantly affirm that God had sent him and as the Prophets before him so did he undauntedly shew the People their Transgressions and the House of Jacob their Sins And in so doing he strived to retrive the Law and the Prophets to rescue them from false Glosses and Misconstructions to discover the Insufficiency of Traditions and Pharisaical Righteousness to inculcate the necessity of Morality and so to reduce the Jews to the Practice of Piety in all Holiness of Living and Fervours of divine Worship in Spirit and in Truth without their numerous Ceremonies or at least their mighty Confidence in their Priviledges and Performances which both he and his Apostles taught them to place in our Lord Jesus a stumbling Block and Rock of Offence unto them and was not this a great and strange Undertaking Such as loudly speaks the Greatness of their Minds and the Bravery of their Courage Which was not in the least abated but rather increased by Opposition in their Lives it did assist them to bear all Sorts of Afflictions and to endure the rudest Contradictions of Sinners against them and at their Deaths it did not forsake them for though after some solemn Mockeries of Justice enough to move ones Indignation they were cruelly Murdered and barbarously Butchered yet their Patience and Charity those truest Signs of Mâ—gnanimity in Sufferings were conspicuous and admirable insomuch that They only of all Teachers may be compared with the Prophets or rather preferred before them for Fortitude Whereof also the Apostles gave abundant evidence among the Gentiles whom they found dead in Trespasses and sins prone to nothing so much as the Lust of the Flesh the Lust of the Eye and the Pride of Life i. e. Sensual Pleasures Riches and Honours these things they did not only love and live in but in a sort adore and deiâ—ie for not only Gods Creatures and Men that were famous in their Lives nor only the Fancies and Fictions of Poets but their own Lusts and Passions called by other names were also enrolled among their Gods Venus and Cupid Mars and Baccbus were the Names of deified Concupiscence Wrath and Drunkenness although they forbad these Vices and made Laws against them yet their Causes as Theodoret tells them they saluted as heavenly Gods and gave divine Worship unto them And was it not a sad and direful Apotheosis whereby Enmity against God was advanced to his Throne the grossest Superstition and Unâ—leanness established for Religion for in their Festivals and Solemn Ceremonies of divine Worship all manner of Vice and Wickedness was appointed to be committed such filthiness as the most salacious would almost blush at in a Closet was committed in open Pomp and Ostentation insomuch that almost all the Sacred Games but especially the Bacchanals were as one calls them the Cause and Seed-plots of the greatest Wickednesses If the Ethiopian may change his skin and the Leopard his as soon as those do good who are accustomed to do evil although their Religion teach them to do the one and eschew the other how hard is it for those to do good who have been not only accustomed but taught to do evil and that under pain of Transgression against Conscience or at least the Laws and Customs of their Country if they omit it Especially considering their most wicked and filthy Practice could plead Prescription in the Examples of their Fore-fathers and Noble Heroes yea also it had the Power and Policy the Stratagems and Devices of the Devil the Cunning Guile and Craft of his Agents the Force and Authority of Civil Powers to countenance and uphold it in despite of all Opposition Was it not then an hard thing for any much more for a few private men and strangers such as the Apostles to turn them from Darkness unto Light from the Power of Satan unto God yet they undertook to do it and pursued it all their dayes although they very well knew that not only Labours travels and hardships of divers kinds but also Bonds and Afflictions of all sorts and degrees stripes and Imprisonments yea and Death it self would abide them in so doing Yet none of these things could trouble their Minds nor discourage their Attempt nothing could make them retract their Resolution or abate their Endeavours as they were able to promote it which to me seems a demonstration of Prophetick Fortitude viz. that that same Courage and Magnanimity whereby the Prophets were acted in the discharge of their Office did assist them in promulgating the Gospel Of the Prophetick Riches of Christ and his Apostles Sect. 4. And as in Wisdom and Fortitude so also in the Riches of the Prophets i. e. in all Moral Vertues but especially Contentment Christ and his Apostles were equal yea superiours unto them Hereof we need no other demonstration than the designed End of their Doctrine which as we before saw was the Promotion and Establishment of the most Elevated Vertue and Immaculate Purity but if any farther proof of it be desired we may find it in St. Paul by whom we learn that the Grace of God which bringeth Salvation which words are but a Periphrasis of the Gospel teacheth us that denying all ungodliness and worldly Lusts we should live sobâ—rly righteously and godly in this present World To this end both the Precepts and Institutions the Promises and the Threats of the Gospel are so extraordinary subservient as that they loudly speak the Holiness as well as Wisdom of its first Teachers It is no way probable that Lovers of Vice should so
Sea and Land and finds out the Nature of things contained in them And then lifting it self up from things below it soars aloft and so the Air and its affections considered it flies higher even to the Skie and rides the Circuits of Heaven and bending its course with that of â— the Wandring and fixed Stars in their dance after the Musick of the Sphâ—res it follows the Love of Wisdom as its Leader And when it hath raised it self above every nature that is apt to move the Senses it is led with a desire of coming to that which Reason only can perceive and when in that it contemplates the Examples and fair Forms of those things which here fall under our Senses being as men inflamed with Fury even brought asleep by a kind of modest Drunkenness and filled with another desire and better Love it partakes of Divine Afflations thence its intelligence being raised to the Supream Globe of things perceived it seems to have arrived at the great and omnipotent King himself yet while it covets to see him the pure and immixed Raies of Divine light as of a Torrent are so poured forth as that through their Clarity and Brightness as if it were overspread with Darkness the very sharpness of its sight waxeth dull and dim Thus elegantly doth Platonizing Philo display the Powers of the Soul in reference to its attainment of knowledge and thereby we learn that though the mind of man be able to discern much of the nature of all Creatures yet when it pries into the secrets of their Maker it is struck with Blindness and can see nothing of them think ye then that Creatures of a far Inferior Nature are acquainted with them Hath the Eternal King Almighty constituted the Hosts of Heaven to be his Secretaries And are the Planets so treacherous as by their Conjunctions and Oppositions to reveal the Arcana Imperii to Astrologers Or is the Firmament so untrusty as by its spangles to make them known to Star-Gazers Or is the Moon so unfaithful as by her course or countenance to declare them to Monethly Prognosticators Or are they committed to the custody of Beasts that the Aruspices may read them in their Intrals Or are they so little set by as to be laid on the Wings put into the mouths or trampled under the Feet of Birds that the Augures might know them by their flying noise or sitting How fondly ridiculous is it to fansie that the Secrets of Heaven are intrusted with any of these things while they are hid from the mind of man Which as it far exceeds them in the nobleness of its Nature so also in dearness to its Maker For man in his Creation was allyed to God a Creature so neerly conjoyned unto him and so gracious with him as that in a sort all things else were prepared for him How strange then is it and incredible that they should be able to tell him such things as his most bountiful and indulgent Creator thought fit to conceal from him If then this be not likely it is certainly the dictate of Reason that that knowledge which at any time any man at first hath of them ought to be resolved into immediate Revelation and for that cause t is likely Predictions ever were and still deserve to be accounted Infallible Proofs of a Prophetick Spirit since then Christ and his Apostles were Authors of Predictions exactly accomplished it is not to be doubted but they were Prophets Hereof also we have yet another and greater Evidence viz. Their Miracles that they really wrought many and great miracles we have already asserted all therefore that now remains will be to shew the Force of that Argument In order whereunto it will not be amiss to observe 1. That Christ and his Apostles wrought their Miracles on purpose to confirm their Doctrine or their Mission from God to teach it 2. That Miracles were always looked on as undeniable or Demonstrative proofs of Divine Authority 3. The Reasons for which those of Christ and his Apostles deserve to be so accounted 1. That Christ and his Apostles wrought their Miracles on purpose to Confirm their Doctrine or Demonstrate their Mission from God to teach it 'T is true indeed each one of their Miracles considered singly and apart from the rest of its Fellows may seem to be wrought on some other occasion and to other purpose but considered in the whole and in conjunction with the rest it will be easy to observe that the Ultimate End Scope and Design of it was to Demonstrate the truth of their Doctrine and the reallity of their Mission from God to teach it Hereof methinks it is no trivial argument that may be drawn from the time of them and this was not before but presently after our Saviours Inauguration into his Office of Preaching the Gospel that He himself could have done and inabled others to do Miracles before that is firmly believed among Christians yet we find not that he did it till after his Baptism and Consecration to the Sacred and solemn Office of Preaching Hereof surely there can no Reason so probably be given as that because he wrought his Miracles to confirm his Doctrine But if this suffice not pray observe what he himself said to the Noble-man of Capernaum Except ye see signs and wonders yâ— will not believe whereby 't is plain not only that Miracles are great inducements of Assent but also that Christ wrought his on purpose to be so thence surâ—ly it was that he required belief if not on the Authority of his Word yet on the account of his Works If saith he to the Jews I do not the Works of my Father i. e. Such as God only can do namely Miracles then believe me not on this supposition he Christens Infidelity unblameable but again he saith if I do the Works of my Father though you believe not me i. e. My words for my sake yet believe the Works viz. The purport of them that ye may know and believe that the Father is in Me and I in Him viz. either by Identity of Nature or else at least by the Energy of his Spirit working in Me and most perfectly obeyed by me this it seems in his Judgment they might have known by the Works that he did for they being the Works that the Father had given him to finish they did bear witness of him that the Father had sent him And that He was the Christ the anointed of God as appeared by his doing them in his Name for 't is an astonishment to Reason a thing altogether incredible that God would give Power to an Impostor to do such works in his Name On this account it is most likely that our most Blessed Saviour upbraided the Cities wherein most of his mighty works were done because they repented not and said to his Disciples if I had not done among them the works which none other man did they had not had
this is that Appeal of Minutius Felix to other Heathens Most of you know that they themselves confess themselves Devils as oft as by the Torments of Adjuration or Flames of Devotion we cast them out of possession even Saturn Serapis and Jupiter himself and whatever other Devils ye worship being overcome with grief speak what they are neither lye they for the advantage of their Villany as they do to some especially of you that Patronize their Cause confessing the truth of themselves believe that they are Devils themselves being witnesses for being adjured by the true and only God they unwillingly either cling to the miserable bodies of the possessed or else they forthwith forsake them â—r else they vanish by degrees according to the Faith of the Patient or the Grace of the Physician About the same time Origen told Celsus that to that â—ry day Cures were wrought by the Name of Jesus And again afterwards he saith We can shew innumerable multitudes both of Greeks and Barbarians that confess the Faith of Jesus for the sake of which Faith some of them have received something miraculous the signs whereof they shew by Curing the Sick on whom they use no other means of Recovery but calling on the God of all and the Name of Jesus together with the History of him for by these means we our selves hâ—ve seen many rescued from grievous Evils Distractions and Madness and many other Diseases which neither Men nor Devils were able to cure And that the Christians of that Age wrought not these Cures by the Power of the Devil he farther yet makes evident by their Ejection of him wherever they found him the Power of Christ did so triumph over him as that almost the meanest Christians could dispossess him For More than a few of them were able to drive him away from them that suffered by him and that without any curious magical or poysonous thing but only by Prayer and pure Invocations such as a simple man may make For private Christians most frequently do it the Grace of Christ in his Word thereby discovering the contemptibleness and weaknâ—ss of the Devil 's that in order to their Ejection from the Soul and Body of a man there was no need so much as of a Wise man or one that was mighty in rational Demonstrations of the Faith To the same Purpose St. Cyprian wisheth that the Proconsul of Africa a great Persecutour of the Christians would hear and see the Devils whom he worshipt as Gods When saith he we adjure and vex them with spiritual Scourges and when by the torments of Words we cast them out of possessed Bodies when at the Word of Man by the Power of God as it were feeling Stripes and Scourges they cry out and groan and confess there is a Judgment to come Come and know that what we say is true And because thou sayest thou so worshipest the Gods either believe those whom thou dost worship or if thou wilt bâ—lieve thy self he that hath now besieged thy breast and blindâ—d thy mind with a night of Ignorance shall spâ—â—k iâ—â—hy hâ—â—ring concerning thy self thou shalt see that we are intreated by those of whom thou art afraid and adorest thou shalt see them sâ—and bound undâ—r our hands and tremble bâ—ing Captives whom thou dost honour and venâ—rate as Lords And after him Laâ—tantius testifyed that they fly from the Just and tremble because when they possess the Bodies of men and vex their Souls being by them adjured the Name of the true God chaseth them away For having heard it they tremble cry out and testifie that they are burnt and scourged and being asked who they are when when they came and how they entred into a man they confess being thus constrained and tortured by the vertue of Gods Name they are banished because of these lashes and threatnings they have alwayes hated holy and just men and because by themselves they cannot hurt them those whom they feel grievous to them they pursue with publick hatred and exercise Cruelty as violently as they can either that by grief they might diminish their Faith or if they cannot effect that that they might utterly take them from the Earth leâ—t they should survive to restrain their wickedness Now than this what is there more demonstrative that Christian Miracles were not wrought by the Power of Satan Since they bound and scourged him took him captive and thrâ—w him out of possession it is manifest the Power that did them was greater than his and contrary to it and can he give greater Power than he himself hath No surely Nor will he neither indeed can he change himself into an Angel of Light to destroy but only to uphold the Kingdom of darknâ—ss and if that be impossible much more so was it for him to have given Power to one that at the Invocation of his Name by others not only all Diseasâ—s should be healed but also he himself â—ormented and ejected This Power Arnobius observes that Jupiter Câ—pitolinus himself scarce granted to any Moral no not to his own chief Priâ—â—â— I wilâ— not demand saith he that he should râ—ise the Dead or restore light unto the Blind or give Strength and Beauty to the Lame and deformed but that either by the command of his Voice or touch of his Hand he should so much as supprâ—ss a Pimple a â—lâ—ft from the Nail or Wheal of the Skin And since so trivial a Power as this was not conferr'd by the chief of the Gods he might well as he doth with Confidence challenge the Gentiles to summon the most renowned Magicians from all Quarters to give to one of the people Power â—o make the Dumb to speak the Deaf to hear the born-blind to see to restore Sense and Motion to members long cold and withered Or if that be an hard matter such as they cannot give Power of doing unto others let them do it themselves and that with their Rites too whatever poysonous Herbs the Bosomes of the Earth do nourish whatever force there is in their rumbling of Words and the adjoyned Causality of Verses we envy it not let them gather it It liketh us to try and know whether they with their Gods can do that which Country Christians can by their naked commands And it seems by St. Austin that this Power of working Miracles continued in the Church though not so conspicuously a long time after for he testifies that even in his time viz. in the fourth Century Miracles were done in the name of Christ either by his Sacraments or by Prayers at the Monuments of his Saints And for Proof hereof he relates the stories of divers whereof he himself had been an Eye-witness Thus apparent it is and much more abundantly evident might it be made that the Disciples of Christ for several Ages after his Death wrought Miracles in his name and cast out Devils and surely these Miracles of theirs do conciliate Authority
to the Churches Tradition concerning those of Christ himself and his Apostles For 't is not possible that he who granted this Power to his Disciples should want it himself and next to an Impossibility it is that in his Circumstances he should never make use of it nor is it at all probable that he would confer it on his meanest Disciples in private capacities and that when his Gospel was every where planted and deny or withhold it from the chief of his Followers those whom he chose to be his Witnesses and Founders of his Faith throughout all Nations That this should be the oeconomy of his dispensations it 's an astonishment to Reason to imagine but that it was not is most highly agreeable insomuch that with Confidence we may conclude there is no matter of Fact whatever although of a far less distance of whose Truth we have more or indeed so much reason to be perswaded as we have of the Churches Tradition that Christ and his Apostles wrought many and great Miracles Yet if we may believe St. Austin that he who still requires Prodigies that he may believe is himself a great Prodigy it is to be feared there are more than a few such Prodigies in our Age for an admired Author asks the Question How can one that saith those things he saith or teachâ—th were confirmed by Miracles be believed unless that he also himself hath done a Miracle The reason of this Question such as it is he subjoyns in another For if a private man be to be believed without a Miracle why among those that teach diverse things is one to be believed rather than another Because there are other Motives of Credibility besides Miracles why else should this unlucky Author be believed in any thing he saith that 's different from others but whether it be fit he should or no I shall not now enquire but only observe First That Miracles have been done may be believed upon the Credit of Testimony without the doing of any Miracle to confirm it The possibility of Miracles I now take for granted and so also I might this Observation had it not been for this Authors sly insinuation that without the doing of a Miracle it cannot appear credible that ever there were any But why so is there any thing in the Nature of a Miracle that renders the Attestation of it incredible It seems not for the same Author else where defines a Miracle to be a Work of God besides his Operation by the way of Nature ordained in the Creation done for the making manifest to his elect the Mission of an extraordinary Minister for their Salvation Whether a Miracle be a Work of God only besides and not also above his Operation by the way of Nature ordained in the Creation and what precious ones this Authors Elect are it doth not at present concern me to enquire but only to observe that whosoever they are the designed end of a Miracle according to him is to make manifest unto them the Mission of some extraordinary Minister for their Salvation Be it so that this as in Part at least it undoubtedly is the End and Scope of real and true Miraclâ—s I would fain know of this Author how a thing that is incredible can make manifest a thing that is not The Mission of an extraordinary Minister although not hastily to be bâ—lieved yet is not incredible but a Miracle it seems is how then can it make it manifest But if this be impossible or unintelligible whence comes it to pass that God makes choice of such a thing to make manifest another doth this Author think the Wisdom of God so short or his Power so weak as to lay and effect his Designes no better if so he may change apprehensions with Epicurus as wretched as he thinks his and yet be no looser by the bargain But whatever he thinks of God I cannot think him so void of Reason as to deny that that which makes manifest must it self be more manifest than that which it makes so manifest therefore I take it to be that if the end of Miracles be to make manifest they themselves must needs be so and if manifest then credible and if credible why may they not be done before credible Witnesses And why may not those Witnesses report them truly to other credible Persons And why may not this Report be transmitted to Posterity And why may not Posterity bâ—lieve it as well as it doth those concerning Alexander Julius Câ—â—sar c What Impossibility Immorality or Imprudence is there in so doing If there be none then Secondly It is needless to demand the doing of Miracles to prove that there have been some done the Reason is manifest because this Assent may be built upon another foundation viz. Testimony of credible Witnesses transmitted or delivered down throughout all Ages to Posterity the sufficiency of this foundation to bear that Superstructure will be evident by the firm Assent that men build upon less credible Testimony whereof they give evidence in almost all affairs of humane Life The Nobleman claims his Peerage the Gentleman his Estate the Merchant ventures his money and the Traveller takes his Journey the honest Lawyer Pleads and the just Judge pronounceth Sentence upon the credit of Testimony and such is the necessity of Testimony as that the Child cannot learn his Letters nor the Scholar attain his knowledge in the Sciences nor the Mechanick skill in his Trade nor indeed can we our selves know our own Names without assenting to Testimony yet so firm an Assent do we yield unto it as that there is nothing more ridiculous and hardly accomplished than perswasion of us out of our Names Most firm Assent therefore we see is yielded to Testimony and that such as is not more perhaps less credible than that whereby the knowledge of Christs Miracles is conveyed unto us for it hath not Antiquity Universality and Consent of all Parties as this hath to avouch its Credibility most firm Assent therefore may and in reason ought to be given to it for where there is certain Credibility in the matter propounded and also in the Testimony that propounds it there doth arise upon men an obligation to believe as appears by the Law of Nature concerning Converse which would serve to very little or no purpose if the motives of Credibility do not induce an obligation to believe It seems therefore that the Testimony or Tradition whereby we understand that Christ and his Apostles did many and great Miracles we not only may but also we ought to believe because there is a certainty of Credibility both in the Matter propounded and also in the manner of its proposition to our consideration and if this renders it a Duty to believe then Thirdly It is both wicked and absurd to demand a Miracle to induce our Assent unto it It is wicked because it not only hinders the performance of our Duty but also meerly to gratifie