when we be come into the very last Times we never hear of any such thing in truth nor can possibly conceive how it can be but yet the doctrine of Demons hath been rife general and Catholick this thirteen or fourteen hundred years and almost every-where entertained 4. One part of the Spirits caution here thus should seem vain frivolous and needless though it be ushered in with most grave and in most solemn terms Now the spirit speaketh expresly And who after such a preparation or preamble would not expect some wonderful strange or unusual things to follow yea some things that were inconceivable or incredible without such a Divine Revelation And yet one part of this wonderful Revelation should be but this That Devils would speak lyes in hypocrisie and have their Consciences seared which is a thing no Man can doubt of if Devils speak they 'l speak lyes as being lyars and hypocrites from the beginning and that their Consciences are seared with an hot Iron who can doubt that considers what they are Devils 5. Forbidding to marry commanding to abstain from meats are things we know that came in not by the Pulpetting of Devils though possibly or rather but possibly by their suggestion but by or through mens superstition and covetousness 6. One special means and possibly the only means That the Apostle proposeth here for the prevention of this Doctrine of Devils is To Refuse prophane and old wives tales vers 7. Refuse reject and contemn those and such Fables as those the fictions of Poets the legends of Romances and wild Dreams of Dotards Without giving heed to such things Men had never been seduced into the credulity of this mad Doctrine but attending to and believing of such wild conceits it is almost impossible but that they must be seduced into such Heterodoxes We have a notable example of this in the second of Nice by some called the seventh general Council wherein there were by some most Grand and Reverend Men as they are counted such wild mad shameless and incredible lyes reported that a Man of any Witt Reason or but common sense would think the reporters most impudent Lyers that they Vyed who should invent the most shameless figments and that they were mad and senseless Ideots that would or could believe them And yet by these most monstrous fables confirmed they that Idolatry of Image-worship See how much prophane and old Wives tales the dreams lyes dotages of Men will prevail if hearkened unto And therefore was it a needful Caveat of the Apostle to prescribe Refusing prophane and old wives tales for the preventing of this wild Doctrine the Doctrine of Devils If it be well observed 't will be found undeniably true That the ground and rise of this opinion was altogether from such Tales as the Council of Ancyra plainly declares 7. The words Prophane and old wives tales seem to be set in opposition to these in the former verse words of faith and good doctrine As also the hearkner to such Tales to be opposed to a good Minister of Christ nourished up in the words of Faith and good Doctrine he must refuse prophane and old Wives fables and thus shall he be secure against this damnable Doctrine of Devils and Apostacy from the fundamentals of Christian Religion Prophane and old Wives tales being the chief if not only means of being seduced in this particular 8. All the particulars of this Prophesie are in our sense evidently fulfilled already E. G. Forbidding to marry and commanding to abstain from meats giving heed to seducing spirits and giving heed to the Doctrine of Devils or Daymons For what is there that is more generally entertained both in Papistry yea and in Protestantism too than doting and dangerous if not damnable Doctrines concerning Angels Genii Spirits Souls of men spreeting Fiends Devils which may be all called Daymons This Prophesie in our sense is fulfilled evidently enough in all the particulars but not one particular of it so much no not one in Sixteen hundred years fulfilled if by Doctrines of Devils Devils in the Pulpit Preaching Devils be understood For in all this time we do not yet read in any tolerable Author yea or Legendist of so much as one Devil that ever Preached so much as one Sermon or vented one Doctrine out of the Pulpit nor that forbad Marriage or commanded by his Doctrine to abstain from Meats I will not hence infer That those Doctrines that forbid marriage and command to abstain from meats are tolerable still hitherto because it cannot yet be proved that they were the Dictates or Doctrines of Devils Pulpetting it But this I will say That it is more honourable august and creditable to the spirit of Truth That such an interpretation should be embraced concerning his words as may make them consonant to Truth by the event at least within the compass of Sixteen hundred years in one particular at least Not such a one as that in all that long large and vast tract of Time there can be found not one particular instance for the proof so much as of one particular of these several predicated to be fulfilled likely to be fulfilled or countenanced by the success but this might very well have been passed over as a meer Need-not But that some men are mad in their opinions conceits and dreams and as That was so it is absurd to say That the suggesting or injecting of wicked Doctrines into mens hearts is that which is here meant Let it be at present supposed and no Demonologist I think will oppose the supposition That the Devil then did and now doth inject wicked thoughts heresies villanies into mens hearts yet then he being equally Devil and Men equally seduceable by him then as now That he should inject villanies more multitudinous for number or more abominable for nature now than then can hardly be supposed 2. It is the general opinion of Demonologers That by Obsession and Possession the Devil domineered more unrestrainedly over the World in the Primitive times than in these latter and if so Why not by injections too as much I see not 3. That Doctrines as wild were broached about the time the Apostles wrote as ever were in any time afterward except it be this Doctrine of Devils here spoken of is beyond controversy as is evident by the mad Doctrines of the Simoniani Pyletii Hyminaei Alexandrii Nicholaitani Pythagoraei Gaulonitae Nazaraei Judaeo-Pagani Mosco-Christiani Platonici Hermogonistae Pharisaei Sadducaei Essaei Herodiani Egyptii Gnostici 4. Again had the Apostle meant Doctrines suggested by Devils or Doctrines so wicked and abominable as none but Devils would or could be supposed the Authors of them he might have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devilish Doctrines or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endoctrinating or Teaching Devils as afore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceiving spirits And yet 5. I add The Doctrines here by the Apostle mentioned are but poor small petty trivial and inconsiderable Heterodoxes in comparison
and they from the Prophets had But truly I may as well believe That the Prophets might as easily be mistaken in their Informations and Predictions which were mostly proposed to them in Dreams Trances and Dark Representations upon their Imaginations only as the Apostles should want any thing or Degree of the Highest Certainty imaginable in those things which they heard and saw And upon the account of Assurance by these means propose to us to be believed as Salvifical We have but a doubtful and unsettled Ground of our Faith else Why then might not the Apostles and all Believers since be mistaken in their Reading and Inextricating of the Prophesie and Verbal Predictions Events Figures c recorded in these Scriptures as well as they were or might be in those things that they saw or heard c Or if they were infallibly assisted in the one Why should we doubt of the other I conceive therefore that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A more sure Word of Prophesie need not be interpreted either by the Comparative or Superlative muchless If it be referred or opposed to the Miracles of Christ which the Apostles saw him exsert there is no Intimation in the Text that That sure Word of Prophesie is at all Referred or Opposed to Christ's Miracles there being not so much as a Hint to his Miracles in all that Chapter or to the Attestation from Heaven which they heard But in the Positive only thus We have also a Sure or an Excellent or a Confirming Word of Prophesie besides Christ's Miracles if that may be put in and the Attestation from Heaven But a surer firmer stronger or better in the Comparative or Superlative than these I much doubt of it whether this may be right especially if we consider what Christ Himself saith Joh. 5.36 37. I have greater Witness The Works that I do and the Father Himself c. And yet I will not deny but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether in the Comparative or Superlative may well stand still if it be referred to the Jews in general to whom St. Peter wrote who were likely but weak-Believers as yet the Prophesies to them being the surest and certainest Assurances that they could possibly expect or have Especially Surer than the meer Testimony of the Apostle an ordinary Man as they might account But if referred to the Apostle or Apostles It must be understood only in the Positive The Apostles could not by any Prophesies what-ever have any surer or fuller Testimonies of Christ's God-Head than they had by seeing his Miracles and hearing the Approbation given him by God Himself And therefore though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have a more surer Word c. may seem to referr unto and to include the Apostle himself yet since he comes in afterward with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Yee do well That you give heed c. it seems That he speaks not Distributingly in respect of himself or the other Apostles who saw and heard as much as he did but of the Jewish Nation Collectively or especially of these that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strangers at home and dispersed throughout c. and consequently might not be acquainted so well with at least had not seen the Wonderful Miracles of Christ Such Men no doubt could not do better than Give heed to the Prophetical Word till a better clearer Evidence or stronger Ground of Faith appeared to them Ye do well that ye give heed to it as to a Light shining in a Dark Place untill the Day dawne and the Day Star arise c. Or till ye be better sâ—ttled instructed enlightened and established in the Doctrine of Christ But in 〈◊〉 Prephestes to the Jews were an Aâ—â—â—â—ance 〈◊〉 That a Messias or Saviour was to Come 2. That comming He should do great Works or Mirâ—cles â— That by the Works he should do they might know him to be the Messias but untill he came and did such Works they were in the dark still though the Prophesies were a kind of Candle to them But when Christ was once come and had done these great Works and they saw them then The Day dawned the Light appeared and the Sun shone brightly Then no longer need or use of a Candle For as They said to their Neighbor Now we Believe not because of thy Word but because we have heard him our selves So might the Jews say Not because we have some Glimmering Light of the Prophets but because we have seen his Works which by of from and through themselves bear witness That he is the Son of God do we believe him What need of a Candle The Sun it self shineth and when the Sun shineth thâ—â— they that walk in Darkness and in 〈◊〉 â—â—addow of Death before may see as plainly clearly and distinctly as they that formerly could see indeed some-what better by their Candle The Gentiles too might know Him then to be the Messias or Son of God by his Works as well as the Jews with all the help of their Prophesies For as the Prophesies told them That the Messias should do such Works as no man else did or could So right Reason it self taught the Gentiles That none could alter or act besides above or contrary to the course of Nature as Christ did but God God therefore Christ must needs be since he Acted thus as I have shewed elsewhere and is evident Joh. 4.50 Matth. 27.54 Luk. 17.16 18. Act. 13.12 Act. 14.11 Act. 17. 28.6 When they once apprehended the Work to be miraculous they presently conclude That a Divine Power was the Agent But this is enough for this Objection For there is indeed nothing of weight in it at all The Proposition is Christ's Miracles of themselves as He himself testifieth prove his God-Head The Objection is We have a surer Word of Prophesie I ask surer than what What than his Miracles How doth how can this appear from this Text 2 Pet. 1.19 How is it possible That the surer VVord can be opposed to Christ's Miracles when there is not so much as one VVord Syllable or Hint in all this Passage Chapter or Epistle nay in either of the Epistles that points to Christ's Miracles at all much less to an Opposition or Subordination of them to the prophesies in point of proofe for the Evidencing of his God-Head But let it be granted That the Prophesies are a surer VVord of proofe than Christ's Miracles yet will it not follow That Christ's Miracles are no sufficient or sure proofs Proofs they may be yea sure and sufficient Proofs which is enough for my business though they be not so sure and sufficient Proofs to grant that too as the Prophecyes But what needs more Take sure VVord either in the Positive or Comparative yet being here not referred to Christ's Miracles but to some thing else and that too in respect of some Men only that were not well acquainted with his Miracles or possibly did not yet believe he had ever
Old Wive's Fables â—â—ad Dreams of 〈◊〉 proâ—â—e Stories boâ—rowed of Heathens and those the Apostle might especially aim at in this his Caveat for What are all those Wild Taler among Christians now and heretofore of Witches Conjurations raising of Devils c but the Revived Fables of the Heathens under other names concerning Tisâ—phone Megara Hecalâ— c. and done by their means of like 〈…〉 are pretended now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because such Lies Fables and Tales were 〈◊〉 chiefly and most used by the Priest of 〈◊〉 or Beel to bring that-Idâ—l's Worship into request The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disser not much This once That such Stories may do much Mischief this way the Holy-Ghost himself here intimates by this Caveat Reject these Old Sâ—ories formerly much used concerning Bâ—â—l or Baal And are such Stories sufficient grounds for Christians to 〈◊〉 such a Doctrine on that is so 〈…〉 and intolerable both 〈…〉 God and Man Truly if 〈…〉 seriously consider how 〈…〉 the Father and all the 〈…〉 are concern'd How 〈…〉 â—â—usequence if not directly 〈…〉 â—bused and blasphemes◠〈…〉 â—ne of Devils 't would terrify any 〈◊〉 Soul into an abhorrency of it Never let it be thought That these Consequences are meer falâ— lacions Infirmities from the Demonologer's Doctrine I appeal to any Man that hath any Wit Reason Intellect Understanding or Sense whether all these absurd and Abominable Consequences that I have hinted at here and els-where do not liquido without straining or wringing genuinely properly naturally flow from their Premiâ—â—â— and if the Premises be naught the naughtiness of the Conclusion may not be charged on him that â—ogically according to right not fallacious Ratiocionation infers them So that if Men have any care of God's Honour or their own 〈◊〉 if they will not prefer the Devil before God Christ and all that is called Good or Sacred if they will not be the worst of Idolatons that 〈◊〉 were or can be imagined 〈◊〉 Murder the obstructing of all Judicial Proceeding the destroying of Humane Society Natural Comfort among Men and the large Bed-rol of other Gross Enormities if they be not for Hell more than for Heaven for the bloody old Dragon that must be bruised under our Feet than for the Brazen Serpent that must be lifted up If they will not maintam a Doctrine by which the most malicious and mischievous Machinations of desperate Villains against their Innocent Neighbours may be countenanc'd and incourag'd If they will not be accounted nay if they will nor really and in truth be in themselves and not meerly upon the account of other men Renagadâ—â—s â—â—nouncers Apostates from the Fundamental and Architectonical Truths of Christian Religion they will not entertain this Hellish Doctrine nor if by mistake they have heretofore been bewitched into the Conceit of it's Truth will persist in it I have discharged mine own Conscience and am Innocent as to the Blood of any Person that shall dye meerly upon the Accusation of this Guilt hereafter CHAP. XXIX An Objection That Christ's Miracles are no Good Argument to Prove his Messâ—â— Ship or God-Head but the Prophecyes that went before of Him in the Scriptures or at least not those without these THere is indeed another Conceit retrived by a Learned Man which I lately met with fortified both by the Reverend Names of some of the Antients and also with a piece of Scripture 2 Pet. 1.19 We have a surer Word of Prophecy c. Which he applies or rather opposes to Christs Miracles as though they were not convincing enough to prove him to be the Son of God unless the Prophesies that went before of the Miracles that should be Wrought by the Messâ—â— and his Miracles be found Consonant and Agreeing By Prophecy he understands not only Verbal Predictions of the Prophets concerning Miracles to be done but the Types and Figures aâ— also the Stories and Events recorded in Scripture All those requisite to be known for the inducing of Men to believe That the Miracles of Christ did prove his God-Head Answ It is not deny'd but other things besides His Miracles may be and are Arguments of the God-Head of our Blessed Saviour as His Spiritual 〈…〉 the Star the Attestation from Heaven c. as afore and Propheâ—◠〈…〉 the fest but this 〈…〉 the 〈…〉 Christs Miracles alone by themselves do prove it sufficiently c. John Chap. 20.31 sayth they do and Christ as after sayth 〈…〉 and I hope that we may believe either of theâ—â— 2. This Scripture doth not prove the thing in 〈◊〉 viz. That Christs Miracles needed the Assistance of Prophess to prove what he was But only 〈◊〉 Prophesyes were a good Argument 〈◊〉 a better to some Men than 〈…〉 This is the most 〈…〉 Knowledgâ— of the Prophetiâ—â—◠〈…〉 the 〈…〉 be hard to say 〈…〉 Matth. 8 the Syroph 〈…〉 15 the Chief 〈◊〉 with his party of Souldiers Matth. 27. had believed upon good ground or that their Faith of Christ's Divinity was right though they be commended for it as not being rightly setled or grounded well in them They were before they saw his Miracles meer Heathens and ignorant of the Prophecyes altogether Yea I might doubt Whether the Apostles Faith at first were right when they believed only upon the Evidence of that first Miracle which he wrought in Canaa of Galilee John 2.11 Nay it might well be doubâ—ed Whether their Faith were Salvisical all his Life-time until his Death notwithstanding that of Matth. 16.16 â—ohn 6.68 69. For it seems they were not very well vers'd in the Verbal Predictions touchless in the Types Figures Sâ—â—â—â— and Events recorded in Scripture but were ignorant unlearned Men as to these things untill Christ after His Resurrection opened their Intellect that they might understand the Histories as well as Mysteries of the Text being before very ignorant of both 4. If Christ's Miracles were not sufficient by themselves to prove His God-Head without the Prophecyes that is unless not only the Verbal Predictions of the Prophets but also the Types Figures and even the History and Events too recorded in Scripture yea the External Testimonies as Sacrifices Oracles and their Cessations to perfect the proofe do come in also then none but great Scholars Helluons Pololoâ—â—rs Subtile Allegorizers Men of Rabâ—inical Phancy or of Origen's Humor can certainly be assured by this Argument taken from his Miracles That Christ was in â—â—ed the Messias or Son of God Men of ordinary Knowledge of common Capacity of small Reading narrow Intelligence c. though never so firm Believers sincerely Pious and conscientious Observers of the Will of God since they cannot pierce into the Mystical Types Obscure Figures â—nigmatical Hieroglyphicks cannot be 〈…〉 with the External Testimonies nor Chymically distill plain Histories into Allegories notwithstanding they can and do read understand and believe all the Verbal Predictions of the Prophets yea and notwithstanding they may do or might see Miracles upon Miracles all