made known unto you If all these places being put together contain not a prophesie concerning Christ The Word of God the Son of God who was made flesh and came into the world as to redeem the world by the oblation of his own body so also to reveal the truth of God unto men if all these places I say being put together doe not amount to a prophesie I know not we may call a prophesie Sure we are there is nothing forged or supposititious in all this which of the Sibyls that collection of verses I mean which now goeth under that name and of Mercurius Trismegistus hath been proved For a close of this third point or principle I shall add a passage of Dio Chrysostomus a famous Oratour and Philosopher who lived in Trajanus the Emperour his days and was in great account with him whose words also because he was a great Platonist may be some light to those of Plato's All the discourses and all the devices of men are nothing to divine inspiration and revelation or authority For what traditions or doctrines soever concerning the gods and this Vniverse that are not void of wisdome and truth have been among men all such were begotten in the souls of men by divine will and by a speciall lot or luck Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may bee knowne by them that were the first Prophets and Professors of Divinity such as Orpheus son to one of the Muses is reported to have been in Thracia and another certain Shepheard in Boecria taught by the Muses And whosoever they be that take upon them to vent any doctrine of their own abroad for true without divine rapture or inspiration their doctrine is certainly both absurd and wicked The fourth is IV. That those books of the Old and New Testament c. I said before I presupposed I had to doe here with Christians who were already satisfied concerning the truth of those books It is well known that such have been of old and are at this day too many who though they professe to admit and allow for divine the same Scriptures that we doe and pretend to the faith and doctrine therein contained as much as we yet do not beleeve of Christ as we doe I have no direct aim at them in this Discourse intended only for the further satisfaction and confirmation of Orthodoxe Christians in this main point no direct aim I say but as the handling of this argument upon Scripture grounds may prove a conviction of their impiety and infidelity As for them that professe against this ground of either Old or New Testament which we build upon they will not neither directly or indirectly come within our reach But how then may some object perchance can we as we first maintained give a rationall account of our faith and stop the mouths of Atheists and Infidels if we cannot prove the Scriptures to be the Word of God upon common grounds of humane reason and ratiocination To which we answer that although we doe not apprehend those grounds so evident and so uncontrollable as to oblige every rationall man to a present and ready assent and therefore not to be reckoned among those common notions though reducible to them and principles we have spoken of yet that the Scriptures by them that are learned may be maintained upon grounds of reason sufficient to convince and to convert an Infidel who with simplicity of heart without strong prejudice or worldly engagements to the contrary doth seek the truth we doe professe to beleeve and should be sorry were it our aim or argument if we could not make it good One argument onely I shall insist upon here which by ancient Christians as being both popular proper I mean for vulgar capacities and solid was much pressed and whereof they found good use The testimony of a known professed enemy or adversary hath always among all men been accounted a very pregnant evidence And what relation there is between the Old and New Testament is well known to all Christians and may soon be demonstrated to them that are not Now then what greater evidence of the truth of the Old Testament can any man require then the Jewes our greatest and most malicious adversaries Then the Jews I say who by a speciall Providence though scattered and dispersed through the whole world continue to this day a distinct Nation from all other Nations of the world and to this day so zealous for Moses and all other Scriptures of the Old Testament that in all places for testimony of the truth of those Scriptures they are ready if they be put to it to lay down their lives and to forgoe whatsoever is dearest unto them Whose predecessors also that too by a speciall admirable Providence have been of old so curious and so provident for the preservation of those Scriptures which they acknowledged that they devised an art of which art either for invention or accuratnesse there is no parallel in all the ancient learning of the Heathens how to prevent not the losse of it onely but the corruption also by any either addition or diminution or alteration in words or syllables yea letters and tittles How much this argument of the Jews testimony was made of by the ancients and of what consequence it then proved may appear by Saint Augustine who speaks of it in sundry places of his Works In the twelfth of his books against the Manicheans he saith Quid enim est aliud hodieque gens ipsa Judaeorum nisi quaedam scriniaria Christianorum basulans leges prophetas ad testimonium assertionis Ecclesiae that is For what to this day are the Jews but as it were the registers or record-keepers of the Christians bearing up down the Law and the Prophets with them for a testimony to the Church Saint Augustine in these words doth allude to the custome of the Jews who then in every Synagogue were wont and use it in most places I beleeve to this day to have sacred chests or desks wherein to keep their holy Bible not onely for its safety but in reverence to it also What Saint Augustine cals Scrinium Tertullian inditeth armarium in his De Habitumuliebri ch 3. And Epiphanius in his Treatise De Ponderibus mensuris where he treateth of the difference of Canonicalll books from others he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such books saith he speaking of that which is called Wisdome and others of like nature are accounted by them usefull and profitable but are not in the number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Canonicall for which cause also they are not laid up with the Canonicall in the aron that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the chest or capse of the Testament Lamp Alardi Epiphyll Phiolog I wonder that any man could so mistake Epiphanius as though he had beleeved that the whole Jews Bible or Old Testament had been kept in the Ark where the two Tables containing
at least because I know what may be objected betweene a man and a childe The same man when he is come to maturity of years and discretion and when he was but a childe or a boy Or as much as is between an extraordinary wise learned and experienced man an ordinary plain rustick capacity How many things seem strange unreasonable incredible impossible to the one which to the others are well known to be nothing so Of Heraclitus the Philosopher his writings some-body once said as I remember What he understood he liked very well what he did not he verily beleeved was as good And can it be that any man should owe lesse civility to God To this very purpose Plotinus the Philosopher if my memory deceive me not hath a pregnant passage The testimonies also of divers Heathens Philosophers and others concerning the weaknesse and imbecillity of mans understanding to comprehend things divine we could produce But because Aristotle is generally acknowledged to have been as a Favourite so a great Patron of nature we will content our selves here with his ingenuous acknowledgement In his Metaphysicks by him called sometimes Theology speaking in a place of the difficulty of that Science he hath these words Arist Metaph. l. 2. c. 1. Ed. in fol. p. 856. It being so that the difficulty of a thing may be taken two ways it may be that the cause of it is not in the things themselves but in us For as the eyes of Bats are to the light of the Sun when it is day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so is the intellect of our souls to the knowledge of those things which of themselves are most clear and perspicuous How unreasonable it is to judge of the ways or works of God by humane either faculties or affections by what hath been said may appear how dangerous it is though that also in part hath appeared yet because it is a point that I would have well cleared I shall instance in one particular more We say commonly one good turn deserveth another and so indeed it is for the most part There be but few whose goodnesse is not in some respect or other if not meerly mercenary yet mixed with a by-respect to themselves and their owne interest Among men it is so whereupon Epicurus inferred that it must be so in God too And because he could not conceive right enough in that according to the Psalmist Psal 16.2 My goodnesse extendeth not to thee but to the Saints that are in the earth how man could merit at the hands of God another grosse conceit of his and that too grounded upon the similitude of mans weaknesse concurring that God could not take care of man or of the world in generall without much trouble and distraction to himself it made him to deny a Providence Of this latter the writings of the Epicureans are full it was their chiefest Theme As for the former I appeal to Lucretius one of Epicurus his greatest Champions Quid enim immortalibus atque beatis Gratia nostra queat largirier emolumenti Vt tantum nostrâ causâ gerere aggrediantur I shall not need to say more concerning this second principle I had not said so much of it but that I conceived it of great importance to us as will appear in the progresse of this Discourse The third is That whatsoever hath been revealed III. c. The matter is thus stated by Gregory Nazianz. in his Invectives against Julian who scoffed at the Christians for their usual Motto Beleeve saying that all their wit wisdom was included in that one word After divers other things by him alledged and retorted upon Julian he thus proceeds By that word saith he we professe to beleeve that it is not lawfull for us to distrust or discredit any thing that is averred by men divinely inspired and that the credit of such with us is such that we account their bare word a sufficient demonstration farre beyond all arguments and evidences of humane ratiocination So he there and so others whom I shall not need to name Now this principle of beleef grounded upon divine revelation as in one respect I grant it may be accounted the proper principle of Christianity because no Religion or Science can justly pretend to such a foundation but Christianity so generally considered why it should as by many it is made be more proper to Christians then to other men I see no sufficient reason For how can it bee conceived that any man or people in the world that really beleeve a Deity or divine nature should make any question of the truth of those things which issue from such a nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can bee so simple or so phrentick rather saith Theodoret. But if any man apprehend it otherwise yet approved experience will convince him In what esteem Oracles were anciently amongst all Nations no man can be ignorant that is not a stranger to all Histories whence proceeded the Proverb Tanquam ex tripode of those things which are of unquestionable credit or certainty From the same Origine as the Oracles issued also their aruspicina auspicia omina and other such superstitions in some sort or other received and practised amongst all Nations professing by that how desirous and ready they were to be guided and directed in their ways at least in their most important affairs by them who could see into things future with better then mortall eyes Upon this ground politick wise men as Numa Pompilius Lycurgus and divers others mentioned in ancient Histories to make the people the more pliable to their laws and institutions devised means how to possesse them with an opinion that they entertained some commerce with some Deity or other by which they were prompted to such and such things Whether the Romans did not make such a use of their Sibylles verses or whether they really beleeved of them themselves what they perswaded others to beleeve I will not enquire because either way it shews how ready men have been generally to yeeld assent and obedience to divine revelation Hence is that observation of Historians Quiat Curt. l. 4. Ed. Paris p. 74. which many more largely insist upon by Quint. Curtius thus briefly contracted Nullares efficatiùs multitudinem regit quà m superstitio Alioquin impotens Java murabilis ubi vanâ religione eapta est meliùs vatibus quà m ducibus suis parent that is There is not any thing more powerfull to rule the people then superstition or an opinion of religion which otherwise of it self being unruly wild and mutable when it is possessed with an opinion of religion it will sooner be commanded by their Prophets then by their Captains This may be further confirmed by the doctrine of the ancient Masters of Rhetorick who where they treat of authorities as they call them that are brought by Oratours and Advocates for the confirmation of any cause give the first place to those testimonies which they call
his absolute power but the justice and equity of his providence or wisdome Origen whom I mention for his antiquity though not always to be followed in his opinions upon this argument because the question proposed by Celsus the Heathen was not whether any other way in generall but particularly why not such a way rather he contents himself to shew the impertinency of the question and that the way by Celsus proposed was not either to the Providence of God or to the nature of man so sutable and convenient but of the possibility in generall as he doth not deny it so neither doth he peremptorily affirm it He doth not not there at least but others doe and their determination of the matter is embraced by the Schoolmen Peter Lombard and Thomas Aquinas and others by Protestants also Zanchius Polanus Peter Martyr Paraeus and many more I beleeve Gerardus and most of the Lutheran party hold the contrary opinion and not they onely but of our side also some not of the obscurest For my part in reverence to God and his truth freely to deliver my minde leaving others to the liberty of their own judgements I must professe that I cannot satisfie my self how it can stand with the duty and humility of mortall men who can give so little account of our selves either of our souls or bodies to attempt the sounding of such an abyssus such a bottomlesse Ocean as either the Power or the Mercy of Almighty God and out of physicall * Vide Testardum De Natura Gratiâ nuperas ut alios praetereā Joh. Hoornbeck Disputationes Antijudaicas or metaphysicall speculations for such I account all in this kinde that are not apparently grounded upon divine authority so peremptorily and positively to determine how farre either can goe I tremble to think what hapned to the Bethshemites for offering to pry into the Ark the Mercy-seat of God Of all things in the world I would not abridge the Power of God in point of Mercy whereof there is so much need in the world If God himself doth limit I adore his judgements and submit with all humility Where he doth not I will not certainly no authority of mortall man no subtilty of humane wit shall perswade me to do it Earthly Kings and Princes will not endure their Prerogative should be scanned by every Subject not by any perchance if they could help it and good Kings will esteeme mercy the best part of their Prerogative Owe wee not then so much respect to the King of Kings the Omnipotent Creator of all things who from his highest Throne beholdeth the Inhabitants of the earth Kings and Monarchs as well as others as so many worms or grashoppers as to leave him the power and Prerogative of his Mercy indisputed free and unbounded That any who was not a God should take upon him to forgive sins was once we know thought blasphemy Mark 2.7 how shall it not be some spice of blasphemy to bereave God of this power except God himself in his revealed Word doth expresly disclaim it We see in the Gospel when the Disciples upon the words of their Master that it is easier for a camel to goe through the eye of a needle then for a rich man to enter into the Kingdome of God began to infer as probably enough they might that none therefore or very few for so must their words not pertinent otherwise be understood most men being either rich or covetously seeking after riches which comes all to one could be saved Christ himself teacheth them in such cases not to judge rashly but to remember the power of God With men saith he this is unpossible but with God all things are possible By which words Christ seemeth in some manner to justifie their inference in point of humane ratiocination for that men cannot save themselves or be saved by other men whereof no question was made is not it that Christ acknowledges here impossible with men but to disallow of humane ratiocination in things of this nature But now on the other side if any pretend Scripture as most doe for their opinion I answer If clear Scripture as in such points would be requisite how come so many both ancient and late so well versed in them so able to judge of them to be of another opinion If doubtfull and disputable then in such a case that comes so neer to blasphemy without good warrant from God himself I hold the affirmative as more plausible so safer every way To passe by therefore their arguments which are drawn as was said before most of them from metaphysicall speculations which I desire not to meddle with I will onely take notice of some considerations insisted upon by some of them to make their opinion more plausible if not necessary The first is that to beleeve the possibility of mans restauration either without any satisfaction at all by free pardon or any other way of satisfaction if any other way can be which as we said before we doe not conceive is to undervalue the benefit and high price of this holy Dispensation It is certain the apprehensions of men though their end to glorifie God be the same may be different and a difference of apprehensions may make a difference of opinions though tending to one end I join with them therefore in their main drift but I doe not conceive that any man who really beleeves an impossibility grounded upon Gods revealed Word of any mans salvation without Christ needs any other motive to induce him to set a right price upon this miraculous work then the consideration of his own and every mans happinesse thereon depending It is secondly further objected that this opinion may seem to savour or at least to favour Socinisme who eagerly plead against the necessity make it an argument against the truth of Christ his satisfaction But surely the way to deal with Socinians is not by such reasoning God be praised we have a more sure way and that is the way of divine authority If that doe it not it is to be feared weaker proofs which not without much probability may bee contradicted will rather confirm them then convert them What Saint Augustine saith in a place upon another occasion would be considered upon this Metus est ne cum saepe subruuntur August De Magistro quod totidem sere verbis etiam Plato non un◠loco quae firmissimè statura et mansura praesumimus in tantum odium vel timorem rationis incidamus ut ne ipsi quidem perspicuae veritati fides habenda videatur that is It is to bee feared that when men shall see those reasons which they once grounded upon as firm and stable easily and familiarly overthrown they fall at last into such a hatred or suspition of reason that even the most undoubted truths shall not be beleeved I am therefore much pleased with Balth. Meisnerus a Lutheran his prudent moderation in this point who