every good work He that hath lodged these provisions in his soul may bring out of his treasures new and old like a Scribe throughly instructed to thè Kingdome of God So that if the Grace which Christ hath brought to light in the Gospel hath taught us Godlinesse Righteousnesse and Sobriety we may say with Tertullian Nobis curiositate opus non est post Christum Iesum nec inquisitione post Evangelium Hoc enim prius credimus non esse quod ultra credere debemus The Scripture is so far from defect in this kind that it is redundant we have many things very profitable added besides the necessary and both these more then once or in one book See a strange appetite when men have more then they will do though it be necessary yet they would have more to do though it be not necessary nor it may be at all profitable What folly is this This is a design not to be keepers but makers of Commandements praeceptorum emendatores as Hilary calls them not to do Gods will but serve their own Our Saviours words do easily accommodate themselvs to such people You teach for doctrines the Commands of men and make the word of God of no effect by your Traditions But at what perill any can adde to Gods word the second Argument will shew which is That the Scriptures are also strict injunctions of Divine Authority concerning our duties The reason of our faith and obedience to the Scriptures is resolved into their divine Authority which as it is the greatest of all so upon lesse we may not depend Of his Authority we may truly say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} God is infallible in his understanding faithfull in his declarations and so highly deserves our Assent He is Almighty and most true and therefore we believe and hope in the promises of his word As God he hath a Right to command and we as creatures are obliged to obey and so we receive his commands Gods authority onely could justly make us believe obey and fear what is there declared promised commanded and threatned There is a place of Scripture which the Papists do impertinently alledge for the obscurity i. e. the dishonour of Gods word which as it is nothing to their purpose so it doth most excellently serve to prove what we have in hand {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Knowing this first that no prophesie of the Scripture is of any private interpretation The designe of the Apostle was the same with mine to exhort Christians to give heed to the Scriptures as such Oracles which would not deceive them He affirms the prophetick word surer then a private revelation which he Iames Iohn had in the Mount and commends the diligent heed they gave to it till the day-star should arise peradventure till the truth of the prophesies of Christ shined forth in their accomplishment But the stresse of all this hope in the Scriptures lies upon this that none of them were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of pri 〈…〉 impulse meaning as Saint â—aul sayes in other words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All Scripture is divinely inspired And this appeares by the verse that followes For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost So that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies they are not of mens private will but from the divine spirit The Prophets did not go on their own head as we say but on Gods errand When God reproved those that went without his bidding he sayes thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I sent them not and yet they ran So that the sence will be those holy men who deliver'd the Scriptures upon which you relie w 〈…〉 ot what came into their minds as from themselves but they set down Gods will The other sence of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for solution or explication in which some worthy persons do take it and in which sence it is used in good authors for so Iamblicus in the 21 Chapter of his Protrepticks being about to expound Pythagoras his short precepts sayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I will give the exposition of every precept is so far from disagreeing with the former that it is a necessary consequence from it as the best ground for if the Prophets deliver'd not their own will but Gods mind we must not resolve them into our sence but take his The Scriptures were given to expresse Gods meaning not to have ours impressed upon them So that take the word in any possible sence this place is pitifully urged against the plainnesse of the Scriptures unlesse we imagine that the Apostle should urge good men to trust the Scriptures because they could not tell what they meant which as it is most absurd to his purpose so all that it does afford for argument to prove the obscurity of the Scriptures is but this Because a man will not let me put what sence I please upon his words therefore I cannot tell what he sayes But as we see what little reason there is for that triumph in which the Papists bring this particular Scripture to accuse the whole of obscurity for it neither speaks of their obscurity nor plainnesse so we see by it how great reason we have to believe the Scriptures since their authority is from God It is a plain consequence since the holy perimen neither invented them by their wit nor writ them of their own will but delivered Gods sence at his appointment that we ought to give them all possible credit and observance But what should I speak of mens authority or of believeing Moses the Prophets or Apostles upon their own account Moses was but a servant and once so disobedient that for it he was kept out of Canaan and if his design had been to have had credit for his own authority he would never have lessened it with that story The Prophets were subject to like passions with our selves i.e. they were men The Apostles were weak in themselves and so far from being the New Wine of the Gospel that till Christ had strengthened them with new principles they were like old torn bottles they could not receive it But this hinders not their acceptance their authority is from God He took the stammering Moses and made him a God i.e. a divine teacher to the Church Moses was conscious of his own inability and loth to stir but at Gods command he took up his bundle of ceremonies and carried an Vmbrella to the Sun of Righteousnesse The Prophets as was said just now spake not of private impulse but God spake by the mouth of his holy Prophets ever since the world began The Apostles were commanded to stay till they were cloathed with power from on high and when they had
doctrina testimonium fundamenti vice nobis esset non secus atque ipsius vox doctrina testimonium fundamentum veritatis fuit i.e. That their word doctrine and testimony is no lesse a foundation to us then the Word Doctrine and Testimony of Christ is the foundation of Truth So being well aware that whosoever should lay claim to it either those fifty bold mercenaries at Trent who called themselves an Oecumenical Counsell any other Assembly of Papists the Pope in his chaire or the Romish Church under any capacity if perchance they shall ever agree as they have not yet upon any that they joyntly pronounce Infallible would be questioned concerning the Rightfulnesse of the Title he endeavours therefore to frame them a Commission out of severall Scriptures by which as he doth acknowledge the Soveraign Authority of the Scriptures so with what poor successe he endeavours to get countenance from them for his boldnesse will easily appear if one do but repeat the Scriptures which he alledgeth and joyn with them their true and plain Interpretations which I do more willingly endeavour though I fear to be tedious for two reasons 1. First because they are such considerable quotations in the esteem of his followers that for want of better which they have sought in vain though they be sufficiently impertinent they are fain to make use of them still 2. Secondly because their Interpretations which are our Answers to them may enable some that are weak to defend themselves against disputers who shall endeavour to discompose the quietnesse of their true beliefe from acknowledged grounds of faith misinterpreted His first place is He that heareth you heareth me c. May they therefore say what they will these words were spoken to the Apostles whom Christ commanded to preach and told them what they should say and the Church now speaking as it ought declares nothing but what Christ said before for necessaries and whatsoever it doth according to his sayings is warranted by his authority and so he that heareth them heareth Christ But what proof is here for saying any thing else besides that which is written The second is You are the light of the world c. Yes so they were for Christ shined upon them and they enlightened others but it was by the reflexiou of his beames i. e. the Truths that he taught them and their writings are like Lanthorns of transparent glasse in which that divine light is preserved and through which it shines But those Popish Traditions are like new thick horn through which we cannot discern the old Apostolical Truth only it glimmers through those holes which are necessarily left open because their odde stuffe was irreconcileably unfit to be close and handsomely joyned in one entire body with the verities of the written Word The third is You shall be my witnesses in Jerusalem in Judaea in Samaria and to the ends of the earth It 's true the Apostles were Christs witnesses for they testified his Life and Doctrine and wrote them for memorials to succeding ages but they would have been strange witnesses of his doctrine if they should have told other tales of their own invention and ridiculous assertours of his Institutions if they should have changed them at their pleasure as for Example If after he had given the bread and wine to his Disciples in his last Supper they should upon the first repetition of that Sacrament have given only the bread to the Communicants and so have contradicted Christs order with pretence of Tradition To prove that the Rock in the 16 of Matth. is the Pope whom he calls the supreme Vicar of this Ministery he quotes with it a place of Scripture that overthrowes his interpretation Other foundation can no man lay then that which is laid which is Jesus Christ Which place as it tells us plainly who was meant by the Rock so it is as strong a witnesse against his assertion as any thing that I have the ability to imagine yet as if it were not full enough he addes confirmation unto it though contrary to his intention by citing with it that famous testimony of Eph. 2. where Christ is called the great corner stone and the foundation of the Prophets and Apostles i.e. the foundation upon which they were built themselves and preached as such to others In the close of that paragraph to prove a little better that the Church hath power to teach that which the Scripture doth not he quotes two places I will send you the Spirit of Truth which shall lead you into all Truth and I am with you unto the end of the world And after this triumphs as if nothing could be desired further But for all that what this should be to his purpose I am not able to ghesse For what can be inferred from these places but to the benefit of our assertion for if Christ promised the spirit to lead them into all Truth did he not teach them it perfectly and if he promised to be with them unto the end did he faile to assist them in their work which was to publish the Truth by writing as well as preaching as we learn from S. John These things are written that ye might believe c. where he addes also that this was done so perfectly that whosoever should read and believe through their writing might have eternal life And as it appears from the 20. ver. of the 28. of Mat. read all together all the assistance that the Church for future times could expect from this promise is only while she does teach others to observe what Christ commanded unlesse we will break that sacred connexion which all true Christians know to be between the precepts and promises of God But to what precepts except those which we find upon divine Record the promises should be annexed we understand not nor why they should not invent new promises as well as pretend to other precepts Neither do we trouble our selves at all with those big words which to amuse ignorant people they speak concerning the imperfection of the Scriptures to be supplyed by the dictates of a pretended infallible Church since we could never yet hear of any one Truth necessary to salvation but we found it in Scripture nor had any certain newes of one Tradition that is universall and of Primitive derivation and so of good use in the Church of God but we receive it willingly I have judged this Discourse the more seasonable because the adversaries of our Church make account that we are in such a strong tendency to the Romish belief which contradicts what is here asserted that one of their late Proselytes with high approbation of his Fellowes doth not fear to publish to the world their swelling hopes That the fields are even white unto the harvest and thereupon with other of his companions doth thrust in his sickle which he sharpens with such assertions as these viz. That the Scriptures contain
only such necessaries as may serve in some desperate cases that they were pen'd only for some particular persons or congregations that it is impossible but that the text of the Scripture is corrupted That the Protestants do but guiltily defend the universal sufficiency of the Scriptures c. I know not why he delights so much in that word guilty for he useth it more then once in the forementioned application unless he was an Hypocrite when he was of our Religion but I am sure he doth it not without grosse impudence For he knew well enough with what hearty courage such arguments of Truth as he thought unanswerable and all other testimonies of a good conscience the learned Protestants have discharged themselves in that point Having disparaged the Scriptures He and Rushworth in his Dialogues reprinted with Whites enlargements endeavour to lodge amongst us again as if they had never been rejected before with deserved scorn a sorry company of their beggerly Innovations great strangers to the Word of God and the Primitive Church as Transubstantiation of the bread and wine into the body and blood of Christ Invocation of Saints Veneration of Images Prayers for the dead Purgatory Indulgences and publick services in Latin nay the generality of Romish Ceremonies and that we must believe there to be necessary forsooth and that they were ever used in the Church of Christ Now this is but to revive the old trick by which they still endevour'd our revolt to their Religion viz. by making us disbelieve the perfection of the Scripture that we must for a supply receive their Traditions as that unworthy Faction of Trent sayes Pari pietatis affectu reverentia with the same holy regard which we give to the Scriptures concluding absurdly that because some silly people and others disaffected to our profession by the trouble of worldly temptations that have happened of late among us are unwarily inclined towards them upon shallow or perverse grounds therefore few or none of us understand the Truth of our own Principles or the impertinency danger of their bold additions or as if because they had no mind to remember it being to their grief that therefore we have forgot that Bishop Jewel did long since shew them that for six hundred years after Christ the Church taught not many of those things which Rome did in his time and as if Doctor Featly had not put the Jesuits to a loss to prove that for the first five hundred years there was any City or Parish in which there was any visible Assembly that taught the Articles of the Councel of Trent As if we did not know by their writings that the Fathers acknowledged the Perfection of the Scriptures that we were at last by some strange Accident grown so foolish as to take their corrupt present party for the Catholick Church or that they could make us tamely believe that we differ from the ancient primitive institution if we reject their Innovations or as if we did not understand their horrid uncharitablenesse which denies salvation to those multitudes of Christian Churches and Nations in the world that receive not their new doctrines and also as absolutely necessary though they have no testimony of antiquity and are contrary to Scripture and therefore for our selves were as much afraid of their Excommunications and sentences of damnation as we should be in danger of burning or hanging if they had the same power over us now which they cruelly executed in Queen Maries dayes But I will insist no further upon this discourse Some attempt the disgrace of the Scriptures another way making the pretence of the spirit an argument of the imperfection of holy Writ and of such I think it is no offence to affirm that they do not consider what they say What good man ever denied the necessity of the help and guidance of the divine Spirit We stand not in so much need of fire and water as of Gods Grace and Spirit but what wise man ever made this an argument of the Scriptures imperfection but such a proof as this serves the inconsiderate God helps us to understand the Scriptures therefore they are an imperfect Revelation of his wil And if the Spirit be pretended further then so i.e. to teach us other neeessaries to salvation besides the Gospel of Christ I answer that this is such a spirit as was not promised to the Primitive Church no nor the Apostles for the spirit was to lead them into all Truth but by bringing to their remembrance what Christ taught them and that was enough As Christ had received a commandment from the Father what he should say Joh. 12.49 so he gave the words to them which he had received Joh. 17. 8. all of them Joh. 15.15 all things that I heard of my Father I have made known to you So that those which pretend the assistance of the spirit for divine teaching neglect these incomparable directions do not well know what those words The assistance of the spirit do signify and so slight that which they pretend to desire For the Scriptures given by inspiration of the Holy Ghost and written by his instinct for our instruction are a great part of his assistance and are therefore most truly called by the Italian Poet La larga ploia Dello spirito sancto ch'e diffusa In sù le vecchie ' en sù le nuove coia i.e. a great shower of the holy spirit powred down through both the Testaments for the refreshment of Gods Church These few things designed to do honour to the H. Scriptures I humbly devote unto you That approbation which you have bestowed upon them already shall be to me a sufficient defence against any petty froward dislike I hope they will be more acceptable to good men and that the businesse to which they are destin'd will be more effectually promoted by your recommendation I have only further to pray that God would continue your prosperity and this I do not referring only to your particular capacity though that well deserveth my best wishes but also to your publick looking upon you if I may use the Emperours words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Your private welfare is a great publick good May those which wish you ill repent and instead of doing you harm may they receive that benefit which you are never unwilling to administer as any opportunity presents it self to you Julian and some others used to despise the Galileans so they termed the Christians for fools and to make them more such they interdicted their children the use of Schools intending by this means to deprive them of that wisdom divine accomplishment which ariseth from true learning It were a shamefull thing if Christians should grow so silly now as to chuse that for a priviledge which he forced upon them and they resented as a grievous affliction God of his Grace preserve both the Universities till
he wrote of me What did he write you may read in his book called Deuteronomy these words God will raise up unto thee a Prophet like unto me of thy brethren according to thy desire and I will put my words into his mouth and whosoever will not hearken unto the words which he shall speak in my Name I will require it of him The single-hearted Jews aware of the divine truth of this Prophesy were guided as the Magi by a star to Christ So Philip and Nathanael true Israelites embraced him saying with joy We have found him of whom Moses wrote in the Law Whom when the degenerate Jewes rejected the wise Apostles reproved them from the same Moses quoting the forecited words as we see Acts 3. 22. therefore well might our Saviour say Had you believed Moses that is Had you been as you pretend true children of Abraham and genuine disciples of Moses you would not have disowned me whom Moses acknowledged for his Master and esteemed so worthy of honour that he counted the sufferings of Christ greater riches then the treasures of Egypt For as Abraham saw my day afar off and rejoyced so Moses knew the liquid Rock which followed them in the Desert was i.e. did signifie Christ The Prophets also told the same tale and Malachi that brought up the rear and claspt the Old Testament bad the Jewes expect the Sunne of Righteousnesse which was to rise and spread his wholesome rayes like wings of salvation over the world This was written in the close of that Oeconomy since therefore Moses and the Prophets told us the desire of all Nations whom they had long waited for was coming and bad the people to prepare his way by fitting their wicked hearts for so great a comfort whofoever doth not receive Christs Gospel doth not hear Moses and the Prophets Neither do they consider the great reasons which they afford to convince us of this matter For they taught that Christ was to be the light of the Gentiles and the Glory of Israel and this in a sence so raised that the former glory stood valuable by it in no degree of comparison He was to fulfill the Prophesies which had been but glorious vanities if he had not made them good He was to chase away shadows and what is the day to night To heighten their motives with better promises and take off the false Comments which had crept upon the Law by the iniquity of the times viz. the carelesnesse of the people and the wickednesse of the Pharisees so that the New Testament must not be left out But then one may say and some have been as foolish as to say it We do not care for Moses and the Prophets we have no need of the Old Testament This is to run upon the other post of the doore He that is no better advised is just like a man who having a great cause depending is resolved let it go right or wrong he will use but one witnesse he can have more but he cares not for them We do not use to burn the Records of our Ancestors nor to cut in pieces the evidences of our lands nor the Counter-parts of deeds He which values the possession of truth will not easily part with one of its best witnesses The Scripture saith as much as one can well desire in this point Moses and Elias appeared in the transfiguration of Christ and were witnesses of his glory The Gospel is his spiritual transfiguration and unto that Glory they bear a full and well agreeing witnesse This spirit might murmur thus Why could not one Cherubin have served to cover the Mercy-seat God put two whose faces were towards each other and their wings did meet So do both the Testaments spread their golden wings over our Throne of Grace Christ Jesus What is thus said of the Old Testament we easily learn of Christ and his Apostles who acknowledged the usefulnesse of its divine Truth whilest they proved their assertions by it nay they declared nothing but what the Prophets foretold and longed to have seen by which it appears that God hath so put them together that it is devillish to attempt a divorce The Apostle Paul did not only advise Timothy to read them but told him that they were able to make him wise to salvation i.e. were full of divine instructions and as fit for the Jews to walk by towards heaven as the morning light is for a traveller to begin his journey and as to himself he professed that he had great consolation and hope through the knowledge of the rare instances of the Old Testament in which he saw his hopes verified Who would destroy such famous memorials of Truth and writing to the Ephesians concerning the Church under the New Testament which is an habitation of God through the spirit he saies it is built upon the foundation of the Prophets and Apostles Christ being the great Corner-stone When wise men pull stones out of the foundations of their houses then good Christians may reject the writings of Moses and the Prophets So having reconciled two that were never at oddes only some weak or ill-minded people seek occasion to put difference amongst near friends and having proved that neither are to be refused as superfluous it remains to shew for some doubt it that both are enough and of that we have this fourfold assurance 1. As they are Perfect Counsels of excellent wisdom concerning the way to happinesse 2. As they are strict injunctions of Divine Authority concerning our Duties 3. As they containe the strongest Proofes of our Obligation to these Duties and such as are no where else and so are the best perswasions to our Wills 4. As they are a Proposal of all these Truths to our understandings in a way of most fair and full credibility They are perfect Counsels of excellent wisdome concerning the way to Happinesse They are a full advice and a most exact Method of attaining Blisse prescribed by him who is the Way the Truth and the Life or the true way to Life What lay scatter'd in many places and must have been gathered with much care and many collections difficult to our short apprehensions often tired and so missing it may be what was not much further then we had gone is here comprized to our hands in a perfect summary Truths otherwhere hid under much Rubbish and mixed with many mistakes are here pure and clear in the spring not mudded with carelesse or beastly feet What is obscured in others by naturall weaknesse or affected stile is here plain enough through the superintendency of the Divine spirit So that good men may here expect whatsoever is true wise necessary or usefull There is no plant of Righteousnesse no wholesome herb in the world but it was carried out of Christs garden who planted them in Paradise and therefore he might well put them in his Gospel they were his own and when they were
contemplations let the subject of them be what it will even the revelations of the divine will for not the Reader or knower but the Doer shall be blessed therefore let us take heed lest for any fair shew we lose this true substance and instead of seeming profound in knowledge great in controversies Masters of an opinion or any such poor contemptible matter let us become true lovers and sincere practisers of those divine Truths which are here declared by God First indeed that they might pass into our understandings but with this principal intention that our hearts by that means might be engaged to a true obedience of them This we shall more easily perform if we endeavour as we ought to overcome two great hinderances for the things are not grievous in themselves 1. If we strive Christianly against our indispositions this is requisite for otherwise we shall ever and anon pretend impossibilities in our duty and then we shall not onely grudge at the performance of it but also quarrel with Divine Equity Iustice and Goodnesse which hath appointed us fit duties such things as in the matter are best for us and whereof it hath given plain declarations that we may know them and doth continue merciful assistances that we may do them Now if we indulge our owne sloth wee shall seek grounds of complaint where we ought most to be satisfied and at last fall into desperate murmurings as the disobedient Jewes did We pine away in our iniquities and thou regardest not our damnation Nay if our Fathers have eaten soure grapes our teeth must be set on edge for it 2. If we strive manfully against Temptations which if we do not we shall make allurements to sin of incouragements to Duty Gods mercies or we shall seek a vain refuge for sin in that which is put for the proof of our fidelity as every state of suffering is and in both preposterously frame the reason of not sinning into a Childish excuse of Disobedience So Adam began The woman that thou gavest to be with me offered me some and I did eat The woman that thou gavest me See how he crooks the Rib again was it better to have been without her it was ill to be alone before thou hadst company and is it good now when thou hast made an ill use of it The woman that he speaks of after this fashion was given him for a meet help and must the divine goodnesse be upbraided with his own gift because he had perverted the use of it It was the worst instance of excuse alleaged in the unfittest time for the gift was become an aggravation of the sin and the ingratitude should have been confessed Must all that God gives to careless men become of no better use then a great estate left to a young and foolish heir must not God be good lest we be bad Because men abuse Gods gifts will they therefore with that they had never received them they will Quam vellent sceptris nunquam fulsisse superbis But what is that to God they shew onely that his mercies were too good for them for they have abused them And if any condition be afflictive we are to look upon the difficulties of duty as spurres to vertue trials of our Ingenuity set to enhaunce the reward and we are to esteem them alwayes conquerable to good men for God hath promised that we shall not be tempted above what we are able to bear and therefore we should make that use of them that the Apostle doth Let us be stedfast in a well-grounded Religion and unmoveable from the obedience of it since we know our labour is not in vain and that the reward is no lesse then Eternal life To conclude briefly since God hath magnified the word of his Wisdom and Grace which he hath given to us in the Scriptures above any other Name or Notice of his Mind or Love to us let us take heed For as the Heathens knowing God and not glorifying him as God were justly condemned to great absurdities against their Natural light for they detained it in unrighteousnesse and God did but make that unserviceable to them which they had not without great wrong made unusefull to him And as the Iewes not regarding the end of the Law lost the benefit of Law and Gospell the Messiah and Palestine So those Christians which refuse him that speakes from Heaven who hath brought the last Revelation of Gods will which he meant should abide and calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} must needs be deprived of the Great salvation which his Gospell offers that is Eternall life Omnia ad salutem necessaria perspicuè traduntur in sacrâ Scripturâ SIc insolenti nempe diligentiâ Male curiosa turba Philosophi solent Audace freti cui quid invium Tubo In ipsâ Solis adytâ rimari viam Secum unde varias si placet Dîs auferunt Maculà sque faculà sque quas perennitèr Natare puro in fonte Luminis crepant Sic ille quondam sapere visus est sibi Bellè venustè dum Sophista futilis Argutiarum machinâ adstruit levi Atram esse quidquid sensus obstrepat nivem Scilicèt ità est aetatis infortunium Pudórque nostrae quae nec intactum sinit Istud quod unum est lumine omni clarius Istud quod unum est vel nive omni purius Istud quod unum est omni odore suavius Summique Codex Imperatoris Dei Quo pacta coeli quo supremae Curiae Decreta habentur statuta coelitùs Delapsa quo vel summa stat nostrae rei Impunè non effugit ingratas manus Infensa Coelo turba cui nil est prius Antiquiúsve quà m ut malae caliginis Squallore veritatis incestent Jubar Amabilemque nubibus rapiant diem Adeon ' videntnr illa plena mystici Effata sensus sensa plena Numinis Obscura vobis tortuosa nubila Cortina quale fudit olim Oraculum Dubium involutum Pythii ore Daemonis Nec esse cautum generis humani satis Beatitati nec saluti Civium Urbis supernae nisi praeterea novo Nisi peregrino Jure servilem in modum Premantur atque liberum subdant caput Ergone quidvis sic licentèr fingere Fabricare centum Fabularum schemata Censetis esse fas piumque dein rudi Populo dare venûm mucidámque Cabbalam Sic addidisse Legibus scriptis juvat Conchyliatis si quis ac Tapetibus Putrem inficetus adsuat laciniam Apage indecentes apage nugas has procul Benignus ille Conditor rerum ac Parens Hominumque solus qui gubernat omnia Jugique fotu mulcet impensissimè Nobis regundis Jura non alia tulit Voluit nee alios ferre nec certè est opus Excutite siqua fortè scintilla est bonae Mentis relicta hoc in Theatro cernite Virtutibúsque GratiÃsque quod sacrum est Gestit doceri qualis ad coelum patet Sublimis aditus
that divine accomplishment they preacht and Christ whom they preacht was believed on in the world So that it is great reason we should believe their writings for they are the word of God If any ask How does that appear I answer By three divine Seales annexed to them and a peculiar signature or mark of divine authority which I do not find in any other book 1. The spirit of Prophesie which foretold such things as are beyond the skill of nature and art to foresee 2. The power of miracles which performed such things as are above the power of nature and art to doe 3. The resurrection of the great Preacher of the Gospel Christ Iesus after he had been dead aad buried three dayes 1. The spirit of Prophesie which foretold such things as are beyond the skill of nature and art to foresee I call the first Seale All the world hath acknowledged divinity in such praescience The Latines made known their sense of it to be such in the name by which they called it that is Divinatio and they and the Greeks both confirmed this opinion by offering sacrifice when they consulted their Oracles concerning things to come Men can fore-see what is visible in the causes and curious eyes will discern that which is hid from common sight but to foretell future contingents as we call them is a thing not to be done but by extraordinary communion with God Isaiah by this divine prerogative put the heathen Idols to a Non-plus Declare things to come that we may know you are Gods Nebuchadnezzars Magi would have been as much to seek for the true interpretation if he had told them his prophetical dream as they were for the dream it self when he had lost it which a pen-man of the holy Scripture found out and interpreted and they confessed the Truth that it was onely by the power of the immortall God Of this testimony the Scripture hath abundance of instances and though they be not so common in the New Testament there is good reason for that because then was the time of accomplishing predictions and therefore it sayes This is the acceptable time behold the Lamb of God c. To foresee now was to overlook yet this spirit also appears manifestly in the Gospel both in Christ and his Apostles Who hath not read the twenty fourth of Matthew where the whole progress of the Gospel is foretold to wit that it should be preacht to all nations by the Apostles that they should be questioned before Rulers and Judges about it that Jerusalem should be destroyed for disobedience to it and since the prophesies which concerned Christ the Messiah were concredited to the Jewes Christ did let them see the Justice of their destruction because they knew not the day of their visitation though all the marks of prophesie concerning it were visible Christ himself often holding them before their eys A deplorable sign of a ruinous state a fatall blindnesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Miserable wretches how can they escape destruction they neither see what is good for them though it be laid before their eyes nor give heed to those who for a long time warned them of their danger That the Apostles of Christ had this spirit also is manifest by their respective writings 2. The second seale is the power of miracles that is such things as are above the power of nature and art to do Miracles are demonstrations of the divine presence in a way extraordinary Nothing can produce an effect above the power of its causality Those things which Christ performed transcend all ordinary power A privatione ad habitum non datur regressus naturalis But he raised the dead Lazarus also was buried four days As he spake as never man spake so to make his works parallel with his words he did as never man did It was never so seen in Israel Nicodemus inferred right he did such things as no man can do unlesse God be with him meaning above ordinary concourse and therefore added rationally We know thou art a Doctor sent from God It was a double argument of the Messiah which Christ sent to Iohn by his disciples in his Symbolicall answer The blind receive their sight the lame walk the deaf hear c. i. e. such things as were not only forâ—told but miraculous It is true Mountebanks may play tricks and cunning men put cheats upon easie people so the Thessalians knowing the time of Eclipses made their ignorant neighbours believe that they pull'd downe the Moon with their verses but by which of their Devices nay by which of Hippocrates Aphorismes may one learn to cure a lame man with ones shadow or a fever with a handkerchief What is further to be said in confirmation of this proof I shall bring in by and by to discredit the mock-miracles of some heathen pretenders quoted in opposition to Christ only here I may add these two things concerning such Devices 1. That they are not onely a testimony of the worlds opinion concerning the Divinity of miracles but also a tacit confession that Christ did them As counterfeit coin speaks the use of true money If there had not been such a way of proof why did they ape it 2. That they were foretold by Christ and his Apostles and so people were not only forewarned of a danger but confirmed in the beliefe of the Truth when they saw the predictions written concerning Impostors exactly fulfilled For as the predictions and prefigurations of Christ by the Prophets made way for his reception when he came as the true Messia so the predictions and predescriptions of Antichrist written by Christ and his Apostles gave argument against them when they came accordingly to be Impostors 3. The third Seale is the Resurrection of the great Doctor of divine Truths after he had bin dead and buried three dayes And here behold the incomparable wisdome of divine Providence which brings day out of darknesse and turns the shadow of death into the morning the death of Christ a great piece of the mystery of Redemption for his blood was shed for the Remission of our sins put a doubt upon his doctrine and stagger'd his Disciples But this cloud made onely way for a more illustrious appearance of his Truth for the Resurrection took off all doubts arising from his death and his Gospel gained confirmation as a Truth doth from a clear answer to a strong objection Indeed it was to be feared that the doctrines of Christ would have lien in the dust if he had not brought it forth with his own Resurrection and therefore Saint Paul doth well say that he was strongly declared to be the Son of God by the Resurrection from the dead Indeed his murderers perswaded the souldiers with money to affirm that his Disciples stole him from the grave but how came they to steale his soule into him and to steale a power from