A DISCOURSE Against Blasphemy. Being a Conference with M. S. CONCERNING 1. The Rudeness of Atheistical Discourse. 2. The Certainty and Eternity of Hell-Torments. 3. The Truth and Authority of the Holy Scriptures. Published Pursuant to their Majesty's Injunctions) To Suppress Atheism and Irreligion. The Third Impression. By William Assheton, D. D. Chaplain to His Grace the Duke of Ormond. London, Printed by T. B. and are to be Sold by Richard Simpson, at the Three Trout in St. Paul's Churchyard. 1694. Imprimatur. May 2. 1690. Z. Isham, R. P. D. Hen. Episc. Lon● a Sacris. ●o the Illustrious His Grace James Duke of Ormond, etc. May it please Your Grace, ●O permit Your Obliged Chaplain to publish this following Treatise under ●●●r Grace's Name. The Design of which, ●ll humility, is to vindicate the Great majesty of Heaven, from the Malicious ●lections of a Blasphemous Tongue. ●f the Person concerned in these Papers 〈◊〉 not confessed, upon Demand, That ●e is a God; I should then have judge by the rest of his Discourse, that he ●s a downright Atheist. And aught ●ave treated him as such, and not ●he milder Name of Deist. ●ut whether Deist or Atheist his Ex●●ons were so extravagant, That I did think to have returned him no An●●●● It being neither prudent nor safe ●●st Pearls before Swine. And per●●●● such Bravoes as these are best An●●●●'d with Silence: Who deserve a sharp●●onfutation than can be given them 〈◊〉 the Pen. But when I remembered 〈◊〉 advice of Solomon; Answer a Fool ●ording to his folly, lest he be wise is own Conceit. And did likewise ●●ve, how this Hector of Satan re●●ed his Rambles in the Neighboured of my Parish. And with what Scorn ●reated my Profession, with a Come ●●son convince me if you can. I than thought it my Duty, to magnify mi●● Office, by pleading the Cause of 〈◊〉 Great Master, against the taunting Reproaches of this insulting Sennacheri● If what I have here writ may be i● any measure useful to the Cause of Religion, I do cheerfully Publish it und●● Your Grace ' s Patronage. And when have first Declared; That I perfect hate Flattery; And am either too Pro●● or too Honest to be guilty of such meanness; I will then take the Freedom tell the World, how highly I Honour Yo●● Grace ' s Worth and Virtues. And wha● Satisfaction it is to all true Lover's 〈◊〉 the House of Ormond to observe the Bu●ding Hopes of Your Grace ' s Greatness. 'Tis an Argument of a truly great a●● generous Mind, to bear Adversity wit Patience. And though 'tis much hope through God's Blessing upon His Majesty's Arms, Your Grace's Affairs will i● a short time, be in a better Posture; y●● possibly few Persons, of Your Grace ' s ●●gure, would have born some Passage with such Decency as You have done. But when I remember the genero●● Examples of your Illustrious Grandfather and Heroie Father, 'tis but w●● was expected from Your Grace. Greatness seems to be entailed u●●● Your Family. And that Your Gr●●● may live to equal the Worth Greatness of Your Ancestors, is Prayer of, My Lord, Your Grace's Chaplain in all D●●ful Observance W. Assheto▪ TO M. S. SIR, I Have just cause even as a Christian, but much more as a Churchman, to express my Resentments against your late Discourse. Those Atheistical Harangues against the Majesty of God and his Providence; the Immortality of the Soul, Rewards and Punishments in another World; particularly, against the Certainty and Eternity of Hell Torments; were doubtless to be rejected with the highest Indignation. And I am so far from condemning myself, as guilty of an unnecessary Zeal in so doing; that I rather judge it my Duty, to confirm and enlarge the Admonitions I then gave you. I will not exasperate by a minute repetition of your extravagant Expressions (for indeed they are not fit to be repeated but shall in Charity to your se● and others of your Complexion desire you briefly to consider these Two Things. I. The Rudeness. II. T●● Danger of such Discourses. From the former of these Topics, let me advise you to polish your Conversation; and to be have yourself, at least as a Gentleman, if not as a Christian. For pray, Sir, consider; How un gentile it is, to disturb innocent Mirth, and ingenious Society with such exasperating Digressions. 'Tis, you know, an unfortunate mistake to affront any Person in the presence of his Friend. And upon such intimation given (ever out of respect to the Company the most inveterate malice is usually silenced. You will likewise acknowledge▪ he must needs be a Man of a very cold Constitution, who can sittame and unconcerned, whilst his Prince, his Parent, his Patron and Benefactor shall be reviled and aspersed. If the King shall be Libelled and Reproached, his Person Ridiculed, his Title disputed, his Government traduced as Tyrannical and Unjust: An honest, loyal Subject will not barely reprove such a railing Shimei, with a Curse not the Lords Anointed, but according to his Allegiance, he will bring the Rebel to a sharper Account. A Dutiful Child will, beyond all Patience, be provoked; to hear his Father treated as a Villain and a Rascal. And a faithful Servant, on such occasion, will equally be moved for the Credit of his Master. Now is God only Friendless? Is no Man think you concerned, for the Honour and Glory of so great a Majesty? When Blasphemous Mouths shall revile his Nature; Burlesque his Laws; Despise his Promises; Contemn his Threaten; Laugh at his Terrors▪ Do you think such Enlargement as this, can be welcome or accepted in a Christian Society? If you fancy that it will, let me then convince you of your mistake, whilst I thus briefly inform you, what apprehensions we christian's have of Almighty God. We Believe; That there is One Supreme Being, not only infinitely Great and Powerful, but also infinitely Good, Benign and Gracious. That as he made all Things by his Power, so he governs them by his Providence. That he hath a more peculiar regard to his Creature Man, whom he hath endowed with Perfections beyond other Being's. That he hath not only provided all suitable Accommodations for this Life (in which we continually depend on his Care and Bounty) but also hath made us capable of a better. That when we Die, we do not perish as the Brutes, but have Souls immortal, which shall never cease to be. That he hath provided a Happiness for these Souls (yea and our Bodies also, ●hich shall rise again and be uni●ed to them) infinitely beyond our present apprehensions. That unspeakable Joys are prepared for those that love God, i. e. who are obedient to his Commands. As for those who shall finally reject his Precepts, and stupidly follow their own brutish Inclinations, there is a sad Eternity expects them in the other World. But our comfort is, God made us to be happy; and if We are not so, it is certainly our own faults. For he shows us our Danger, and instructs us how to avoid it. He expostulates with us, why we will Die and Perish? And we may be confident, since God is Truth itself, he is very sincere in those Expostulations. And as the highest Evidence of all this, He sent his Son into the World, not only to instruct us, and to be an Example of holy Life, but also to Die for us, and to reconcile us to himself. Now, He that spared not his own Son, but delivered him up for us all, how shall he not with him also, freely give us all Things? In Sum, God is the most Indulgent Father, the most bountiful Benefactor, and the surest Friend, He hath promised (and he is able to do it) to defend us in all Dangers; to relieve us in all our Wants; to direct us in all our Doubts. Finally, He will guide us by his Counsel here, And, if we follow his Conduct, will at last bring us to his Glory. Such Apprehensions as these all good Christians have of God. From whence, pray, do you judge, how unpleasant it must be to Persons thus persuaded, to hear such an excellent Being Despised; So great a Majesty Profaned; and such infinite Goodness Abused. And therefore since Men are impatient to hear that contemned, which they value and admire; Or to be told that is false, which they firmly believe to be true: Do not turn Conversation into Brawls and Quarrels. At least be so modest as not to affront the common Sense of Mankind. But if you will not Worship God yourself, yet at least be so civil as not to Laugh at those that shall. And that I may convince you, what little Cause there is to be so pleasant on such Occasions; I must desire you further to consider, Not only the Rudeness, but also, II. The Danger of such Discourses. And here I may rationally suppose, you have so much Love for yourself, that you dread the Thoughts of being Eternally miserable. And I appeal to your own Experience, if the serious Apprehension even of the Possibility of such Torments, like Belshazzar's Hand upon the Wall, hath not loosened your Joints; perplexed your Thoughts, and dampt your Pleasures? And therefore, since a mistake in this matter is like to prove so fatal, you ought to be well assured what you do, and upon what Grounds you do proceed. For it is not sufficient Security in this Case to affirm [Perhaps there is no Life after this; And, 'Tis probable there is no Account to be given in another World. And you are not able to understand, how there should be such a Hell, such a Place of Torments, etc.] I say, this is not sufficient. But if you will proceed with Reason, you must then further Demonstrate; That it is plainly impossible, and a flat Contradiction that such Things should be. Unless therefore you can prove this Proposition; It is impossible there should be any future Account; Any Torments in another World, you do not act upon Prudential Grounds, nor show yourself Master of such exalted Reason, as you commonly pretend to. 'Tis a known Rule, which all Wise Men will observe, Provide for the Worst. And therefore though it should be granted to be highly improbable, Or (as you are pleased to Phrase it) A very unlikely matter, that there should be a Hell, or a State of such dismal Torments, yet unless you can further prove, That it is utterly Impossible, you are obliged in Prudence to provide for the worst. Even to amend your Life, and to reform those Practices, which, if there be a Hell, will most certainly bring you thither. I must confess you have a very difficult Task, whilst you attempt to prove a Negative. But if you will be trying of your skill, I'll show you the Method in which you must proceed. Whoever shall undertake so extravagant a Design as to prove there is no Hell, He must First consider those Grounds and Reasons, upon which all good Christians do believe it, and he must then show those Grounds to be Impossible, and to imply a Contradiction; or else he trifles and deceives his own Soul. Now if any one should ask me, Why I Believe a Hell? [Did I ever see any of that Infernal Region? Did I ever converse with those Damned Spirits? Did they ever tell me there is such a dismal Place?] I Answer, No. But I therefore believe it, Because God, who is infallibly True, hath plainly Declared it. If it further shall be Demanded, [How am I assured that God hath thus Declared?] I Answer, Because the Holy Scriptures which contain the mind of God, and in which the surest Notices of another World are to be found; I say, These Scriptures do in plain Terms inform me, That there is such a Hell, Therefore I Believe it. So that this Truth, There is a Hell, and the Torments of it are Eternal, is proved and supported by these following Propositions. 1. God hath Revealed his Will to Mankind. 2. These Books we call the Holy Scriptures contain this Revelation of the Divine Will. 3. This Truth, That there is a Hell, and that the Torments of it are Eternal, is fully Revealed in these Holy Scriptures. 4. What God hath Revealed in these Holy Scriptures is Infallibly True. And consequently; Whoever will pretend to prove it Impossible, That there is such a State of Eternal Torments, He must make good these Propositions. 1. That it is Impossible, that Almighty God should reveal his Will to Mankind. Or else, 2. If the Possibility of such Revelation shall be granted; he must then prove, That it is Impossible, that these Books we call the Scriptures should contain this Revelation of the Divine Will. Or, 3. If both the former shall be acknowledged; He must then prove it Impossible, That such a Doctrine concerning the Eternity of Hell-Torments should be revealed in Scripture. Or else, 4. He must make it appear, That what God hath thus Revealed cannot possibly be true. As to the First; DIvine Revelation is so far from being Impossible, that it hath the highest Probabilities to support it. You have already granted, There is a God. And I am sure, upon due Consideration you will further grant; That God is a Rational Intellectual Being; A free Agent, having Liberty of Choice to determine his own Actions. And consequently, what should hinder, but that such a God may communicate his Designs and Intentions to Mankind? Men you know do frequently discover, not only what they resolve at present, but also their Apprehensions de futuro, what they purpose to perform hereafter. And this faculty is acknowledged a great perfection in human Nature, such as other Creatures are not capable of. Why then will you deny that Capacity to so excellent a Being as ' an infinite God, which yet you will grant to a limited and finite Creature? And this expostulation will appear the more rational, when I have further told you; That if you deny the Possibility of Divine Revelation, you have then the Suffrage of all the World against you. All Nations and all Religions, Jewish, Heathen, Mahometan as well as Christian do acknowledge and suppose it. If still You can doubt of so clear a Truth, Tully in his Books the Divinatione may then convince you. His Authority I shall not urge (for the Authority of God himself is rejected by you) but it is his Reason only I desire you to observe. SI sunt Dii, neque ante declarant hominibus quae futura sunt: Aut non dilligunt homines: Aut quid eventurum sit ignorant: Aut existimant nihil interesse hominum scire quid futurum sit: Aut non censent esse suae Majestatis praesignificare hominibus quae sunt futura: Aut ea ne ipsi quidem Dii significare possunt. At neque non diligunt nos: Sunt enim benefici, generique hominum amici: Neque ignorant ea quae ab ipsis constituta & designata sunt: N●que nostra nihil interest scire ●a, que eventura sunt: Erimus enim cautiores si sciemus: Neque hoc alienum ducunt Majestate suâ: Nihil est enim beneficenti â praestantius; Neque non possunt futura praenoscere: Non igitur & sunt Dii, nec significant futura. V Cicer: De Divin. Pag. 269. Edit. du Puis. Lut. 1565. Fol. Thus that excellent Philosopher argues, in the Person of a Stoic. The Sense of whose words, I shall thus faithfully give you in this following Paraphrase. If there be a God, and yet this God doth not reveal his Will to Mankind: If he hath made no Discovery of a future State; nor given us any notice of Rewards and Punishments in another World. Then, Some of these following Particulars must be asserted by us. Either. 1st. That God hath no Love nor Concern for Mankind; Or else, 2dly. That God himself is ignorant of future Events; Or 3dly. That God apprehends it will be of no advantage to us, to know what may possibly befall us: Or else, 4thly. That it is a Dimunition of his State and Majesty, to Communicate his Intentions to Mankind. Or else Lastly, If there be a future State, Then, That God himself is not able to Declare it. But none of these Things can be affirmed. Not the First; For God truly Loves us, and is very indulgent and beneficial to Mankind. Nor 2dly; Can God be ignorant of future Events, because they are appointed and determined by him. Nor 3dly; Can it be pretended, that the notices of a future State will be of no advantage to us: Since this very apprehension that we must render an Account of all our Actions, will make us more cautious; not to live at random; but to take heed what we do. And therefore 4thly. It is far from being repugnant to the Majesty of God to reveal his Intentions; since nothing is more generous than Bounty and doing Good. And Lastly, God is so ●ar from being unable to Declare future Events; that he could not be God unless he did foreknow them. From these Premises I may very suitably conclude with the same TULLY. Sunt autem Dii, significant ergo. There is a God, Therefore He hath revealed his Will to Mankind. The Possibility of Divine Revelation, in Thesi, being thus established; let us next examine, in Hypothesi, by what Mediums you can pretend to evince, Secondly, That it is Impossible, That these Books we call the Scriptures should contain this Revelation of the Divine Will. Or▪ That the Doctrines there in expressed should proceed from God; should be dictated by his Spirit, or Published by his Command. Now there are but Two Ways; whereby the proof of such Impossibility can be attempted. Either, 1. It must appear, That the Contents of this Book are unworthy of such an excellent Author; and that the matters therein contained, are inconsistent with that due Notion of God▪ which even natural Reason doth suggest; or else, 2. That the Penmen of these Scriptures were Persons of such slender Reputation, that we have no reason to believe them, though they tell us expressly they received this Book from God. As to the former of these pretences; Tolle, Lege. Take this Divine Book into your Hand; But do it without prejudice. Read it with the same indifference you would peruse any other Author, and then resolve me. What Passage (either Historical or Doctrinal) can you find in this sacred Volume, which doth in the least contradict, either the Holiness, Wisdom, Goodness, Justice, Truth, or any other of the Divine Attributes? If you affirm, that there is some such Passage, and that there are such Contradictions; When you have first produced them, and told us what they are; I shall then, through Divine Assistance, endeavour your Satisfaction. As to the 2l, viz. The Credit of the Penmen; The utmost that can be urged against their Authority is this. [That there being many Cheats and Impostors in the World, 'tis the Character of true Wisdom not to be over-credulous. And therefore though we read expressly in the Bible, All Scripture is given by inspiration of God. And Holy Men of God spoke, as they were moved by the Holy Ghost: Yet this (saith the Deist) is but the Testimony of Men in their own Cause: Who are indeed to be admitted, as very faithful Witnesses, if we may believe themselves, and must take their own ●●rds.] For the true State of the matter, according to his Sense is this. [The Writers of these Books to support their Credit, and to raise themselves a Name (as Mahomet from his Pigeon, and Numa Pompilius from his Egeria) have counterfeited a Divine Commission, and delivered their Message in the Name of the Lord.] To which malicious Suggestion, I shall return this brief and, I hope, full Reply. The highest Evidence of Divine Authority, is the Concurrence of Divine Power, i. e. The utmost assurance which can be given by any Person, that he acts by a Divine Commission, and that the Message he delivers was received from God: It is the working of such Miracles, in Confirmation of his Doctrine, as are beyond the Power of any natural Agent. Now Jesus of Nazareth, the Author of the Christian Faith, most expressly assures us, That the Doctrines he delivered were received from God. My Doctrine is not mine, but Joh. 7. 16. 12. 49, 50. his that sent me. I have not spoken of myself, but the Father that sent me, he gave me a Commandment what I should say, and what I should speak. Whatsoever I speak therefore even as the Father said unto me, so I speak. And because it might seem unreasonable, to believe him herein upon his own word; he makes this plain Confession. If I bear Witness Joh. 5. 31. of myself, my Witness is not true, i. e▪ If I only bear Witness of myself, my Witness is not effectiuè, or convincingly true. There is another that beareth Witness V 32, 33. 34, 36. of me: Ye sent unto John, and he bare Witness unto the Truth. But I receive not Testimony from Man, i. e. only from Man. I have greater Witness than that of John: For the Works which the Father hath given me to finish, the same Works that I do, bear Witness of me, that the Father hath sent me. Joh. 10. 24, 25. And when the Jews came round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not: The Works that I do in my Father's Name, they bear Witness of me. What these Works are, the Evangelists have largely Recorded. Some of them are briefly repeated by our Lord himself, in his Answer to John's Disciples.— The Blind Luk 7. 22. see, the Lame walk, the Deaf hear, the Dead are raised. By such miraculous Works as these, our Blessed Saviour doth justify his Commission, That he was the Messiah, i. e. that he was that Person who was sent from God; to Publish, to Purchase, to effect the Salvation of Mankind. These were the Credentials of this Heavenly Agent: The Divine Seal to his Commission, which made it Authentic. Which unless he had produced, he could not rationally have challenged any acceptance from the World. If I do not Joh. 10. 37. the Works of my Father (i. e. Works only imputable to God's extraordinary Power) Believe me not. If I had not done among — 15. 24. them; the Works which none other Man did, they (the incredulous Jews) had not had Sin: i. e. had not been culpable for Unbelief. Intimating plainly; That if he had not confirmed his Doctrine with such convincing Miracles, they were not to be blamed, though they did reject him as an Impostor. But still you will say, [The Question is de facto, How can I be assured that such Miracles were really done by him? Had I lived in those Days, and seen any of his Miracles, I should then have known how to have judged of them. But to tell me of Things done Sixteen Hundred Years ago, is not much to the purpose. There hath been Juggling and Collusion in other Cases; and for aught I know, there hath been in this.] To satisfy which trifling Scruple, give me leave with some freedom thus to express myself. That if Men will turn perfect Sceptics; and Causelessly suspect the Truth of all such Passages, as they did not actually see done with their own Eyes, or hear with their own Ears, they are not worthy of Conviction. And if this be your Temper, we must then Turn you to Grass, and there leave you. But if there is such a thing as Fides historica; or any assurance can be had of those Transactions, which are beyond and above our own Times, there may then be given as great evidence of these Miracles, as any matter of Fact is capable to admit. For, These things were not done in a Corner; but plainly and openly, and in the sight of many Witnesses; and with such remarkable Circumstances, as might best expose them to the strictest Examination. To omit many others, pray read the Stories of a Luk. 8. Jairus Daughter, the b Luk. 7. Widow's Son of Nain, and of c Joh. 11. Lazarus. The last of which (viz. Lazarus) had been Dead four Days, and Buried till he flank, and yet at the call of Jesus (although bound Hand and Foot with Grave-Cloths) he came forth, all the Multitude beholding. This last Miracle was so eminently convincing, and did so startle the Chief Priests and Pharisees; that they called a Council upon it, and said, What do we? For this Man doth many Joh. 11. 47, 48. Miracles. If we let him thus alone, all Men will believe on him. [All this, saith the Deist, were evidently true, and must needs be granted, if we had not just cause to suspect your Proof. You tell us indeed that Jesus did such and such Miracles; particularly, That he raised the Dead. But pray who are they that report these Things? Were they not his own Disciples and Followers? And have we not great reason to suspect, they might forge these Stories for the Credit of their Master?] In Answer to which Cavil (because Objections are endless) we shall put the Matter upon this short Issue. These Writers do tell us; That J●sus did not only raise others from the Dead; but also that he raised himself. Yea, further they acquaint us, That before he Died, he promised his Apostles that he would rise again. And moreover gave this also as a Sign to all the People, whereby they should know; That his Doctrine was true, and that he was sent from God. If therefore I can evidently prove to you, That Jesus of Nazareth did rise again from the Dead, and consequently; That the Penmen of the New-Testament did herein declare nothing but Truth; you will then have no reason to suspect their Fidelity in any other Instance. Now in order to your Conviction (which is most hearty prayed for) I must desire you to grant me this Postulatum, viz. That the Resurrection of Jesus is Matter of Fact. And consequently can no otherwise be proved, than Matters of Fact use to be. When we design to convince another, that such a Thing was Done, the surest Evidence we can give him, is the Testimony of sufficient credible Witnesses who saw it done. And he who is not satisfied with such a Proof, we look upon him as a Person not fit to be Discoursed with. Now there was never any Matter of Fact, better or more strongly attested, than the Truth of this Assertion; That Jesus risen from the Dead. And that, Whether we consider the Nature of the Things to be attested; Or the Number and Quality of the Witnesses attesting. First; The thing to be attested was of that Nature that it might be fully perceived by those who saw it; i. e. It was an Object fit and proper to be judged of by their Senses. As to the Death and Passion of Jesus (the necessary Antecedents of his Resurrection) they were plain Objects of Sense: Done in the presence of the whole City of Jerusal●m, and consequently of his greatest Adversaries. That he truly Died, all the World could testify. No Man's Death was ever more solemn or remarkable: Nor was this ever disputed. So that thus far we are fixed and certain; That if Jesus did rise again; his Resurrection was no juggling Trick, but a real Miracle. After his Resurrection▪ those to whom he appeared were frighted at it, supposing him to be a Spirit. But he sufficiently assures them of the contrary by appealing to their Senses. Behold my hands and Luk. 24. 39 my feet, that it is I myself. Handle me and see, for a Spirit hath not Flesh and Bones, as ye see me have. q. d. Satisfy yourselves, that it is I the same who was Dead, that am now alive again. But, Secondly; Not only the nature of the Thing (of which even our Senses are competent Judges) but also the Witnesses attesting do sufficiently prove; That Jesus is risen. Now there are Two Things must concur to make a credible Witness. Knowledge and Integrity. 1. Knowledge. No Man ought to be received as a fit Witness in any Matter, unless it do appear; that he had the opportunity fully to inform himself of the truth of that which he pretends to attest. Should any Man affirm; That he saw a Thing done, or heard a Word spoken; and yet it shall be Deposed, by as credible Witnesses as himself, that he was at the same time Twenty Miles distant; Such Evidence, however confidently delivered, must needs be false and ridiculous. But now the Disciples of our Lord had all imaginable advantages, to know the Truth of what they Witness; whilst they affirm; That Jesus is risen. They were his constant Followers and Attendants. And for the space of Three Years, were the daily Observers of his Conversation. And 'tis worthy your notice; That when by the Apostasy of Judas, they wanted one of their Number; they were very careful to choose such a one to succeed him, as had been a constant Follower of Jesus, and had taken exact notice of every thing they were to Witness. Wherefore (saith St. Acts 1. 21, 22, 23. Peter) of these Men which have companied with us, all the time that the Lord Jesus went in and out among us, beginning from the Baptism of John unto that same Day, that he was taken up from us, must one be ordained to be a Witness with us of his Resurrection. Observe here how exact they were in their Choice. They would admit of none, but one who had been with them from first to last. That could speak Things (as we phrase it) not by Hearsay only, but of his own knowledge: That if any Man should ask him: Did you yourself See? Or, Did you yourself Hear, this, which you do report? That he might then truly answer that he did; and that what he Preached was upon his own certain Knowledge. Now the Disciples of our Lord were the constant Hearers of his Doctrine; and amongst other Passages they heard him expressly Declare: That he would rise again the Third Day. Destroy this Temple, Joh. 2. 19, 21. and in three Days I will raise it up. But he spoke of the Temple of his Body. And this Expression of rising the Third Day was so familiar, and so often repeated; that the Chief Priests and Pharisees took notice of it to Pilate, Mat. 27. 63. saying, Sir, we remember that that Deceiver said, while he was yet alive, after three Days I will rise again. Moreover, The Disciples and Followers of our Lord, were not only instructed in his Life time, that he would rise again; but they likewise saw him after he was risen. And in such a manner, with such Circumstances, as might most effectually command their Belief. They saw him, not only once or twice, but several times. They saw him, not only singly and a part, and in lesser Numbers; but all of them, yea Five Hundred of them at once. And therefore though One or Two might perhaps be mistaken, yet so great a Number could not possibly be imposed on. Especially, when we have considered further; That they not only saw him, but had likewise all other imaginable Evidences to convince them. For when he had appeared to them, and Discoursed with them, which might also be done by a Spirit; to give them a certain proof that he was no Spirit; Handle me and see (i. e. observe and satisfy yourselves) for a Spirit hath not Flesh and Bones as you see me have. And lest they might yet scruple, that it was not the same Jesus that was crucified, but some other Dead Body; which, being moved and actuated by an Angel, did take his shape and appear in his likeness: To remove this doubt; Behold (saith he) my Hands and my Feet, that it is I myself. Those Hands and Feet which were pierced with Nails, and fastened to the accursed Tree. And if you will not believe your Eyes (which, according to the Vulgar Notion, may have a Mist cast before them) then to satisfy yourselves further, take the proof of another of your Senses. Handle me and see. And when St. Thomas was a little more distrustful than the rest. Reach hither thy Finger, and Joh. 20. 27. behold my Hands, and reach hither thy Hand, and thrust it into my side, and be not faithless but believing. Now recollect the forementioned Passages, and then resolve me; What could have been further either said or done to convince them, That Jesus was risen? They saw him, he discoursed with them, did eat before them, they touched him and handled him. And all this variety of Conversation they had with him, not only once or twice, but for the space of Forty Days together. The Premises considered, you must needs grant; That the Apostles were very sufficient Witnesses of our Blessed Saviour's Resurrection in respect of their Knowledge. i e. They had all imaginable advantages, to know the Truth of that which they witnessed and attested. But, 2. Supposing their Knowledge; And that they had sufficient means of Information; yet whether were they Persons of that Honesty and Integrity as to be Believed; Or, was there not just reason to suspect, that they might deliver a Falsehood instead of Truth? And for this, let me desire you to consider that known Saying, Nemo gratis malus est. There is scarce any Man so absurd, as to be a Villain for nothing. Or so impertinently Wicked, as to do mischief for mischiefs sake. Whoever therefore shall presume publicly and solemnly to deliver a False Testimony; he must be supposed to do it upon some urging Cause. As, To raise himself a Name: To please a Party; To advance his Fortunes: Or to gratify a Revenge. Now, All that is in the World (saith 1 Joh. 2. 16. St. John) is the Lust of the Flesh, the Lust of the Eye, and the Pride of Life. And whatever the Apostles could propose to themselves, it will be comprehended under one of these Three. Honours, Riches, or Pleasures. 1. As to Honour; They could not expect it, since all Dignities and Promotions were then in the Hands of Jews or Pagans: From whom they received nothing but ignominy and reproach. And by whom they were accounted the Dung of the Earth, and the Off-scouring of the World. 2. As to Riches. Instead of gaining an Estate, they were forced to part with all that they had. Either by a voluntary Resignation to supply the wants of others (for at first they had all Things common) or else by the fraud and rapine of their Oppressors. They no sooner came to one City, but they were Persecuted, and forced to fly unto another. And by this ambulatory Kind of Life, without any fixed certain Being, they were so far from being able (had they otherwise designed it) to have raised Estates and Fortunes; that they lived upon the Alms and Charity of others. And then, 3. What kind of Pleasures they were to expect as their Master did foretell, so they themselves did sufficiently experience. In the World Joh. 16. 33. ye shall have Tribulation. They shall Luk. 21. 12, 16, 17. lay their Hands on you, and persecute you, and ye shall be betrayed both by Parents and Brethren, and Kinsfolks, and Friends, and some of you shall they cause to be put to Death, and ye shall be hated of all Men for my Name sake. Joh. 16. 2. Yea the time cometh, that whosoever killeth you, will think that he doth God Service. St. Paul informs us, That God had set 1 Cor. 4. 9 forth the Apostles as appointed unto Death, and exposed them as Spectacles of scorn and obloquy to the World. According to which it did in effect happen to them. Even V 11. to this present hour, we both hunger and thirst, and are naked, and are buffeted, and have no certain dwelling Place; being reviled we bless, being persecuted we suffer it, being defamed we entreat; we are made as the filth of the World, and as the Off-scouring of all things unto this day. In short. If Contumelies and Reproaches, if Racks and Prisons, if Flames & Gibbets, with other the most exquisite tormenting Deaths; if these be Pleasures, than indeed the Apostles and followers of our Lord, who witnessed his Resurrection, had their share of Pleasures. And now Sir, having seriously Debated these Things, pray resolve me; What just cause can be assigned, why Persons of sober rational Deportment (having the same Principle of Self-preservation with other Men) should, by Publishing Christ's Resurrection, not only deprive themselves of all comfortable enjoyments, but also submit to the greatest Severities, and at last Death itself? I say, what cause can be assigned of such Self-denial, if they had not the highest Convictions of the Truth of what they Published? But yet further. If the Apostles of our Lord were such Cheats and Impostors why were they not discovered, and exposed as such? If the Resurrection of Jesus was no better than a Legendary Story, and a cunningly devised Fable, why was it not then confuted? The World at that time abounded with Learned Men, both Jews and Heathens; who wanted neither Wit nor Malice for such an Undertaking. Why were not their Pens sharpened as well as their Swords? The Reason is evident. There were then such Authentic Records of these matters, as could not be Disputed. The a Euseb. Hist. L. 1. c. 9 True Acta Pilati (to which b Apol. 2. pag. 76. Justin Martyr, and c Apol. c. 5. p. 6, etc. ana c. 21. p. 23. V Euseb. Hist. Eccles. L. 2. c. 2. p. 40. V. Not. Val. Tertullian so successfully appealed) were then extant. And these were such irrefragable Proofs, that Malice itself was not able to ●iss against them. There was indeed a very early, though ridiculous, Attempt to stifle this Truth. The Chief Priests and Pharisees having heard him say, while he was yet alive, After three Days, I will rise again; They not only Sealed up the Sepulchre, but also procured a Guard of Soldiers to watch it. That if any report were made of his Resurrection▪ they might then effectually disprove it by producing his Body; which for that end, they had now got into their own Possession. But observe the Malice of these Men; not to be convinced; no, not by a Miracle. For being told by the Watch (with the greatest Consternation) that an Angel had appeared; that the Stone was rolled away: and the Body was gone: They than hired these Soldiers to report; That his Disciples came by Mat. 28. 13. Night and stole him away whilst they slept. What! All of them slept? No Sentinel to watch for the rest? This was such an extravagant Vn-soldier-like Allegation, that nothing but the Impudence of a Jew, could have imposed upon the World. From these Premises, I hope it hath been competently proved. 1. That it is very possible, That God should Reveal his Will to Mankind. And, 2. It is no less possible; that those Books we call the Scriptures, should contain this Revelation of the Divine Will. And therefore, 3. If (these Two Propositions being granted) you can still be so extravagant as to affirm; The Impossibility of Eternal Torments; You must then prove it Impossible; That any such Doctrine, concerning the Existence or Eternity of Hell Torments, should be revealed in Scripture. Or else, 4. You must prove; That what God hath Revealed in Scripture cannot possibly be true. As to this Fourth Proposition; I should but trifle to expostulate it with you, Truth being such an Essential Attribute of God, that it never was Disputed. If therefore God hath made this Revelation; There is a Hell, and the Torments of it are Eternal: Who art thou, O vain Man, that disputest against God; Let God be true, but every Man a Lyar. And then the only Proposition for me to confirm, and you to disprove is this; It is very possible that the Holy Scriptures do reveal this Doctrine, viz. That there is a Hell, and that the Torments of it are Eternal. For if this be Impossible; pray then inform us, what is the true sense and meaning of these following Words? a Judas 6. The Angels which kept not their first Estate, but left their own Habitation, he hath reserved in Everlasting Chains under darkness, unto the Judgement of the great Day. b 2 Thes. 1. 7, 8, 9 When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Who shall be punished with Everlasting Destruction, from the presence of the Lord, and from the Glory of his Power. c John. 5. 28, 29. Marvel not at this: For the hour is coming, in the which all that are in the Graves shall hear his Voice, and shall come forth, they that have done good, unto the Resurrection of Life, and they that have done Evil, unto the Resurrection of Damnation. d Dan. 12. 2. And many of them that sleep in the Dust of the Earth shall awake, some to Everlasting Life, and some to shame, and Everlasting Contempt. e Mat. 25. 41. Then shall he say unto them on the left Hand; Depart from me, ye Cursed into Everlasting Fire, prepared for the Devil and his Angels. f Mat. 25. 46. And these shall go away into Everlasting punishment: But the Righteous into Life Eternal g Mat. 13. 49, 50. At the end of the World, the Angels shall come forth, and severe the Wicked from among the Just; and shall cast them into a Furnace of Fire; there shall be wailing and gnashing of Teeth. h Mark. 9 43, 44. If thy hand offend thee, cut it off: It is better for thee to enter into life maimed, then having two hands, to go into Hell, into the Fire that never shall be quenched: Where their Worm dieth not, and the Fire is not quenched. i Rev. 20. 10. The Least and the False Prophet shall be Tormented Day and Night, for ever and ever. k Luk. 12. 4, 5. Be not afraid of them that kill the Body, and after that have no more that they can do. But I will forewarn you whom you shall fear: Fear him, which after he hath killed, hath Power to cast into Hell; yea I say unto you, fear him. And now Sir, having seriously perused these Places of Scripture, pray resolve me. Are not these following Truths as plainly therein delivered, as any words can express them? 1. That wicked Men are liable to a further Punishment after Death. Those that kill the Body, are not able to kill the Soul. But God is able to destroy both Body and Soul in Hell, i. e. (as St. Luke interprets St. Matthew) to cast them into Hell. 2. This Punishment is very great and dreadful. 'Tis represented by Fire (the most smart and pungent Torment) and by wailing and gnashing of Teeth, out of Anguish and Despair, 3. These Torments are Eternal. Everlasting Punishment. Everlasting Fire. Never shall be quenched. Their Worm dieth not. There are indeed some impertinent Criticisms, urged by the Socinians and others, to ener-vate these Texts. But what then? Was there ever any Truth so certain which hath not been Disputed▪ But what if these Critics are mistasten? what if wiser Men than they have thought otherwise? Pray then do not hazard an Eternal Concern upon such Niceties. I did once think to have expostulated these Things largely with you And to have done it with all the warmth and vigour, that the Concern for a precious immortal Soul could dictate. But I must remember to whom I writ. For unless your Judgement is rectified, the best things I can say will be but matter for your Sport. If the Word of God shall still be Burlesqued, and Ridiculed by you; I have no reason to expect any great Reverence should be showed to mine. But I hope better Things, and Things that accompany Salvation though I thus speak. God Grant that you may in this your Day, consider the Things that belong to your Peace, before they be hid from your Eyes. FINIS.