WARD Mayor, Martis XXV to die Januarii, 1680. Annoque Regni Regis CAROLI Secundi, Angl', etc. xxxii do. UPon the motion of Sir John Laurence, Kt. and Alderman, This Court doth desire Mr. Turner to print his Sermon, sometime since Preached at the Guildhall-Chappel before the Lord Mayor and Aldermen. Wagstaffe. TESTIMONIUM JESV; Or, THE Demonstration of the Spirit, FOR The Confirmation of Christian Faith, and Conviction of all Infidelity. A SERMON Preached before the Right Honourable THE LORD MAYOR and aldermans OF THE City of LONDON, AT THE GUILDHALL-CHAPPEL. By BRYAN TURNER, B. D. Rector of Solderne, Oxon, and Chaplain to the Right Honourable, CHARLES, Earl of Carlisle. LONDON, Printed by S. Roycroft for Walter Kettleby at the Bishops-Head in St. Paul's Churchyard, 1681. REVEL. XIX. 10. And I fell at his feet to worship him, and he said unto me, See thou do it not: I am thy fellow Servant, and of thy Brethren, that have the Testimony of Jesus: Worship God, For the Testimony of Jesus is the Spirit of Prophecy. WHether St. John here was through Joy transported into too submiss a Reverence; or, he mistook the Person for Christ, (as the Angels telling him who he was, seems rather to insinuate,) is not needful to determine. If transported into too submiss a Reverence, such as was usually appropriate to Divine Worship; than it reads us this Lecture, That on the one hand, Bodily Adoration is within the list of Divine Worship, and necessarily due by the Commandment, Worship God: and on the other hand, to transfer it to Saints or Angels is Sacrilegious and Idolatrous, See thou do it not. Now what bodily gestures are appropriate to Divine Worship, must not be measured from the gestures themselves, (for one may fall at the feet of their Superior without a crime, as Abigail did to David,) but from the circumstances of Customary 1 Sam 25. 24. time, place, and matter in hand; as when they are tendered upon an Holiday, in a Temple or Oratory, and when Religion, Prayer, and Devotion, is the matter pretended. But if the Crime the Apostle was here incurring, was through mistake of the person, thinking him to be Christ; Then it us reads this Lecture, That bodily adoration intended Right, but mistaken in the object is yet peccant against the Commandment of Worship. And both these would affright a considerative mind at the peril of Idolatry in the Church of Rome, where, if the Host be not mistaken, the Sense of Mankind must; and if all the Canonised Saints be truly what they are esteemed, yet doubtless no better than the Angel in the Text. Neither will the distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salve the Crime objected in this latter case, seeing there was no room for it in this of the Apostle and the Angel here. For why could not this Angel have applied the distinction to salve the breach of the Commandment, as well as the Angelical Doctor can? But that when the Circumstances speak Religion, there is indeed no distinction at all. But 'tis the importance of the last words I design to consider, For the Testimony of Jesus is the Spirit of Prophecy. Which words are a reason, why the Angel was the Apostles fellow Servant, etc. For whosoever by the Spirit of Prophecy revealed the Divine will, was concerned in the common Testimony of Jesus; because all Prophecy (truly so called) had Jesus and his Interests for its grand Subject; therefore whosoever was employed therein, whether Angel to Man, or one Man to another; whether before or after the exhibition of Jesus, were (as to that employment) fellow Servants, and had the Testimony of Jesus: though subpoena'd to it, as Balaam was, by that Power that could give the man the Spirit of Prophecy, as well as his Ass the Gift of Speaking. And so Numb. 24. 2. etc. much may serve to account for the words, as they are a reason why the Angel was the Apostle's fellow Servant, and of Brethren. I shall now consider them as a distinct proposition; The Testimony of Jesus is the Spirit of Prophecy; which in logical order is to be placed thus, The Spirit of Prophecy is the Testimony of Jesus. Not discussing the variety either the word Prophecy After Christ's Exhibition, the Prophetical light shone clearer, even to discover the obscurity of its own former shades: so that in this illustration of the former ancient Prophets, did the latter Spirit of Prophecy very much consist; and hence in Apostolical days to Prophecy, is to explain the intended or Evangelical meaning of the Old Testament. 1 Cor. 14. 1, 2, 3, 4, 5 13, 19, etc. hence the phrase, Liberty of Prophesying, etc. or Testimony may admit in their significations elsewhere, I shall take them here (as I judge they ought to be) in their most obvious and primary sense. A Testimony is a declarative proof to make good his cause for whom it is produced. Prophecy most properly implies two things; First, Revelation of the Divine will or mind; and, Secondly, Prediction; which latter is annexed to the former, as a sign or rational evidence of the Truth and Divinity of the Revelation: For God offers no Revelation to Mankind, but upon grounds of rational satisfaction that it is from himself, i. e. under some convictive Characters of Divinity and Truth. Now Prediction is this Character annexed to the Revelation as a Seal for humane Satisfaction, that 'tis Divine, or from God himself. This being a presumptive Rule with Humane Nature, That what Gody says is indubitably true, and what he commands aught instantly to be obeyed: (And 'tis upon these grounds of Nature's allowance that all divine Revelation is founded;) But that which convictively proves the Word or Revelation to be Divine, is the determinate prediction of things future not necessary in their causes. Thus, that Pharaoh should let Israel go, was the Revelation; Exod. 7. 16, 17, 18, etc. and that Moses would at such a time work such a Wonder, was the Prediction, i. e. the Sign given to prove the Revelation from God. Therefore his Wonders 1 Kin. 22. 25, 28. 1 Sam. 10. 2, 3, 4, 5, 7. are called Signs; not only because Wonders or Miracles (for all Prophetical Signs were not so,) but because presignified; and therein, when fulfilled, Significators of Divinity in the Revelation. Seeing then, that the Revelation (which I conceive is always a Precept or Prohibition, with Promises or Threaten annexed) in its acceptance with men depends upon Prediction, as the Commission doth upon the Seal. The Spirit of Prophecy, is most properly the Spirit of Prediction; or that Spirit which can confirm the Revelation by foretelling Futurities of a contingent nature, i. e. things only within the sphere of Omniscience. For I judge the weight of this Text lies here, and not in the abstract notion of Revelation, as the late Tract upon it seems to apprehend. And this being premised for the sense I take the words in, every word in the Proposition seems pregnant with a peculiar Observation, which I shall offer you in these Three Particulars. First, The Spirit of Prophecy is the Testimony of Jesus, i. e. his, and none beside. Secondly, 'Tis not the Person employed, Man or Angel, upon whom the validity of this Testimony depends; but 'tis, The Spirit of Prophecy. Thirdly, That primarily and above all others, the Spirit of Prophecy is, The Testimony. This last, because little considered by any, that I have seen, or not so much as the Argument in my apprehension deserves, is that I mainly intent; and therefore without occurring to all the Objections I foresee in the two former, I shall dispatch them briefly. First, The Spirit of Prophecy is the Testimony of Jesus: so peculiarly his, that it never was produced to abet any cause or interest, but his, and what related to it. The first time the Spirit of Prophecy appeared in the World, was in the concerns of Jesus; to foretell his coming, and his undertake. The Seed of the Woman shall break the Serpent's head, Gen. 3. 15. 'Tis true, the Divine Spirit before reduced the Creation into order, when it moved, or brooded upon the Gen. 1. 2. face of the Waters, and as that word imports, hatched the World into a lively form; but this it did as a Spirit of Power, not as a Spirit of Prophecy. When it exerted itself as a Spirit of Prophecy, from first to last it treated solely of Jesus and his Interests, such as were either antecedently, concomitantly, or consequently relating to his exhibition and undertake: as all things relating to his Church in all Ages, or its Enemies, were; as in Egypt's case, the Nations, the four Monarchies. Whether this Spirit stepped abroad into the Heathen World; as in the Baalamitick, and Sybilline; or it confined itself, as generally, to the Patriarchal and Israelitish part, as in the Prophetical Oracles; its chief Errand was, to give Testimony to Jesus, and mentioned other matters (as Cyrus, the Nations, the four Monarchies) for the connexion's sake of him and his Church? The grand Objection that I here foresee, is that of the Heathen Divinations, in matters where Jesus or his Interests were unconcerned; but sure, would the limits of this Discourse permit, they might all be showed to fall much short of the Spirit of Prophecy. For, First, Premonitions by Dreams, either in the first Ages or our own, (which I will not absolutely reject,) I esteem no other, than the Preventive acts of a gracious Providence; the like to which may by wise men be observed in other various Instances of common life, which naturally awaken the Mind to caution and reflection; but will not amount to the Spirit of Prophecy: or else, if ever they arose to the dignity of that title, it will be found they were in order to the Testimony of Jesus; as Abimeleches might be showed to be: for I can never Gen. 20. think that any other causes, besides what related to him, (as Sarahs' did) should be vouchsafed the honour of so divine a Testimony. Isai. 41. 21, etc. Chap. 43. 9 and Chap. 44. 7. 24, etc. Secondly, Humane prudence may conjecture, and sometimes hit it; it cannot certainly foretell future Contingencies without this Spirit. Thirdly, Angelical Sagacity may with great probability foresee Contingencies near at hand; when once conceived, and animated in the womb of Second causes; (as the issue of a Battle, or a cause depending;) but this presaging faculty of Angels, whether good or bad, is ever defective in two properties requisite to the Spirit of Prophecy. First, In the certainty of their foresight. Secondly, In the distance of the things fore-seen. For defect in Certainty, the most renowned Heathen Oracles were generally ambiguous, thereby to salve their Reputation, be the event what it would. And for defect in Distance they were seldom I think, or never consulted, but about the success of a Actions already on the Wheel, or prepared for: And I suppose these two Considerations may help us to account for all the arts of Heathen Divination; for why might not a prudent man, that understood the temper and interest of both Armies have satisfied young Pompey the night before the Pharsalian field, as well as the Witch of Thessaly by her familiar Daemon? Lucan. lib. 6. especially if acquainted with Daniel's Prophecy (as no doubt the Devils were) concerning the Fourth Monarchy, which now called for its proper head in Caesar, and was inconsistent longer under Pompey's Cause, i. e. the Senates. Fourthly, How far soever into the future the Contrivances of Men or Angels may succeed without this Spirit of Prophecy, yet in all such matters two things are observable: First, That the last results of such plots and contrivances, proved ever something beside, if not contrary, to the grand intendment of the Projector: of which instances in all politic Gests recorded, are innumerable. Secondly, The most projecting Politician, abstracting from this Spirit, ever found some link in the Chain of his Contrivances broken; which he was forced to piece up anew, as the circumstances of his affairs would permit. And to let all men see, that only the Allseeing Counsels of God shall stand, all other Consults even at their height have fallen, as in the Four Monarchies; whereof the best account that can be given is, that the utmost created Foresight is short and defectible, and therefore the best laid Projects subject to defeat. Whereas the unerring Spirit of Prophecy, is both certain, and extended to the most distant futurity: so that it has determinately foretold (ex. gr.) the rise and fall of the Four Monarchies, that so it might make * For the Communication the World enjoyed by being under one Monarchy, did extremely facilitate the Gospel's propagation; and being foretold to be in the Fourth Monarchy, did in all reason oblige it to 〈◊〉 submission, as to the Ordinance of Heaven. way for Jesus and his everlasting Kingdom. Lastly, (what looks with the face of the most difficult Objection,) the Oracles and Divinations of the Heathen; (for I shall say nothing of our Astrological vanity,) were apparently acted by the Sophistry of evil, Men or Angels, and were as far below the Spirit of Prophecy, as Liegerdu-main is of working of Miracles. And that the Prince of Devils, though so ambitious to be like God, could never reach the Spirit of Prophecy, this to me is a demonstration, viz. That in the days of his celebrated Oracles (when it was properest,) he has not foretold the coming of some successful Antichristian Power (as The boldest attempt in a determinate Prediction that I remember amongst the Heathens, is that mentioned by St. Austin, de Civit. lib 18. cap. 53. Excogitaverunt nescio quos versus Graecos, tanquam consulenti, cuidam divino Oraculo effusos, ut Coleretur Christi nomen per 365 annos; deinde completo memorato numero annorum, sine morâ sumeret finem. This, as he in the next Chapter computes, should have been fulfilled in the Consulship of Honorius and Eutychianus. Whether it was Oraculum daemonum aut figmentum hominum, he assures us not. To me it seems grounded on some Opinions of the Primitive Christians, concerning Antichrist's appearance; but how miserably it failed, St. Austin observes, that in the very year Gaudentius and Jovius overthrew the Temples of the Heathen gods in Cartage; Et plurimi Christiani facti qui tanquam verâ illâ Divinatione revocabantur à fide, postquam eam completo eodem annorum numero inanem irridendamque viderunt. De Civit. lib. 18. cap. 54. the Papal or Mahometan) under the Character of a divine Institution. For certainly this he would have done, had not the ability of his own Spirit failed him, both as to the certainty and distance of such a contingency; because nothing imaginable could have bruised the heel of the Woman's Seed so dangerously, confirmed Gentile Idolatry, and staggared the Faith of Mankind so effectually as this; by confronting a testimony for Antichrist out of the Heathen Oracles, as good as that for Christ out of the Old Testament Prophecies. And therefore all that the Serpent can do in this matter is, to play the aftergame as subtly as may be, and inspire Mahomet when he finds him Enthusiastic and amongst a People fit for delusion, and so to club to perfect the Imposture: or else, to transform himself into an Angel of Light; (the only way to mischief the Christian Church) as the Bishop of Rome doth himself into the Catholic, or a Jesuit himself, into a Christian; or a Quaker himself into a man of Perfection. And because I may not scan every objected Instance in Heathen Divination, I shall in general only say, that who so affirms any other than the Divine, can be the Spirit of Prophecy, seems to suffrage with them that blasphemed against him; in leaving no distinctive Character to discern the Holy Spirit by, and so may ascribe to Beelzebub what is the Divine Spirit's prerogative: And I call this of Prediction the Divine Spirit's prerogative, because God in the Prophet puts all other Diviners upon this Test. Isa. 41. 21, etc. Produce your cause, saith the Lord, Bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us See Isa. 47. 3, 4, 5, 6, 7. what shall happen; let them show the former things what they be, that we may consider 'em, and know the latter end of them, or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods. Allowing then, that the sphere of Jesus' Interests, is as large as the concerns of his Churches in all Ages; the Prophecies of Enoch, Noah, Jacob, and Others, before his Incarnation; or of Agabus, St. John, and Others after it, make no Objection against this Truth, That the Spirit of Prophecy is the Testimony of Jesus, and nonce else: so that no cause distinct or opposite to his can produce it; all divine Revelation centring in him; to which give all the Act. 10. 43. Prophet's witness: 'tis theresore called the Spirit of Christ in the Prophets, 1 Pet. 1. 11. and 'tis observable, when this Divine Spirit was to convince the World of Sin for not believing; it silenced all the Oracles in the World both true and false, I mean both Jewish and Heathen, Act, 16. 16, 17. 19 16, 19 which might be made use of in opposition to the Gospel. And that's my first Observation, 'Tis the Testimony of Jesus, i. e. peculiarly, and nonce else. Secondly, 'Tis not the Person employed, Man or Angel, on whom the validity of this Testimony depends: but 'tis The Spirit of Prophecy: not only as revealing God's mind; but as predicting to confirm the Revelation; i. e. 'tis the Testimony of Omniscient Veracity, or of the prime Verity; for nothing can furnish out the Spirit of Prophecy, but a Science, and Truth that is indefectible and infinite. (For the account of certainty in the Divine Prescience, as to Contingencies, and the products of Liberty, must not be resolved into the Decree, as if God certainly foreknew this would be the product of Liberty therefore, because he decreed it, for the Decree makes all Contingencies equally possible, unless we introduce Fatality. But the certainty of Prescience must be resolved solely into the Infinity of Science. There is no searching of his understanding. Isa. 40. 28.) So then, whether it be Man or Angel that's acted by the Spirit of Prophecy; whether Moses or Balaam, Simeon or Caiphas, it matters not! (contrary to Maimonides' Rules about Qualifications,) the Testimony is the Spirits of Prophecy, the attestation to the Revelation is made by the Prime Verity, and the force lies in the presumptive truth of Nature's concession. What God says is true, or as St. John expresses it, If we receive the witness of men, the witness of God is greater. 1 Joh. 5. 9 For all things in the World are true, or false, as they have, or want the Testimony of the * Thus the Sun evidenceth itself by its own light; and all other things visible, by that illustration of Light it lends them, either transiently as to the Air, or permanently as to some Precious Stones, etc. Prime Verity; whether that Verity record its Testimony in the settled Laws and Volumes of Nature; upon which the study of Philosophy and all Secular knowledge depends: or in the prescripts of Revelation, called for distinctions sake Supernatural knowledge, i. e. therefore this or that Knowledge is true in the nature of things, because their causes and effects are apprehended as the first Cause, and the Divine Truth did constitute them. And so in Revelation: this or that created Knowledge and Judgement is true, or false, which apprehends it according to the word and meaning of the first Revealer, or otherwise. We see this in Humane affairs, where the grand decision of Truth depends entirely upon an Oath; and therefore upon an Oath, because an Oath is the attestation, or appeal to the Prime Verity; which Testimony upon Oath being ever esteemed most Sacred (till the Licentious and Atheistical profaneness of our Swearing Age essayed to unhallow, and make it common,) Therefore it must follow, That whatever is attested by the Prime Verity itself, is true without any other, or against any other contrary Evidence, (and 'tis this that renders the Faith of Christian Mysteries reasonable.) Now the Declarations or Revelations of the Spirit of Prophecy, Self-evidently appear to proceed from the Prime Verity, because no knowledge but the Divine and Infinite, can reach the Spirit of Prophecy, i. e. can confirm Revelation, by certain Prediction. And if I mistake not, this wounds the Leviathan, who has taken his pastime in these waters of the Sanctuary, and may show him that Divine Faith may, and aught to be resolved into Divine Truth, that so its certainty might be steadfast, as any knowledge in the World; for whosoever may minister to this Faith, its reliance must be upon Divinity itself: and happy were it, would men consider the grounds of their Faith, that they might with the Apostle amidst all the oppositions of the World stand firm, with a Nevertheless I am not ashamed, for I 2 Tim. 1. 12. know whom I have believed. And that Mankind might have rational and satisfactory grounds for Faith in Jesus. The Divine Spirit which ever gave Testimony to him, exerted itself both as a Spirit of Omnipotency (in Miracles,) and of Omniscience (in Prophecy,) to the end Men might believe the great concerns of Revelation, upon the demonstrative grounds of Divine perfection. This I take to be St. Paul's meaning, when he says, My preaching was not with enticing words of man's 1 Cor 2. v. 4, wisdom, but in Demonstration of the Spirit, and of power, i. e. of Miracles wrought by the Spirit of Omnipotency, and of Demonstrative conviction out of the Prophets, who appear to have been acted by the Spirit of Omniscience and Truth itself, by the Events answering their Predictions: That your Faith (says he) should Verse 5. not stand in the wisdom of men, (either the Authority of the Civil State, with the Leviathan; or strong Probability, with Others:) but in the Power of God, i. e. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 4. the Divinity itself; which, when it gives Testimony, Natural light unquestionably concludes it true. And if it be demanded, which way the Apostle made his Demonstrations in the Spirit, I suppose he tells us, v. 13. We speak not in the words which man's wisdom teacheth (i e. according to the studied Rules of Arts now in Greece,) but which the Holy Ghost teacheth, Comparing spiritual things with spiritual, (i. e. comparing the Doctrine and Transactions of the New Testament with the Prophecies of the Old:) and hereby the Faith of Jesus is Demonstrated to be Divine, because attested by the Spirit of Prophecy, for in the 9th verse he had quoted the Prophet Isaiah; and so in all his preaching (as Acts 17. 2, 3. and for studying this Demonstration, or comparing the New Testament with the Old, the Bereans are so much commended, v. 11.) and nothing is plainer, than that all the Evangelists, and Apostles, and even Christ himself did thus argue or convince out of the Old Testament Prophets: The force therefore of the Testimony depends solely upon the Spirit of Prophecy: or that 'tis the Testimony of the Prime and Omniscient Verity. I must not stay to clear my hand of the Tractatus Theologico-politicus, who has resolved the Spirit of Prophecy, not as St. Peter did, into being Moved by the Holy Ghost, 2 Pet, 1. 21. but into the Crasis of the Imaginative faculty; that so you may know him the Firstborn of the Leviathan, and by their Hypotheses, whose Scholars Tract. p. 7, etc. both were, even his who resolved the Creation of the Universe into the fortuitous concurs of Atoms. Neither may I reflect upon that Moral Probability, which some seem to think a sufficient foundation for Faith, further than to say, That matters revealed and confirmed by the Spirit of Prophecy, are, and aught to be (so far as revealed) as certain Truths, as any Demonstrations in the World besides. I fear not after St. Paul to say, that matters of a Moral and Spiritual nature may be demonstrated: taking Demonstration not in the confined signification which the School of Heathen Philosophy affixed to it; but in the reality of the thing, and with respect to the end for which Demonstration serves, viz. a Proof that creates a knowledge certain and indubitable; and this the Spirit of Prophecy, not as revealing, but as confirming Revelation by Prediction, doth. Which brings me to the Third and chief designed Particular. Thirdly, That of all other Testimonies of Jesus, the Spirit of Prophecy is The Testimony. My meaning is, There is no such standing, satisfactory, and demonstrative proof of the Divinity of Jesvs' Transactions, Faith and Doctrine, as the Spirit of Prophecy is. There are indeed many other Testimonies of Jesus, better than most, or any other cause beside his, can produce. First, The Testimony of Angels, both good and bad! the good in obsequious attendancies upon his Birth, his Luke 2. 13. 22. 43, etc. Agonies, his Resurrection, and Ascension. The bad, in flying Fears, concluding, at least strongly suspecting, by Luke 8. 28. Mark 1. 24. the Predictions of the Old Prophets, who it was they now had to deal with in Humane Nature; even the Holy One of God, or the Seed promised to break the Serpent's head. Secondly, The Testimony of Men, both his Friends, and Enemies. His Friends extol, adore him, die for him: his Enemies of all sorts confess him an extraordinary Person, though a deceiver: as Celsus, Jalian, Mahomed, the Jew, the Philosopher, the Apostate, the Impostor, the Infidel: Mahomed is kindest of all the rest, for he will allow him to be his Pewfellow in Prophecy, upon condition he may but sit above him. Nay, Thirdly, There are more venerable Witnesses, than either Angels or Men, I mean those Three in Heaven, 1 Joh. 5. 7, 8. and those Three on Earth; where, though the Divine Spirit make One in either Three, yet (which I wonder is no more observed and insisted on) the Spirit as 'tis in this sense explained, The Spirit of Prophecy, is (however to my apprehension) The Testimony. Not in preference to the Others considered in themselves, but considered with reference to Mankind, who are to be Judges of their Evidence; and whose Judging faculties are more susceptive of satisfaction from the Spirit, as a Spirit of Prophecy, or infinite Science in truth; than from the same Spirit in any other way of Evidence: the reason of which I conceive to be this, That the convictions of the Spirit in the way of Prophecy, or in the display of Omniscience, is more directly accommodate to humane Intellect, our faculty of Science, than any other operation of the Spirit is. For the strongest tendencies of Intellect are to the Science of Truth; and therefore acts of Omniscient Truth, are more accommodate to Humane understanding, than acts of Power, Wisdom being that it is more delighted in, than Strength. If any Revelation be from God, by the foresaid Rule of Natural knowledge, it ought to be accepted and submitted to. But whether that which pretends Revelation, be from God, or no; is the only Question. Now the Argument from Miracles is pressed by all, this of Prediction by few or none; but without depreciating the former, I must confess ever since I considered it, the latter is weightier and more convictive with me: for I am more fully satisfied, That the whole Series of Scriptural Revelation is Divine, because I find all along, the Spirit of Prediction interwoven; than because I read such and such Miracles done. For I find the Alcharon pretending Miracles, but not daring to pretend Prediction. So that of all the innate Characters of Divinity pretended to in any written Law, this of Prediction is peculiar to the Scriptures. This therefore is the Proposition I shall insist upon; That the Spirit of Prophecy, not as revealing God's mind only (for that's the Question,) but as predicting to confirm what is revealed, is primarily The Testimony. The Reasons I shall at present offer are these Two. First, Because this Spirit of Prophecy is that Tally cannot be counterfeited, but may easily be discovered by certain Rules of trial. Secondly, Because all Ages are equally under its conviction, which they are not as to any other Testimony abstracting from this; nay, succeeding Ages have the advantage in this, and may rely upon it as that which gives credit to all the rest. First, Because the Spirit of Prophecy is that Tally cannot be counterfeited, but may easily be discovered; and therefore God gave it to the World to prevent delusion in matters of Revelation. The intentions of his Mercy to recover Mankind from the Fall, God held forth the faith and hope of, to Adam and all his Posterity, in the Promise of a Seed that should break the Serpent's head, i. e. in the Gospel style, should Gen. 3. 15. 1 Joh. 3. 8. destroy the works of the Devil. But lest the subtle Serpent should set up one of his own party, under the specious pretences of redeeming Mankind, when the concealed intention was to enslave them more, God did by the Spirit of Prophecy in several Ages so individualize that Redeemer, so precisely foretell his Time, so notify all his Transactions, that in common reason he might be known from all others; and this want of reason is that our Saviour wonders at in the Pharisees, who sought a Sign of him! Ye can discern the Matt. 16. 1. face of the sky, but can ye not discern the signs of the times? i. e. that these are the Times of your expected Messiah, presignified by the Spirit of Prophecy in the Old Testament? and that ye need no Sign from me to prove it, but the correspondency of my time and actions to their Predictions. That the Spirit of Prophecy had thus characterised the Person, the Time, the Actions, and Sufferings of the Messiah; that this Jesus of Nazareth must needs be him of whom Moses and the Prophets did write, Joh. 1. 45. I shall not go about to clear! In this I refer to the Evangelists, especially St. Matthew, who still appeals, * As Matt. 18. 17. and elsewhere. even in Christ's Miracles, to what was written in the Prophets. Taking then this for granted; I say, that this Spirit of Prophecy was that Tally could not be counterfeited, given therefore by God to prevent delusion in matters pretending to Revelation, and so 'tis emphatically, The Testimony. Not that a lying Spirit could not pretend a Divination, as well as a Revelation; but that it could not predict a future contingent Event, especially remote, so as to adventure on the trial of Prophecy; and all Heathen Divination boggled here. For 'tis as infallible a Rule, That none but the Divine Spirit can be the Spirit of Prophecy: as 'tis, That remote future contingencies can be clearly foreseen, and certainly foretold by none, but Omniscient Veracity. And therefore setting aside the Works of Creation, which found Natural Religion; there's no effect that argues an immediate Divinity for its cause so clearly, as the Prophetical Predictions do; because there are more easy and certain Rules of Trial to discern which is the true Spirit of Prophecy, than any Divine operation after the creation of things. For wonderful Works may be said to be the products of that energy, which the Creator at first enriched Nature with, and so a * Quare absolutè concludimus, omnia quae in Scriptures Verè narrantur contigisse, ea secundum leges Naturae, ut omnia necessario contigisse. Et si quid reperiatur legibus Naturae repugnare, aut ex iis consequi non potuisse; planè credendum id à Sacrilegis hominibus sacris Literis adjectum esse. Tract. Theo. pol. c. 6. p 71. late Offspring of the Leviathan affirms. But Prediction is Self-evidently an immediate issue from the Divinity, de novo; which if so, and pressed home upon the Leviathan and his Firstborn now mentioned, will show them other grounds for Christian Faith, and Scriptures, than only the Authority of God's † Leviath. cap. 36, 37. Lieutenants. Now the Rules to try the Spirit of Prophecy by, as I take it, are but these Two. First, That the thing pretended to be a Revelation from God, (which was always an Injunction or Prohibition with their annexes) had not intrinsecal Evil in it, or necessarily derivative from it, peccant against the Laws of Morality, settled in the first Creation, (i. e. against Natural Religion, or a former Law revealed, and on good grounds accepted as Divine;) for God's Laws never contradict one another; neither is his Wisdom so as to set up contrary Institutions of life: and therefore the Christian Law destroys not the Mosaical, but completes its imperfections; I came not to destroy, but to fulfil, i. e. to fill up. This is the primary and grand Rule of Trial: To which men's non-attendance, has at last debauched all Religion, made it a wild and unaccountable thing, and let in that Spirit of Giddiness, that exposes men to every wind of Doctrine. The Second Rule of Trial is this, That the Revelation pretending from God, and not peccant, as aforesaid, should be confirmed with a Sign, i. e. Prediction fulfilled. These two Rules brought the whole Spirit of Prophecy under trial; let the Rabbis, and they that in this admire them, multiply never so many, I apprehend not that the Scriptures have given us any more, or that reason requires them. Only Two things are here to be observed: First, That in whatever matter it consisted, whether Miracle, or not; yet being a contingency, the formality of a Sign consisted in Prediction fulfilled. Secondly, That the Rule of Trial by Signs, was but Secondary, and subordinate to that of trial by Natural Religion, i. e. a former Law, whether that of Creation or Revelation after, confirmed and accepted. And all this is plain from Deut. 18. and the 13th Chapters. First, When a Prophet speaketh in the Name of the Chap. 18. 22. Lord, (i. e. pretends a Revelation,) if the thing follow not, nor come to pass; that is the thing which the Lord hath not spoken. The defect of Prediction fulfilled overthrows the pretences of Inspiration, or Revelation; which necessarily argues whatever the materiality of a Sign be, its * Jer. 28. 9 Ezek. 33. 33. formality consists in Prediction fulfilled: Though I allow 'twas often (but not always) in a matter or work miraculous, that what Omniscience had said, Omnipotence might back; and awaken the Understanding by the impressions on sense. Secondly, If a Sign or Prediction should be fulfilled, to promote Idolatry, or any thing destructive to Natural Religion, or a former Divine Law revealed, Thou shalt not hearken to the voice of that Prophet, for the Lord Deut. 13. 3, etc. your God proveth you. The meaning is, In matters of Immorality, the Case is not to be tried by the Rule of Signs, but by the primary Rule, that of a former Law, whether in Creation, which we call Natural Religion, or in some well-grounded former Revelation, as this of Moses' was in respect of all following Prophets; and so the Gospel in respect of all New light, etc. For whatever has any intrinsecal Evil necessarily adherent, or repugnant to a former Law surely believed to be Divine; whatever overthrows Humanity, the natural Notions of Good and Evil, Truth and Falsehood; which is Natural Religion, or the Law of Creation, (upon whose bottoms all Supernatural stands,) let it pretend Catholicism and Infallibility on the one hand, or Spiritual giftedness and Inspiration on the other, 'tis certainly, not Divine, but Diabolical, though strengthened with Signs and Wonders. And 'tis then men are given up to strong delusions to believe Lies, when through pretences of Inspiration they have not received the love of this Truth, but let go this grand and primary Rule of Trial; for doubtless, were the pretences of new Revelations and Inspirations examined closely by this Rule, and observed how they overthrew Natural Religion, or the plain Maxims and Duties of Christians; it would discover the Impostures of Popery, Fanaticism, Mahometism, as well as Gentilism. But what pretends to Prophetical Revelation, or to be God's Will; being not peccant against this first Rule; and is confirmed with Signs, or Prediction fulfilled; must be allowed to be Divine, as having the Seal of God annexed, and no mark left to discern the counterfeit by; which is a case Omnipotent and Omniscient Truth is concerned to Isai. 44. 25, etc. look to. It will perhaps be demanded, if this be so. How could the several Ages of the World make Trial of the Spirit of Prophecy in its Testimony to Jesus, seeing they lived not to see the predicted Signs fulfilled? To which I Answer, They lived to see and know other Signs or Predictions fulfilled, which the same Spirit of Prophecy, in connexion to the Testimony of Jesus, had foretold; and that was sufficient. Ex. gr. The Deluge was sign sufficient to Noah and all his Posterity till Abraham's days: Isaak's Birth was so to Abraham, the Egyptian Bondage and Delivery precisely foretold to Abraham, was so to Jacob, and his Posterity, till Moses and the Prophets arose, and then there wanted none till Christ's time, as might be easily showed. So that in every Age God submitted to Trial that Spirit of Prophecy that gave Testimony to Jesus, by such Events or Predictions fulfilled, as peculiarly concerned the sight or experienced knowledge of those Ages: * Nam quae melior & validior ratio de rebus talibus redditur, quàm cum Omnipotens ea facere perhibetur, & Facturu; dicitur; quae praenunciasse Ibi legitur, Ubi alia multa praenuncia●it, quae Fecisse monstratu●? Aug de Civit. lib. 21. cap. 7. and from hence 'twas reasonable they should conclude, That the same Spirit would not miscarry in its Testimony to Jesus, or the Messiah promised, and so particularly deciphered. And this was the foundation of Patriarchal Religion, so far as 'twas Supernatural, i. e. of their * 1 Pet. 1. 10, 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. v. 12. where Prediction and Revelation are distinguished in the Spirit of Prophecy; for the Revelation was, v. 12 in the things they ministered, (or the same Gospel to us and them, Heb. 4. 2.) the prediction was, in testifying beforehand, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Faith, as St. Paul calls it, Heb. 11. From all which I hope I may conclude, that the Spirit of Prophecy in this sense, is THE Testimony of Jesus; as being that Tally could not be counterfeited (like the Roman Ancile by Mamurrius) without discovery by the easy Rules of Trial: whereas to me all the other Testimonies without this seem liable to it. And I am persuaded my freedom in saying so will not be esteemed impious by him, that considers St. Peter has said as much before me, who recognising the Father's Voice, which he himself heard on the Holy Mountain, yet immediately subjoins, We have also a more sure word 2 Pet. 1. 18. 19 of Prophecy; i. e. more sure than a Voice from Heaven. For the question is not, which is surer in itself; the Father's Voice on Mount Tabor, or the Spirits of Prophecy in the Scripture? but, which is surer unto us in the way of our discerning? The one I conceive cannot be counterfeited without discovery, but may not the other? for a Voice in the Air from a good Angel has been heard, why then not from a bad one? We have no Rules of Trial, that I know of, for the one; as I have showed we have for the other; therefore that other is surer to us. And to evidence this further, 'tis observable, That the Father witnessing refers to the Son; hear him: and the Matt. 17. 5. Joh. 5. 39 Son witnessing refers to the Spirit of Prophecy; Search the Scriptures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They are they that testify of me; which is as much as I affirm from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, the Spirit of Prophecy is eminently The Testimony. So that of the Three that bear record in Heaven; to Us, the Spirit of Prophecy is the Test of the others, as being that which cannot be counterfeited, but may be discovered by the easy Rules of Trial. And as for those Three on Earth, the Spirit, the Water, and the Blood, i. e. as they are generally interpreted, Christ's Miracles wrought by the Spirit of Power; his Holiness and Purity denoted by the Water; and his Constancy to death employed by the Blood: It may well be scrupled, whether they may not all be so far counterfeited, that without other Considerations, they may not always by us be discerned, whether they attest a Divine Revelation, or Imposture. For First, Holiness and Purity is a garb Hypocrites may put on so artificially, that it may not be in our power to detect it. Secondly, Constancy to death, is but what a strong delusion may animate a man to; if it be but of the right Roman temper, and Jesuitical metal; which the Instances of our Age surely have evinced. Thirdly, The Spirit of Power, i. e. Miracles, though I grant a divine Testimony in itself, yet may not always be so to us; because not subjected to such easy Rules of Trial, as the Spirit of Prophecy is. For how far sensible Nature may be under the power of Art, or the Agency of evil Spirits; who is so skilful as to determine, the most that may be, and the least that is? So that a Beholder may be at a loss, betwixt a true Miracle, and a lying Wonder, and not know who to believe, Moses, or the Magicians, till one Party quits the field, and confess the Finger of God. I am sensible, the Common Opinion presses me most with this Objection, as if my Doctrine evacuated the conviction of our Saviour's Miracles, and patronised the Jews Infidelity, in not believing for the Works sake. But, as has been observed by a Judicious Man, this is a Dr. Jackson. mistake, for the Jews had a certain Rule of Trial, whereby to discern that the Works of Jesus were wrought in God, and not in Beelzebub; and that Rule was no other than the Spirit of Prophecy, which (like the Light) as it Self-evidently manifests its own Divinity; so by its Illustration it manifests other things: which Spirit of Prophecy in the Old Testament (those Oracles committed to the Jews) had foretold that the Messiah, so born, so Rom. 3. 2. qualified, so circumstantiated as Jesus, and none other ever was, should do these particular Works of wonder. So that the Miracles of Christ were to them truly Signs, and therefore convictive; not solely because Divine operations, (for that was the question,) but because they were Contingencies determinately foretold. And this is plain from our Saviour's Answer to the Pharisees, requiring a Sign, Matt. 16. 3. Can ye not discern the signs of the times? or as St. Luke, This time, Chap. 12. 56. where in St. Luke Christ adds, as awakening their Common reason; Yea, why do you not of yourselves judge what is right? which argues that they had a Rule to judge by, i. e. why do ye not of yourselves, without my granting your request of a Sign; judge out of the Prophets that I am the Messiah? The works that I do in my Father's Name-bear witness of John 5. 36. me, i. e. who I am. Why, how? the Answer Christ made to John the Baptist Disciples, Matt. 11. 4. resolves it, Go tell John what ye see and hear, the blind see, the lame walk, etc. i. e. Go tell him that Isaiah's Prophecy you see is ALL Christ's Miracles were Signs to the Jews, because presignified by the Prophets whom the Jews believed; and in the Oeconomy of Grace, the Messiah was therefore sent to that People first, who had the Records of the Spirit of Prophecy; I am not sent but to the lost sheep of the House of Israel: Why? Mankind had as much interest in him as they; but the most satisfactory, convictive way of propagating his Faith to Mankind, was from them; which is the reason it was to be preached to all Nations, Beginning from Jerusalem, Luke 24. 46. fulfilled by me, Isai. 35. 6. and 61. 1. and then let him and you consider, who I am. Where Christ to that grand Question, which was the Pharisees as well as John's, in answer produceth the Testimony of the Spirit of Prophecy; and hereby he proved his works to be Divine, or that he was sent by the Father, as he himself speaks; and then I allow most unquestionable and demonstrative Convictions. And why was not this that which aggrandized their Sin into blasphemy against the Holy Ghost, Matt. 12.? that they wilfully withstood the Convictions, not only of the Spirit of Power, but of Prophecy too, of which latter, they were such competent Judges, whatever they were of the former. Nay, 'tis further observable in this matter, that after Jesus had pressed the Jews with the two first Witnesses in Heaven, viz. the Father's Voice and the Son's Miracles. Joh. 5. 36, 37. he finally lays the stress of his Convictions on the Writings of the Prophets; Had ye believed Moses, ye would have believed me, for he wrote of me, i. e. Joh. 5. 46, the grand Witness I appeal to at the bar of men's Judgement, is the Spirit of Prophecy in the written Records, Search the Scriptures: and all this to prove what Christ v. 39, had said, v. 30. that the Father sent him. Where, after all the other Testimonies produced, he finally relies upon the Spirit of Prophecy; But if ye believe not his writings, how shall ye believe my words: where Jesus himself v. 47. plainly acknowledgeth, That in humane Judgement the test both of his Words and Works, and all his Pretensions of Divine mission (mentioned v. 30, etc.) was the Spirit of Prophecy as predicting. So that I see not but we may conclude without any derogation, That Christ's Miracles received the force of their conviction from the Spirit of Prophecy, not of Power only: and so the Apostles Miracles did too; for as Christ's Miracles were determinately foretold by Moses and the Prophets, so the Apostles Miracles were by Christ. Both were Signs, i. e. foretold Christ's Works in all the Old Testament; the Apostles, Mark 16. 17. These Signs shall follow them; and elsewhere. And this was the Gospel's Confirmation, God bearing them witness both with Signs and Wonders, and divers Heb. 2. 3, 4. Miracles, and gifts of the Holy Ghost: The first of Signs, convictive, as being the Testimony of Omniscient Verity; the second of Miracles, awakening the Senses (and thereby the Understanding) to consider that Conviction, as the force of Omnipotence most effectually in this dull state can: the last, of Gifts, as qualifying the Gospel's Ministers to so difficult an employment. Lastly, After all their Miracles, both Jesus, and his Apostles back their Doctrine with this Testimony of the Spirit of Prophecy, and hang the weight of their Convictions thereon; This is that which was spoken, or thus it is written, throughout all the New Testament. And I think 'tis most remarkable, That after all possible satisfaction given to their Senses, Christ proves the truth of his Resurrection from this Testimony; and 'tis spoken signanter. Then opened he their understandings, that Luk. 24. 45, 46. they might understand the Scriptures (i. e. he explained the Scriptures intelligibly to them,) and said unto them, Thus it is written, etc. From all which considered I may conclude this first Reason, why the Spirit of Prophecy is The Testimony, because 'twas that Tally could not be counterfeited, (given therefore to prevent delusions) for the Rules of Trial were easy and certain: and no Divination could bear the test, but what had the Spirit of God its Author, or else deserved not the name of Prophecy. Secondly, 'Tis The Testimony, because all Ages are under its conviction equally, more than they are of any others, abstracting from this. And my reason is, because this Testimony is permanent, and the rest, without this, are transient; though this adjoined makes even them permanent too. Ex. gr. 1. The Father's Voice (as I remember) was only heard at the Baptism, and Transfiguration of Jesus. 2. The Word incarnate was personally present, only in the Days of Augustus and Tiberius. 3. The Holy Ghost's Visible descent was but once at Jordan, and once at Jerusalem, the Day of Pentecost. And these (as generally interpreted) are the Three in Heaven. So likewise for the other Three on Earth. 1. Holiness or Moral goodness is the pretence of every Philosopher, a standing and laudable Testimony I confess; and therefore the grand design of Jesus was to restore it effectually, which he did by Supernatural helps, whereas others essayed it by the strength of Nature alone, which after the Fall was impossible: so that though Jesus in this surpassed all Mankind, yet some Rivals have been set up against him, as Apollonius by Hierocles. 2. To be a Martyr for a Lie, when a man believes it, (as the Apostle tells us, some shall,) is neither unusual, nor 2 Thess. 2. 11. unreasonable. 3. The Age of Miracles (excepting the wisdom and conduct of Providence, which is not regarded) is worn out, for all the Legendary Impostures of that Church that still pretends them. But that which strengthens all the rest by its connexion with them, The Testimony of the Spirit of Prophecy, stands like a fixed Star, to give light to every hour of time; called therefore The more sure Word, and the 2 Pet. 1. 19 1 Pet. 1. 25. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Word of God which abideth for ever, to which we do well, if we give heed. My meaning is, The Old and New Testaments are standing Witnesses to our Faith in Jesus, all Ages may consult these Records, and find the Testimony of the Spirit of Prophecy so interwoven in every part, that it certainly evidenceth their Divinity and Truth. Can any other Writing be produced, that durst attempt to foretell such things, and at such a distance, to confirm any other pretended Revelation, or Institution contradictory to this? or doth not every Event in these answer its prediction? Ex. gr. Is not the dispersed condition of the Jewish Nation, a * On those words, Psal. 59 11. Slay them not, lest my People forget. Scatter them by thy power. St. Austin applying Them to the Jews, has this excellent remark, Ne obliti legem Dei, ad hoc de quo agimus testimonium, nihil valerent, quoniam si cum testimonio scripturarum in suâ tantummodo terrâ, non ubique essent; profecto Ecclesia quae ubique est, eos, Prophetiarum quae de Christo pramissae sunt, testes in omnibus gentibus non haberet. De Civit. lib. 18. cap. 46. And then concludes, Ideo nihil est firmius ad convincendos quoslibet alienos, si de hac re contenderint: nostrosque fulciendos, si rectè sapuerint, quam ut Divina praedicla de Christo, ea proferantur, quae in Judaeorum scripta sunt Codicibus, Quibus avulsis de sedibus proptils, & propter hoc Testimonium toto Orbe dispersis, Christi usquequaque crevit Ecclesia. Ibid. cap. 47. standing Sign to all Ages of the World since the Gospel's promulgation, and a permanent Rule of Trial laid before all considerative men, that both Testaments which foretold it, proceeded from the unerring Spirit of Omniscience? Or was there ever any parallel Case to theirs? to continue so many hundred years without any Tie of National Government, and yet not to be lost in the crowd of the Nations where so many mutations have happened, nor at all (like the Ten Tribes) swallowed up in their Dispersions as wide as the Universe. I must not insist upon other permanent Signs confirming the Scriptural Revelation, as the Case of the Four Monarchies, the Conversion of the Gentiles, and many more foretold in the Old and New Testament, which our Age and others may see fulfilled, and therefore are under the conviction of this Testimony equally. I mean, We of this, and every Age, are under the Convictions of that Revelation which the Spirit of Prophecy has attested in the Scriptures, (and therefore, because it has so attested;) as much as those who lived in the days of the Prophets, or in the Age of Miracles; for else I see not how Abraham's answer to Dives is good; nay certainly, Posterity is better enabled to judge of Prophecy, than the Age in which it first appeared. And this, after the Canon of Scripture shut up, and universally received, renders all New light, and extraordinary Inspiration, not only suspected, but perfectly needless. The design of my Discourse is chief this, to show, That the Spirit of Prophecy thus explained, which so apparently runs parallel to the whole lines of Scriptural Revelation, doth most rationally convince us, and all Ages, of the Divine Truth of that Revelation. And if so, we gain two Points, not only of great advantage always, but most needful at this day; when Christian Religion, is either looked out of countenance by Atheism and Scepticism; or looks itself we know not whither, by the distortions of Popery and Phanaticism. The First Point we gain is, To confirm our Christian Faith in general upon most rational and accountable grounds, that it may endure the concussions and mutations of the World. The Second is, To confirm the Divine Authority of the Scriptures in particular, as our Sure Rule both of Faith and Duty, for if we confess (as cannot be denied, till some other be produced as able) that the Divine Spirit was Author of the Predictions in Scripture; what reason can we have against the Institution of life Revealed? It being in all men's allowance unreasonably unjust, To allow the Testimony of the Record in one part that it declares, and not in another; unless we can, better than by bold affirming, prove it in that part corrupted. To draw these Points out to the greater advantages, let me reflect upon this Discourse, and infer Three things. First, That the great design of our Merciful Creator in giving this Testimony, is men's conviction in order to the Faith, i. e. the Obedience of Jesus. For in its most plentiful effusion, and powerful operation, this was its first grand end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It shall convince the World, John 16. 18. which, when it has done, the Revelation itself becomes the undoubted Rule, as to Believers; but they who disbelieve the whole Revelation, are principally to be convinced by this Testimony; which I have asserted to be most demonstrative and satisfactory; and such surely our Saviour thought it himself. I have told you before, that when it's come to pass ye may believe. Joh. 13. 19 and 16. 4. Whether then the Unbelievers, who pretend to a Primogeniture in Wit and Reason, having this conviction offered them under all the advantages of Predictions fulfilled, more than the Scribes and Pharisees had; as the Atheists and Sceptics of our Age; may not by ascribing all to a cheat, sin against the Holy Ghost, as well as they in Matt. 12. is a question I will not absolutely determine in the affirmative; but ought not methinks to be carried in the negative so dogmatically, as by the Authors of our Age it has; who (led, I believe, Hales, etc. by their own native tenderness and benignity) have concluded, there's no Meridian for that Sin to appear in, now the Age of Miracles is past. To confirm the Faith of Jesus, the Spirit both of Power and Prophecy was given Believers, as the Prophets and Jesus foretold: and the manifest effects of this remain unto this day as foretold, in the Conversion of the Gentiles; nay, all Events by Jesus, the Prophetical Writings and Apostolical, foretold, answer their Predictions, (to instance in the case of the Jewish Nation;) Therefore not only Jesus and his Apostles had the Spirit of Prophecy, but the Revelation or Doctrine by them preached is confirmed by it to be Divine, and that as certainly as the Divine Spirit can demonstrate. St. Paul says, it did demonstrate, and I think it can, as effectually as any Mathematician in the Universe; whence I conclude, 'tis no defect in the Argument, but Brutality in the recipient obstructs its force. Secondly, I infer, That seeing the design of this Testimony was, and is, man's Conviction in order to the Faith of Jesus, there is something in man capable of Conviction, even before he can be said to be converted. Thirdly, Nothing in Man being capable of Divine conviction, but the faculty of Reason, I infer, That the Faith of Jesus is, and aught to be a Rational Faith. For the declining this Proposition has encouraged men of Parts, and lovers of Pleasures, to decline Christianity; or men of weak Reason and strong Imagination, to convert it into an Enthusiastic and Fantastical thing. And to give this account for the Mysteries of Faith, that the Prime Verity has affirmed them, as 'tis all we can without vanity give in this state: so, if considered, 'tis as good and rational as of any other knowledge we pretend to, for 'tis demonstrable, that the last resolution of See Job 38. 4, 5, etc. and 24, 25, etc. our Knowledge, of all other things, must upon a through scrutiny be into the First Cause. Many more than the Leviathan, think the want of Miracles mitigates the Crime of Infidelity, which to me seems but Dives' vain opinion, for if men will not believe the Testimony of the Spirit of Prophecy, neither will they believe Miracles, as being a Conviction that's easier shifted, than this which considered is more argumentative; because Reason may with some colour scruple the one, as the Jews did, than they can the other, for the proof of which I refer to John 5. 49. For I can never conceive that Miracles are of any signification, but as they address to Reason to give it satisfaction, i. e. as they prove the attestation of the Divinity, and argue the Commission to be from God, because his Seal is to it. For, to think that Miracles are terminated in the senses, or designs any further upon them, than only to Excite the Intellect to a Judicious conclusion, is to think that something may be wrought upon a Beast by a Demonstration. Neither is the proper Mathematical Demonstration, in Scheme of any signification, as 'tis terminated in sight alone; for then the Elephant, that was taught to draw Pliny, Nat. hist. lib. 8. cap. 3. the Greek Alphabet, might have been taught as well to demonstrate; but as thereby it helps to present convictive Truth to Reason: so that whatever convinceth Reason satisfactorily, attains the end of Demonstration. Now all Divine Revelation, though ushered in by sense, (for the stupidity's sake of our dull Understanding, which otherways will hardly be awakened;) yet ever made its application to Reason; therefore says the Prophet, Show yourselves men, with reference to this very Isal. 46. 8, 9, 10. Luk. 12. 56. 2 Thess. 3. 2. Argument of Prediction. Why do ye not of yourselves judge what is right, says Jesus. Pray that we may be delivered from unreasonable men, for all men have not Faith, says the Apostle. Neither is this Pelagianizing at all; I acknowledge the necessity of God's Supernatural Grace, and that Faith is his gift: 'tis possible it may be rejected, but the Arguments that induce to it are most cogent; because of God's making, not our own; what we do, is but to show ourselves men, i. e. to exert the Faculties with which he endued us in the first Institution of our Nature, and with which he is ever ready to concur by his Grace. So than whatever convinces Reason most, confirms Faith best, and Faith being so confirmed, is the highest Reason in the World; for because its light and discoveveries proceed (as my Reason tells me) from a more unerring Intellect than mine own, 'tis most reasonable, that it should supersede all the opposite acts of my own Mind, and leaves me no Inquiry, but whether the Spirit of God has said so, or no; which sufficiently discountenances all Socinianism. For it will not follow by any Rule of Reason, That things are therefore true, or false, because I can, or cannot comprehend them, (this were for our Reason to make itself God,) but because they are, or are not attested by the Prime Verity; how far soever they may exceed the Idaeal comprehensions of our own finite Faculties; as the discoveries of Infinity necessarily must do, and in these all Christian Mysteries consist. So that Faith without Reason is fancy, as Reason opposing Faith is frenzy. For all the Mysteries which Gospel Christianity has made necessary, this is good and sufficient Reason, God has plainly revealed them, and other matters beside Mysteries, are evidently true from their congruity with our own reasonable minds; as the excellency and goodness of its Precepts, and the nobleness of its End. And now, if upon these grounds we have that due honour for our Christian Faith to assert it Reasonable as well as Holy; then 'twill follow, That no man of Parts, that's willing to consider (and Demonstrations signify nothing else) the Testimony of Jesus, is Irreligious; but he that is Irrational. For no Interest opposite to that of Jesus can produce this Testimony, unless it be to its own overthrow. And therefore the grand Interests opposite or destructive to those of Jesus, will always dissemble and pretend this Testimony; Thou art Peter, upon this Rock will I build; To thee I give the Keys, feed my sheep; so the Papal on one hand: or on the other hand (though in truth they are coincident,) They shall be all taught of God, and that's Infallible; so the Enthusiast. My meaning is, That which endangers true Christianity, is some Evil within its own Profession or Pale. And though there be a numerous brood of Offenders herein; yet there are Three who mainly threaten that Religion amongst ourselves, which God's wonderful Providence has preserved so long; and we seem solicitous that it might be longer; and they are, in my apprehension, these Three, the Atheists, the Papists, and the vicious Protestant, i. e. the unbelievers, the Ill-believers, and the Ill-livers, allowing Vice its due latitude. And these Three serve the mutual designs of one another, though as 'tis very subtle, Popery gets the last advantage; for Vice begets Atheism, and Atheism at length devolves to Popery: for Ill-livers, 'tis their interest to be Unbelievers, and they that through the vice of Opinions and Sects have been always unstable, are very near the brink of this Precipice; so Vice begets Atheism. But because to outstrip the Devil and not believe at all, is impossible long to continue, and Religion in general is so planted in Nature, that it will recur and keep the field; therefore the most corrupt Religion in special, is fittest at last to be chosen; and so Atheism devolves to Popery, and sends so many Newgate-Converts to Tyburn, as that party boasts of. But Conviction without bitterness is all the Application I shall tender from this discourse, and that particularly to the Three abovesaid. First, To Atheism thus. If the Scriptural Revelation, which is the Christian Institution be not to be believed, nothing in the World is; for he that considers it as becomes a reasonable man, and yet disbelieves it, rejects the Testimony of the Prime Verity, as I proved before: And set this aside, let the Atheist prove his Senses, or any thing in the World true if he can. Secondly, To Popery (which is that part of pretended Christianity which is peculiar to them of the present Roman Communion and none else.) I apply the Conviction of this discourse thus. That if any Religion so called, overthrew the foundations of Natural Religion; as by introducing Idolatry, and subverting the common Notions of Good and Evil; then by the grand Rule of trying Spirits, 'tis most infallibly an Imposture. To make good which Charge against Popery in each particular Doctrine or Practice by that Church espoused, as I may not now essay: So I think 'tis sufficient to consider the many bloody Plots it has hatched to promote itself, and to weigh the whole Doctrine of the Jesuits Casuistical Divinity; for never did any pretended Religion so boldly and palpably refix the common and natural sentiments of Good and Evil, as that has done. And God grant that no Profession amongst ourselves by thirsting after New light and Inspiration, pretending to differ from them, may yet symbolise with them in this particular. Lastly, To the vicious Protestant, or Member (as he calls himself) of the Church Reformed the Conviction applies itself; for such an one stands self-condemned; a good Believer (as he thinks himself) and a bad Liver, being one of the greatest absurdities in the World; and may not this be feared as much as Popery? for that makes but Men, this makes God our Enemy. We talk much at this day of uniting different Parties jointly disclaiming Popery, and God grant it may succeed to good effect; but if it be an Union in matters of Faith or Religion, I hope they'll let us of the Church of England by Law established, know what Faith they are of, as they know ours: For methinks all, or most Differences in the World might be reconciled but one, and that's the difference between Good and Evil; and this indeed is eternally irreconcilable. The best method then of Uniting us who pretend to the Reformed Religion, is to carry on that part of it which is most needful: not to Reform the Church, but the Members of it, i. e. the Evils we are guilty of against the Rules of it: and this is more in Our power than our Governors, else I would not mention it; but then, as I said before, Evil and Vice must have its due latitude, which takes in giddy and Enthusiastic Opinions, as well as sensual and sinful practices: for there is a Filthiness 2 Cor. 7. 1. of the Spirit as well as of the Flesh; I mean, ungovernable Spiritual Pride and Intellectual Debaucheries, as well as Sensual. And would all sorts of People jointly disclaiming Popery, set themselves sincerely and humbly about this great work of Reformation; it would certainly dispose their hearts to the Union of Charity and good Affection; though it might not in every particular mould their heads into an Unity of Notion: And without this Unity in good Affection, 'tis strange, if a Church or Kingdom so divided should stand. In a word, That our Faith in Jesus might be Rational and lasting, I have pressed the best Argument of Satisfaction and Conviction I know. That it may work by Love, and the Unity of Christian Affection, shall be my Prayer, and aught to be all our Endeavours, Till we all Eph. 4. 13. come in the unity of the Faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ. Which God of his infinite mercy grant, by directing and succeeding these and all the Ministeries of his Appointment, through the continual Blessings of his Holy Spirit, for the sake of Jesus our Lord; To whom, with the Father and the Divine Spirit, be Praise, and Honour, and Glory eternal. Amen. FINIS.