THE PERFECTION, AUTHORITY, And CREDIBILITY Of the Holy scriptures. Discoursed in a SERMON before the university of CAMBRIDGE, At the Commencement, July 4. 1658. By NATHANAEL INGELO D. D. and Fellow of Eton Coll. The Second Edition. In his scriptis veritas non coacescit, sed statim de prelo purissimae commendata testae suum saporem servat. Hieron. Praef. in lib Salome. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Iambl. in vit. Pyth. cap 28. London, Printed by E.T. for Luke Fawn, at the Sign of the Parrot in Paul's Church yard, 1659. TO THE Right worshipful Doctor, JOHN WORTHINGTON vicechancellor, And the rest of the Heads, Together With the fellows, of the several colleges in the University of CAMBRIDGE. Right Worshipful and Reverend, I Have made bold to prefix your Names to this short Discourse, since you were pleased to honour it with your courteous acceptance, I cannot but pay it down as your own by grateful acknowledgement. The Benignity of which I have had experience, makes me confident the second time: your candour takes off those fears, which otherwise I should justly entertain, upon the thoughts of your Judgement. I have here represented to your eyes what you heard, with a small addition of some things which could not conveniently be spoken for want of time, which was then more than ordinarily, but very justly, shortened by the Commemoration. My design in the choice of this Argument was not to inform you; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; But, as it is one of the great Truths taught by our learned and pious Mother; of whom I received it, and confirmed with the testimony of all Protestant Churches, so when I weighed the Importance of it, I thought there was scarce any thing, that could be known, more necessary, and considering some things, which I shall by and by set down, I judged it not unseasonable, I was satisfied as to the Importance of it, since it includes the fundamental concernments of Christian Religion, and the opening of it discovers the strong Pillars upon which it leans, and shows written upon them clear testimonies, that it came from God; by the consideration of which, well-meaning Christians will strengthen a rational belief in God, and easily perceive that Unbelievers, of what sort soever, are not such, because the Christian Religion doth not give proof of its Truth, but because they have either by some sad mishap, lost the faculty of believing most necessary Truths, or because something or other doth hinder them from considering that which is more than sufficiently credible. Not that I presume to comprehend all those things which belong to the full explication of so great a matter, much less to comprise them in this small Treatise (for that I may with Alexander Aphrod. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) but however it will briefly exhibit several things towards the vindication of divine Truth from Atheistical unbelievers, for the justification of our profession against Romish aspersions, some of which are foul enough; and take off that which is said against the perfection of the Scriptures by dreaming Enthusiasts; and so may possibly contribute something to undeceive some which are in error, or rescue from temptation an endangered soul. Indeed the comprehensive sense of this Truth, That the holy Scripture does perfectly contain, and plainly discover all things necessary to salvation, doth include the Defence of our saviour's honour, the Demonstration of the Grace and wisdom of the divine Providence, and the church's security in point of salvation. As for the honour of our Lord and Saviour, how shall that be safe, if it can be proved, that when he came to declare God's mind to us, he went home again, having done but half his errand? if being to write an Epistle from God to us, he left some of the main concernments of it, to be supplied in a Postscript, to be written by any that would take up his Pen? and being about to make his own will, he was so forgetful of that which is to be done in such a matter; that he left out many principal things, to be inserted in unattested posthumous codicils? But it was quite otherwise; for Christ in the close of his Sermons declareth plainly, that he had perfected the Revelation of necessary Doctrine, saying a little before his Death, Go and preach what I have taught you, and those which believe, shall be saved. And for the Grace and wisdom of divine Providence, how can they but suffer, if God, pretending a great love to the happiness of mankind, hath either not appointed sufficient means for their salvation, or not let them know what and where it is? If the Scriptures be not plain, what wisdom, was it to write our highest concernments in such words as we cannot understand? If they be not perfect, how is his good will real? for having given us but an imperfect notice of our way there, he doth not mention any power to make the supply, nor say whom he would intrust with it. From both of these, the insecurity of our salvation is a necessary consequence. For how shall we attain so great an end, with uncertain and insufficient means? But as our Master, that would have all men to be saved, and come to the knowledge of the Truth, taught all that Truth before he left this world, so the Evangelist Luke, in his Preface to the History of the Acts of the Apostles, affirms, that what Christ taught before his death, and till the Ascension was written by himself, not long after. The Truth of these things doth so distress those that endeavour to believe against it, that they are fain to summon their wits to find evasions from the mighty power of it. Exomologesis. Cap. 32. To salve the Honour of our Master, one whom Cressy selects as the incomparable assertor of Roman opinions, and therefore chooseth him for the chief guide of his apostasy from the Protestant Church (having rejected Cassander, Padre Paulo & Picherellus, for their moderation, and forgotten that, Cap. 22. ten Chapters before, he professed to choose such as had expressed themselves most moderately, and allowing the greatest latitude, viz. Stapleton says, * Praef. Relect. princip. fidei doctrinalium. Printed a year after Doctor Whittakers death. That, what they add to the Scriptures, is not aliud à Christo (quod esset ab illo recedere) sed à Scripturis, A pretty sophism! As if the subjects of a lawful Prince, making such additions as they please to his laws, could defend themselves by saying they added not aliud à Rege, sed à Legibus, (i.e.) a subject doth not derogate from the King's Honour, though he accuse his Government of Imperfection, and his laws of Insufficiency. To avoid this Imputation, he says, as his Partners do, that Christ made Delegates, and gave them authority to teach other things besides the Scriptures, Ibid. (praeter illas multa docere.) But as this power is very great (for he says of it, Tantùm sanè ac tale est eorum ministerium, ut eorum vox, doctrina, testimonium fundamenti vice nobis esset, non secus atque ipsius vox, doctrina, testimonium fundamentum veritatis fuit, (i.e.) That their word, doctrine, and testimony, is no less a foundation to us, than the Word, Doctrine, and Testimony of Christ, is the foundation of Truth:) So being well aware, that whosoever should lay claim to it, either those fifty bold mercenaries at Trent, who called themselves an ecumenical counsel, any other Assembly of Papists, the Pope in his chair, or the Romish Church under any capacity, if perchance they shall ever agree, as they have not yet, upon any, that they jointly pronounce Infallible, would be questioned concerning the rightfulness of the Title, he endeavours therefore to frame them a Commission out of several Scriptures; by which, as he doth acknowledge the sovereign Authority of the Scriptures, so with what poor success he endeavours to get countenance from them for his boldness, will easily appear, if one do but repeat the Scriptures, which he allegeth, and join with them their true and plain Interpretations: which I do more willingly endeavour, though I fear to be tedious, for two reasons. 1. First. because they are such considerable quotations in the esteem of his followers, that for want of better, (which they have sought in vain) though they be sufficiently impertinent, they are fain to make use of them still. 2. Secondly, because their Interpretations which are our Answers to them, may enable some that are weak to defend themselves against disputers, who shall endeavour to discompose the quietness of their true belief from acknowledged grounds of faith misinterpreted. His first place is, Luke 10.16. He that heareth you heareth me, &c. May they therefore say what they will? these words were spoken to the Apostles, whom Christ commanded to preach, and told them what they should say; and the Church now, speaking as it ought, declares nothing but what Christ said before, for necessaries, and whatsoever it doth according to his sayings, is warranted by his authority, and so he that heareth them, heareth Christ. But what proof is here for saying any thing else besides that which is written? Mat. 5. 14. The second is; You are the light of the world, &c. Yes, so they were; for Christ shined upon them, and they enlightened others, but it was by the reflexiou of his beams, (i. e.) the Truths that he taught them, and their writings are like lanterns of transparent glass, in which that divine light is preserved, and through which it shines. But those Popish Traditions are like new thick horn, through which we cannot discern the old Apostolical Truth, only it glimmers through those holes which are necessarily left open, because their odd stuff was irreconcilably unfit to be close and handsomely joined in one entire body with the verities of the written Word. The third is, You shall be my witnesses in Jerusalem, in Judaea, in Samaria, and to the ends of the earth. It's true, the Apostles were Christ's witnesses, for they testified his Life and Doctrine, and wrote them for memorials to succeeding ages, but they would have been strange witnesses of his doctrine, if they should have told other tales of their own invention, and ridiculous assertors of his Institutions, if they should have changed them at their pleasure; as for Example, If after he had given the bread and wine to his Disciples in his last Supper, they should upon the first repetition of that Sacrament have given only the bread to the Communicants, and so have contradicted Christ's order with pretence of Tradition. To prove that the Rock in the 16 of Matth. is the Pope, whom he calls the supreme Vicar of this ministry, he quotes with it a place of Scripture, that overthrows his interpretation. Other foundation can no man lay, 1 Cor. 3. 11. then that which is laid; which is, Jesus Christ. Which place, as it tells us plainly, who was meant by the Rock, so it is as strong a witness against his assertion as any thing that I have the ability to imagine, yet as if it were not full enough, he adds confirmation unto it, though contrary to his intention, by citing with it that famous testimony of Eph. 2. where Christ is called the great corner stone, and the foundation of the Prophets and Apostles. (i.e.) the foundation upon which they were built themselves, and preached as such to others. In the close of that paragraph to prove a little better, that the Church hath power to teach that which the Scripture doth not, John 16. 13. he quotes two places, I will send you the Spirit of Truth, which shall lead you into all Truth; Mat. 28. 20. and, I am with you unto the end of the world. And after this, triumphs as if nothing could be desired further. But for all that, what this should be to his purpose, I am not able to guess. For what can be inferred from these places, but to the benefit of our assertion? for if Christ promised the spirit to lead them into all Truth, did he not teach them it perfectly? and if he promised to be with them unto the end, did he fail to assist them in their work, which was to publish the Truth by writing as well as preaching? as we learn from S. John, Chapt. 20. v. 31 These things are written that ye might believe, &c. where he adds also, that this was done so perfectly, that whosoever should read and believe through their writing, might have eternal life. And as it appears from the 20. ver. of the 28. of Mat. read all together, all the assistance that the Church for future times could expect from this promise, is only while she does teach others to observe what Christ commanded, unless we will break that sacred connexion, which all true Christians know to be between the precepts and promises of God. But to what precepts, except those which we find upon divine Record the promises should be annexed, we understand not, nor why they should not invent new promises, as well as pretend to other precepts. Neither do we trouble ourselves at all with those big words, which, to amuse ignorant people, they speak concerning the imperfection of the Scriptures, to be supplied by the dictates of a pretended infallible Church, since we could never yet hear of any one Truth necessary to salvation, but we found it in Scripture, nor had any certain news of one Tradition that is universal, and of Primitive derivation, and so of good use in the Church of God, but we receive it willingly. I have judged this Discourse the more seasonable, because the adversaries of our Church make account that we are in such a strong tendency to the Romish belief, which contradicts what is here asserted, that one of their late Proselytes, with high approbation of his fellows, doth not fear to publish to the world their swelling hopes, Cressy his Exomologesis. Cap. 21. That the fields are even white unto the harvest; and thereupon with other of his companions doth thrust in his sickle, which he sharpens with such assertions as these; viz. That the Scriptures contain only such necessaries, as may serve in some desperate cases, Cap. 10. Rushworth dial. 2 sect. 4. that they were penned only for some particular persons or congregations, that it is impossible but that the text of the Scripture is corrupted, That the Protestants do but guiltily defend the universal sufficiency of the Scriptures, &c. I know not why he delights so much in that word, guilty, for he useth it more than once, in the forementioned application; unless he was an Hypocrite when he was of our Religion, but I am sure he doth it not without gross impudence. For he knew well enough with what hearty courage, such arguments of Truth as he thought unanswerable, and all other testimonies of a good conscience, the learned Protestants have discharged themselves in that point. Having disparaged the Scriptures. He and Rushworth in his Dialogues reprinted with Whites enlargements, endeavour to lodge amongst us again, as if they had never been rejected before with deserved scorn, a sorry company of their beggarly Innovations, great strangers to the Word of God, and the Primitive Church, Exomolog. Sect. 3. Cap. 2. as Transubstantiation of the bread and wine into the body and blood of Christ, Invocation of Saints, Veneration of Images, Prayers for the dead, & Purgatory, Indulgences and public services in Latin, nay, Rush. dial. 1. sect. 8,9, 10,11. the generality of Romish Ceremonies, and that we must believe there to be necessary forsooth, and that they were ever used in the Church of Christ. Now this is but to revive the old trick, by which they still endeavoured our revolt to their Religion, viz. by making us disbelieve the perfection of the Scripture, & that we must for a supply receive their Traditions, as that unworthy Faction of Trent says, Sessio 4. Decret. 1. Pari pietatis affectu & reverentia, with the same holy regard which we give to the Scriptures, concluding absurdly, that because some silly people, and others disaffected to our profession, by the trouble of worldly temptations, that have happened of late among us, are unwarily inclined towards them upon shallow or perverse grounds, therefore few or none of us understand the Truth of our own Principles, or the impertinency & danger of their bold additions; or, as if because they had no mind to remember, it being to their grief, that therefore we have forgot that Bishop Jewel did long since show them, that for six hundred years after Christ, the Church taught not many of those things, which Rome did in his time; and as if Doctor Featly had not put the Jesuits to a loss, to prove, that for the first five hundred years, there was any City or Parish, in which there was any visible Assembly that taught the Articles of the council of Trent. As if we did not know by their writings, that the Fathers acknowledged the Perfection of the Scriptures, that we were at last by some strange Accident grown so foolish, as to take their corrupt present party for the Catholic Church, or that they could make us tamely believe that we differ from the ancient primitive institution, if we reject their Innovations, or as if we did not understand their horrid uncharitableness, which denies salvation to those multitudes of Christian Churches and Nations in the world, that receive not their new doctrines, and also as absolutely necessary, though they have no testimony of antiquity, and are contrary to Scripture, and therefore for ourselves, were as much afraid of their Excommunications and sentences of damnation, as we should be in danger of burning or hanging, if they had the same power over us now, which they cruelly executed in Queen Mary's days. But I will insist no further upon this discourse. Some attempt the disgrace of the Scriptures another way, making the pretence of the spirit an argument of the imperfection of holy Writ: and of such I think it is no offence to affirm, that they do not consider what they say. What good man ever denied the necessity of the help and guidance of the divine Spirit? We stand not in so much need of fire and water, as of God's Grace and Spirit; but what wise man ever made this an argument of the Scriptures imperfection? but such a proof as this serves the inconsiderate, God helps us to understand the Scriptures, & therefore they are an imperfect Revelation of his will. And if the Spirit be pretended further than so, i.e. to teach us other neeessaries to salvation, besides the Gospel of Christ. I answer, that this is such a spirit, as was not promised to the Primitive Church, no nor the Apostles, for the spirit was to lead them into all Truth, John 14.26. but by bringing to their remembrance what Christ taught them, and that was enough. As Christ had received a commandment from the Father what he should say. Joh. 12.49. so he gave the words to them, which he had received. Joh. 17. 8. all of them. Joh. 15.15. all things that I heard of my Father, I have made known to you. So that those which pretend the assistance of the spirit for divine teaching, & neglect these incomparable directions, do not well know what those words, The assistance of the spirit, do signify, and so slight that, which they pretend to desire. For the Scriptures given by inspiration of the Holy Ghost, and written by his instinct for our instruction, are a great part of his assistance, and are therefore most truly called by the Italian Poet. Dante. — La larga ploia Dello spirito sancto, ch'e diffusa In sù le vecchie 'en sù le nuove coia. i.e. a great shower of the holy spirit poured down through both the Testaments, for the refreshment of God's Church. These few things designed to do honour to the H. Scriptures, I humbly devote unto you. That approbation which you have bestowed upon them already, shall be to me a sufficient defence against any petty froward dislike. I hope they will be more acceptable to good men, and that, the business to which they are destined, will be more effectually promoted by your recommendation. I have only further to pray that God would continue your prosperity, and this I do, not referring only to your particular capacity, though that well deserveth my best wishes, but also to your public; looking upon you, if I may use the Emperor's words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Your private welfare is a great public good. May those which wish you ill, repent, and instead of doing you harm, may they receive that benefit, which you are never unwilling to administer, as any opportunity presents itself to you. Julian and some others used to despise the Galileans (so they termed the Christians) for fools, and to make them more such, they interdicted their children the use of Schools, intending by, this means to deprive them of that wisdom & divine accomplishment which ariseth from true learning. It were a shameful thing if Christians should grow so silly now, as to choose that for a privilege, which he forced upon them, and they resented as a grievous affliction. God of his Grace preserve both the Universities, till education be no necessity, and the want of learning no imperfection; which is and shall be the daily prayer of Eton Coll. Aug. 16. 1650. Your most affectionate and faithful Servant, NATHANAEL INGELO LUKE 16. 29. Abraham saith unto him, They have Moses and the Prophets, let them hear them. PArables are vocal hieroglyphics, lively images of useful Truths, fitted for instruction. Like Pictures; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they are drawn in the proportions of some real thing; and they do, as the Epistle to the Hebrews saith of Moses his shadows {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Cap. 8.5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, by way of type and resemblance they do minister to the knowledge of heavenly matters; a way of teaching very much used by the great Bishop of our souls; who did, by this kind of discourse, appositely set forth divine things, making fescues of known earthly resemblances to point to spiritual and heavenly doctrines, Joh. 3.12. If I have told you earthly things and you believe not, how will you believe, if I tell you of heavenly things? Many of these were so plain, that they had no veil, but their plainness; by reason of which, many that pretended to be great enquirers into profound mysteries, could not perceive any wisdom in them, that is, they could not see wood for trees, nor discern truth, unless it were hid a little more under Philosophical shadows: as if Christ came not to save sinners, but to teach Philosophy to those, who had more already than they made use of, to the right end It is true; some of them were more obscure; and good reason; both to hide the truth from such who had more than once shut their eyes against it: (and why should not God punish malicious winking with just darkness?) and to make good men inquisitive; and to them they were never useless, both because Christ was pleased, for the most part, to add the interpretation, and the lovers of truth were always more incited to inquire: that so they might see the Picture, which hung behind the curtain. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. It slugs the affectious of lovers, if their desire may be obtained with a slight endeavour: as the learned Deacon said of old, who, speaking of the rich sense treasured up in the Scriptures, requiring the search of most careful meditation, breaks forth into these expressions. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. O abyss of rich notions, inviting all that are willing to draw as much truth as their vessels will hold, though not as much as thy Sea contains. Were the secrets of Philosophy hid in Figures, or locked up in such Labyrinths of Discourse, that none could come at them without a clue; that one might say of them as Aristotle of his books, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they were, and they were not divulged. Nay, must the mystical rites of superstitious and idolatrous worships, have their masks, lest they should be prostituted to vulgar contempt by naked representations? which there was great reason to fear, if they had not hid their baseness with thick curtains; Now, though Christ's doctrines need no veil for such respects, for they blush not before the sun; yet, why only should the pearls of incomparable price be exposed to unworthy swine? No, Christ justly hid the mysteries of his kingdom f●on the malicious, and wisely put the plainhearted upon the study of their own concernments, for, though he hath laid plain before them, whatsoever is necessary, yet, by seeking, they find more of that, which is next to necessary (i.e.) very profitable, and so perfect their understandings with abundance of Truth, and more firmly establish their Faith, by the consideration of it; and either of these payments, is a sufficient price of their labour: so much of Parables in general. Now, though this paragraph (beginning verse the 19 to the end of the Chapter) be not expressly called a Parable, as many others, which are unquestionably such, are also set down without the name; yet, I cannot understand it otherwise. For, what tongue could Dives have, whose body was in the Grave? Or, what fingers should Lazarus dip in water, who was unbodied? Do flames of material fire burn souls, or singe our thoughts as they pass through them? The great Gulf denotes a hindrance of converse between blessed and damned spirits. What comfort can the just, made perfect, give to those, who are, not only condemned, but executed? To upbraid the miserable is a thing unspeakably below the temper of the blessed, who are so because they were forgiven; and now their tranquillity is freed from the groans and cries of the damned, as a most unacceptable disturbance. It is unlikely that those which are in Hell make prayers to the Saints in Heaven; so that, what is set down as spoken, signifies only what was fit to be said, if any words were to be made of such matters. Our expectation therefore from this Scripture must lie upon that, which is indeed the main of all Parables, The scope to which it was directed: and here Christ teacheth two things. 1. That a poor man whose soul is rich in goodness, though he be distressed in this world, shall one day be carried into the Regions of Repose and bliss: and the luxurious unmerciful rich shall suffer ineffable torments. 2. That observance of the directions of the holy Scriptures, is the right way to escape those torments, and to be made partakers of rest in Abraham's bosom; that is, true happiness. My design is upon the latter, which lies fair in the verses read. For, our Saviour, representing man's foolish afterwit by Dives his request, that Lazarus might rise from the dead; and, with relations of strange things in the other world fright his brethren from their sins, doth also show the true way to the Living in Abraham's answer, They have Moses and the Prophets, the sufficient guidance of the Scriptures; and if they will not follow that, there is no reason one should be sent from the dead, to preach to them, neither if one did come, would they heed him. Now, lest any should stumble at the threshold of my discourse, before I go any further, I will remove a scruple or two, which may possibly lie in the way. Once is, Why do you say, Object. 1. the guidance of the holy Scriptures? so the New Testament is included, whereas it is said here, only Moses and the Prophets, that is, the Old Testament? I say the New Testament also because Moses and the Prophets direct so, Answ. and that is a good warrant: to observe the direction of the New Testament, is a great piece of the guidance of the Old. As for Moses, he wrote so much of Christ, that, when he himself disputed with the Jews, he thence convinced them of malicious unbelief. Joh. 5. 46. Had you believed Moses sayings, you would have believed me, for he wrote of me. What did he write? you may read in his book called Deuteronomy these words, Chapt. 18. 15. God will raise up unto thee a Prophet like unto me, of thy brethren, according to thy desire, and I will put my words into his mouth, and whosoever will not harken unto the words which he shall speak in my Name, I will require it of him. The single-hearted Jews, aware of the divine truth of this prophecy, were guided, as the Magi, by a star, to Christ. So Philip and Nathanael, true Israelites, embraced him, saying with joy, Joh. 1. 45. We have found him of whom Moses wrote in the Law. Whom when the degenerate Jews rejected, the wise Apostles reproved them from the same Moses, quoting the forecited words; as we see, Acts 3. 22. therefore well might our Saviour say, Had you believed Moses? that is, Had you been, as you pretend, true children of Abraham and genuine disciples of Moses, you would not have disowned me, whom Moses acknowledged for his Master, and esteemed so worthy of honour, that he counted the sufferings of Christ greater riches than the treasures of Egypt. For, as Abraham saw my day afar off, and rejoiced, so, Moses knew the liquid Rock, which followed them in the Desert was, (i.e.) did signify, Christ. The Prophets also told the same tale, Mal. 4. and Malachi that brought up the rear, and clasped the Old Testament, bade the Jews expect the sun of righteousness, which was to rise and spread his wholesome rays like wings of salvation over the world. This was written in the close of that economy: since therefore Moses and the Prophets told us the desire of all Nations, whom they had long waited for, was coming; and bade the people to prepare his way, by fitting their wicked hearts for so great a comfort, whofoever doth not receive Christ's Gospel, doth not hear Moses and the Prophets: Neither do they consider the great reasons which they afford to convince us of this matter. For they taught that Christ was to be the light of the Gentiles, and the Glory of Israel, and this in a sense so raised, that the former glory stood valuable by it in no degree of comparison. He was to fulfil the prophecies, which had been but glorious vanities, if he had not made them good. He was to chase away shadows, and what is the day to night? To heighten their motives with better promises, and take off the false Comments, which had crept upon the Law by the iniquity of the times, viz. the carelessness of the people, and the wickedness of the Pharisees; so that the New Testament must not be left out. But than one may say (and some have been as foolish as to say it; Object. 2. ) We do not care for Moses and the Prophets, we have no need of the Old Testament. This is to run upon the other Answ. post of the door. He that is no better advised, is just like a man, who having a great cause depending, is resolved, let it go right or wrong, he will use but one witness; he can have more, but he cares not for them. We do not use to burn the Records of our Ancestors, nor to cut in pieces the evidences of our lands, nor the counterparts of deeds. He which values the possession of truth, will not easily part with one of its best witnesses. The Scripture saith as much as one can well desire in this point. Moses and Elias appeared in the transfiguration of Christ, and were witnesses of his glory, The Gospel is his spiritual transfiguration, and unto that Glory they bear a full and well agreeing witness. This spirit might murmur thus, Why could not one Cherubin have served to cover the Mercy-seat? God put two, whose faces were towards each other, and their wings did meet. So do both the Testaments spread their golden wings over our Throne of Grace, Christ Jesus. What is thus said of the Old Testament, we easily learn of Christ and his Apostles, who acknowledged the usefulness of its divine Truth, whilst they proved their assertions by it; nay, they declared nothing but what the Prophets foretold, and longed to have seen; by which it appears, that God hath so put them together, that it is devilish to attempt a divorce. The Apostle Paul did not only advise Timothy to read them, 2 Tim. 3.15. but told him that they were able to make him wise to salvation; (i.e.) were full of divine instructions, and as fit for the Jews to walk by towards heaven, as the morning light is for a traveller to begin his journey, and as to himself, he professed that he had great consolation and hope through the knowledge of the rare instances of the Old Testament, Rom. 15.4. in which he saw his hopes verified. Who would destroy such famous memorials of Truth? and, writing to the Ephesians concerning the Church under the New Testament, which is an habitation of God through the spirit, he says it is built upon the foundation of the Prophets and Apostles, Christ being the great cornerstone. Eph. 2. 20. When wise men pull stones out of the foundations of their houses, then good Christians may reject the writings of Moses, and the Prophets. So having reconciled two that were never at odds (only some weak, or ill-minded people seek occasion to put difference amongst near friends) and having proved that neither are to be refused as superfluous, it remains to show, (for some doubt it) that both are enough, and of that we have this fourfold assurance. 1. As they are Perfect Counsels of excellent wisdom, concerning the way to happiness. 2. As they are strict injunctions of Divine Authority concerning our Duties. 3. As they contain the strongest proofs of our Obligation to these Duties, and such as are nowhere else, and so are the best persuasions to our Wills. 4. As they are a Proposal of all these Truths to our understandings, in a way of most fair and full credibility. 1Arg. They are perfect Counsels of excellent wisdom concerning the way to happiness. They are a full advice, and a most exact Method of attaining bliss, prescribed by him who is the Way, the Truth, and the Life, or the true way to Life, What lay scattered in many places, and must have been gathered with much care, and many collections, difficult to our short apprehensions, often tired, and so missing, it may be, what was not much further than we had gone, is here comprised to our hands in a perfect summary. Truths, otherwhere hid under much Rubbish, and mixed with many mistakes, are here pure and clear in the spring, not mudded with careless or beastly feet. What is obscured in others by natural weakness or affected stile, is here plain enough through the superintendency of the Divine spirit. So that good men may here expect whatsoever is true, wise, necessary or useful. There is no plant of righteousness, no wholesome herb in the world, but it was carried out of Christ's garden (who planted them in Paradise?) and therefore he might well put them in his Gospel, they were his own, and when they were scattered, he gathered them together again: as God showed his regard to the Decalogue, by writing it the second time, after Moses had rashly broken the first Tables. After God had spoken by several parcels, and after divers manners by the Prophets, at last he sent his Son to perfect the book, write it full, and seal it up: and this is so well done, that whosoever shall add any thing, instead of mending the work, and doing the world a courtesy, he shall but bring a curse upon himself: for Christ hath made it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (i.e.) a perfect Canon. Now that appears thus. Mat. 17. 5. God hath declared Christ to be our Prophet, Joh, 12. 49. commanded us to hear him, Colos. 1. 19 told him all his mind concerning us, laid up in him all the treasures of divine wisdom. Joh. 15. 15. He told his Disciples, all that he heard of his Father, Mat. 28. 20. bade them go and preach it, Mar. 16. 15,16. and promised salvation to all that should believe it. Acts 20. 27. Paul professed that he had declared the whole council of God in his preaching, gall, ● 8. and pronounced a curse upon any Angel, that should bring another Gospel. The Evangelist Luke wrote all that Christ taught till his Ascension, Acts. 1. 1,2. Joh. 20. 31. and Saint John added as much concerning the miracles of Christ, as was enough for motive to faith. From all which we argue, Christ was in the bosom of the Father, and knew all; he came from thence and told all, his Scholars at his command preached; and, for the benefit of future times, wrote all. We acknowledge they did, received their books, and are satisfied; only the Papists and some other heretics, that they might have the honour and profit to make the supply, say they did not; but who will believe them? when Christ says, Go and preach what I have taught you, and promiseth salvation to those which believe that and no more. They will make pretty work, that after this appoint other necessaries to be believed, (I. e.) such necessaries to salvation, as one may be saved, and not believe them. Now whereas 'tis objected, Object. That Christ no doubt taught his Disciples all things necessary, and it may be they wrote them, but they are lost; however they were trusted with the Church, and that is to supply the defects of Scripture with unwritten Traditions. Those which say this would deserve less blame for their boldness, Answ. if either they truly honoured the Church, as they pretend, or we read not the Scriptures, or if, reading the Scriptures, they told us their own imperfection, and gave notice of a Church entrusted with a power to supply their defect. But they honour the Church just as Haman did Mordecai; he would never have said so much should have been done to him whom the King would honour, but that he thought himself to be the man. And if we did not read the Scriptures, their lie might be more easily swallowed. For they declare a perfection as to all necessaries, and so these men peradventure speak worse than they thought at first, for they make the Scriptures, not only imperfect, but liars. But, as it should have been difficult to say such things (for men ought to speak the truth) so, it is harder to prove them, for the holy Scriptures, and the all-wise Providence are not so easily slandered. Not the Providence of God: for, as he was careful to give us sufficient means of salvation, and hath preserved many things which are not necessary, but because they were written, would he not preserve what was necessary to be written and preserved? And, if he had meant to send us to the Church upon this Errand, he would certainly have told us where she dwelled. It were as bad as no direction, to say there is a certain advice for you locked up in a chest, kept in terra incognita, (i. e.) nobody knows where. Abraham had given, if not misadvice, yet but imperfect direction, when he said, Hear Moses and the Prophets, if this were the business. The Scripture says enough to vindicate itself, and to give satisfaction to all considering men. That very place which they would suborn, to speak against itself, resolves against them. Joh. 20. 30,31. There are many more miracles which Jesus did, but these are written, that you might believe. If one question what they were which are not written, that doubt must remain, as to the particulars, for it says nothing of them. But it can never be proved, that these which Rome would obtrude upon us are they; much less that they are necessary; for the place asserts those which are recorded to be enough. The spirit of Truth doth often leave men to their wilful mistakes; the Text speaks of miracles, and they quote it for Doctrines. But that the Scripture hath no defect in this point, a man may soon see; for, let anybody compare the Provisions which are in the Scripture with his own necessities, and if he be not supplied there, we may safely say, he hath some want, that is beyond the case of men that need nothing but salvation. As to salvation, we need instruction only in three points, and there we have it. 1. As to God; and for that the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} hath suffiently declared to us his Nature and his Will, what he is, and what he would have us do, and what we may expect, How he will be worshipped; How we may partake of his love, continue in it, and be happy in him. 2. As we relate to others, he hath taught us how to behave ourselves to them in his most perfect Rules, Love thy neighbour as thyself, Do what thou wouldst have done to thee, and what thou wouldst not have done to thee, do not to another. These he hath explained in special precepts, so filled with all necessary instances of Duty, Justice, and Charity, that well may a wronged man complain of his brother's injury, but not of Christ, because he did not forbid him to do it. The murmuring poor may complain of their hard-hearted neighbour, but not of Christ for neglecting to command Charity. He hath bid us imitate the Father with Charity as large as the sunbeams, to forgive love, and help our enemies, and overcome all evil with good. 3. As to the Government of ourselves, how discreet and prudent would that be, if we followed Christ's directions? He, if any, taught the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the right estimations of soul and body, that we are, what we are, most upon the account of soul, whole nature and duration he hath declared and taught to provide for immortality. He hath also chalked out the proportions of worldly cares, the measures of our passions. Both the roots of Passion are secure, if we keep his rules for Desire and Anger. One may say to all other physicians, not only, How imperfect are your cures in comparison of Christ's, but how short your prescriptions? what soberness of mind? What Temperance, Meekness, and Peace, are the products of his precepts? He which reads Christ's words duly, is perfectly instructed to every good work. He that hath lodged these provisions in his soul, may bring out of his treasures new and old, like a Scribe throughly instructed to thè kingdom of God. So that if the Grace which Christ hath brought to light in the Gospel, hath taught us godliness, righteousness, and Sobriety, we may say with Tertullian; Lib. de praescrip.. adversus Haeret. Nobis curiositate opus non est post Christum Iesum, nec inquisitione post Evangelium. Hoc enim prius credimus, non esse quod ultra credere debemus. The Scripture is so far from defect in this kind, that it is redundant; we have many things, very profitable added, besides the necessary, and both these more than once, or in one book. See a strange appetite! when men have more than they will do, though it be necessary, yet they would have more to do, though it be not necessary; nor it may be at all profitable. What folly is this? This is a design not to be keepers, but makers of commandments, praeceptorum emendatores, as Hilary calls them; not to do God's will, but serve their own! Our saviour's words do easily accommodate themselves to such people, You teach for doctrines the Commands of men, and make the word of God of no effect by your Traditions. Arg. 2. But at what peril any can add to God's word, the second Argument will show. which is, That the Scriptures are also strict injunctions of Divine Authority concerning our duties. The reason of our faith and obedience to the Scriptures, is resolved into their divine Authority, which as it is the greatest of all; so upon less we may not depend. Of his Authority we may truly say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Pind. God is infallible in his understanding, faithful in his declarations, and so highly deserves our Assent. He is Almighty and most true, and therefore we believe and hope in the promises of his word. As God, he hath a Right to command, and we as creatures are obliged to obey, and so we receive his commands. God's authority only could justly make us believe, obey, and fear, what is there declared, promised, commanded, and threatened. There is a place of Scripture which the Papists do impertinently allege for the obscurity, (i. e.) the dishonour of God's word; which as it is nothing to their purpose, so it doth most excellently serve to prove what we have in hand. 2 Pet. 1. 20,21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Knowing this first, that no prophecy of the Scripture is of any private interpretation. The design of the Apostle was the same with mine, to exhort Christians to give heed to the Scriptures, as such Oracles which would not deceive them. He affirms the prophetic word surer than a private revelation, which he, James & John had in the Mount, and commends the diligent heed they gave to it, till the daystar should arise, peradventure till the truth of the prophecies of Christ shined forth in their accomplishment. But the stress of all this hope in the Scriptures, lies upon this, that none of them were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of pri 〈…〉 impulse; meaning, as Saint ●aul says in other words, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 2 Tim. 3. 16. All Scripture is divinely inspired. And this appears by the verse that follows: Vers. 21. For the prophecy came not in old time by the will of man: but holy men of God spoke as they were moved by the Holy Ghost. So that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies they are not of men's private will, but from the divine spirit. The Prophets did not go on their own head, as we say, but on God's errand. When God reproved those that went without his bidding, he says thus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I sent them not, Jer. 23. 21. and yet they ran: So that the sense will be, those holy men who delivered the Scriptures, upon which you rely, w 〈…〉 ot what came into their minds as from themselves, but they set down God's will. The other sense of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for solution or explication, in which some worthy persons do take it, and in which sense it is used in good authors (for so Jamblicus in the 21 Chapter of his protreptics, being about to expound Pythagoras his short precepts, says, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I will give the exposition of every precept:) is so far from disagreeing with the former, that it is a necessary consequence from it, as the best ground: for if the Prophets delivered not their own will, but God's mind, we must not resolve them into our sense, but take his. The Scriptures were given to express God's meaning, not to have ours impressed upon them. So that take the word in any possible sense, this place is pitifully urged against the plainness of the Scriptures, unless we imagine that the Apostle should urge good men to trust the Scriptures, because they could not tell what they meant; which as it is most absurd to his purpose, so all that it does afford for argument to prove the obscurity of the Scriptures is but this, Because a man will not let me put what sense I please upon his words, therefore I cannot tell what he says, But as we see what little reason there is for that triumph in which the Papists bring this particular Scripture to accuse the whole of obscurity (for it neither speaks of their obscurity nor plainness) so we see by it, how great reason we have to believe the Scriptures, since their authority is from God. It is a plain consequence, since the holy perimen neither invented them by their wit, nor writ them of their own will, but delivered God's sense at his appointment, that we ought to give them all possible credit and observance. But what should I speak of men's authority, or of believing Moses, the Prophets or Apostles upon their own account? Moses was but a servant, and once so disobedient, that for it he was kept out of Canaan, and if his design had been to have had credit for his own authority, he would never have lessened it with that story. The Prophets were subject to like passions with ourselves (i.e.) they were men. The Apostles were weak in themselves, and so far from being the New Wine of the Gospel, that till Christ had strengthened them with new principles, they were like old torn bottles, they could not receive it. But this hinders not their acceptance, their authority is from God. He took the stammering Moses; and made him a God, (i.e.) a divine teacher to the Church. Moses was conscious of his own inability, and loath to stir, but at God's command he took up his bundle of ceremonies, and carried an umbrella to the Sun of righteousness. The Prophets, as was said just now, spoke not of private impulse, but God spoke by the mouth of his holy Prophets ever since the world began. The Apostles were commanded to stay till they were clothed with power from on high, and when they had that divine accomplishment, they preached, and Christ whom they preached, was believed on in the world: So that it is great reason we should believe their writings, for they are the word of God. If any ask, How does that appear? I answer, By three divine seals annexed to them, and a peculiar signature or mark of divine authority, which I do not find in any other book. 1. The spirit of prophecy, which foretold such things as are beyond the skill of nature, and art to foresee. 2. The power of miracles which performed such things as are above the power of nature, and art, to do. 3. The resurrection of the great Preacher of the Gospel, Christ Jesus, after he had been dead and buried three days. 1. The spirit of prophecy which foretold such things as are beyond the skill of nature, and art to foresee: I call the first seal. All the world hath acknowledged divinity in such prescience. The Latins made known their sense of it to be such in the name by which they called it, that is, Divinatio, and they and the Greeks both confirmed, this opinion, by offering sacrifice when they consulted their Oracles concerning things to come. Men can foresee what is visible in the causes, and curious eyes will discern that which is hid from common sight: but to foretell future contingents, as we call them, is a thing not to be done but by extraordinary communion with God. Isaiah by this divine prerogative, put the heathen Idols to a nonplus, Declare things to come, that we may know you are God's. Nebuchadnezar's Magi would have been as much to seek for the true interpretation, if he had told them his prophetical dream, as they were for the dream itself, when he had lost it, which a penman of the holy Scripture found out and interpreted; and they confessed the Truth, that it was only by the power of the immortal God. Of this testimony the Scripture hath abundance of instances, and though they be not so common in the New Testament, there is good reason for that, because then was the time of accomplishing predictions; and therefore it says, This is the acceptable time, behold the Lamb of God, &c. To foresee now was to overlook, yet this spirit also appears manifestly in the Gospel, both in Christ and his Apostles. Who hath not read the twenty fourth of Matthew? where the whole progress of the Gospel is foretold, to wit, that it should be preached to all nations by the Apostles, that they should be questioned before Rulers and Judges about it, that Jerusalem should be destroyed for disobedience to it; and since the prophecies which concerned Christ the Messiah, were concredited to the Jews, Christ did let them see the Justice of their destruction, because they knew not the day of their visitation, though all the marks of prophecy concerning it were visible, Christ himself often holding them before their eyes; A deplorable sign of a ruinous state, a fatal blindness. Hesiod. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Miserable wretches! how can they escape destruction? they neither see what is good for them, though it be laid before their eyes, nor give heed to those who for a long time warned them of their danger. That the Apostles of Christ had this spirit also, is manifest by their respective writings. 2. The second seal is the power of miracles, that is, such things as are above the power of nature, and art to do. Miracles are demonstrations of the divine presence in a way extraordinary: Nothing can produce an effect above the power of its causality. Those things which Christ performed, transcend all ordinary power, A privatione ad habitum non datur regressus naturalis. But he raised the dead, Lazarus also was buried four days. As he spoke as never man spoke, so to make his works parallel with his words, he did as never man did, It was never so seen in Israel. Nicodemus inferred right, he did such things as no man can do, unless God be with him; meaning, above ordinary concourse; and therefore added rationally, We know thou art a Doctor sent from God. It was a double argument of the Messiah, which Christ sent to John by his disciples in his symbolical answer, The blind receive their sight, the lame walk, the deaf hear, &c. (i. e.) such things as were not only for●told, but miraculous. It is true, Mountebanks may play tricks, and cunning men put cheats upon easy people, so the Thessalians, knowing the time of Eclipses, made their ignorant neighbours believe, that they pulled down the Moon with their verses; but by which of their Devices, nay, by which of Hippocrates aphorisms may one learn to cure a lame man with one's shadow, or a fever with a handkerchief? What is further to be said in confirmation of this proof, I shall bring in by and by to discredit the mock-miracles of some heathen pretenders quoted in opposition to Christ; only here I may add these two things concerning such Devices. 1. That they are not only a testimony of the world's opinion concerning the Divinity of miracles, but also a tacit confession that Christ did them; As counterfeit coin speaks the use of true money. If there had not been such a way of proof, why did they ape it? 2. That they were foretold by Christ and his Apostles, and so people were not only forewarned of a danger, but confirmed in the belief of the Truth, when they saw the predictions written concerning Impostors exactly fulfilled. For as the predictions and prefigurations of Christ by the Prophets, made way for his reception, when he came as the true Messia, so the predictions and predescriptions of Antichrist, written by Christ and his Apostles, gave argument against them, when they came accordingly to be Impostors. 3. The third seal is the Resurrection of the great Doctor of divine Truths, after he had been dead and buried three days, And here behold the incomparable wisdom of divine Providence, which brings day out of darkness, and turns the shadow of death into the morning, the death of Christ (a great piece of the mystery of Redemption, for his blood was shed for the Remission of our sins) put a doubt upon his doctrine, and staggered his Disciples. But this cloud made only way for a more illustrious appearance of his Truth, for the Resurrection took off all doubts arising from his death, and his Gospel gained confirmation, as a Truth doth from a clear answer, to a strong objection. Indeed it was to be feared, that the doctrines of Christ would have lain in the dust, if he had not brought it forth with his own Resurrection: and therefore Saint Paul doth well say, that he was strongly declared to be the Son of God, Rom. 1. 4. by the Resurrection from the dead. Indeed his murderers persuaded the soldiers with money, to affirm that his Disciples stole him from the grave, but how came they to steal his soul into him, and to steal a power from his life to work miracles in his name? It is possible to make a lie, but impossible to hide it in so great a matter. Why did none of the Antichrists rise out of their graves, and confront those which adhered to Christ, and after forty days' converse with worthy persons by a glorious ascension before competent witnesses endeavour to get belief in the world? No, no, God will not be a witness of falsehood. Besides these, there is also a peculiar kind of signature or mark of divine authority upon these writings; one may think that God's character, which men never usurped (i.e.) dreadful threatenings pronounced against such as should disobey this Revelation. What Philosopher ever used the mode of such Authority? for the things menaced; what Tyrant ever mentioned them? or if he had, the Majesty had been ridiculous. eternal punishments! poor men! when they are so ill minded they can kill the body, but that is all they can do; God says, fear me who can cast soul and body into Hell. What man ever stamped that Image upon his book! There are most becoming the divine Majesty, for they are not only Authority, but full of wisdom and love; for since fear was a tool meet for God's work, he made fit matter for it, and in the use of these threatenings, the great Father of the world threatens his children, that so by a wise fear they may escape the feeling of his Rod. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And as the same Poet says excellently in another place, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. He punisheth in love, and his threatenings are in their natural tendency wholesome, since God hath among many other things formed them for our preservation. threatenings are prudence and love clothed with Majesty. Since men are not sufficiently frighted with being sinners, and think it not enough to see how ugly sin is in itself, God sets also before them its miserable Attendants, Pale Death, Wan Fear, Grim terrors, and these eternal. Who but God commanded his servants and threatened them Hell, if they obeyed not? Fear ye not me who set bounds to the Sea, and when it swells, makes its own waves roll it in again, as a stubborn slave is pulled back by his own hair? Fearest thou not me, in whose hand is thy life, thy breath and all thy ways? who will come in flaming fire, and render vengeance to all that wilfully know me not, and disobey my Gospel? So much for the consideration of the divine authority of the Scripture. Arg. 3. The Scriptures contain the strongest proofs of our obligation to our duties, and such as are nowhere else, and so are the best persuasives to our wills. I shall number only four, and those briefly. 1. The Incarnation of the Son of God, the word was made flesh; A wonderful grace to our nature, and denied to Angels. That we might not doubt but we may go up to God, behold; he cometh down to us, his Tabernacle is pitched in flesh, I, now he is Emmanuel. God comes into our Nature to call us home to himself. What will make us like unto God, if he do not, when he is made so like unto us? Who can unfold the mercies lapped up in this Mystery? In this good Angels find wonder and joy, devil's horror and envy, but all good men the greatest occasion of love and obedience imaginable; especially if it be joined with the second consideration. 2. And that is the wonderful death of the Son of God, so made man. He offered up himself by the eternal Spirit, and shed his blood for the pardon of our sins. He took our Bond and nailed it to his cross, and there canceled it with his blood. Look up sinner and behold the guilt of thy Trespasses falling off, like the wax of a broken seal. That we the enemies of God, might learn the goodness of Reconciliation, God doth act it first, who was not engaged to it, but by the goodness of his own Nature. The Father loves, the Son dies; we are loved and pardoned, that we might see how base a thing it is to sin, be impenitent, and hate. He slew the enmity upon the cross, in his own death he killed our hate, or in himself, I, in himself, where else should he break the flint, but upon the Cushion, our hard hearts, upon his own most soft and loving bosom? 3. We have here the most excellent example of Christ, which doth secure our direction, and perfect our encouragements. Men think themselves in a good safe road, where they have ever and anon a Mercurial Statue pointing to their way, but what perfection would be added to their guidance if it went along with them? Christ doth not only show us, where we should go, as in a Map, but goes before us as a sure guide, and a comfortable companion. Si quis unquam fuerit, ille comes in via pro vehiculo est. ay, may we say, now we know what we should be, and do in these bodies, for the word made flesh hath shown us. This is great encouragement to all that are of the right brood of Travellers; for in the worse way Christ goes before, breaks the Ice, and when we go up hill, lends us his hand. But why do I point any longer unto this Sun, which from the Scriptures shines so comfortably upon all good men? 4. He hath engaged our obedience with most incomparable promises; such as he only could make, such as he only could perform. What the Pharisees said of one sort, we may say of the rest, Who can forgive sins but God? It is impossible to serve God for nothing. For he pays all his servants before hand, but he is not so content, for he will add such wages, as none can give their servants; Not Earth or tin, or poor matters in the power of Kings, but things worthy of God, eternal Life, and bliss. If these were as truly believed, as they are plainly revealed, we should find ourselves sufficiently obliged to obedience, and it concerns all that desire to be saved to look to it: but because they are so plainly revealed, I shall speak no further of them. Now if any say that these things are enough, Arg. 4. if they can be proved to be true, I hasten to the fourth particular head; (i.e.) That the Scriptures are a proposal of all these Truths to our understandings in a way of most fair and full credibility, & that appears in these three things. 1. The way of proposal is most credible. 2. The things propounded, are in themselves evidently true. 3. The expressions in which they are laid down, are plain, and fairly intelligible. No man can say, but when things are propounded so, he is fairly dealt withal. 1. First, The way of proposal is most credible, That whatsoever God says is true, is the ground upon which this assertion sets its foot, and that is such a great Truth, that it is above the necessity of proof. He which believes there is a God, believes his Veracity, and he which believes not that there is a God, hath no reason to believe any thing. He hath no reason to believe any thing, if there be not Truth. And if there be not a God, there is nothing, and so no truth. But as that foundation is firm and unquestionable, What God saith is true, I must build two things upon it, and on them the credibility of the first particular is founded. viz. 1. That since, what God says is true, we ought to receive whatsoever, we have abundant reason to believe that God did say it. 2. Whatsoever comes to us as God's word, we ought by no means to reject it, without most weighty reasons to make us think that God did not say it. 1. As to the first, Scripture is the way of proposal, (i. e.) God hath written his mind to us; now we have two great reasons to make us believe this writing to be his word. 1. Because writing was the fittest way to communicate his will to us. 2. Because since all writings need witness, that we might not doubt this to be his, he hath sent it attested by the witness of all those that were worthy to be believed, (i. e.) the good men of all ages. 1. Because writing was the fittest way to communicate the Gospel or his will to us, that appears thus; All the Nations and ages of the world, could not be present at the birth of Christ, nor be eye-witnesses of his miracles, see him rise out of grave, and ascend into heaven, put their fingers into his side, &c. what then? will they not believe unless they do? shall Christ be crucified afresh in every age, that we may see him rise from the dead? but because Christ was not to remain always below, nor come again in that manner, and it concerned the world to know the Gospel, God committed it to writing, and hath made the holy Scriptures the safe Repositories of his Truth, that is, excellent preservatives against weakness of memory, and the rust of malicious designs, Orig. in divers. Hom. 2. Monumentum Christi est divina Scriptura, in qua divinitatis & humanitatis ejus mysteria densitate literae veluti quadam muniuntur Petra. How much God was in love with this way appeared of old, for though he was pleased to converse familiarly with his plain friends the Patriarchs, yet lest his counsels should slip out of the frail minds of men, he commanded Moses to write them. Litera scripta manet. The Jews nice care of the letters was well made use of by God; for it became Septum Legis, whilst they looked to the words, God secured the sense: and how unsure all other ways are, we may perceive in that the Church hath not preserved the remembrance of Christ's miracles, which were unwritten. Language is the Garb of Truth, it comes not abroad till it be clothed in words; and since Christ was not to stay here to preach always, he enabled those whom he deputed to declare his will in several languages, that it might be understood by divers Nations, when it was spoken and heard, and because the Apostles were to die too, he commanded them to write it, and hath enabled his Church to translate it into the several languages of the world, and so they understand it being written and read. And herein God showed his care of the unlearned, who are the greater part of the world; for though they cannot read the original; yet having a Translation, which, in that it is a Translation, agrees with the Original, they receive the same mind of God that the Learned do. Why should any man be unsatisfied with this way of delivery, whereas Princes and States, in matters which they esteem the greatest, receive the Proposals of ambassadors by an Interpreter? If to read, or hear these read, be not sufficient to direct us, what shall become of the blind, who can neither read Original nor Translation? And if any think that they say a great matter against Translations, when they affirm, That we know not the signification of Hebrew and Greek words, but by the report of men. They may as well say so of our Mother-tongue; for we know not that this word Book signifies, that which men commonly understand when they hear that word pronounced, but that we are told so; shall an Englishman for this fine reason doubt, whether he can speak true English or no? or shall any child neglect his Duty to his Parents, whom he can know but by Report? Behold how many ways can the divine Providence use one thing? The first division of Tongues broke a foolish attempt of scaling the skies; This second furthered a Noble design of lifting us up the right way to Heaven. By the courtesy of so many Translations, the Holy Ghost appears again in cloven Tongues. Those men which would make us believe the written word, is no fit Rule, because everybody skills not the Hebrew and Greek, do not only say that they are not a rule to us, but that they were not to the Jews or Grecians. For it is probable some Jews, and more than probable, that many Greeks could no more read Greek or Hebrew, than many now can read English: and how did they do? If we may be deceived by those which interpret, so might they by those which read. But if they say, as they would fain have it, that the Jews had an infallible spirit, then it's lawful to ask where he lay asleep, whilst the Jews, being wickedly misled, rejected the Messiah? 2. As the Scripture was the best way, and therefore most likely to be made use of by the wise God, so that we might believe that he did, We have the testimony of all that were worthy to be believed, (i. e.) good men in all ages. The first age saw things, writ the truth, and so witnessed to it. The next age received, believed, and obeyed the truth, and expressed as great effects of the power of it, as the first, and so on. So that we may say as Saint Paul to Timothy, We will mind the Scriptures, knowing of whom we have received them. Those who could not be willing to deceive themselves (for they ventured this and the other world on't) and they which did so, what design could they have upon us? 2. The second assertion abovementioned is, that whatsoever comes to us as God's word, we ought not to reject it without weighty reasons, to make us think he did not say it, Against the Scriptures, we can imagine but two things objectable in this point. 1. Invalidity in the evidence given for them. 2. Sufficient counter-witness against them. 1. As to the first, what can invalidate the evidence? Insufficiency can be imputed but upon two accounts, either they know not the things they wrote, or they did not write the truth they knew, as some heretics said in Tertullian's time. Libr. Contra Haeret. Solent dicere non omnia Apostolos scisse, eadem agitati dementia, qua rursus, convertunt, omnia quidem Apostolos scisse, sed non omnia omnibus tradidisse, in utroque Christum reprehensioni subjicientes, qui aut minus instructos aut parum simplices Apostolos miserit. They use to say that the Apostles knew not all things, and being acted by the same madness, they confess that the Apostles might know all things, but that they did not deliver them; in both reproaching Christ, as one that sent messengers, which either knew not their errand, or were not so honest as to deliver it. What did they not know? how could they but know? they were the Disciples of Christ, or such as conversed with them. Quis integrae mentis credere potest eos aliquid ignorasse, quos Dominus individuos habuit in comitatu, in discipulatu, in convictu? &c. They were such as walked with Christ, eat with him, or were scarce ever out of his company, or such as wrote from the mouths of these, & therefore they knew: and that they should not relate truly what they knew, what can make any wise man think? What, would they lose their present fortunes, and capacity to all worldly advantages, and expose themselves to all contempt and cruelty for what they knew to be a lie? and this too only to please themselves in writing Christian Religion, which of all things doth abominate a lie? 2. There is no sufficient counter-witness against them, none ought to be esteemed such but the first age, and that affords none, for they saw the things done, and many wrote them, and their pens did but bear witness with their eyes; and the rest saw them or might see them. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Luke 24. 18. Art thou only that one of all that sojourn in Jerusalem, that knowest not these things? or though thou dost but sojourn there, how canst thou be ignorant of them? for they were not done in a corner, as Saint Paul said to Agrippa. They were of a public cognizance, and notoriously known, which had almost persuaded him to become a Christian, which how was it possible, if they had not been perfectly void of all suspicion of falsehood? For the next age, who can imagine, but they would have hissed them off the Stage, if they had acted any thing but true stories? Could the second age, which saw not the things themselves, be seduced to believe them, when they were against their worldly interest, and such things, as they which related them; could not prove to be true in an ordinary way, but that they had good assurance that they came from God? So that what any rail afterward, is of too late a date, to signify any thing to wise and good men. Who ever of any credit; nay who at all wrote against Christ, as the Apostles wrote for him? What they saw with their eyes, or heard with their ears, as Saint John, Joh. 1.1. or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Saint Luke. Luke 1. Even as they delivered them unto us, which from the beginning were eye-witnesses, and Ministers, of the word. Christ had three famous Ranks of enemies, and they gave their testimony for him, Jews, Devils, and Heathen Philosophers. 1. The Jews were his sworn enemies, and when they brought Christ or his followers before Magistrates, they accused them of civil sedition, or for speaking that which they then owned, but not for forgery, as we read in the accusation of Christ at Jerusalem by the High Priest, and by Tertullus Oration before Festus. The Magistrates, though most of them had a mind to please the Jews, and were few of them such as they should be, yet they only commanded them to preach no more in that name, but not reproved them for lying, which to have done, would have been as vain an attempt, as the former proved. For they were no sooner gone forth, but they preached Christ, and confirmed the truth with miracles, as we read in the Acts of the Apostles. Besides this, the Jews in their books say so much for him, that they are a proof against themselves of falsehood, in what they spoke against Christ. They confess him to have been a great Prophet, and to have wrought miracles, (i.e.) in their opinion, he had God's witness: Joseph. apud Euseb. de demonst. Evang. lib. 3. ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) And what can any man unless malice hath made him mad, say against him, in whose behalf he confesseth, that God hath borne Testimony? But see whither malice will carry one! A man will fall rather than be supported by one whom he causelessly hates. If there be not a New Testament, what will become of the Old? Christian Religion and the Verity thereof is the only proof, that Moses and the rest were true Prophets. 2. The devils were notorious enemies, and pretended that Christ tormented them before their time with his appearance, and spoiled their devilish sport. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} yet they confessed him to be the Son of God, though he slighted their witness, if their witness was worth any thing, he had it; if they thought to lessen him by their testimony, the malice of their design was a confirmation of his goodness. But why should he own their testimony whom he knew to be liars from the beginning? so the Lacedæmonians would not have a good saying sullied with a wicked mouth. But as the Devils durst not but give Christ his due, so the heathen world had reason to believe their testimony, for they took the devil's sayings for divine Oracles, and as they saw them silenced, Iuven. Delphis oracula cessant, so the Oracle told them who did it, as it was breathing some of its last gasps. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The Hebrew child commands me to hold my tongue and be gone. Porphyry the enemy of Christ doth not only confess the former. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} O me! my Tripodes are overthrown, The true Sun puts out the false one; Buth doth also plainly confess who that Sun was; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Since Christ was worshipped, Euseb. de prepar. Evang. lib. 5. cap. 1. we lost the public benefit of the Gods. The Oracle which Julian also consulted could not speak, being choked with the bones of a Christian Martyr Babylas, who was buried hard by. Lib. de def. orac. Had Plutarch but minded this, it would have saved him a great deal of labour, which he spent in vain, to assign to many foolish causes of the defect of Oracles. Neither would he have so perverted the story, which he reports concerning the howling of the Devils upon Thamus his proclaiming, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The news of great Pan's death; as he failed by the Palodes, it was but a contradiction to himself to think any great devil was dead, and that the rest howled for him, for the esteemed them immortal spirits. But if by that great Pan the God of Shepherds, was signified Christ, the Shepherd of the Sheep, Heb. 13. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, great in his death, as the author to the hebrews calls him, (though our Translation perverts the sense of the place) who died about this time: They had great reason to howl, for by death he destroyed him that had {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the Kingdom or Dominion of death, (i. e.) the devil. for so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. He killed death, tormented Hell, and slew the murderer. For as Christ had before told us that he would, so now he did bind the strong man, the devil, and spoiled his goods, those Tripodes, Images, and the rest of the Idolatrous Luggage, were his chief householdstuff, which he took up & went his way, as Plutarch witnesseth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 3. The Heathen Philosophers bore witness to him, many of which being convinced with the demonstration of his truth became Christians. Dionysius the Areopagite, Polycarp, Justin, Irenaeus, Athenagoras, &c. They were acknowledged Philosophers, and whether they were true converts or no, they showed, for divers of them became Martyrs, I may add to those named before Origen, who when the deluge of Idolatry had overspread the learned world, was that holy Ark in which Philosophy was preserved for the service of Christian Religion; a sufficient proof of this he gave in the confutation of that railer Celsus; for he took off the danger of his blafphemies, and chastised the bold wit of his lying pen, and spoiled the heathenish hopes by undoing that foolish objection, to wit, that none but the rude multitude became disciples of Christ, they saw it was not want of learning that made them Christians, for Origen had so much, that the most learned Plotinus seeing him amongst his Auditors blushed, and after a few words abruptly broke off his Lecture. But why should I go about to reckon those stars, which gave light to this truth? and whereas 'tis said, that there were many others; which darkened all those that misled Converts could say, we may easily make answer to this. Amongst these Celsus must have the disgrace to be named first, for he was the first that wrote against Christian Religion. He denied not the miracles of Christ, but would needs persuade the world that they were Magical. But as he might learn this of the Jews, for he read the New Testament, though to a most hellish end, so there he might have learned an answer. When Christ cast out devils, they said it was by Beelzebub a Prince among them, but Christ does convince them of folly for thinking that a Prince would assist to destroy his own kingdom, and condemns them by their own Disciples, whom they acknowledged to do it by divine power; by which means they were convinced of saying nothing to the purpose, or else more than they wist against themselves. Celsus his design was not only overthrown in words by Origen, as appears in his most excellent books, but whilst he disputed against motion, Origen walked up and down, (i.e.) whilst one caviled at Christ's miracles, the other and his contemporaries did them by his Name and Prayers. So the Disciples of Christ long before by special Miracles, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) converted the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, those which used Magical Arts, and they burned their Conjuring books. Acts 19 19 It's most unreasonable to think that the Devils had a finger in this work: for the Gospel which these miracles confirmed, was their extirpapation wherever it came. So Origen having in word and deed, made a just vindication of our saviour's honour, to cut off all further objections at one blow (in the second of his books against Celsus) sets him this impossible task. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (i.e.) Let him show us not many but a few, nay but one, such as Christ was, who with the divine glory of his Miracles and powerful wisdom of his holy doctrine did so much good unto mankind, mended the world which lay in wickedness, and of the worst of men, made so many thousands good. Arnobius seeing them graveled with this, Disput. cont. Gent. lib. 1. made them a great abatement, and put the challenge with this variation. Potestis aliquem nobis monstrare ex omnibus illis magis, qui unquam fuere per secula, consimile aliquid Christo millesima ex parte qui fecerit! qui sine ulla vi carminum, &c. (i.e.) Can you show us any of the Magicians in any age, which performed but the thousand part of what Christ did? who without any enchantments, juices of herbs, observations of sacrifices, or times, did such things by the power of his great Name? Nothing hurtful, nothing destructive, but things worthy of God, full of goodness, and help to men, &c. Unto these demands Porphyry could give no satisfaction; though he took up the cudgels which were beaten out of the hands of Celsus, moved probably with indignation, to see the blood of one of his own party run down so fresh, whose head was justly not long before broken by Origen. But he resolved to express his hatred of the Christian Religion, though he had nothing to stuff his books withal, but such railing as Celsus had before him used, as Hierom witnesseth in his preface to his Commentaries upon the Epistle to the Galatians. A little after, Hierocles thinking the matter but imperfectly done, tried once more to mend it, & he went so far in the way of the former, that as Eusebius reports, he wrote again the very selfsame things which they had wrote before him. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. He stole impudently out of their writings not only the sense, but the very words and syllables, only he attempted to answer the question of Origen by naming Apollonius Tyanaeus whom he would needs put as a great Antichrist in comparison of our Saviour as equalled and excelled by his works. But the answer to him is not hard, for as the things which he opposes are no way comparable, so the evidence of of them is very insufficient, viz. the book of one single Fabler. The things were slight; for though he tells strange stories, they go far short of his purpose, being some grossly wicked, sundry of them magical devices, many pitifully insignificant, and ridiculous, all of them of contemptible quotation to frame a comparison against Christ. Some are grossly wicked, Lib. 4. Cap. 4. as his offering sacrifice to appease the Ghost of Palamedes, and his making prayers to him to lay aside his anger against the Greeks, which it seems remained still with him in the other world, & that he would give leave, that many of them might grow wise and good; and yet he himself durst not teach Antisthenes, who desired to learn of him, because the Ghost of Achilles forbade him, Ibid. Antisthenes' being forsooth one that used to speak well of his enemy, Hector. Also at the command of this envious soul, he went an Ambassodor to the Thessalians, to persuade them to renew their sacrifices at the grave of Achilles, Lib. 4. Cap. 7. which at his Mediation they did. A good man indeed, that could find in his heart to offer sacrifice to pacify the wicked souls of men that kept anger and revenge, after they had departed this life? Lib. 3. Cap. 13. Among his Magical devices I reckon his seven rings, which he called after the names of the seven Planets, which he wrote each day differently according to the name of the Planet, which the day bore. These he received of the Indians, whom Philostratus confesses Magicians, and tells many pretty stories of them, as of their Tables, Lib. 3. Cap. 6. which moved of themselves, and brought in dinner of bread, fruits and herbs, which put themselves in order, better than any Cook could do. As also of their Cisterns, two of wine, and two of water; one hot, one cold, which came into the Dining-Room of themselves, and of little pages of black brass, which mingled the wine with water, Lib. 3. Cap. 3. and poured it forth, also of two hogsheads, one filled with water, another with wind, from which they supplied the country, with showers, if it was dry, or as occasion required, with fresh air, not much unlike to Homer's, or the Laplanders bottles. These things Apollonius approved, and makes great hope concerning himself, that he should prove somebody, being one that had drunk of the Cup of Tantalus, Lib. 3. Cap. 15. that is, communicated with them in their secret mysteries, as we read in his letter to Jarchas, and what he practised according to these principles, Philostratus sets down at large. Other things were extremely ridiculous, as that in his journey to India, Lib. 1. Cap. 16. finding a dead lioness that had eight young ones in her belly. he foretold that his stay in that country should be a year and eight months, the lioness signifying a year forsooth, and the young whelps, months. How ridiculous also is that converse, which he pretended to have with the Ghost of Achilles? Lib. 4. Cap. 5. he only asked him a few slight questions concerning Homer's fabulous stories; as whether Achilles was buried according to the relation of the Poets, whether the Muses wept for him, whether Polixena was killed for his sake, whether Helen was ever at Troy, and how Greece was able to send so many gallant men against it, and lastly, whether Homer knew Palamedes, or if he did, why he did not set down his discourses? These were the five great questions which he asked Achilles, the resolution of such queries did as much good to the world, as a man got with going into Jupiter's Temple in Arcadia; for when he came forth, they said his body did cast no shadow; for which was he better or worse? These things thus storied of Apollonius, are so far from proving him equal to Christ, that they leave him a great way short of a good man. Did our Saviour seek glory by such things? did the Apostles lean upon such reeds? Or if it be said that he performed some things of better note, and particularly some great cures; I answer, so did, and so do many physicians, that desire not to be adored for it. And if he taught some good things, so did many excellent Philosophers, Heathenish and Christian, which one should foolishly compare with Christ. So that though Celsus bragged that many might easily appear like unto Christ, (but named none) and Hierocles would needs take this for one, yet we see with what little reason he did it; as to the things reported. And as they are not to be named in the same day with Christ's most glorious undertaking, and performances; so their testimony for what they are, is contemptible, one single Philostratus, Lib. 1. Cap. 3. and he confesses that what one Damis an Assyrian whom Apollonius took up in his way to India, had not very handsomely written concerning his travels; and what Maximus a Cilician added concerning what Apollonius did in the City AEgae: he gathered together at the request of Queen Julia, and so patched up his story. Alas, what is this to the testimony of thousands, and ten thousands of wise and good men, that lived in the confession of Christ, and died for the Confirmation of his Gospel. Apollonius his name for all those stories outlives his honour, neither could that writing support any great regard of him in the world; and indeed all it comes to is only a doubtful remembrance of such things as most of the world never heard of, and the wisest, of those that do, deride. Photius in his forty fourth book, as also in the twenty fourth, hath marked them with these black coals. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. (i.e.) Philostratus gathered together a company of absurd and incredible things, full of madness, mere fables, invented to please Apollonius, which none of any sense or reason would believe. And therefore Eusebius in his book entitled against Hierocles, but written chiefly against Philostratus, did justly tax Hierocles, who was otherwise a grave Philosopher, for the unreasonable credulity, which he gave to such odd relations, so insufficiently witnessed, and let him see that Christians are not such fools as he would make them, for believing in Christ Jesus, notwithstanding all that Hierocles could gather out of that book. Lest any should make objection against what I have said, as if the Honour of Apollonius depended not upon the single testimony of Philostratus, I shall add a few words. It's true, In Divo Aureliano. there is also a short story related by Flavius Vopiscus concerning the apparition of Apollonius many years after his death to Aurelian the Emperor, a little before the taking of Tyana, and that he charged the Emperor to show mercy to the Inhabitants, Aureliane, si vis vincere, nihil est quod de civium meorum niece cogites, &c. whereupon, he saith, that Aurelian, though he had vowed, upon their shutting the gates against him, not to leave so much as a dog alive in the Town, intending the utter ruin of the place, yet he only killed the Dogs, but spared all the people, except Heraclammon, by whose treachery he gained the place; and promised a Temple and Statues to Apollonius. If we grant this apparition to have been true, it is not such great matter. It was not the first time, that the devil appeared in a prophet's mantle. But we may well suspect the Truth of it, both because it is not mentioned in Aurelians letter to Mallius Chilo, wherein he gives him an account of the taking of Tyana, and why he killed Heraclammon, though he spared the rest, where it seems utterly improbable, that he would have concealed that apparition, had it been the reason of his clemency. Besides, Vopiscus, though he saith, he had this Tale from grave men, and read it written in linen in the Ulpian Library, yet grants that he believed it, the rather because of the greatness of Apollonius, which he understood from Greek books, that is, those of Philostratus, which are discredited already. And confesseth in the beginning of his story, that Junius Tiberianus, at whose request he wrote it, in honour of Aurelian, of whom he claimed kindred, bade him fill it up with lies or any thing, Scribe nt libet: securus, quod velis, dicas, habiturus mendaciorum comites, quos historicae eloquentiae miramur autores) and to take off his scruples if he had any, which he makes no show that he had concerning Truth, he told him, that he should not be the first that wrote lies among true things, many other Historians having done the same. I have made no mention of Julian called the Apostate, because I suppose his dying confession witnessed to the Truth, that he contradicted before, if that be true, which Theodoret relates, Lib. 3. Cap. 20. (i.e.) that he flung his blood in the air, not with a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Here Cyclops, drink thy wine, buth with the discontent of a conquered enemy, making a murmuring acknowledgement of victory, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Galilaean thou hast overcome. Poor Julian! {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Is thy tongue regenerated, and dost thou thus join with the Churches of the Galilaeans? which words he used by way of scorn, in one of his Epistles to Jamblicus. This I have said in part, to answer what is objected by the Heathen Philosophers, but if we look a little further, we shall find others of their own, more deserving faith, that blurred all the forementioned contradictions with sufficient reproach; by reporting much more against their own Religion, in which there is nothing of worthy mention, but they witnessed against it, (i. e.) their Gods, their Worshippers, their Worship, and the Motives of it, which were feigned miracles. Of their Gods, what says the learned satirist deriding the egyptians for worshipping Onions and Leeks. O Sanctas Gentes, Iuven. Sat. 15. ● quibus haec nascuntur in hortis Numina! O heavenly people! their Gods grow in their gardens. And Poliaenus in Petronius having killed a Goofe which was consecrated to the obscene Idol of Lampsacum, when the priestess, or rather Witch scolded at him, Peace saith he. Ecce duos aureos pono, unde possitis & Deos & Anseres emere, here is money for thee to buy both Gods and Geese. The forementioned satirist speaking of the Roman worshippers having described their vile manners, by which they were loathsome to all good men, adds. Iuven. En animam & mentem, cum queis dii nocte loquantur! These are souls meet for divine communion, which are indeed fitter to be transported into swine, then to know divine ecstasies. As for their worship, the obscure Poet who it may be wrote as plain as he durst, says that their oblations wanting that which is the spirit and excellency of true worship; Compositum jus fasque animi, Sat. 2. Pers. sanctosque recessus Mentis, & incoctum generoso pectus honesto. (i.e.) holiness of souls deeply tinctured with virtue, were to as slight purpose as could be. Nempe hoc quod veneri donatae à virgin puppae, (i. e.) as much as the Virgins received help towards their fruitfulness by offering their babies and puppets to Venus at their marriage. But this is not all, for the worship of their Gods and Goddesses were full of such villainies, that modest persons were ashamed to be present at them, and their consecrated places were filthy sinks of all fleshly lust, as they confess themselves. Iuven. Sat. 6. Sat. 9 Nota bonnae secreta Deae— — Nam quo non prostat faemina templo? These things the Christians did not forget to object to them, Arnobius in his fifth book told them home of them. Quis est enim qui credat honestatis aliquid in ea re esse, quam ineant viles galli, &c. (i. e.) their religious rites were so base, that to name them was against modesty 〈◊〉 full of shame, that they were only to be reproved with silence, and shut eyes. And for their Miracles, Polybius libr. 16. in that Paragraph which is inscribed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, doth not only confess that they were invented {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. (i. e.) to uphold the superstition of the vulgar; but he saith also, that those who wrote such things for true History, were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, such as wanted common sense, and adds further, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, let them be rejected. This Testimony is not more full than the Relator was faith-worthy, for he was so great a lover of Truth, that in writing a story, he regarded not Country or friends, and for that omongst other Excellencies was admired by Cicero, Strabo, and Plutarch, as Causabon hath recorded to his praise, in the Preface which he hath written to his noble History. So that the Adversaries proofs being disturbed and discredited by themselves, they have no better success in their evidence against the doctrine of Christ, than they had in the condemnation of his person, (whom the heathen judge condemned by compulsion, and absolved according to his conscience) for after they had packed and shuffled the matter, when all was done, the witnesses did not agree among themselves. 2. As the way of proposal appears very credible by what hath been said, so secondly, the things so propounded, are in themselves for the most part evidently true. Great Truths have an innate proof by which they are apt to prevail upon men's minds to vanquish unbelief, and chase away error. The words of the forementioned Historian, Praef. ad Polyb. as they are recited by Causabon in his Epistle to the King of France, are most full to this purpose. Existimo equidem naturam humano generi veritatem constituisse Numen Maximum maximamque vim illi attribuisse. Nam cum ab omnibus oppugnetur, atque adeo omnes nonnunquam verisimiles conjecturae à mendacio stint, ipsa per se nescio quo modo in animos hominum sese insinuat, & modo repente suam illam vim exerit modo è tenebris longo tempore obiecta ad extremum suapte vi ipsa vincit obtinetque & de mendacio triumphant. How fitly did the Historian praise the Truth which he loved? The Truths of the Scripture like the sunbeams, are their own Discovery, but one may contract them into these two glasses, wherein we may have a clear view of them, and perceive a warm influence from thence, falling upon our minds and hearts. 1. The first is this. They are such things as are most worthy of the goodness, Truth, and Wisdom of God. What is more becoming the Maker of the world, than its Reparation, considering his goodness, which all the world doth acknowledge to be infinite? What more pertinent means than Repentance and Remission of sins? What more can be done but to forgive our Ill, and make us Good again? what way to take off our sins, but his Grace, since we could never make him amends? And for the way in which he doth it, (i.e.) Christ Jesus, why should we make scruples, when he hath revealed it? Did the Heathen hope from the Nature of God (a good ground) and shall not we much more trust in that and his Declarations, which are indeed the measure of our expectations? For his Precepts they are all such as become the holy and just God, full of benignity, like the Father of the World. It's most worthy of him to teach love, that shows so much, and it becomes a Saviour to command his Disciples to forgive. If any thing might be cavilled at, as contrary to reason, because it seems so to ours, it is assured, because he that made right reason, asserts it: or if some great thing seem hard to us, who know not the true compass of created power, yet they are made credible enough, since they are said by God, who is Almighty in his works, and true in all his words, and so we are secured from the error of misbelief, knowing the Scriptures and the Power of God. 2. They are such things as agree with goodness, Truth, and wisdom in us, so far as there is any in us. Since the testimony of most known witnesses is the best, we have here the most proper witness, the correspondency of revealed Truth with the indwelling Truth of our own souls. What hath God propounded, but it doth enable our minds, enlarge our capacities, direct our choice, secure us in the use of means? his commands are such, as if we do, we live in them, (i.e.) find great reward in obeying them. observance of them makes us happy, in all our considerations, and terminates in a Calm of soul, a true peace of Conscience, (I. e.) settles us in the fairest possession of this life, and by all prepares us for an immortal state of bliss, and wise heathens preferred this before all the world. Ennead. 1. lib. 6. So Plotinus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. (i.e.) This is the greatest and last strife of souls, in which we are to spare no labour, lest we should lose our part of that best vision; for which we ought to despise all the kingdoms of the world. How doth this consent to the Scripture, whose main design is to fit us for that Immortality, which Christ hath by them brought to light. I could wish that Hierocles had written always after that sashion, which he does in the end of his Commentaries upon the doctrine of the Pythagoreans, a noble Sect, as Origen, that well knew them, calls them, his words are these. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. This is the end of the Pythagorean Discipline, that we may be made all wing for the pursuit of divine things, and that when the time of death shall approach, all those that have been exercised in the strifes of virtue, leaving the mortal body upon the ground, and putting off this lower nature, may be prepared for their heavenly journey. How much these things correspond with the Design of revealed Truth, every one knows, and therefore I need not report further. Thirdly, the Expressions in which God hath delivered his mind are plain, and fairly intelligible; his Truths are perspicuously laid down before the eyes of men: but here we must distinguish of Truths, some are necessarily to be known to salvation, some are not. Some things being written ad necessitatem salutis, and some ad ubertatem cognitionis. All thing in the Scripture are not plain; woe ever said that they were? Neither are all plain things necessary, but nothing which is necessary, is obscure. There are many things in Scripture of which there is use, though they be not in themselves necessary, that are plain, and some of these are obscure, but whatever our salvation requires us necessarily to know, we may know; for there it is plainly revealed. Such is Faith and Piety, by which we worship God; Charity, and righteousness which we owe to our neighbour, (I. e.) to all men; Prudence and Sobriety, by which we are taught to govern ourselves according to true reason, and are directed to the attainment of our last end, which is happiness in God. And as long as these things are made plain in which we are so concerned, we may well give thanks to God in the philosopher's words. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thanks be unto the blessed God, that hath made all necessary things easy, but things more difficult, not necessary. These necessary Truths are laid down plainly in two respects. 1. Simply, and freed from all deceitful Amphibologies. There is no covering of a double mind under dark words. The Oracles of old were infamous for juggling in speeches equally capable of contrary interpretations. Those which lie and fear discovery, as all liars do, had need speak as doubtfully as they can; but God who hath told us nothing but Truth hath done as it became Truth with plainness. The devils being forced sometimes to give acceptable answers, of whose Truth they doubted themselves, hid a contrary sense under the vain show of a promise, and put the b●ey side outward, that so their Clients might carry away a present comfort, & when the event answered not the expectation, the Oracle had still a reserve. The poor men, besides the undoing of their hopes, suffering also the abuse of their understanding. They were deluded as much with the uncertainty of Directions: they could have no better than the devil knew how to give, and so when the Enquirer had received his advice, he knew not what to do, because his counsellor, when he gave it, knew not what to say. Secondly, God's will is plainly revealed, (i. e.) the meaning of his words is so intelligibly offered to all sorts of capacities, that it requires not strong parts, or great learning, to find it out. The Lamb may wade into it securely; if any willing soul seek there for what he is necessarily to believe and do, he will find the matters of his Faith and Practice clearly laid down in direct expressions and familiar consequences, which flow as naturally from the express words, as sweet drops do from an honey comb, not to be wrung out with captious syllogisms, and strained with subtle art, which do only resolve our faith into far fetch consequences. Here the learned and unlearned may read and easily understand how they are to be saved. Their Ignorance is their sin, that do not read, or that read they care not how. And it is no wonder, that such as live wickedly, bring such a disgust upon their souls, against the things here written, that at last they neither care to read nor understand them, and by God's just permission being blinded, let the Print be never so fair, it will not be legible to them, so neither can a blind man see the Sun. That these necessary Truths are so plainly revealed appears. 1. From the positive affirmation of holy writ. 2. By arguments, which are the just consequents of sundry places of Scripture. Deut. 30. 11, 12,13. 1. For the first sort of proofs we may take notice of that famous place of Moses. For this Commandment, which I command thee this day, is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, who shall go up for us to heaven and bring it unto us, that we may hear it and do it? Neither is it beyond the Sea that thou shouldest say, who shall go over the Sea for us, and bring it unto us that we may hear it and do it? But the word is very nigh unto thee in thy mouth, and in thy heart, that thou mayst do it. These words Saint Paul applies to the New Testament, Rom. 10. 6,7,8. & it may well be so applied in regard of the perspicuity of the gospel. Epist. 2. cap. 3. For as he says in his Epistle to the Corinthians, we all with open face behold as in a glass the glory of the Lord (i.e.) the doctrine of the Gospel, and are changed into the same Image, &c. With open face, for the veil that was upon Moses, is pulled off. The New Testament is a Counterpart of the Old, written in fairer letters. To this Truth, the rest of the Disciples bear witness. When our Saviour preached, he made such plain revelations of Truth, that they saw with their eyes, 1 John 1.1,2,3. and looked upon the word of life. And that which was spoken, is as easily understood, being written; which anybody will grant, unless he be so absurd as to say, that we know not what our friend means, when he writes to us that which we could have understood, if he had delivered it by word of mouth. Of those many Arguments to prove this Truth, which are necessary consequents from divers places of Scripture, I shall content myself with these three. Arg. 1. The first is taken from the Reality of that love and regard, which God professeth to man's happiness in the bestowing of his Gospel upon the world; and that is expressed thus: He would have all men to be saved, & come to the knowledge of the Truth. 1 Tim. 2.4. The Apostle in the beginning of the Chapter exhorts to a great Charity, which he would have expressed in prayers for the good of all men, and says, this is acceptable to God, who himself hath a Love to their salvation and to that end would have them come to the knowledge of the truth; so that in these words, God gives us to understand that he doth not envy us eternal happiness, but doth extremely desire it, and hath appointed means for the attainment of it. Therefore left we should accuse the divine Love for want of sincerity, we must conclude that these means are revealed understandably. Would God have us saved by the knowledge or acknowledgement of his Truth, and will he not make the Truth knowable? but how shall we know it, if it be muffled up in dark expressions? The Truth which is here meant, is the gospel, and that he hath written in such great Capital Letters, that he which runs may read the way to salvation. Why should God speak to us in an unknown tongue? that which Paul says concerning the use of intelligible speech, ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) in discoursing of heavenly things, is very applicable here. 1 Cor. 14.7,11. And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped? for if the trumpet give an uncertain sound, who shall prepare himself to the battle? so likewise you, except you utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air, therefore if I know not the meaning of the voice, I shall be unto him that speaketh a Barbarian, and he that speaketh, shall be a Barbarian unto me. Doth not God know this, and doth he not speak accordingly? But how shall God please this vain world? some are not satisfied, because the Scripture is so plain, they would have had it composed in more artificial guise. There is not art enough used, and is there too much too? Lactantius in his sixth book de Vero Cultu, whilst he reproves their impertinent folly, who are not pleased with the decent plainness of the Scripture, gives the sum of this argument for a reason of that plainness. Num igitur Deus & mentis, & vocis, & linguae artifex disertè loqui non potest? imò verò summa providentia, carere fuco voluit ea quae divina sunt, ut omnes intelligerent quae ipse omnibus loquebatur. (i.e.) What? cannot God speak elegantly, who made the mind and all instruments of speech? Yes, but wisdom took care, that those divine things which he spoke to all, should not be covered with such paint and art, as might make them less understandable to all, especially being such things as concern eternal happiness. The second argument is taken from the pocesse of divine justice, Arg. 2. which is expressed after this manner, 1 Thes. 1. 8,9. 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. We must take heed how we reason with God about his judgements, but he hath given leave long since to one to ask this question, Shall not the judge of all the earth do right? If God set a law by which he will condemn us to unsufferable torments, if we be disobedient, doth not righteousness require that the law should be made known to us, or knowable by us? How shall a man be condemned for ignorance, if wilfulness be not added to make it affected? will not that ignorance excuse, which was invincible without his fault? what justice can punish a man for not doing that which he could not know? The condemnation must needs be hard, when the offendor could not understand that the Law was given, or what it meant. He which doth not the will of God shall be beaten, saith our Saviour. The sinner replies, I could not know it; what saith our Saviour against that? Thou child of darkness, thou hatedst the light. He which would not obey, will not know; that truth which God hath graciously revealed, he doth detain in an unrighteous will. The plain notice of God's law will cut off all excuses from those which shall be condemned for disobedience. Men may dispute, but when they are upon their knees, to deprecate the punishment of sin, dare they object to God, that they could not know his will? So men sometimes cavil at God for not giving them grace, and pretend to leave the matter so; but in prayer do they make this plea: Forgive me O Lord, though I did sin, I could not help it? It is one thing what people may talk carelessly or upon design, it is another, what is whispered by a still voice from an awakened conscience. Arg. 3. upon the plainness of God's revelation, depends the certainty of Christian Religion. This Pillar had need be firm, for the best thing in the world rests upon it. What is acceptable to Christ, and what he will do for us, is to be known by the revelation which he hath made of his mind to us; but if that revelation conceal his sense; it doth not deserve its name, nor benefit us. For notwithstanding the assistance we receive from it, we are left to acknowledge him with blind conceptions, to worship him with uncertain expresses, and depend upon him with a very infirm expectation. But; O blessed Saviour, we have no reason to think ourselves at a loss! thou hast told us plainly of the Father, thou hast explained the two great commandments, and in them the substance of the Law and the Prophets. Thy Gospel holds forth to us all particular duties both of Faith and Love, and righteousness and Mercy. Thou hast shown us what kind of worship & worshippers thou dost regard, having commanded us to worship God in Spirit and in Truth, with all true apprehensions and worthy affections, to serve God in all good conscience, and with purity of heart, and hast rejected the vanities of superstition, though they be never so gay or costly, all exterior shows, which want the correspondency of inward goodness; so that now we may well say, thou hast showed us men what is good, and what the Lord our God requires of us, even to do justly, to love mercy, and to walk humbly with God. Thou hast taught us, how in all our religious addresses we may come acceptably before the Lord, and what mediator we are to use, we need no longer ask, for thou hast showed us the one mediator between God and man, and told us for whom he will intercede, even all that come to God by him, and make themselves like unto him. Thou hast shown us how thou didst converse with Abraham, Isaac, and Jacob, the Prophets and Apostles, and that we also upon the same terms may become the friends of God by Christ Jesus, who is the same yesterday, and to day, and for ever, so that all good Christians may say, and conclude they are certain of their way to God, the Scripture having revealed it as clearly as with sunbeams. The Scripture given by inspiration is so profitable for doctrine, reproof, correction, and instruction in righteousness, that the man of God, 2 Tim. 3.16. (teacher or learner) is perfectly furnished with direction to all good works. Now if any shall say the force of these arguments may be avoyed, though the Scriptures be not plain, if we have an infallible Interpreter to resolve their doubtfulness, and clear their obscurity. I answer. There is no question of that; But where is that Interpreter? it is harder to find him, than the sense of the most difficult Scripture. What will be answered, if we ask these few questions concerning him? What is his name? what countryman is he? where doth he dwell? If his Commission be not in the Scripture, how came he by it? if it be, in what words is it set down? We read but of one infallilible Interpreter of God's mind, Christ Jesus, and he hath required of all his servants, that they presume not to take any Mastership in this point. Mat. 23. 9,10. And call no man your Father upon the earth, for one is your Father, which is in heaven; Neither be ye called Masters, for one is your Master, even Christ. These words are justly interpreted by most learned men as a command of Christ, directed against men's usurpation of authority to impose upon others, what they are to believe. The chief Master in the school of the Jewish Prophets, had such authority, that no man might contradict what he said, and in this sense we are to call no man Father, but God who hath taught us by him, whom he appointed to be our only Master, (i.e.) Christ Jesus. How much those are deceiveed, that assume to themselves to be infallible guides, and indeed Dictators to God's Church, hath been shown abundantly by themselves, and many learned men have forced them to take notice of their errors, and therefore I will insist no further upon this point. And now we see with what reason our Saviour closed his discourse, saying, If they believe not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. With which I shall also close the doctrinal part of this discourse. Those which are not satisfied with God's truth so fairly propounded in the Scriptures, may pray to Abraham to send one from the dead to preach to them, if their ears itch for such teachers, but when he comes, would they believe him? No, they would rather accost him thus. Art thou come out of thy Grave to fright us? Where is thy Certificate that thou wast in the other world? Wed do not know that ever thou wast dead; or if thou art a Ghost, we know not whether thou camest from heaven or hell, whether thy design be to teach, or to disturb us. They say, good spirits do not walk. What? thou hast hid some money somewhere. If thou comest to discover any murder, tell us. People talk of Goblins to fright children and fools, but dost thou think that we will leave our profits or pleasures for a shade? That this is too true, we have an instance in the Jews, to whom our Saviour preached this point. For they had Lazarus (whether Christ alluded to his name or no) raised from the grave, and he discoursed with the Pharisees; but as soon as he asserted a truth, that crossed their humour, they would have killed him, and sent him to the other world again, a messenger of their unbelief. When men have no mind to do their duty, they will quarrel with the Messenger, and ask for another; not that they will then obey, but to gain a truce for disobedience, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and in the mean time they will seek for that which no doubt they will find, (i.e.) something to make themselves believe, that the next will not be so sent neither, but that they shall be able to except against him. Application. 1. Upon the consideration of the things premised: first, Let us be thankful to the Grace of God, and the care of his divine Providence, for transmitting to us the Holy Scriptures; great Testimonies may one call them, or high Courtesies of that Providence? High Courtesies they are, being the streams of that River of Truth, which refreshed the City of God, (i.e.) his Church so long agone. But they are also great Testimonies of God's Providence, when so many with busy eagerness sought to dam them up, that they might not come at all, or to poison them, that they might arrive as Ministers of error and death. God's goodness permitted not the mischief, his care hindered it. This is that Alpheus, that runs under the earth, dives under the Sea, not mixing with its brackish waters, but rises up sweet and clear in the beloved Arethusa, unto which God sends it. When this holy Writ seemed to be sunk in one place, (as Ovid speaks of Lycus.) Sic ubi terreno Lycus est epotus hiatu; Existit procul hinc, alioque renascitur ore. It riseth in another, and brings up and lands safe the Truths which were committed unto it, as Historians report of the aforesaid river. If Moses applauded the Jews happiness, when he had finished his Pentateuch, saying, What nation is so happy, whose Statutes are so righteous? &c. how happy are we, did we but know it, when God hath finished the Revelation of his will, filled it with all necessary truths, plainly set down; and given us the Bible for the Pandects of them? He hath drawn down his love from generation to generation, and hath made this great instance of it to teach us also. That which is made for great necessities, is kept with equal care. The Sun is not so appointed, that it can be blown out with bellows, or that the light of it can be infected with noisome vapours. 2. Secondly, Let us be content with the Scriptures, (i.e.) let us be satisfied with what God hath not only esteemed enough, but also proportioned to us as a very bountiful allowance. These are perfect and plain, we need no more; and those which pretend a further want, are not only fantastical, or deceivers, but they must needs be also injurious unto God, as to say that he hath neglected to tell us, what or where it is. Let all sober minds repose here as in their safe conduct, and not suffer themselves to be led out of the way either by men's usurped authority, or pretended revelations, (i.e.) by other men's or our own private spirits. By men's usurped authority, either as dictating new things, or putting themselves for Infallible Interpreters of the sense of these writings. All usurpers in this kind finding it impossible to make a new Scripture, attempt to make the sense, which is the Scripture in the most effectual name. They would have but the interpretation; why, that's too much of all conscience. But do they think so to get the sovereignty over our souls, and make that an obligation to believing, which was never in any man's power to appoint? Chrysostom told them otherwise in his twentieth Homily upon the seventh of Matthew (if that work be his) Omnis doctor est servus legis, Opus imperf. quia neque supra legem addere potest aliquid de suo sensu, nec subtrahere aliquid secundum proprium intellectum, sed hoc tantummodo praedicat, quod habetur in lege: (i. e.) Every Doctor is a servant of the Law; because he can neither add any thing to it, of his own sense, nor take away any thing from it according to his private understanding, but only deliver that which he finds there. Those which conform not to this truth by him worthily asserted may pretend that whilst they go to God, they permit him to sit in his Throne, but when others come to them, I am sure, they sit down in it themselves. If any man tell us what is the plain sense of the Scripture, we are bound to believe it, not because he tells us, but because it is the plain will of God. But if any man says, this is the word of God, this sense is plain to me, I do interpret it right, and you must, and shall believe it, this is to make his own will to us, what he pretends God's is to him (i.e.) a Law. Contra Crescon. Lib. 2. Cap. 32. When one had fitted such a yoke, to Augustine's neck in a letter of Cyprian, he thrust it by thus; Ego hujus Epistolae authoritate non teneor, quia literas Cypriani, non ut Canonicas habeo, sed eas ex Canonicis considero, & quod in iis divinarum scripturarum authoritati congruit, cum laude ejus accipio, quod autem non congruit, cum pace ejus respuo, (i. e.) I am not obliged by the authority of this Epistle, because I take not Cyprians letters for Canonical, but I consider them by those that are Canonical; and whatsoever I find in his that agrees with the authorty of the Holy Scriptures, I receive it with his praise, but that which agrees not, by his good leave, I refuse. See the improvement of cruel pride? The eager Tyrant cried for another world to plunder; but these men are not content with another of the same sort, they invade the intelligible world, commit rapine upon souls, and make havoc of the Church, to which Angels refer but as ministering Spirits, and Lord it over God's heritage, which the Apostles besought to be reconciled to God; never commanded any thing in their own name, and only those things, for which they showed unquestionable Commission. These Considerations made Tertullian say, Lib. contra haeret. Nobis nihil licèt ex nostro arbitrio indulgere, sed nec eligere quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus authores, qui nec ipsi quicquam de suo arbitrio quod inducerent, eligerunt, sed acceptam à Christo disciplinam fideliter nationibus assignârunt, (i. e.) We may not indulge our own will, nor choose that which others bring in at their pleasure: Herein following the example of the Apostles of our Lord, who neither appointed any thing of their own choice, but faithfully delivered to the world, that which they had received of Christ. There is a Church which calls herself by a fine name, The Mistress of our Faith, but it is too imperious for Christ's Spouse; for she is, and we know who taught her, & commanded her to be, meek, but usurpation needs cunning, and cannot stay in moderate bounds; and therefore the Romanists deny the people leave to read the Scriptures, which is but a needful artifice, for if that Screen were not put up, they would see them usurp their power, and understand how groundless it is, and besides, beholding there the naked lovely face of God's Church, they would soon perceive how unlike their ugly vizard is to it. But we are secure if we keep here, and if anybody talk of something that is not in these two Testaments, every good Christian may answer with Origen, Si quid autem superfuerit quod divina scriptura non decernat, nullam aliam tertiam Scripturam debere ad authoritatem scientiae suscipi, id Deo reservemus. (i. e.) That which is not declared in these two Testaments, we permit not to be supplied by a third; we leave it to God, who hath made these two, Canistrum perfectionis, (as the same Origen calls them) a fair large basket, perfectly containing all that heavenly bread which we need for our souls; and therefore we may justly say further with him, Servemus eas mensuras quas nobis per legislatorem Lex spiritualis enunciat. Let us be content with that which God hath thought enough for us to know, and keep those measures, which the lawgiver hath appointed in his spiritual Law, (i.e.) the Scriptures. Let us take heed also of enthusiasms. What would vain man have? he cares not for these poor Scriptures; he would have a Revelation, (i.e.) he slights the greatest Revelation that ever was. Such men make the same use of the Scripture, as those do, who having received a command to pray for divine assistances, will not pray till they be so assisted, as that they cannot well choose, and yet will not pray then neither. They will have divine Revelation, and when they have, they neither know it, nor are content with it. They would have some body sail beyond the Sea to fetch that which is on this side already. They are not pleased with what they have on earth, till some body go to Heaven to fetch it. Alas! Such need not much trouble themselves for a Revelation, as long as a private impulse will serve. But let us harken only to these faithful directions sealed by God for our security; these cannot deceive us in things necessary, for they are plain, nor can obscurer places hurt us, unless we be either rash, and resolve that shall be the true sense, which we fancy, or else sordid, and suffer others to put their sense upon us; for so indeed we may build ill things, not upon the most holy word of God, but upon our own careless mistakes. 3. To prevent this, and because the Scriptures are not so much the words, as the sense, let us endeavour to get the meaning of God's word; which to do, is both our great Duty, and our true Right: For none will be condemned for us, if we believe wrong. It was a noble ingenuity in the Bereans that they would not believe Paul, but upon search of the Scriptures; and as it would have been a strange thing in Paul to have offered at the command of their faith, denying them liberty to search, so it is an ignoble pride in the Papists, or any that follow so unworthy an example, to require our faith upon their search of the Scriptures, and not our own; unless that we should be saved by the faith of others, or that those which make us believe wrong, would be punished for us, or be content to have that which they are to believe imposed upon them by others. Ambrose speaks pertinently to this point, Coeli mysterium doceat me Deus ipse qui condidit, non homo qui seipsum ignoravit; cui magis de Deo quàm Deo credam? (i. e.) let God himself teach me the mysteries of heaven who made it, not man who does not know himself, whose report concerning God should we credit so much as his own? Now we must endeavour to obtain the true meaning of the Holy Scriptures by daily reading, serious meditation, and the fervent prayers of an humble spirit. We should read with a desire of that heavenly knowledge, and meditate so, as that we discover not a negligence, which is contradictory to true desire, and pray that the divine spirit which indicted them, may teach us so to understand them, that by the assistance of his excellent illuminations, the wisdom of God's word may dwell plentifully in us. It is requisite also that we should abandon all prejudice, and preconceived opinions, and bring candid and disengaged spirits, to the reading of this Holy Book. Hilary speaks excellently to this point, Optimus est lector qui dictorum intelligentiam expectet à dictis potius quam imponat, Lib. 1. de Trinit. & retulerit magìs quàm attulerit, neque cogat id videri dictis contineri; quod ante lectionem praesumpserit intelligendum. (Ay- e.) he is the best Reader that expects the understanding of the words from the words themselves, rather than puts it upon them, & takes it of them, rather than brings it to them; nor compels the words to seem to contain that which before reading, he resolved to have understood by them. Those which contradict this method, may well go away without God's meaning, for they came not for it. There is another thing also that does extremely facilitate our proficiency in the knowledge of divine mysteries, and that is sincere obedience, and humble entertainment of the heavenly light. It is a sure rule that will never be antiquated, Joh. 7. ●7. If any man will do his will, he shall know of the doctrine whether it be of God. Whilst eager disputers lose the sense of the Scriptures, and their souls withal, the humble practiser of God's will secures the sense, and his salvation too. He will teach the humble his ways. The secret of the Lord is with those that fear him. Psal 25. 9.14. whilst we show ourselves faithfully obsequious to this true guidance we shall not only be led into all necessary Truths, but as we do improve in goodness, our knowledge will be enlarged. The humble and obedient have advantage of all other men in this point, for though they may stand upon the lower ground in regard of natural or acquired abilities, God doth so love good souls, that they shall not miscarry for want of such helps. It were an extreme vanity to think that none shall be saved, except such as can make syllogisms, or that the Bible was given only for great Scholars to dispute on. How deep a sympathy the meek Lamb of God had with the fair equity of this dispensation, is excellently signified by the affectionate Apostrophe, which he made to his Father, upon the consideration of it, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. How passionately doth the dear Son of God please himself in the embraces of the Divine will in this matter? and with greatest reason, for that will pleaseth itself only in such a way as is fully correspondent to the divine wisdom and goodness. And all true followers of Christ are likewise possessed with vast satisfactions and full complacence, ever accompanied with joyful thanksgiving, when they are admitted to behold the rare proportions of God's works, the most admirable reasonableness of his proceedings. Whilst men vainly puffed up with conceits of their knowledge, neglect this most necessary and greatest wisdom, God slights their presumption, and passeth them by with disregard, & giveth such grace to the Humble, as maketh them wise to Salvation; so that This Temper is not only secured by God's promise, but is indeed in itself the most disposed & qualified for divine illuminations. A good and honest heart is like a soil fit & prepared for the immortal seed, as our Saviour hath taught us. And this is so known a Truth, that all wise men have propounded purification of heart as a rare method of attaining true knowledge, and pronounced that the light of God shines brightest in those souls that are purified with the flames of divine love. Blessed are the pure in spirit, for they shall see God. Fogs of lust darken the Intellect, a soul possessed with sin is low, and uncapable. Dishonourable affections cherished by a wicked life, bring on a sottishness of mind, and dulness of fancy. But I have spoken of this Temper of soul, not only because it doth highly capacitate us to the knowledge of God, but because the perfection of it is the true improvement of the Scriptures, words, and sense, and in the happy product of it, all excellent knowledge ought to terminate. All speculation separate from this is contemptible, and leaves a man miserable in the midst of his contemplations, let the subject of them be what it will, even the revelations of the divine will, for not the Reader, or knower, but the Doer shall be blessed, therefore let us take heed, lest for any fair show we lose this true substance, and instead of seeming profound in knowledge, great in controversies, Masters of an opinion, or any such poor contemptible matter, let us become true lovers, and sincere practisers of those divine Truths, which are here declared by God; First, indeed that they might pass into our understandings, but with this principal intention, that our hearts by that means might be engaged to a true obedience of them. This we shall more easily perform, if we endeavour, as we ought, to overcome two great hindrances (for the things are not grievous in themselves.) 1. If we strive Christianly against our indispositions; this is requisite, for otherwise we shall ever and anon pretend impossibilities in our duty, and then we shall not only grudge at the performance of it, but also quarrel with Divine Equity, justice, and goodness, which hath appointed us fit duties, such things as in the matter are best for us, and whereof it hath given plain declarations that we may know them, and doth continue merciful assistances, that we may do them. Now if we indulge our own sloth, we shall seek grounds of complaint, where we ought most to be satisfied, and at last fall into desperate murmurings, as the disobedient Jews did, We pine away in our iniquities, and thou regardest not our damnation. Nay, if our Fathers have eaten sour grapes, our teeth must be set on edge for it. 2. If we strive manfully against Temptations, which if we do not, we shall make allurements to sin of encouragements to Duty, God's mercies: or we shall seek a vain refuge for sin in that, which is put for the proof of our fidelity; as every state of suffering is, and in both preposterously frame the reason of not sinning into a Childish excuse of Disobedience. So Adam began, Gen. 3. The woman that thou gavest to be with me, offered me some, and I did eat. The woman that thou gavest me? See, how he crooks the Rib again! was it better to have been without her? it was ill to be alone before thou hadst company, and is it good now, when thou hast made an ill use of it? The woman, that he speaks of after this fashion, was given him for a meet help; and must the divine goodness be upbraided with his own gift, because he had perverted the use of it? It was the worst instance of excuse alleged in the unfittest time, for the gift was become an aggravation of the sin, and the ingratitude should have been confessed. Must all that God gives to careless men become of no better use than a great estate left to a young and foolish heir? must not God be good, lest we be bad? Because men abuse God's gifts, will they therefore with that they had never received them? they will, Quam vellent sceptris nunquam fulsisse superbis! But what is that to God? they show only that his mercies were too good for them; for they have abused them. And if any condition be afflictive, we are to look upon the difficulties of duty, as spurs to virtue, trials of our Ingenuity set to enhance the reward, and we are to esteem them always conquerable to good men; for God hath promised that we shall not be tempted above what we are able to bear; and therefore we should make that use of them, that the Apostle doth; 1 Cor. 10.13. Let us be steadfast in a well-grounded Religion, and unmovable from the obedience of it, 1 Cor. 15.58. since we know our labour is not in vain, and that the reward is no less than Eternal life. To conclude briefly, since God hath magnified the word of his Wisdom and Grace which he hath given to us in the Scriptures, above any other Name or Notice of his Mind or Love to us, let us take heed. For as the Heathens knowing God, and not glorifying him as God, were justly condemned to great absurdities against their Natural light, for they detained it in unrighteousness, and God did but make that unserviceable to them which they had, not without great wrong, made unuseful to him. And as the Jews not regarding the end of the Law, lost the benefit of Law and gospel, the Messiah and Palestine: So those Christians which refuse him that speaks from Heaven, who hath brought the last Revelation of God's will, which he meant should abide, Heb. 12. 28. and calls it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; must needs be deprived of the Great salvation which his gospel offers, that is, eternal life. Omnia ad salutem necessaria perspicuè traduntur in sacrâ Scripturâ. SIc insolenti nempe diligentiâ, Male curiosa turba, Philosophi solent, Audace freti (cui quid invium?) Tubo, In ipsâ Solis adytâ rimari viam; Secum unde varias, si placet Dîs, auferunt Maculàsque faculàsque, quas perennitèr Natare puro in fonte Luminis crepant. Sic ille quondam sapere visus est sibi Bellè & venustè, dum Sophista futilis Argutiarum machinâ adstruit levi Atram esse (quidquid sensus obstrepat) nivem. Scilicèt, ità est aetatis infortunium Pudórque nostrae, quae nec intactum sinit Istud, quod unum est lumine omni clarius; Istud, quod unum est vel nive omni purius; Istud, quod unum est omni odore suavius. Summique Codex Imperatoris Dei, Quo pacta coeli, quo supremae Curiae Decreta habentur, & statuta coelitùs Delapsa, quo vel summa stat nostrae rei, Impunè non effugit ingratas manus. Infensa Coelo turba! cui nil est prius Antiquiúsve, quàm ut malae caliginis Squallore veritatis incestent Jubar; Amabilemque nubibus rapiant diem. Adeon' videntnr illa plena mystici Effata sensus, sensa plena Numinis, Obscura vobis, tortuosa, nubila: Cortina quale fudit olim Oraculum Dubium involutum Pythii ore Daemonis? Nec esse cautum generis humani satis Beatitati, nec saluti Civium Urbis supernae, nisi praeterea novo, Nisi peregrino Jure servilem in modum Premantur, atque liberum subdant caput? Ergone quidvis sic licentèr fingere, & Fabricare centum Fabularum schemata, Censetis esse fas piumque; dein rudi Populo dare venûm; mucidámque Cabbalam Sic addidisse Legibus scriptis juvat? Conchyliatis si quis ac Tapetibus Putrem inficetus adsuat laciniam: Apage indecentes, apage, nugas has procul. Benignus ille Conditor rerum ac Parens, Hominumque solus qui gubernat omnia, Jugique fotu mulcet impensissimè, Nobis regundis Jura non alia tulit, Voluit nee alios ferre, nec certè est opus. Excutite, siqua fortè scintilla est bonae Mentis relicta, hoc in Theatro cernite, (Virtutibúsque Gratiísque quod sacrum est:) (Gestit doceri) qualis ad coelum patet Sublimis aditus, qualis ad stellas via Accliuè surgit igneo tractu micans. Animus sui contemptor, & quem sepiùs Vindéxque culpae lacryma & creber rigat Pio imbre fletus, advolutus qui Deo Frequens solénsque gratiam offensae rogat: Quem spe beata fulcit immortalitas Sequentis aevi, téque praeeuntem viam Sequitur, anhelus licet & impari gradu. Te, Jesus! itineris auspicem ac ducem ardui: Quem nec cupido gloriae, nec ambitus, Aulaeve pompa; quem nec aspera minax Fortuna tempestate transversum rapit: Quem mentis haud fucata simplicitas juvat; Quaeque generoso pectore niveum enitet Augusta virtus; quem fides circumvolat Casta, atque pura labis innocentia; Quique irretorto vertice ac oculo videt Calcatque fastum seculi: sola haec docet, Haec sola monstrat sacra Pagina; has Rosas, Liliaque, solus iste Paradisus dabit. Ubi quaeque sacro rore gemmat vocula; Ubi Rosa Sharon, mille mille floreos Halans odores, fundit Ambrosio è sinu. O Chara salve Pagina! unicè tibi Debetur Istud, si quid uspiam fiet Nostri beatum, si quid astris additum. Iterùmque adeò salve? Ipsa & immensum es Mare Quo tota, (quanta, quanta sit) mergi queat Sophia; & reductus sinus es ipsa, quo Fides Adhuc adolescens & pusilla luserit. Fluitans es ipsa Delos & portatiles Delphi, (sed hîc Apollo non est, Loxias) Ubi quisque mists sanctus est, unde & sibi Orac'la quisque prompserit pro re sua Orac'la cunctis evoluta ambagibus. Te, sive Lucem praedicemus; Fulgida es: Scatebrámve nostrae te salutis; Limpida es: Viámve sursum, quae una ducit; Lactea es. W. C. FINIS.