and such Prophecies delivered as give to the Scriptures the full evidence and authority of a Divine Revelation If therefore it be enquired why we believe the Scriptures to be the word of God the Answer is upon the account of the Miracles and Prophecies which concurring with all other circumstance requisite in a Revelation confirm the Truth of them If it be asked how we know that these Prophecies and Miracles are true and effectual and not feigned or insufficient I answer because we have them so related and attested that considered barely as matter of Fact they have all the credibility that any matter of Fact is capable of and therefore may as safely be relied upon as any thing which we do our selves see or hear If it be further urged that for all this I may be deceived since all men are fallible and no man is infallibly assured that there is such a place as Rome who never saw it though no man neither can any more doubt of it than he can doubt whether there be such a place as London who lives in it I acknowledge that there is a bare possibility of being deceived in all humane evidence but yet I deny that we can possibly be deceived in this case because though the evidence it self be humane yet the things which it concerns are of that Nature that God would never suffer the World to be thus long imposed upon in them without all possibility of finding out the Truth So that here we resolve our Faith into the Divine Authority by reason of the same Miracles by reason whereof the Eye witnesses of them did resolve theirs into it but they believed these Miracles as seen by themselves and we believed them as seen and witnessed by others but both they and we believe them as the works of God himself It might have been alledged if we had seen those Miracles that we might possibly be decived and so indeed we might if we could not have securely relyed upon Gods Truth and Goodness that they were designed by him to confirm the Doctrine for the sake of which they were wrought and we may with equal security rely upon the same Truth and Goodness for the certainty of the History of them as we could have done for the sufficiency of them to the purpose for which they were wrought tho they had been performed in our sight since it is as impossible to find out any deceit in the account given of them as it would have been for us to find any in the Miracles themselves at the time of their performance Humane Testimony is the conveyance and the means of delivering the Truths contained in the Holy Scriptures down to us and we who could neither see the Miracles nor hear the Doctrines at the first hand have at this distance of time the truth of them ascertained by a continued successive Testimony till we arrive at such as were immediate witnesses of them Now those that saw and heard all things which are delivered to us in the Scriptures could not esteem their sences infallible but they notwithstanding believed our Saviour and his Disciples to be so of whom yet their senses only could give them means of assurance that they were infallible They knew their senses might deceive them or that they might be mistaken concerning the objects of sence but nevertheless they believed that our Saviour and the Apostles could not deceive them upon this only ground that their sences or their reason by deduction from sence told them so There was not one man of them perhaps but had often observed his senses misrepresent objects to him and yet in this case upon the sole Testimony of their senses they grounded an infallible Faith because though their sences had misrepresented objects yet it was in a wrong medium at an undue distance or by reason of some indisposition of the sense it self and still their sences or rather their reason by the help of their sences discovered that their sences had led them into mistakes But in the present case when the Object was placed in open and frequent view to the greatest advantage when it was publick and exposed to multitudes when all agreed in the same opinion concerning it and when the matter was of infinite importance here they had reason to conclude that the God who framed their Sences would not suffer them to be so hurtful to them as they must needs have been if they had been deceived by them In like manner in the Testimony which descends to us from former Ages we see with other mens eyes and hear with other mens ears and though the Testimony of others may often fail us and is subject to a double inconveniency through the incapacity and unfaithfulness of witnesses yet as in the former case so here when all circumstances are weighed and considered and after the utmost tryal no reason can be found to with-hold our assent but all things stand undisproved and no just scruple appears but only a bare possibility of being deceived and this arising not from any defect but that of humane nature it self here Gods Goodness and his Truth must needs interpose to take away that only impediment which otherwise must unavoidably hinder any thing from ever being known to be infallible The only certainty which we can have that our sences are true is this That God will not suffer them to be deceived where the disposition of the medium and distance of the Object and all other circumstances are rightly qualified because that would be inconsistent with his Attributes of Justice Goodness and Truth but it would be inconsistant with these Attributes not upon the account of our Bodies for they would be provided for as well though our sences were deluded we should see and hear and taste just as we do now though we were never so much deceived in these sensations therefore the Truth and Goodness and Justice of God are engaged not to suffer us to be deceived in respect to our Souls not in regard to our Bodies and if we have no certainty that our sences do not deceive us but because God would not suffer such a cheat to be put upon us as we are intelligent and rational Beings we have the same and much greater reason to conclude that he would not suffer us to lye under such a delusion in reference to our eternal Interest If God would not suffer our minds unavoidably to lye under a temporal delusion of no great consequence have we not much more reason to conclude that he would not suffer us unavoidably to be deceived by any means whatsoever in reference to our eternal Interest For in this case to be deceived is to be destroyed and to suffer it is a thousand times worse than if he should suffer all Mankind at once not only to be deceived by their sences but to be poisoned by that deceit and therefore the special Providence and particular care of God must be concerned to prevent it
a confirmation of the Authority of them the persons there mentioned were as so many Witnesses to attest that they were genuine For besides the general concernment of the Catholick Church and of the several Churches more especially to which such Epistles were written the persons who were saluted by name in them were more particularly concerned to take cognizance of them and to know all the circumstances relating to them And St Paul's advice to Timothy to drink no longer Water but to use a little Wine for his stomach's sake and his often infirmities 1 Tim. v. 23. was requisite to be given in that Epistle that it might remain recorded in the Scriptures in confutation of that superstition which some were guilty of in abstaining from things lawful and particularly from Wine out of an opinion of Holiness in refraining from them and of sin in the use of them 5. That infallible Spirit which assisted and inspired the Apostles and other Sacred Writers was not permanent and habitual or continually residing in them nor given for all purposes and occasions as we may observe in St Paul who acquaints us in some things that he had not received of the Lord what he writes But the gifts of the Spirit were bestowed for the benefit and edification of the Church and therefore wâ—re given in such measures at such times and upon such occasions as might be useful for edification We find that in a matter of great concernment and importance to the whole Church the Apostles met together in Councel to decide the controversy both because according to our Saviours promise to them they might expect a more abundant effusion of the Holy Ghost upon them when they were assembled in his name for that purpose and because the thing in debate depended upon Matter of Fact viz. that the Holy Ghost was given to the Gentiles and therefore it was requisite that many should meet together and testifie of that matter Besides several that came down from Judea to Antioch had refused to submit to the Authority of St Paul and St Barnabas and it was necessary that these men should be convinced by the unanimous and joint Authority of the Apostles who being met in a full Councel declared It seemed good to the Holy Ghost and to us Acts 15.28 that is not only to us but to the Holy Ghost to the Holy Ghost as well as to us And this was for an Example and Precedent to the Church in future Ages to determine Controversies by the Authority of Councels 6. The Gifts of the Holy Ghost were bestowed upon men who might have personal failings and were men of like Passions with us Act. 14.25 They had this Treasure in earthen Vessels that the excellency of the Power might be of God and not of themselves 2 Cor. 4.7 But they werechosen to be Apostles and Evangelists and therefore must be so far exempt from error in the execution of their Office and Ministry as not to deliver false Doctrines in their Writings which were to be read and received of all Churches in all Ages of the World for this would have defeated and subverted the design of the Institution of the Apostles and of the Mission of the Holy Ghost and therefore this God would not suffer tho they might be suffered to incur such failings as were no prejudice to the Gospel of Christ 7. There being nothing asserted in the Canon of Scripture but what has some relation to the edification of the Church tho some parts of it have a less direct and apparent tendency to this end than others if any one passage or circumstance should have been erroneous this would diminish the Authority of the Scriptures and make them in some degree less capable to promote the end for which they were written And there being so many particular Gifts the Gift of Wisdom and of Knowledge of Tongues and of Interpretation of Tongues and of discerning of Spirits and so many distinct Offices as Apostles and Prophets and Evangelists and Pastors and Teachers we cannot conceive how those Gifts and these Offices could be better employed than in preserving that Book from error which was to be the standard of Truth for all Ages or how if that Book had not been secured from error by them these Gifts and Offices had answered the end of their appointment Thus much may suffice to prove the Scriptures to be infallible in all the parts and circumstances of them But it may be observed that if the Infallibility of the Sacred Writers had not extended to the words and circumstances but only to the substantial and fundamental points of Religion this of itself were enough to vindicate the Divine Authority of the Christian Religion Nay further if the Scriptures were written only with the same certainty and integrity that is in Thucydides or in any other credible Historian which the most obstinate and inveterate Adversary can never deny yet even then no man without much unreasonableness cou'd reject it CHAP. III. Of the Style of the Holy Scriptures WHen God reveals himself to men he must be supposed to do it in such a manner as is suitable to the necessities and occasions of those to whom the Revelation is made and in such Language and Forms of Speech as that he may be understood by those to whom he reveals himself he may be suppos'd to speak in the Idiom and in the Metaphors and Phrases in use amongst them and to allude to their customs and manner of life to have regard to the condition and state of their affairs and to condescend in some measure to their weaknesses to speak to their capacities so as to be understood in his Laws and to encourage and excite men to obey them For tho the particular reason and design of every Law be not always necessary to be known yet it is necessary that those to whom they are given should know what the Laws are and that they should have their Duty prescribed in such a way as may be effectual to recommend the Practice of it to them The style of the Holy Scriptures is a subject which has been largely discoursed of by Mr Boyle and others What I intend to say upon it I shall reduce to these Heads I. The Grammatical construction II. The Metaphors and Figures and Rhetorical Schemes of Speech III. The Decorum or suitableness of the Matter or the Things themselves IV. The Method I. The Grammatical construction and propriety of Speaking It has been by many observed that there is a great resemblance between the style of the Old Testament and that of Homer the most ancient Book we have besides and it is likewise observable that those things which are by some looked upon as defects in the Scripture style as the using one Gender or one Number or Case or Tense for another the putting Participles for Verbs the Comparative or Superlative for the Positive Actives for Passives or Passives for Actives are particularly taken notice of by
Hereticks viz. the Marcionists and Valentinians and perhaps the Disciples of Lucanus or Lucianus for in this he could not be positive tho this Lucanus was a follower of Marcion IX There are still extant Copies of great Antiquity The Cambridge Copy in Greek and Latin containing the four Gospels and the Acts of the Apostles and that which is supposed to be the second part of it containing St Paul's Epistles in the French Kings Library and another the like Copy which is in the Library of th Benedictines of St Germains * F. Simon Crâ—t Hist of the N. Test Part 1. c. 31. Mabil de Re Diplom lib. 5. Tabell 1. are concluded to be a thousand years old at least Morinus thought them to be ancienter than St Jerom's time The Alexandrian Copy is believed to have been written by Thecla above one thousand three hundred years ago Morinus †Epist 54. inter Antiquâ— Eccl. Orient acknowledgeth it to be of above twelve hundred years date Bishop * Prolegom ix 34. Walton supposes the Alexandrian MS. to be at least as old as that in the Vatican which is allowed to be twelve hundred years old There is †F. Sim. Crit. Hist of the N. T. part 2. c. 4. one Syriack MS. of the Gospels in the Library of the Duke of Florence of above a thousand years Antiquity and another not much less ancient A * Gruter Inscript p. 146. Gothick Translation of the Four Evangelists in the Abbey of Werdin is likewise of above a thousand years Antiquity And what ancient Books are there of which the Originals are still extant or of which there are so ancient Copies as of the Scriptures X. Sufficient reasons may be given to shew how it came to pass that the Authority of some Books was at first doubted of 1. The Epistle to the Hebrews had no name prefixt either because the Jews were prejudiced against St Paul or because the Gentiles were his more peculiar care or for some other reason unknown and in this it differs from the rest of St Paul's Epistles and the †Hieroâ— Catal. i Petr. Paul style is different which occasioned the first doubts about it as it happend likewise to St Peter's second Epistle upon the account of its style and then the Novatians alledging some Texts in the Epistle to the Hebrews in favour of their opinion this made the Orthodox the less inclined to receive a Book which before had been disputed and therefore tho it was received in the East it was questioned at Rome where Novatian begun his Schisms The second Epistle of St Peter might be scrupled on the same account and both that and the Revelation of St John being alledged for the Millennium by such as undestood it in a gross sense this caused the Authority of those Books to be called in question which is said * Euseb Hist lib. vi c. 25. expresly of the Revelation 2. Some Epistles were written to particular persons or directed to such as lived at a great distance and by reason of Persecutions arising the Authentick Epistles might not readily be produced 3. Some Books were not usually read in the Churches as the rest were All the Books of Scripture except the Revelation of St John are inserted in the Catalogue of the Council of Laodicea and this was omitted because by reason of the abstruse Mysteries contained in it it was not publickly read in Churches for that Catalogue was designed to shew what Books ought to be read in the publick Assemblies But the Revelation was long before acknowledged to be genuine by †Justin Mart. Dialog Tertull. de Resur c. 27 38. Adv. Marcion lib. ii c. 5. iii. c. 14. Euseb Hist lib. iv c. 18. v. c. 8. Hierom. Catal. in Johannum Justin Martyr by Irenaeus and by Tertullian and others both Justin Martyr and Irenaeas wrote a comment upon the Revelation of St John The Epistle to the Hebrews the Epistle of St James and the the second Epistle of St Peter are cited by Clemens Romanus in his first Epistle which was itself wont to be read in Churches 4. The Hereticks would use all their endeavours and subtilty to hinder the reception of those Books by which their Heresies were disproved and they might so far have effect as to make some doubt for a while of their Authority For instance Diotrephes an ambitious aspiring man who prated against St John with malicious words and had so much power as to cast the Brethren out of the Church would forbid the receiving of St John's Epistles as well as the receiving the Brethren of that Apostles Communion and that he did this St John himself intimates when he says I wrote unto the Church but Diotrephes who loveth to have the Pre-eminence among them receiveth us not Joh. Epist iii. 9. that is he received not St John's Epistle for that would have been to receive him as an Apostle or to acknowledge his Authority XI Tho the Authority of some Books hath been questioned by private men yet those Books were never rejected by any Council of the Church tho frequent Councils were called in the first Ages of Christianity and had this very thing under consideration * Tertull. de Pudicit c. 10. Tertullian after he had turned Montanist rejecting the authority of Hermas's Pastor as not being received into the Canon of Scripture says that it was reckoned amongst the Apocryphal Books by all the Councils of his Adversaries the Orthodox From whence it is evident that in Tertullian's time divers Councils had past their Censure upon the Apocryphal Books and that the Canon of Scripture had been fixt long before So that the time in which some of these Councils were held must probably be whilst St Polycarp a Disciple of St John was yet living whose Martyrdom by the earliest computation was not till A. D. cxlvii at least they must be held in Irenaeus life time who conversed with St Polycarp and lived at the same time with Tertullian Thus was the Canon of Scripture vouched by those who had received it from St John and Councils upon occasion were called which †Tertull. de Jejun c. 13. Tertullian elsewhere mentions as very numerous and frequent in Greece to give testimony to the Genuine Canon and censure Apocryphal Books It is manifest that the Canon of Scripture was settled before the Council of Laodicea which in the lixth Canon appoints that no Books * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Laod can lix which are extra Canonem but only Canonical Books should be read in the Christian Assemblies and then subjoyns the Titles of the Canonical Books which Title they had as Zonaras and Balsamon observe because they were inserted into the Apostles Canons and all others were styl'd uncanonical And it is concluded after the strictest examination by the best Criticks that those which go under the Name of the Apostles Canons are the Canons of Councils assembled before the Council
of Nice inasmuch as they are referred to by that Council and that they are styl'd Apostolical because they were made by Apostolical Men or such as lived next to the Apostles times and delivered in these Canons what they had received from the Apostles Dr Beverege thinks they * Bever Annot. ad Pandect Can. Cod. Can. Eccl. Primit vind Cave Histor Liter in clem Roman were collected into one Body by Clemens Alexandrinus and Dr Cave seemed inclined to be of the same judgment As to the Authority of the particular Apostolical Canon which contains the Canon of Scripture of the Council of Laodicea gives a sufficient Testimony to it so far as it concerns the Books of the New Testament and shews wherein it has been corrupted since All which very well agrees with that which I observed from Tertullian that frequent Councils were called in the first Ages and that they had the Canon of Scripture among other things under consideration which we find set down in the last of the Apostles Canons and from thence in the Canons of the Council of Laodicea no Book being omitted but the Revelation of St John which yet had been acknowledged and received as Authentick from the beginning of those who had most reason to know of what Authority it was but none were inserted into the Canon but such Books as were appointed to be constantly read in the Assemblies of Christians It appears then that the Canon of Scripture was finished by St John and that such Books as were not of Divine Authority were rejected by Councils held when there were living Witnesses to certify St John's Approbation of the Canon or at least those who had received it from such Witnesses the Gospels of the other Evangelists were translated into divers Languages in St John's Life time and we must in reason suppose the same of the other Books of Scripture this is certain that they were all very early translated into many Tongues and dispersed into so many Hands in so many Countries that it was impossible they should be either lost or falsifyed espeble cially since the several sects of Christians were never more jealous and watchful over each other in any thing than in this particular the several Interests and Pretensions of all parties being chiefly concerned in it and no Catalogue of Books could have been received exclusively to all others but upon the clearest evidence XII When it once appeared that the Books which had been doubted of belonged to the Canon of Scripture they were afterwards generally acknowledged and constantly received in all Churches every Sect has since used all Arts and Endeavours to reconcile the Scriptures to their own Doctrines few or none presuming to reject the Authority of any of these Books which they would never scruple to do if they suppos'd they could make out any plausible pretence for it Protestants have refused to admit of the Apocryphal Books as inspired but whoever have gone about to reject any part of the Canonical Scriptures have been universally declared against for it whereof no other reason can be given but the Evidence that is for the Authority of the Canonical Books of Scripture which is wanting for the Authority of the Apocryphal Books Papists own the Authority of the first Epistle to the Corinthians and of the fourteenth Chapter of that Epistle which is directly against praying in an unknown Tongue and they acknowledge the Epistle to the Galatians to be genuine tho the second Chapter be so clearly against the pretensions of the Church of Rome These Espistles indeed were never controverted but the Epistle to the Hebrews likewise is not rejected by the Socinians the Divine Nature of Christ and the Merit and Satisfaction of his sufferings are so plainly asserted in it and they dare not deny the Authority of the Gospel and Epistles of St John tho they are so hard put to it to expound them to their own sense that Socinus was forc'd to pretend to I know not what Revelation to help out one of his explications which he would not have done if he could have found out any colour for not admitting the Authority of a Text so directly contrary to his own Tenents that he could not expect that any thing less than a Revelation should procure any credit to his Interpretation And generally the case is the same with other Sects those that differ never so much one from another in the Interpretation of particular Texts yet agree in the acknowledgment of the Authority of the Canon of Scripture itself or can find out no sufficient pretence to disown it CHAP. V. Of the various Readings in the Old and New Testament IT is to be observ'd that an extrardinary Providence has in a great measure secur'd the Holy Scriptures from those Casualties which are incident to humane Writings For the great Antiquity of many Books of the Scriptures beyond that of any other Books in the World the multitude of Copies which have been taken in all Ages and Nations the difficulty to avoid mistakes in transcribing Books in a Language which has so many of its Letters and of its Words themselves so like one another the defect of the Hebrew Vowels and the late invention as it is generally now acknowledged of the Points the change of the Samaritan or ancient Hebrew for the present Hebrew Character the captivity of the whole Nation of the Jews for seventy years and the mixtures and changes which were during that time brought into their Language in short all the accidents which have ever happened to occasion errors or mistakes in any Book have concurred to cause them in the Old Testament and yet the different Readings are much fewer and make much less alteration in the sense than those of any other Book of the same bigness and of any Note and Antiquity if all the Copies should be carefully examined and every little variation as punctually set down as those of the Scriptures have been But tho from hence it may appear that a peculiar providence has been concerned in the preservation of the Books of the Scriptures yet from humane considerations and arguments we may likewise be assured that nothing prejudicial to the Authority of the Scriptures has happened by any of these means 1. The defect in the Hebrew Vowels and the late Invention of the Points is no prejuduce to the Authority of the Bible as we now have it Tho the Points which crititically determine the exact Reading of the Hebrew Tongue be of a later invention yet that Tongue was never without its Vowels For Aleph Vau and Jod and which some add He and Gnajm before the invention of the Points were used as Vowels as it is evidently proved from Josephus Vid. Walton Prolegom iii. s 49. Origen and St Jerom by the best Criticks in that Language It must indeed be confest that these Vowels could not be so effectual to ascertain the true Reading as the Points have since been but
Man is without doubt a necessary and most valuable Part of Learning But it must be confess'd that there is hardly any thing more impertinent than an impertinent Critick It is a great thing if it be well consider'd to set the Bounds and fix the Territories of Learning to adjudge to every Author his own Works and say that this Book or perhaps some small Part of a Book shall be his and the other he shall have nothing to do withal This is no trivial Matter nor of small Consequence and ought not to be at the pleasure of any one who has a mind to be taken notice of for contradicting the receiv'd Opinion and being more confident than others And the less Occasion there is for these Criticks the more Danger there is from them for if there be no Work for them they will be apt to make themselves Work And what Author will be able to stand before Men whose Business and Ambition it is to find Fault But though the Jurisdiction of Criticks be very large and absolute Yet I have taken care not to come under it but have purposely avoided insisting upon any Authorities which have faln under their Disputes unless it be perhaps in speaking of the Sibyls but there I have the Consent of the best Criticks besides evident Reason on my side so far as I am concern'd for them 4. A Pretence to Miracles and Prophecies without Reason or Ground for it in behalf of some particular Errors has weaken'd the Belief of the True Miracles and Prophecies And whilst laborious Endeavours have been us'd to shew that the Christian Religion cannot be true unless those Doctrines be true which have no Foundation in it the quite contrary has happen'd to what in Charity we must suppose these Authors design'd For instead of owning their Religion to be true Men who are convinc'd of the Weakness of their Pretences have taken them at their Word and have been forward to grant them That there is no Religion True and therefore not theirs 5. I shall shew at large in due time That the many Differences and Disputes in Religion are no prejudice to the Truth and Certainty of it but they are notwithstanding a great scandal and temptation and a great hindrance to the Salvation of Men especially as they are commonly managed whilst by all imaginable Arts and Means Men of different Parties and Opinions strive to run down their Adversaries Those who are concerned would do well I should think to consider what mischief may ensue through the imprudent and unchristian management of Disputes even in a right Cause which has no need of such methods and therefore they are the less excusable who use them in defence of such a Cause If we would convince or persuade Men in any other thing we never are wont to think it a proper expedient to use them ill and give them hard words And is rough Vsage proper only for the propagation of the Doctrines of the Gospel and of a Religion of Peace and Meekness and Charity I know what Examples may be produced to countenance this Practice but those great Authors have Excellencies enough for our imitation we need not imitate their Faults Our Blessed Saviour indeed himself and his Apostles did not always forbear severe language but then they spoke with a Divine Power and Authority and knew how to speak to the Hearts as well as to the Ears of Men and fully perceived when this was the last and only Remedy to be used they could strike dead with their Words and were infallible in the use of such Expressions as were proper for the present occasion either to comfort or to terrifie Sinners and awaken them to Repentance There is no doubt but a seasonable Reproof or Rebuke though it be very severe may be not only consistent with Charity but may also be the Effect of it and if ever we may speak with the Power and Authority as well as in the meekness and gentleness of Christ we must do it when the Truth of the Christian Religion is called in question and that by Christians We live in an Age in which Men think they have done a great thing and enough for them to value themselves upon if they can but start a bold Objection against the Scriptures though it have never so little sence in it We have sufficient warrant to treat these Men as they deserve for the Apostles were commanded according to a Custom in use amongst the Jews to shake off the dust off their feet against such as rejected their Doctrine and the least we can say to them is to let them know that if they will not believe we are sorry for it but cannot help it and that they will have the worst of it Mr. Hobbs himself will allow that an Atheist ought to be banish'd as a Publick Mischief and scarce any Terms can be too severe for those who openly apostatize from the Religion in which they have been baptized and blaspheme that Holy Name by which they are called We must not so debase the Gospel of Christ as to seem to beg their Approbation which I 'm sure we have little need of in the present case I am far from thinking any thing small or inconsiderable in which the Honour of God and the Truth of Religion is concern'd but certainly a great distinction is to be made between them from whom we differ in particular Points though of great moment and consequence and those who rejct the Whole Our chief Zeal and Strength should be employed against the Common Enemies who delight in our Quarrels and sport themselves with the mutual Wounds we so freely give one another 9. We have a sort of Men amongst us who from hence have taken occasion to make it their whole Business both by their Discourses and Writings to laugh all Religion and Morality out of the World which has made our very Wit to degenerate though this be the only thing for which these Men seem to value themselves and our Poems with all their soft Numbers and flowing Style to be far from deserving Commendation for this way of Writing is as much against the Rules of Poetry as against those of Vertue and they can never answer it to their own Art whatever they may do to their Consciences but ought to be censured for being ill Poets as well as ill Men. A fine Saying a soft or bold Expression or a pretty Character is this all we have in exchange for our Reason and Religion which these Men have so laboriously decryed Some of the best Poets of our Age have been so sensible of the Dishonour hereby done to God the Disservice to Mankind and the Disgrace to so Noble an Art that they have employed their Genius a better way But the extravagant Raillery against Religion has been the more licentious and the more frequent not only because it has met with Applause from so many who are none of the wisest part of Mankind but
indeed whatever the Original of the Heathen Philosophy were whether from their Gods or from themselves if the Precepts of Philosophy amongst the Heathens were a sufficient Rule of good Life there may seem to have been little or no necessity for a Divine Revelation But I shall prove 1. That the Heathen Philosophy was very defective and erroneous 2. That whatever was excellent in it was owing to the Revelations contained in the Scriptures 3. That if it had been as excellent and as certain as it can be pretended to be yet there had been great need of a Divine Revelation 1. The Heathen Philosophy was very defective and erroneous It was desective in point of Authority Socrates though he would be thought to be inspired or supernaturally assisted gave Men only his own word for it Pythagoras indeed pretended both to Prophecies and Miracles but he was a great Magician in the opinion both of (a) Xenoph Epist ad Aeschinem Plutarch in Numâ Xenophon and Plutarch and therefore whatever he did or foretold must be ascribed to that Power which as it has been before declared the Devils may have to do strange things and to know things done at a distance or some time after and his Predictions and Miracles even as they are related by Jamblichus were such as that a bare recital of them were enough to confute any Authority which could be claimed by them His Impostures may be seen in Diogenes Laertius And (b) Arist Rhet. l. iii. c. 17. Aristotle says Epimenides foretold nothing whatever others relate of him And as the Philosophers had no Divine Authority for what they delivered so their own was but of small account they were generally rather Men of Wit and Humour than of sound Doctrine or good Morals And whoever reads the Lives of the Philosophers written by Diogenes Laertius and the Lives of the Caesars by Suetonius would believe the World might have been as soon reformed by the one as the other As to the Philosophers who after the Christian Religion appeared in the World pretended to Miracles it is a hard matter to think the Writers of their Lives in earnest when they relate them For a Man may as well believe the Fables of Aesop or Lucian to be true History as the Stories in the Life of Apollonius Tyanaeus written by Philostratus or those in the Life of Isidorus written by Damascius an abstract whereof we have left preserved (c) Phot. Cod. ccxiii in Photius The Heathen Philosophy was defective likewise in point of Antiquity and Promulgaon Philosophy as far as we have any account of it was but a late thing so it is styled in Tully (d) Tull. de Divin lib. i. neque ante Philosophiam patefactam quae nuper inventa est (e) Apud Lactant. de fals sapient c. 16. Seneca computes the rise of it to be less than a thousand years before his own time but the moral and useful part of Philosophy had no ancienter Original than Socrates And Philosophy of all kinds has always been a matter of Learning and confined to learned Men There never was any one Nation of Pythagoraeans or Platonists or Stoicks or Aristotelians the greatest part of the Nations of the World never heard so much as of the Names of the most celebrated Philosophers and know nothing at all of their Doctrine That philosophy was defective in its Doctrines is notorious For as Lactantius observes the very Name of philosophy invented by Pythagoras who yet would be thought to have had some supernatural assistance implies a confession of Ignorance or imperfection of their Knowledge and a profession only to search after Wisdom And (f) Diog. Laert. in Pythag. Jemblich vit Pythag Pythagoras gave this very reason why he styled himself a Philosopher Because no Man can be Wise but God only and yet this vain Man sometimes pretended himself to be a God Socrates was the first of all the Philosophers that applied himself to the study of Morality and (*) Tull. Acad. Qu. lib. i. he who first undertook to render philosophy useful and beneficial to Mankind professed to know nothing at all certainly but to disprove the Errors of others not to establish or discover Truth In which he was followed by Plato Vid. Diog. Laert. in Pyrrhon and before him Democritus Anaxagoras Empedocles and almost all the ancient Philosophers agreed in this tho they agreed in few things else that they could attain to no certain knowledge of things So that as Tully says Arcesilas was not the Founder of a new Academy or Sect of Philosophers who professed to doubt of all things for he taught no more than what the ancient Philosophers had generally taught before him unless it were that Socrates profess'd to know his own ignorance of things but Arcesilas would not own himself certain of so much as that Indeed the notions of Philosophy were so little convincing even in the plainest matters that many of the greatest Wits took up in Sceptiscim or little better No man had studied all the Hypotheses of Philosophy more or understood them better or had better explained them than Tully and yet at last all concluded in uncertainty as he often professes the like may be said of Varro Cotta and others The Doctrine of Philosophy concerning God and Providence and a Future State was very imperfect and uncertain as Socrates himself declared just before his death but what could be certain to him that profest to doubt of every thing (g) Aug. de Civ l. 19. c. 1. Varro computed near three hundred Opinions concerning the Summum Bonum they were so far from being able to give any certain rules and directions for the Government of our Lives that they could by no means agree in what the chief happiness of men consists or what the aim and design of our Actions ought to be Plato taught the lawfulness and expediency of mens having their Wives in common and both Socrates and Cato must hold a community of Wives lawful as we learn from their Practice for they lent out their Wives to others as if it had been a very generous and friendly Act and the very heighth and perfection of their Philosophy (h) Alex. ab Alex. lib. l. c. 24. It was a practice both among the Grceks and Romans to part with their Wives to other men though Mercer thinks the Romans were divorced from their Wives before others took them because Cato is blamed for taking his Wife again after the death of Hortensius without the solemnity of a new Marriage Fornication was so far from being disallowed by the Heathens that it was rather recommended (h) Horat. Serm. lib. i. sat 2. Cic. pro. M. Coelio as a remedy against Adulteries by Cato himself Many of the Philosophers held self-murther lawful and did themselves set an example of it to their Followers The exposing of Children to be starved or otherwise destroyed was practised amongst the most civilized Heathen Nations
Composition of Cato it had been hard for him to avoid the being a Stoick and he might probably have founded that Sect if it had not been known in the World before The Philosophers had no Authority to promise rewards or to threaten punishments upon the observation or neglect of their Precepts and therefore every man was at his liberty to chuse or to reject what they taught and divers of them were sensible of this unavoidable defect in all humane Doctrines and therefore pretended to Revelation There is no inconvenience therefore in supposing that many of the Precepts contained in the Proverbs and other Books of Scripture might be known without a Revelation for there is notwithstanding very good Reason why they should be inserted into the Scripture Because the Scriptures have the Authority of a Divine Law and are to be looked upon not as a System of Ethicks or a Collection of Moral Precepts but as a Body of Laws given out upon Divers occasions and as Rules of Instruction which at the same time both shew us our Duty and command our Obedience It is not expected that Kings in their Laws shouid argue more profoundly than other men do but they should command more effectually than others can teach they do not dispute but pronounce and dictate what their subjects must take notice of at their peril And it is no diminution to a Princes Authority to command the most known and obvious things though it may be a fault in the subject to need such commands And God in his word did not design to furnish us with a Treatise of Philosophy to gratify our curiosity with strange and new notions and make us profound Scholars but to speak to the necessities of men and put them in mind of known Duties to appeal to their own Consciences and to enforce those notions of Good and Evil which natural reason perhaps might suggest to them by the authority of a revealed Religion and a Divine Law established upon Rewards and Punishments 3. Though the Philosophers were able to discern something more than other men yet they durst not openly declare what they knew but were over-born with the errors and vices the Times and Countries in which they lived even to the Commission of Idolatry and the worst of vices and therefore their Doctrines whatever they were could do but little good towards the reformation of the World I shall not enquire into the Reports concerning Socrates and Plato Seneca and Cato himself but only observe that Socrates who was the only Martyr among the Philosophers for the truth yet when he comes to die speaks with no assurance of a Future State and ordered a Cock to be sacrificed to Aesoulapius which can hardly be reconciled to that Doctrine for for which he is supposed to die And after his Death how did his Friends and Disciples behave themselves Did they openly and courageously vindicate his innocence and teach the Doctrine for which he suffered Did they not use all means to conceal and dissemble it But Mankind stood in need of a perfect example of Virtue and of such instructors as should both teach and practise the Doctrines of it at their utmost peril and of a succession of such Men as should bear Testimony to their Doctrine both by the Miracles wrought during their Lives and by the constancy of their Deaths 4. As the Heathen Philosophy wanted the Authority of a Law and the example of those who taught it so it wanted principal Motives to recommend the practice of it to the Lives of Men. The Philosophers teach nothing of the exceeding Love of God towards us of his desire of our happiness and his readiness to assist and conduct us in the ways of Virtue They owned no such thing as Divine Grace and Assistance towards the attainment of Vertue and the perseverance in it (o) Tull. de Nat. Dâ—or lib. iii. Virtutem autem nemo unquam acceptam Deo retulit nimirum recte propter virtutem enim jure laudamur in virtute recte gloriamur quod non contingeret si id donum a Deo non a nobis haberemus nam quis quod bonus vir esset gratias Diis egit unquam Jovemque optimum maximum ob eas res appellant non quod justos temperatos sapientes efficiat sed quod salvos incolumes opulentos copiosos This occasioned those (p) Sen Epist 53. insolent Boasts of the Stoicks equaling themselves to the Gods and sometimes even preferring themselves before them because they had difficulties to encounter which made their conquests of vice and their improvements in virtue more glorious than they supposed the like excellencies to be in their Gods who were good by the necessity of their own Nature Wherefore tho the Rules of Philosophy had been never so perfect yet they must needs be ineffectual being so difficult to find out and so unactive and dead when they were discovered without that Authority and Life and Energy that may be had from Divine Revelation which there was a necessity for not only to supply the imperfections and correct the errors of Philosophy but to enforce the Doctrines of it tho they had been never so true and perfect CHAP. VI. The Novelty and Defect in the Promulgation of the Mahometan Religion THE Novelty of the Mahometan Religion in respect both of the Old and New Testament is past all dispute And this Religion notwithstanding all its sensual allurement owes its Propagation solely to the â—ower of the Sword For though the Alcoran has been translated into most of the Languages in use amongst Christians yet it has never been known to make any Proselytes but by force of Arms. At first this Religion had many circumstances for its advantage which might in humane probability gain it success in the world It was begun in Rebellion and in a final Revolt from the Emperor Heraclius and besides this popular and seducing Temptation of Licence and Violence Mahomet added the enticements of Lust and Sensuality he forbad Men indeed some things but such as he could easily see they would part with for the free and unbounded enjoyment of others then he pretended to sound his Doctrine on the Authority of Moses and of Christ saying that Christ had promised to send him all which made his Religion find the more easy entertainment amongst both Jews and Christians 'T was but like the Heresy of the Gnosticks at the first and not altogether so gross and this must needs encline all of Seditious and lewd principles to come in to him being glad of such a colour for their wickedness and it had the advantage of Power and Force to make it more lasting than other such Blasphemies have been Christ on the contrary forbad Resistance of the supreme Power upon any terms whatsoever he asserted the Authority of Moses but so as to abolish the ceremonial part of the Law which was what the Jews were most fond of so that this very thing made the Jews
v. Aristot Polit lib. viii c. 16 Plato and Aristotle who contradicts him in most other things follows him in this Indeed this was so general a Practice (o) Aeâ—ian lib. iâ— c 7 that it is taken particular Notice of that the Thebans had a Law to forbid it (p) Dionys Halicarn lib 2. Romulus made a Law to regulate this Practice and to hinder it in some Cases (q) Taciâ— Hist lib v. 〈◊〉 Morib Germ. cum notis â—ips Tacitus observes it as a thing deserving his Remark that this was not practised either by the Jews or the Germans tho' the latter had a Custom of casting their Children into the Rhine for a tryal of their legitimacy But that which is more strange is (r) Senâ—â— de Iâ—a lib. 1. c. 15. Plut. in Lyeurg that Seneca â—â—d Plutarch who liv'd since the Preaching of the Gospel should approve of such Barbarous Cruelty (Å¿) Fragm apud Stobae Serm. 73. Hierocles who as Lactantius informs us was well acquainted with the Scriptures was contented to say that it is natural and answerable to the ends of Marriage to bring up all or at least most Children which was a great Concession in a Philosopher Solon was as Famous for his Philosophy as for his Laws and the Legislator to that State which was the Seat and proper Soil as it were of Philosophy by an express Law (x) Sext. Empiric Pyrrh Hypot lib. 3. c. 24. indemnifyed all that killed their Children and the Philosophers were ever true to these Principles I have insisted upon this the more not only because it is an evident instance of the insufficiency of Heathen Philosophy but because some Readers may be as difficult to believe a thing which must needs seem very Monstrous to Christians as (t) Al Pelgas Cent. 1. Epist 85. Lipsius's Friend was to whom he wrote a long Epistle to convince him that this was the Practice of Heathen Nations and agreeable to the Judgment of their Philosophers So that many of the Adversaries of the Christian Faith may perhaps owe their Lives to that Religion which they Blaspheme I have purposely avoided too curious an enquiry into the lives of the Philosophers and rather chose to cast a Veil over what not only their Enemies but their Friends have said of them The Practice of Men is generally worse than they confess it ought to be they never live above their Rule and Profession it is well if in most things they do not fall much short of it and if their Principles be Bad what must we expect from their Examples But the Actions of the Philosophers concerned those with whom they lived our Business is with their Writings and I need not fear the Censures of Learned and Judicious Men in any thing I have said of them for they will acknowledge it to be Truth and others ought to be told so that they be no longer willing to change the Bible for the Works of Philosophers which they commonly read and understand as little as they do the Bible it self The utmost that Philosophy could reach was no farther than to uncertain Hopes and doubtful Arguments But our Saviour and his Apostles taught with Authority and not as did the Philosophers The Words which they spake they were Spirit and they were Life They came with full Power and had their Credentials from Heaven to produce which are the same that we now allege for the Authority of their Commission And what can be more certain than plain Matter of Fact which is clearly prov'd by undeniable Circumstances and by Witnesses beyond Exception and which is of that Nature that all the Divine Attributes are engag'd for the Truth of it It is strange that Men should pretend to fetch their Infidelity from the Depths of Philosophy and the Oracles of Reason as if any floating confus'd Notions might not serve for objections But it is to the advantage of a bad Cause to involve it in tedious and unnecessary Disputes to make Digressions into doubtful Points of Criticism and Philosophy to amuse the Reader and draw him off from the main Question Whereas a good Cause may commonly be brought to a clear and short Issue The present Controversy will admit of all kinds of Learning but has no need of it My Business therefore has been to free this Matter as much as may be from all the Intricacies of Learning to reduce it to plain Circumstances of Fact whereof every man may be capable of making a true Judgment and to bring it to that very Case in which St. John argues He that believeth not God hath made him a Lyar because he believeth not the Record that God gave of his Son 1 John v. 10. And how can we forbear to adore the Wisdom and Goodness of God who by the wonderful Dispensations of his Providence has not suffered himself to be without Witness in any Age or Nation If Idolatry spread it self from Egypt into many other parts of the World as (x) Herod lib. ii c. 43. c. Diod Sic. lib. 1. Herodotus and Diodorus Siculus have shewn we have the more reason to admire the wisdom of divine Providence in appointing Egypt to be the place where the People of Israel did so long sojourn and where so many signal Miracles were wrought to give a check and stop to Idolatry in the very Source and Fountain of it if Men had not been beyond all measure obstinate in their Folly and Disobedience And the same goodness of God has not been wanting to any Nation of the World For (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Athan. de Incarnation Verbi Dei tho' the Law of Moses was peculiarly designed for the People of Israel yet provision was made for the receiving of all such as were willing to become partakers of it to the observation even of their ceremonial and typical Service none besides the Israelites were required to observe it but neither were any excluded from it And by the constitution of the Jewish Law and Government as well as by the Providence of God in all his Dispensations towards that People effectual Care was taken that all the necessary points of Religion which concern Mankind in general should by them be communicated to the rest of the World But the Christian Religion was by its original Institution and Design equally extended to all Nations and was soon propagated all over the World Nations but lately known to us have been constant objects of the Divine Care and had early Discoveries made to them of the reveal'd Will of God as I have proved at large by the Testimonies of Protestants as well as of Papists And it is very observable which (u) Varen de Relig in Regn. Japan c. 5. Varenius has remark'd that the Jesuits in some places at least have Preached the substance of Christianity without the mixture of many of those Doctrins which are peculiar to the Roman Communion and he owns that their Success
question were not only dubious but certainly spurious the remaining Books which were never doubted of are sufficient for all the necessary ends and purposes of a Revelation and therefore this ought to be no objection against the Authority of the Scriptures that the Authority of some Books has been formerly matter of controversy I shall enter upon no discourse concerning the Apocryphal Books the authority whereof has been so often and so effectually disâ—roved by Protestants that the most learned Papists have now little to say for them but â—re forced only to fly to the authority of their Church which is in effect to beg the thing in question or to beg something as hard to be granted viz. the infallibility of the Church of Rome But I shall here engage in no controversy of that nature Both Protestants and Papists are generally speaking agreed that the Books of Moses and the Prophets in the Old Testament and the Writings of the Evangelists and the Apostles in the New are of Divine Authority and if this be so the Christian Religion must be true whether there be or be not others of the same nature and of equal authority These Books in the main have already been proved to be genuine and without any material corruption or alteration I shall now only propose such general considerations as may be sufficient to obviate objections The agreement between the Jews and Samaritans in the Pentateuch is a clear evidence for its Authority And tho there were many and great Idolatries committed in the Kingdom of Judah yet by the good providence of God there never was such a total Apostacy in the people nor so long a succession of Idolatrous Kings as that the Books either of the Law or the Prophets can be supposed to have been supprest or altered For three years under Rehoboam they walked in the way of David and Solomon 2 Chron. 11.17.12.1 and tho afterwards he forsook the Law of the Lord and all Israel with him his Reign was in all but seventeen years Abijam was a wicked King but he reigned no longer than three years 1 Kings xv 2. Asa the third from Solomon and Jehoshaphat his Son were great Reformers and Asa reigned one and forty years and Jehoshaphat five and twenty years 2 Chron. xvi 13. xx 31. The two next Kings in succession did evil in the sight of the Lord but their Reigns were short Jehoram reigned eight years and Ahaziah but one 2 Chron. xxi 20. xxii 2. During the interval of six years under the usurpation of Athaliah the people could not be greatly corrupted for she was hateful to them as Jehoram her husband had been before her and they readily joyned with Jehoiada in slaying her and in restoring the worship of God 2 Chron. xxii Joash the son of Ahaziah did that which was right in the sight of the Lord all the days of Jehoiada 2 Chron. xxiv 2. We are sure that he reigned well three and twenty years 2 Kings xii 6. and probably much longer for Jehoiada lived to a very great age 2 Chron. xxiv 15. Amaziah his son has the same character and with the same abatement that he did that which was right in the sight of the Lord but not with a perfect heart 2 Chron. xxv 2. or yet not like David his Father he did according to all things as Joash his Father did 2 Kings xiv 3. Vzziah son to Amaziah reigned well and sought God in the days of Zachariah 2 Chron. xxvi 5. and after he was seized with the Leprosie for invading the Priests office the administration of affairs was in the hands of his Son Jotham vers 21. who imitated the good part of his fathers Reign Chap. xxvii 2. Ahaz was wicked and an Idolater but he reigned only sixteen years Chap. xxviii 1. and his son Hezekiah wrought a great Reformation who reigned twenty nine years Chap. xxix 1. Manasses was much given to Idolatry in the former part of his Reign but after his captivity in Babylon he was very zealous against it Chap. xxxiii 15 16. Amon imitated the ill part of his Father's Reign but his own continued no longer than two years Chap. xxxiii 21. The next was Josiah in whose time the Book of the Law was found in the Temple which must be the Book of Moses's own hand-writing for it is evident that a Book of the Law could be no such rare thing at that time in Jerusalem as to be taken so much notice of unless it had been that Book which was laid up in the side of the Ark and was to be transcribed by every King It seems that Book of the Law had been purposely hid to preserve it from the attempts of Idolaters who it was feared might have a design to destroy it for if it had only lain by neglected the finding of it could have been no such surprizing thing because the place in the Temple was well known where it was wont to be kept in the side of the Ark and where they might have sought for it but it was probably at that time supposed to have been utterly lost and its being found in the Ruines of the Temple which was built for the observation of it and where it ought to have been kept with the greatest care as a most inestimable treasure the veneration which Josiah had for so sacred a Writing and the happy and unexpected recovery of it when it had been disregarded and almost lost through the iniquity of his Predecessors these considerations could not but exceedingly move a mind so tender and affectionately pious as that Kings when he received the Law under Moses's own hand sent him as he believed by God himself and delivered to him as it were anew from Heaven Not long after his time was the Captivity in Babylon till which there were always Prophets frequent Reformations and never any succession of Idolatrous Kings which continued for a long time together very few Kings were Idolatrous throughout their whole Reigns and those that were reigned but a short time * Book 1. Part 2. c. 6. 9. It has been proved that the Pentateuch and the Books of the Prophets written before the Captivity were preserved amongst the Jews till their return and it is acknowledg'd by those who are of another opinion that Ezra who composed the Canon did it by a Prophetick spirit or had the assistance of Prophets in the doing it * Joseph Câ—nt Apion lib. 1. Josephus says that their Books after the time of Artaxerxes are not of equal authority with those before his time for want of a certain succession of Prophets And since the Jews admitted no writings as inspired into the Canon after Malachi's Prophecy this shews their sincerity and exactness in examining the truth and authority of such Writings as they admitted into their Canon of Scripture The Pharisees made the commandment of God of no effect by their Traditions but never durst presume to impose them under the notion and
of fact which are past an Author may easily be disproved if he relates what is false of his own times or of times whereof there are memorials still extant But the Credit of Prophecies concerning things to come a long time after to pass must depend upon the Mission and Authority of the Prophet only and therefore it was necessary that the Names of the Prophets should be annext that their Predictions might be depended upon when they were known to be delivered by men who by other Predictions already fulfilled had proved themselves to be true Prophets IV. The very preservation of Books of so great Antiquity thro so many changes and revolutions against all the injuries of Time and Ignorance against the violence of War and the malice of Adversaries and so many other Accidents which have destroyed most other Books of any considerable Antiquity is a certain indication of a wonderful Providence concerned for them and of that evidence whereby they were at first attested The Laws of the wisest Law-givers of the most flourishing and powerful Nations have been so little regarded by the people to whom they were given that they soon forsook the practice of them and readily delivered up themselves to be governed by other Laws upon any Revolution and all the pretences to Revelation which most of the Ancient Law-givers assumed to themselves could make them no longer adhered to nor so much valued as to outlive the fate of the particular Kingdoms and States for which they were contrived but most of them were changed or laid aside before and the rest given up and abandoned as out of date and of little use or esteem afterwards and all of them were so little able to withstand the destruction of time that we know not much more of them than that the best and most ancient were in great measure taken out of the Laws of Moses But the Books of Moses and the Prophets have continued entire and unchanged under all accidents and revolutions of affairs bearing this character as well as others of him who is immutable they have been still asserted against all the malice and opposition of Enemies by a captived and dispersed people who by the signal providence of God tho they reject their Messias yet still acknowledge those prophesies which foretold his coming and after their dispersion for so many hundred years are so far from renouncing them that they assert and maintain them and are zealous even to superstition for those Books which command that worship and appoint those Solemnities which they have so long been out of all possibility to observe as if those Laws which were once so uneasy to their Fore-fathers were now become natural to their Posterity or rather because they were revealed by him whose word shall never pass away till all be fulfilled V. The New Testament gives evidence and confirmation to the Books of the Old which are so often cited in it VI. The Christians were religiously cautious and circumspect in admitting Books into the Canon of the New Testament The * Hieron Catalog Eccl. Script Epistle to the Hebrews and the second Epistle of St Peter were at first scrupled only or chiefly upon the account of the style the style of the former being thought different from that of St Paul and the Style of the latter from that of St Peter The Epistle of St Jude was likewise doubted of for this reason because the Apocryphal Book of Enoch is cited in it Writings which went under the names of several of the Apostles were rejected and by general consent laid aside The genuine Epistle of St Barnabas who is stiled an Apostle Acts xiii 2. xiv 14. was never received but as Apocryphal and the First Epistle of St Clement of whom St Paul gives as high a character Phil. iv 3. as he doth of St Luke or as St Peter ever gave of St Mark was never admitted among the Canonical Books tho it was wont to be read in Churches But the Gospel according to St Mark and the Gospel and Acts of the Apostles written by St Luke have ever been received for canonical For which no reason can be given but that St Mark and St Luke were known to have written by inspiration since upon all personal and humane Accounts an Epistle of St Barnabas or St Clement must have carried as much Authority with it as any thing under the name of St Mark or St Luke †Unam ad aedisicationem Ecclesiae pertinentem Epistolam composuit quae inter Apochryphas scripturâ—s legitur Id. ib. St Jerom says that St Barnabas was the Author of one Epistle written for the edification of the Church which is read among the Apocryphal Books so that Books were styled Apocryphal not because it was uncertain who were the Authors of them but because it was doubtful whether they were written by inspiration or no. So careful was the Primitive Church to receive none into the Canon but Books certainly inspired It is well observed * Crit Hist of the N. T. Part. 1. c. 1. by F. Simon to this purpose that if we compare the Gospels and the other Books of the New Testament with the Liturgies that we have under the names of several Apostles to whom the most part of the Eastern Christians do attribute them we shall be convinced that the Gospels are truly the Apostles For all the Churches have preserved them in their Ancient Purity whereas every particular Nation hath added to their Liturgies and hath taken the liberty often to revise them The respect that hath been always had to the Writings of the New Testament without in serting any considerable additions therein is an evident proof that all people have looked upon them as Divine Books which it is not lawful for any to alter On the contrary they have been perswaded that the Liturgies tho they bear the Names of the Apostles or of some Disciples of Jesus Christ were not originally written by them to whom they were attributed And therefore it hath been left free to the Churches to add to them or to diminish from them according as occasion requires VII As the Primitive Christians were very jealous and cautious in admitting Books into the Canon so they had sufficient means and opportunities to examine and distinguish the genuine and inspired Writings from the Apocryphal or spurious The way of Writing and the hands of the Apostles were well known to those to whom they wrote as St Paul intimates of his own hand and manner of Salutation for when he used an Amanuensis yet he wrote the Salutation with his own Hand as his token in every Epistle 2 Thess iii. 17. They generally wrote to whole Churches but particular men are frequently named in their Epistles which was a great means to ascertain the Authority of them * Ago jam qui voles curiofitatem melius exercere in negotio salutis tuae percurre Ecclesias Apostolicas apud quas ipsae adhue Cathedrae
unbelief the evil Spirit was cast out of his Son Mark ix 23.24 The End and Design of Christ's Miracles required that those who were Cured by him should believe in him For they were wrought with a design to convince Men that he was the Son of God and that he was come not so much to Cure their Bodies as to save their Souls and he forgave their Sins at the same time that he healed them of their Diseases Mark ii 5. And since Faith is so necessary a Doctrine of the Gospel it was as requisite that Christ should teach this as any other Doctrine But how could he do it more properly and more effectually than by requiring Faith in those who came to be healed If they would partake of his Mercy they must qualifie themselves for it by believing that he was the great Prophet and Messias who was then so much expected and of whom it was foretold that he should make the Blind to see and the Lame to walk and the Deaf to hear c. Luke vii 22. Isa xxxv 5. And unless their Bodily Cure did conduce to the Cure of their Souls by Faith and Repentance it would be but ill bestowed upon them and therefore with great Reason might be denied them And upon this Account we find our Blessed Saviour both requiring Faith in some and rewarding it in others to whom his miraculous Power was extended Luke viii 48. xviii 42. And St. Paul perceiving that the Cripple at Lystra had Faith to be healed immediately healed him without being ask'd to do it Acts xiv 9. 2. Faith in the Miracles of Christ is required of Men in all Ages of the World though Miracles are ceased and if this be Reasonable now it could not but be fitting then that those who came to Christ should believe in him for the sake of the Miracles which they had been certified that he had done upon others For Miracles when they are fully attested are as sufficient a Ground of Faith as if we had seen them done and to manifest that they are so our Saviour might require Belief in his former Miracles of those who expected any Advantage from such as they desired him to do If they would give no Credit to the Miracles which were so notorious and so abundantly testified by Multitudes who saw them done how should others believe in Times to come when no more Miracles should be wrought for the Conviction of Unbelievers Might no Man be required to believe unless he saw the Miracles himself Then how should the the Church subsist in future Ages when Miracles would be no longer wrought but were for great Reasons to be with-held We must now believe upon the Account of the Miracles which were then done and why therefore should they not be required to believe upon the Account of them who lived at the very Time and in the same Country where they were wrought though they had never seen them Our Saviour in these Instances might introduce that Method and establish the Evidence and Certainty of those Means and Motives whereby Faith was to be produced in Men of all succeeding Ages and might hereby signifie and declare that he requires the same Faith of us from the Testimony of others that he would do if we had seen and experienced his miraculous Power our selves CHAP. XXIX Of the Ceasing of Prophecies and Miracles PRophecies are generally of more Concernment and afford greater Evidence and Conviction in future Ages than when they were first delivered For it is not the Delivery but the Accomplishment of Prophecies which gives Evidence to the Truth of any Doctrin The Events of Things in the Accomplishment of Prophecies are a standing Argument to all Ages and the length of Time adds to its Force and Efficacy and therefore when all that God saw requisite to be foretold is deliver'd to us in the Scriptures there can no longer be any need of New Prophecies which would be of less Authority than the ancient ones inasmuch as their Antiquity is the thing chiefly to be regarded in Prophecies For if to foretel Things to come be an Argument of a Divine Prescience the longer Things are foretold before they come to pass the better must the Argument needs be He therefore that requires New Prophecies to confirm the Old little considers the Nature of Prophecies and wherein the Evidence and Use of them lies but in great Wisdom and Caution will give no Credit to the best Evidence unless there were something less evident to prove it by The chief Enquiry then seems to be concerning the Cessation of Miracles but from what has been elsewhere said the Reason may appear why the miraculous Power which the Apostles received by the descent of the Holy Ghost was not to be of perpetual continuance in the Church but was to cease in future Ages For the Cause and End of the Gift of Miracles bestowed upon the Apostles was to make them capable of being Witnesses to Christ and when the Gospel of Christ was sufficiently testified there could be no longer need of such a Power which was given to enable Men to bear Testimony to it For what is once effectually proved by sufficient Witnesses is for ever proved and needs no after Evidence if this Proof be preserved and transmitted down to Posterity The Power of Miracles continued till the Gospel had been Preached not only in Jerusalem and in all Judea and in Samaria but unto the utmost Parts of the Earth which was the declared Intention of our Saviour in bestowing it Acts i. 8. And when the Gospel had stood at the Tryals and conquered all the Opposition that could be made against it by Jews and Heathens and Apostates themselves when Miracles had been wrought for several Ages before all sorts of Men upon all Occasions and had extorted a Confession from the Devils themselves of the Divine Power by which they were wrought when the Books of the Apostles and Evangelists in which these Miracles are Recorded had been dispersed in all Nations and Languages so that it was impossible that the Memory of them should be lost whence once the Gospel was thus divulged and attested to the World it could not be necessary that this miraculous Power should be any longer continued Because this is the only Reason and Design why Miracles should be wrought to awaken Mens Attention and prepare them for the Reception of the Doctrin which is revealed and convince them of the Truth of it If then it be enquired Why the miraculous Gifts which were at first bestow'd upon the Church were not continued to it in all succeeding Ages The plain Answer is Because this Power was bestowed for the Establishment of the Christian Religion in the World by convincing Men of its Truth and Authority and therefore when a sufficient Evidence had been given in all Parts of the World of the Divine Authority of that Religion upon the Account whereof these Gifts were bestowed the Reason for the bestowing