but by divine revelation therefore he who taught it had divine revelation I must not spend time in particulars look upon all the Prophecies in the whole Book of God so many as their time is expired we find them all fufilled the Prophecies made to Abraham of the children of Israels long captivity in Aegypt and their extraction thence and plantation in the land of Canaan of all the great transactions of the highest affairs of the world The erection and destruction of all the great Monarchies which were punctually foretold and accomplished and foretold long before could these be foretold by any other way than by divine revelation Certainly it could not be nor can the wit of man think how it should be done Jaddus the high Priest shewed Alexander his own story foretold by Daniel Let us consider how the Prophets long before prophesied of Christ how the Prophet Isaiah writ like an antedated Evangelist differing only in these words shall and did only in the time Let us consider how not only those great and remarkable passges of his birth his miracles his death his resurrection but even such little things as the piercing of his side the parting of his garment casting lots for his vesture his burial were foretold hundreds of yeares before Let Mr. Hobbs or any other heathen tell me how these could be foretold without divine revelation But perhaps he will say as before these were not true books nor prophecies but fained since Christianity No even the Jewes themselves yet remaining in the world do consent unto them and are preserved by God a glorious witness of these truths who are the greatest enemies of Christianity CHAP. XXII SECT III. The former assertion further proved from the piety of the doctrines taught in the scripturâ—s and excellency of the matter contained in them The power of the word of God and efficacy of Scripture above the reach of Philoophie BUt then consider the doctrines taught here they are so full of religious piety to God so full of such excellent moral conversation betwixt men that the wit of man could not invent them there must needs be divine revelation in them there was never any thing delivered by men meer men without divine revelation that had not imperfections in it he who reads the Philosophers may find it I do not love to rake their Dunghills and shew their filth but the duties taught in this book are so divine and so like God from whence they came that they are able to make a man absolutely good if practised Wherefore as a tree may be known by its fruits as the heart of man by his language so these Books may be known to be Gods by the heavenliness of the matters delivered in them which have such a power of sanctity in them as is able to make such as receive them of a more Godly disposition than other men yea than themselves at other times before they received these doctrines I could treat of a strange Metamorphosis in Saul to Paul who was a persecutor a destroyer and when converted with this doctrine accounted it joy to suffer and be persecuted for this cause As also of King David who to hide the shame of his adultery committed Murther and slept securely in his sin yet when awakened from that stupidity he was in and taught his state by the Prophet Nathan he cares for no shame of this world so God be pleased cares for nothing but the shame of his sin and made his penitence for it to be chaunted out in all ages for all Churches in the 51. Psalm Se that there is a strange power and force in the word of God to turn men to godliness which no other hath And the great and mighty effects wrought by this scripture do fully evince it to be divine having divine power annexed to them Thus having shewed that the doctrines contained in scripture are fit for a man to believe they are divine and by divine revelation yea that they could not proceed from a pen which was not guided and assisted by the holy spirit we therefore may have assurance that they were such I shall come next to shew how we may be further assured from the manner of their delivery CHAP. XXII SECT IV. The second Argument from the difference of the Style of the Scriptures from the books of Philosophers The propositions and conclusions in Scripture not so much deduced from reason as asserted from the Majesty of God not disputing or endeavouring to perswade but commanding to do The rewards and punishments proposed in scripture of eternal truth impossible to be propounded or given but by God himself LEt a man look upon all the doctrines of the Philosophers concerning God his essence his attributes concerning the Creation we shall find that they laboured still to prove what they spoke and by reason to convince mans understanding Only I must confess Trismegistus in his Pomander makes his discourse which is most divine to be revelation and four ought I know it may be so much of it but otherwise they all go upon ratiocination and the reason is because such things ought not to be assented to which are not either proved or revealed by God which is the most invincible evidence that any truth can have But now Moses and those holy writers inspired by God in their compiling those holy Books only affirm this and this without arguing the reasons of it because they were divine not humane words likewise in all those moral duties which concern men they are writ with the majesty of the King of Kings and Lord of Lords Do this or this not disputing as Plato and Aristotle how it conduceth to the present happiness but exacting obedience It is true when the Prophets disputed with the Gentiles or Apostles with Jewes or Gentiles who believed not their report they confuted the one by reason or out of their own authors and the other out of the former Scriptures because all proofs must be made ex concessis and out of such premisses they would confirm these Conclusions God exacted a belief and this he doth with the greatest arguments and most forcing that are possible by Praemium and Poena reward and punishment but such as never King or Emperour either did or was able to propose by eternal happiness or misery which nothing can doe but God alone And this is done to those who will receive or not receive his word Well the words contained here are delivered with such an exaction as never man proposed the same truths in and required with such promises as never man did meet with nor could perform we must needs therefore be assured they are divine CHAP. XXII SECT V. The third Argument from the sanctity and integrity of the persons who delivered these truths The miraculous conduct of the Children of Israel by Moses The objection of his assertation of dominion answered The predictions of the Prophets not possible without a divine revelation The truth and
unless it was his personal word I but his Christening is registred in the Church Book of Malmsbury a good legal evidence and perhaps he enjoyed his fathers estate by this I know not but certainly there is a possibility of Error in it because the Church Book may be counteâ—feited and many a man hath intruded into other mens estates by unjust means but our evidence is recorded may I say or ingraven in these volumes which have been attested in every age since the first writing with the Blood of many martyrs which can be affirmed of no Church Book in the world worms and Cankers may eat them and thieves may break through and steal them and counterfeit them but these are subject to no corruption but by the providence of God have been and will be preserved so long as the world stands and endures So I think evidently that it appears that we have as full an assurance that these Scriptures are Divine as men can have of any thing in this world which they receive by hear-say Nay let us go further examine whether we have not a Demonstration from the effect to the cause we know such a man was our friend by his voice when he speaks another by his style as the report is of Sr. Thomas Moore with Erasmus aut Erasmus aut Diabolus Yea Critiques every where discerne Authors by their Styles may not we think you discern God by these heavenly writings which are more than humane When we hear a man discoursing of high points in Philosophy learnedly we know such an effect cannot proceed from a Country-education at the Cart and Plough it requires â—nother study and industry When the Scripture teacheth us things higher than the natural wit of man 〈◊〉 reach to as I have shewed it must needs come from a higher strain than our natural Condition could deliver to us I will conclude with one word The Scriptures must be writ by good or ill men ill men could not do it it reacheth those doctrines which destroy the Devil and his Kingdom all evil if good men writ it they would not 〈◊〉 to say thâ—y were inâ—pired by God when they were not they would not deliver such things for assâ—â—â—d â—ruths which none could know but God if God did not teach it them Upon these invincible Grounds I think I may say that we have a mighty assurance that these are divine revelations which he wickedly aâ—â—irms we have no assurance of But it may be objâ—cted if the demonstration be so evâ—dent why do not all men receive it for the understanding is made after such a manner as the Eye when you shew it colours the Eye must see them so shew by demonstration a truth to the understanding it must needs assent For my part I do not apprehend that man hath liberty in his understanding to accept or refuse truths which are laid open to iâ— neither do I think that which is called liberum arbitrium is only a freedom of the will but a result out of them both however it is not in the understanding alone nor is this belief of our that these things are revealed only an act of the understanding but of the will which refuseth to heare the voice of the Charmer charme he never so wisely Sometimes a malitious Will wâ—ll not permit a man to study and think of these arguments which the more he studyeth the more he will approve sometimes when he hath studyed them it will make him seek further and being not delighted with that reason which is proposed it will not be satisfied with it so that there is a submission to these reasons offered which is necessary to our assent to them And certainly that is much by such arguments as shew the happiness-men have in being under Gods Government for then men will seek what and wherein â—e will bless them and when he finds that these Scriptures and these only are rational for a man to think are his own dictates he will willingly submit to them 〈…〉 when a proud manâ—â—all think that he and he only is faber not fortuna only but of his own happiness and that he need not seck to God for assistance then he slighâ—s all these discourses and listens not to them But still a man may say it seems that resolution of our faith is into this way of arguing I answer noâ— our faith is resolved into the divine revelations that God hath said this or that this is but a preparation for that foundation when a wise and vertuous man tells me any thing I believe it for the esteem of him and that is my last resolution of that faith because such a man speaks it but before this I must be prepared for this with an acquaintance that this is such a man and I must know he speaketh it These preparatory Acts are neceâ—â—ary for the introduction of that Act of faith in him but faith in him is the foundation of my belief in that sentence it is evidently so in this Case we believe these divine truths absolutely and the last resolution of them is into this that God hath revealed them but yet it may be enquired whether these Arguments be necessary to our assent to these divine principles or not Certainly to a man who should be converted from Paganisme Vt prudenter credat that he be not carryed about with winds of Doctrine it is fit he should have these or some other equivalent Arguments to induce him to them But to a man born in the Church and bred up in the Christian religion it is comfortable to his faith when he finds it attended with such invincible reasons and he is able to understand them But if not simplicity of faith and obedience to God will be blessed by him It will not be expected that I should engage in more niceties of this kind I hope it appears that we have assurance of these divine revelations It was therefore not only a bold but impious and wicked affirmation of him to say it is evidently impossible for a man to be assured of the revelation to another without a revelation particularly made to himself But he proceeds to answer some seeming proofes brought to affirm the assurance of these revelations I will put them down in order and examine his answer The first is drawn from miracles and is thus set down in the place last cited CHAP. XXII SECT VIII Mr. Hobbs his answer to the first proof retorted Miracies defined FOR though a man may be induced to believe such revelation from the Miracles they see him do that is the first Objection he answers Miracles are marvellous works but that which is marvellous to one may not be so to another This answer of his to speak ad hominem doth not become him as I shewed in my first piece page 1â—9 He had said that Concerning the worlds magnitude and bâ—ginning he was content with that doctrine which the Scripture perswaded and the fame of these miracles
tender nicâ—ty in this man who was but little acquainted with 〈…〉 and but newly converted to one Article of 〈…〉 that the Lord was God but certainly I find not so 〈…〉 in this action as Mr. Hobs seems to do in 〈…〉 with the denyal of Christ for first it is not said he did worship Rimmon but only that he went into the house and bowed in the house not to Rimmon but if he had I think I may boldly say that Idolatry worshiping a false God is not so bad as to deny a true one and therefore if he had worshipt Rimmon it had not been so bad as to deny Christ but I deny that he did worship or in that act shew so much as a practical Idolatry for to bow to Baal to bow to Rimmon is the sin of Idolatry not to be in the house where Baal or Rimmon was or to bow in that house which yet is all that is desired by him If Elisha had the thoughts which I have that valedictions may seem to imply a tacite assent of his to what he said he going no further in worshiping Rimmon but he proves it farther from the practise of the Primitive Church SECT II. The Canons of the Councel of Nice Examined I Will set down his words You know saith he that there were many Christians a little before the Nicene Synod good men but not most valiant who being threatned with Deaths or Torments renounced their Christianity what punishment do you think was appointed them in that general Synod at Nice In the 19. Canon of that Councel it is Decreed that â—e who should do that is his Phrase which is deny his Chriâ—tianity without Tâ—rments or danger should return to the Catechism Here I will pause and indeed did when I read it for I was well acquainted with that Councel and the story of it but remembred no such easie Penance whereupon being not in my Study I borrowed Binnius and there found in his two first Lections no such thing in the 19. Canon of either as he speaks of or relating to it in the 11. of both the vulgar Editions and the 19. of Pisanus I did it would be tedious to transcribe the words but what is material will easily appear in the canvassing his discourse consider therefore first that in his answer to the question he said it was lawful to obey his Prince commanding to deny Christ how can any thing in this Cannon prove it to be such if it were only as he said condemning to be amongst the Catechismens this supposeth it a fault for which a man should be amongst the Catechismens this supposeth it a fault for which he should be banished the Communion and on such terms as they were it could not be unless they had thought it a hainous crime then I observe that in that Eleventh Canon as the vulgar it is said of those which prevaricated without necessity or without the taking away their goods or danger of the life as was done under the Tyranny of Lucinius here is not Mr. Hobs his case Licinius persecuted Christians severely which being discerned by many a fearful Christian they would deny Christ before they came to suffer for him rather than put themselves in that hazard just as Mr. Hobs would have men afterwards repenting of that fault they would seek admittance into Gods mercies communicated in the Church what thinks the Councel Thus although such men are adjudged unworthy of humanity yet let benevolence be administred to them or as the other Reading although they are unworthy of mercy yet let them have humanity shewed them Here you see what a severe judgment was past upon these men for this Crime that they are unworthy of any mercy in themselves who should deny Christ to flatter Princes but let us see the humanity judged fit to use towards them it is true the Church should imitate God who hath shut the Gates of Heaven to no penitent Soul but because the Church cannot have the All-seeing Eye of God to discern who is penitent but by the outward expressions therefore the Councel sets down what shall be thought a sufficient evidence of it That which he termes redire ad Catechumenâ—s to return the Catechumens was somewhat but not half his work for saith that Councel quicunque whosoever do truly Repent let him spend three years inter audiculâ—s amongst the hearers which were the Catechumens for they were admitted to hear the Catechistical Sermons Preached before they went to Prayers but not to the Communion of Prayers which kind of Penance too many men amongst us punish themselves with but this is not all then let him detest himself seven years more with all contrition nor hath the Councel done yet let them communicate with the people two years more in Prayer so that here are twelve years Penance and if in this time he relapsed he was to begin again and as it is expressed in other cases not until his death to receive the Communion and if he recover to be where he was when he did receive it because that out of Christian piety the Eucharist was given him for his viaticum as it is called to strengthen him in his long Journy he was to go after all this consider good Reader what a miserable shift Mr. Hobs was put to when he took this Canon for to countenance such a horrid conclusion that it is fit in obedience to man to deny Christ when this Canon most sharply punisheth that horrid Sin and he that will read but the next Canon which is the 12. shall find the like severity used to them who having at first left the Military girdle stoutly would afterwards put it on the story was thus the Emperors for a reward of their gallantry would give deserving Souldiers a girdle and by it many priviledges But if they were Christians and would not renounce their Faith this girdle was taken from them and with it all priviledges divers after they had refuâ—ed it upon these accuâ—sed terms being over allured by the pleasures and hoâ—ours of the world would desire it again and then this Councel passeth the like judgment upon those as the former so that all kinds of denying Christ was most hateful to those Fathers and sentenced as a most grievous sin having a most severe pennance injoyned it but heâ—â— Mr. Hobs again SECT III. Peters Denial of Christ Examined IT were a Sin saith he in an Apostle or Disciple who had undertaken to Preach the Gospel against Christs Enemies and in Peter a great fault but of infirmity and easily pardon'd by Chrâ—â—â— where good Mr. Hobs was the infirmity evident in Peter more then any other person sure you have no Scripture ground for it he was forewarned by our Saviour and so armed against it yet saith he it was easily forgâ—â—en by our Saviour Good God what easiness do we find it was not without Repentance and how sharp that was we cannot tell the word of God notifies that