gift any one had received he was confined to the exercise of it and might not presume to pretend to another which he had not received The gift of tongues and of the interpretation of tongues being so particularly distinguished this must imply that the Apostles who are supposed to have had all the gifts which others had but in part were guided by the Spirit in their words and expressions since those who spoke by the Spirit were unable to interpret without a particular gift for no interpretation was sufficient but such as rendred the sense with infallible truth and exactness and if this exactness of words was requisite in their Assemblies it must be much rather necessary in the writings of the Apostles and Evangelists Among other gifts of the Holy Ghost are reckon'd the word of wisdom and the word of knowledge 1 Cor. 12.8 the former Grotius understands of speaking wise sayings and the latter of knowledge in History and to the rest was added the gift of discerning of spirits v. 10. And as there were several gifts so there were several offices in the Church Ephes 4.11 12. Now the several gifts of the Holy Ghost were not all bestowed ordinarily upon the same person but such as were necessary for that office and employment which he was to execute But as the Apostolical Power comprehended in it the powers of every other office so it was requisite that they should possess the gifts proper for the performance of whatever was to be done by them And when God by his providence and disposal of things gave the Apostles and Evangelists occasions of writing upon such and such subjects and to such and such persons or Churches he by his Spirit inwardly excited and assisted them in it bestowing upon them the gifts of Wisdom and Knowledge and of writing and speaking either in their own or any other Language in which they were required to write or speak For we are not to suppose that any gifts were bestowed upon others and yet denied to them to whom they were most useful and necessary in order to the delivering of that Faith and Doctrine which was to be the standing rule for the attainment of Salvation to all Christians unto the end of the world When others had the gift of speaking and interpreting strange Languages it cannot be conceived that the writers of the Holy Scriptures should be refused that necessary assistance in the Languages in which they wrote that might preserve them from error and if any without the gifts proper for it had undertaken any office or ministration the gift of discerning of Spirits was a security to the Church from any hurt that might ensue by the pretences of such undertakers We may be certain that all the Gifts which were bestowed for the edification of the Church were as far as they were needful vouchsafed more especially to all such as were to leave behind them for the benefit of the Church in all Ages an account of the Gospel of Christ and the terms of the Salvation to be obtained thereby and that no such Guidance and Direction of the Holy Ghost was wanting as might preserve them from error in any particular for there is no particular but it will fall under some one of those gifts which were bestowed upon the first Disciples They were not necessarily to write in an exact and elegant style but in such as was secured from error in whatever they delivered To what purpose else had been so many several Gifts To keep them from gross errors and fundamental mistakes there could have been no need of such a variety of Gifts but when every sort of error which men are prone to had a Remedy provided to prevent it we may be assured that no error was suffered in those Writings which were the most important work of the Apostolical Function and designed for the edifying of the Body of Christ not in one Age and Nation only but throughout all Ages and in all parts of the World II. I shall now proceed to make such Inferences as may afford a sufficient Answer to the objections alledged upon this subject 1. The Inspiration of the Writers of the Scriptures did not exclude humane means such as information in matters of fact either by their own senses or by the testimony of others or reasoning from their own notions and observations but the Holy Ghost guided them infallibly in the use of all such means 2. The Inspiration of the Prophets and Apostles or Evangelists did not exclude the use of their own words and style and as they might be permitted the use of these so they might be permitted or in some cases directed to use the words of others Many things delivered in one Book of the Scriptures are likewise delivered in another and some things are repeated in the same words that God revealing the same things and in the same express words at different times and by different persons might make the Revelation of them the more evident and remarkable For that in which several inspired persons concur is the more taken notice of and becomes the more observed as a thing of great weight and moment The reason why the Dream was doubled unto Pharaoh twice was because the thing was established by God and God would shortly bring it to pass Gen 41.32 It is in this as it is in all other things it is expedient that in matters of great concernment there should be the more solemnity and that they should be the oftner repeated and the more insisted upon and if they be exprest in the same words this implies that those words carry more than ordinary weight in them And therefore not only all the Divine Writers agree in the same purpose and design and testiâ—â—ie the same things as to the chief points of Religion but some Prophets have foretold the same things even in the same words with others as Isai 2.2 3 4. Mic. 4.1 â— 3. and several Laws and Matters of Fact are repeated in words which are very near the same 3. Tho some things are set down in the Scriptures indefinitely and without any positive assertion or determination this is no proof against their being written by Divine Inspiration For this doth not prove that the Pen-men of those passages were uncertain and doubtful in the particulars so exprest because the things were of that nature that it was needless to speak precisely of them As when St John says Jo. 21.8 They were not far from Land but as it were two hundred Cubits it cannot from hence be concluded that the Evangelist was ignorant how far they were from Land For it was not material to his design to be more particular in a circumstance of that nature but it was sufficient to say that they were about two hundred Cubits off at Sea and it is usual with all Writers to omit fractions and insert only whole numbers when it is not material to their purpose to insist upon every minute circumstance It
Matthew only has written it of himself For it was the opinion not only of Eusebius (b) Euseb Demonst lib. iii. c. 5. Orig. contra Cels lib. i. Heraci apud Clem. Alex. stro lib. 4. Grot. ad Mat. ix 9. but of Origen and of Heracleon that St. Matthew and Levi mentioned Mark ii 14. Luke v. 27. were two different persons and Grotius is of the same opinion Or if Matthew and Levi were the same person St. Mark writes that Jesus sat at meat in Levi's house and St. Luke that Levi made him a great Feast in his own house but St. Matthew says only as Jesus sat at meat in the house not mentioning in whose house though he omits nothing that the others set down but the mention of his own Hospitality In St. Mark 's Gospel (c) Tertull adv Marc. lib. iv c. 5. which was written from the account that that Evangelist had from St. Peter when St. Peter answered our Saviour that he was the Christ no further is said of our Saviour's reply but that he charged them that they should tell no man of him Mark viii 30. St. Peter omitting that honourable character given him by our Saviour and the Power of the Keys bestowed upon that occasion which is at large related by St. Matthew Mat. xvi 16. But immediately after St. Peter's behaviour towards our Saviour is fully related which was so unseemly as that he began even to rebuke Christ for speaking of his sufferings and extorted that severe rebuke from meekness it self Get thee behind me Satan This St. Peter has left written of himself by St. Mark who wrote by the approbation and direction of St. Peter but the honourable part is past over in silence though belonging to the same time and place So again the Denial of St. Peter is related in all its circumstances of aggravation by St. Mark as well as by St. Matthew and St. John Matt. xxvi Mark xiv John xviii He acquaints us that without any Torments or Menaces or the least compulsion at the bare question of a poor Maid he denying his Master and that he denied him thrice and the last time even with Oaths and Imprecations A Man that delivers these things of himself plainly shews that he is so far from all vanity and seeking his own praise that he can be supposed to have no other aim or design but to declare the Truth to the Glory of God and the benefit of Mankind tho it prove to be never so much to his own disgrace And they relate that as soon as our Saviour was apprehended all his Disciples forsook him and fled when they might have been able to have Witnessed in his behalf and to have confronted Judas who they might well believe would have turned his Accuser after he had betrayed him But St. Peter soon repented and both he and St. John took courage and returned to see what became of their Master and both St. Peter's denial and their leaving their Master thus in his distress might never have been known unless they had discovered it themselves The Reproofs and sometimes very severe Reprehensions which were given them by Christ could never have come to our knowledge but by their own information as that they were blamed for having little Faith Matt. xvi 8. no Faith Mark ix 19. that our Saviour upbraided them with unbelief and hardness of heart Mark vi 52. viii 17. xvi 14. for being foolish and slow of heart to believe all that the Prophets have spoken Luke xxiv 25. They declare that they were ambitious and emulous and fond of Temporal Honours that they had very wrong Notions of Christ and his Kingdom and they set forth at large how timorous and how difficult they were of belief and how very scrupulous and diffident of Christ's Resurrection St. Paul the great Apostle of the Gentiles as St. Peter was the Apostle of the Circumcision by his Disciple and Companion St. Luke has likewise left an account of himself which none but a sincere honest Man regardless of his own praise would ever have suffered to be given of him St. Luke says that the Witnesses against St. Stephen laid down their cloaths at a young mans feet whose Name was Saul Acts vii 58. and that he was consenting to St. Stephen's death which he repeats twice and once from St. Paul's own mouth in his Speech to the Jews Acts viii 1. xxii 20. He says that St. Paul made havock of the Church Acts viii 3. and breathing ouâ— threatnings and slaughter against the Disciples of the Lord went unto the high Priest and desired of him Letters to Damascus Acts ix 1. These are not the words of one that had a design to dissemble or extenuate in favour of any one And out of a deep sense of this offence though it were committed ignorantly in unbelief St. Paul declares himself to be the least of the Apostles and not meet to be called an Apostle because he had persecuted the Church of God 1 Cor. xv 9. and at another time stiles himself less than the least of all Saints Eph. iii. 8. and chief of sinners 1 Tim. i. 15. ascribing all to the Power and Grace of God St. Luke relates that there was a sharp contention between St. Paul and St. Barnabas Acts xv 39. and St. Paul tells the Galatians that he had withstood St. Peter to the face Gal. ii 11 14. So plain it is that they did not act by any confederacy between themselves and that the Truth was dearer to them than any thing besides In the mean time the Apostles have left behind them little or no account of their journeyings and labours and sufferings only St. Paul mentions some things of himself upon a necessary occasion the rest we have from St. Luke and he speaks chiefly of St. Paul and of him only till his first coming to Rome and of St. Peter very little in comparison of the rest of the Apostles scarce any thing in particular so little design had they of propagating themselves a name to posterity St. Paul used all lawful compliances and he who when the honour of Religion was concerned made so stout opposition to St. Peter himself at other times when he might safely do it became all things to all men And he joyns others together with himself in the beginning of many of his Epistles 1 Cor. i. 1.2 Cor. i. 1. Gal. i. 1. Colos i. 1. 1 Thess i. 1.2 Thess i. 1. Philemon i. which was a great condescension and a kind of communicating his Authority to them whom he took as it were into commission with himself But when through the malice and insinuations of false Apostles he was forced to speak in his own defence he does it with great unwillingness and calls it folly and considence of boasting 2 Cor. xi 1 17. and if he must needs glory he will glory in the things which concern his infirmities 2 Cor. xi 30. And at the same time he confesses there was
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
Apostolorum suis locis presidentur apud quas ipsae Authenticae Literae eorum recitantur Tertull de Praescript c. 36. Tertullian appeals to Authentick Books or the very Hand-writings of the Apostles themselves For tho it be acknowledged that the word Authenticus doth not always denote the Original Writing under the Authors own Hand but sometimes only the Original Language yet the words of Tertullian are express that the Original Epistles were in his times still extant for which Reason he refers the Hereticks to the Apostolical Churches where they were read viz. to the Church of Corinth of Phillippi Thessalonica Ephesus and Rome but the Epistles of the Apostles were read in Greek without doubt in other Churches besides these and the Reason why he refers them to the Apostolical Churches rather than to any other must be because the Originals under St Paul's own Hands were there still to be seen and he mentions that the Thrones or Seats of the Apostles were then also preserved as †Euseb Hist lib. vii c 19. Eusebius says that of St James was preserved to his time Justin * Apol. 2. Martyr ascribes the Gospels to the Apostles he transcribes the Christian Doctrine at large out of them and declares that they were read in the Christian Assemblies every Sunday †Irenae lib. 3 c. 2. St Ireneus a Disciple of St Polycarp who was made by Bishop St John gives a particular account of the Writings of the Four Evangelists and says there were Four Gospels and no more and that these were written by St Matthew and St Mark and St Luke and St John * Tertull. adv Marcion lib. iv c. 2 5. Tertullian undertook the Defence of the Four Gospels against Marcion And these Fathers frequently quote these and the other Writings of the Apostles so do likewise Clemens Romanus and Ignatius who lived and conversed with the Apostles themselves But in our Disputes with Infidels particular regard is to be had to the History of the Gospel for our Proof against them depends upon matter of Fact Both * Grot. Mat. F. Sim. Crit. Hist on the N. T. c. 7 8. Grotius and F. Simon have proved that the Gospel written in Hebrew by St Matthew was preserved to the time of St Jerom and Epiphanius and that tho the Nazarens had made some additions to it yet they had made no Alterations in the Original Text. F. Simon moreover says that the Gospel of St Matthew had been translated undoubtedly out of Hebrew into Greek before the Nazarens had inserted their Additions these being to be found in no Greek Copy The Ebionites had corrupted the Hebrew Copy which they used and had left out what they pleased but the Copy of the Nazarens Epiphanius †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Haeres 29. Num. 9. says was more entire only he is not certain whether they retained the Genealogy of Christ but it is most probable in F. Simon 's judgment that they did retain it tho the Ebionites omitted it So that tho there were some Additions made by the Nazarens yet as far as the proof of our Religion against Infidels is concerned the Hebrew Gospel in its Original Hebrew as it was written by St Matthew remained exactly perfect for divers ages Till the Sect of the Nazarens ceasing and the Hebrew Tongue growing out of use the Greek Translation only was preserved This Translation of St Matthew's Gospel is ascribed to one of the Apostles or Evangelists tho it be not certain to whom of them it belongs * Euseb Hist lib. iii. c. 39. Papias speaks of the times before there was any Authentick Version when he says that every one translated it as he could for his own use It appears from him however that there were Greek Versions of the Gospel of St Matthew made immediately upon its first publication and from hence we may be assured that St John revised and approved the present Version which is by some attributed to him by whomsoever it was made at first For this Gospel in the Greek Tongue being most in use and thereby preserved when the Original Hebrew has been so long ago lost it is not to be supposed that St John should have no regard to it in that Review which he took of the other Gospels that were written originally in Greek We read in †Phot. cod ccliv Photius that he revised the Gospels which were brought to him written in divers Languages the Versions as well as the Originals and therefore this of St Matthew's Gospel cannot be supposed to have been omitted One of the Miraculous Gifts was that of Discerning of Spirits whereby persons endued with it were enabled to distinguish true Revelations from Impostures 1 Cor. xii 10. And St John wrote his Gospel and his Epistles to confute those Hereticks who were the chief Forgers of counterfeit Books of Scripture or the most notorious corrupters of the true Books and his Life was by the Providence of God prolonged that he might be able both to vindicate and perfect the Canon of Scripture We find that †Hier Catal. in St. Luc. he discovered an Imposture which was framed concerning St Paul and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist lib. iii c. 24. quod quum legisset Matthaei Marci Lucae volumina probaverit quidem Textum Historiae vera eos dixisse firmaverit Hieron Catal. in St. Joan. that he read and approved the Gospels which had been written before his own and there is no reason to doubt but he had seen all the other Writings of the New Testament and so finished the Canon of Scripture himself And the Scriptures of the New Testament were read in the Churches and Assemblies of Christians from the beginning as those of the Old Testament had been in the Synagogues of the Jews by which means they became so divulged and published that they could be neither lost nor falsified VI. The Books of the New Testament were acknowledged to be genuine by the Adversaries of the Christian Religion To say nothing of St Paul's Epistles which he frequently quotes the Gospels were allowed by Julian * Cyrill Alex. contr Jul. lib. x. the Apostate to belong to the Authors whose names they bear †Just Mart. Dial Trypho owns he had read the Gospels and makes no question or scruples about the Authors Celsus quotes the Scriptures frequently and Hierocles as * Lactant. Institut lib. v. c. 2 3. Lactantius who had heard him discourse says was as conversant in them as if he had once been a Christian yet neither of them moved any dispute concerning the Authors of the Books of the Scriptures but in referring to them upon all occasions shewed that they had nothing to object on that Head And when †Orig. cont Cels lib. 2. Celsus says that some of the Christians made alterations in the Gospels this is a confession that some only did it and Origen shews that they were
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
of them must cease and the Reason why they should be bestowed ceasing these miraculous Gifts must of consequence cease with it And thus it was likewise under the Law It is observable that we read of no miraculous Power bestowed upon any Man before Moses The Creation of the World was dilivered down with undeniable Certainty and the miraculous Judgments of God in Drowning the Old World in the Confusion of Tongues and in the Punishment inflicted upon Sodom and Gomorrah were sufficient to keep up a Sense of the True Religion But when a new Institution of Religion was to be introduced by Moses miraculous Gifts were necessary to give Authority to it and to oppose those false and lying Wonders which were in use among the Magicians in Egypt and other Places In the former Ages Predictions were very frequent and they were delivered by the Patriarchs who were Men of unquestionable Credit and Authority and could have no need of Miracles to confirm the Truth of their Prophecies which were so usual in those Times and when the Lives of Men were so long divers Prophecies of the same Persons had been verified by the Event But Moses had a New Law to deliver and both He and the Prophets had a a stubborn People to deal with to whom the Message they were charged withal was commonly very unwelcome so that till this Institution was fully settled Miracles became necessary But when the Old Testament had been sufficiently authorized and established by Prophecies and Miracles and when by the Captivities and Dispersions of the Jews the Divine Mission of their Prophets became known among so many other Nations when the Jews were reduced from Idolatry which they never practised after their Return from their Captivity in Babylon and when they had made numerous Conversions amongst the Heathens then these miraculous Gifts were no longer continued as they had been before in the Jewish Church insomuch that it became a (a) Lightf Glean out of Exod. §. vi Harm of the Evang Luke i. 18. Joh. ii 18. Maxim among them that after the Death of Zechariah and Malachi and the rest of the Prophets who returned from Babylon the Spirit of God departed from Israel and ascended and for above Four hundred Years together the Gifts both of Prophecy and Miracles had been with-held from them before the Manifestation of Christ For though there were gross Errours and dangerous Corruptions among the Pharisees and Sadducees and other Sects of the Jews yet since the Truth and Certainty of that Revelation from whence these Errours might have been confuted had been so throughly confirmed all their Corruptions and Errors were not a sufficient cause for the continuance of miraculous Gifts and the Pharisees and other Sects who were most fond and zealous of their several Tenets and Traditions yet never durst pretend to a Power of Miracles or Prophecy but endeavoured to support themselves upon the Authority of Moses and the Prophets What they sometimes spake of (b) id Fall of Jerus §. IX Harm of the N. T. §. LXXIII the Bath Col or Voice from Heaven deserves but little Credit and amounts but to a Confession that the Spirit of Prophecy had failed under the Second Temple as the Jews themselves expressly acknowledge it to have done (c) More Nevock Part. 2. c. 36 41. Maimonides declares that the Bath Col did not denominate Men Prophets and therefore it is not reckoned by him among the Degrees of Prophecy I have already Proved at large Book 1. that the Evidence of those Miracles which were wrought in the Primitive Times affords as much certainty to our Faith as if we our selves had seen them wrought And our Saviour plainly says notwithstanding his Works which bore Witness of him that it was not to be expected that his own Words should be rather believed than the VVritings of Moses For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his VVritings how shall ye believe my VVords Joh. v. 46 47. And when once the Gospel had been attested by Miracles as the Law had been and rendred as certain to all succeeding Ages as a constant Power of Miracles could have made it there could be no Reason why such a Power should be any longer bestowed Miracles were wrought in Evidence of the Truth of Revelations made to Mankind in the Old and New Testament not to decide any Controversies arising amongst those by whom the Scriptures are received For to whom the Scriptures are the Rule by which all Disputes ought to be determined and therefore the Gifts of Miracles were sometimes manifested among (d) Ad Orthodox inter Justin Martyr Oper. Respons v. Hereticks for the Conviction of Infidels which is the true end and design of Miracles and not to be any Note of Distinction between the Orthodox and Hereticks The learned (e) In Irenae Dissert 11. §. 28. c. Mr. Dodwell by an historical Account of Miracles from the Times of the Apostles through the Ages next succeeding has shewn that they were always adapted to the Necessities of the Church being more or less frequent as the State of the Church required till they at last wholly ceased when there was no longer any need of them For the only end and use of miraculous Gifts is the Confirmation and Establishment of Religion and therefore when this is once fully confirmed and established they can be no longer needful But it seems rather necessary that they should afterwards cease than that they should be continued I mean as to any constant Power of working Miracles residing in the Church For tho' there may possibly be some extraordinary Cases in which it may please God to manifest a miraculous Power yet there is no Reason to conclude that a constant Power of working Miracles should be continued to the Church but rather that those Gifts should cease when Religion has been confirmed by a perpetual Course of Miracles for some Hundreds of Years together Because I. Miracles when they became common would lose the design and end and the very Nature of Miracles For the Nature of Miracles consists in this that they are an extraordinary VVork of God not that they are more difficult than the ordinary works of Nature All things are alike easy to God and Miracles are as easy as any thing in the constant course of Nature can be the only difference is that Miracles are his wonderful Work they are more apt to raise our Wonder and Admiration and to put us in mind of a Divine Presence For we wonder at strange and unusual things and suppose a more than ordinary Reason for them But if Miracles had continued in all Ages this Effect of Miracles would have ceased and they would no longer have been Miracles but a kind of different Course of Nature For according to the best and most accurate Philosophy nothing in the settled Course of Nature can be performed without an
given to him a thorn in the flesh the Messenger of Satan to busset him lest he should be exalted above measure and declares himself to be nothing 2 Cor. xii 5 7 11. He gives all the Glory to God magnifying his Office and the Grace which enabled him in the administration of it and as upon all other occasions he speaks with the greatest abasement of himself so when the importunate malice of his Enemies constrained him to it and the Glory of God and the Salvation of Men required him to speak something less submissively of himself he discovers his great humility in that he used so much caution and put in so many lessening and abating Clauses that the Glory might redound to God and not to himself insomuch that it appears to have been one of the greatest instances of the Humiliation and self-denial of so truly humble and holy a man to be forced to speak things which might seem boasting and make him incur the censure of Pride and Folly But he was willing to be counted vain and proud for the sake of the Gospel and had so far mortified all pride and vain Glory as to be contented upon so just an account to incur the disgrace of being supposed guilty of it For there can be no higher instance of a truly humble and pious mind than to forego the esteem and reputation of being thought so when the Glory of God and Charity to the Souls of Men require it he is not throughly humble who in such a case would not be thought proud but his very Humility is matter of pride to him and it is the last degree of vanity which an humble Man can part with to be desirous not to be esteemed proud The Truth is if it were not for the pride of Men there would be no need of greater caution and reservedness when we speak of our selves than when we speak of others but men would speak the truth of themselves and others with the same freedom and plainness So that this was an infallible argument of the integrity and sincerity of the Apostles that they spoke always what was proper and seasonable to be spoken the praise or dispraise of themselves or others was not their business but the Glory of God and the good of Men. They write no Encomiums upon one another nor upon their Master himself and they write no invectives upon their worst Enemies Judas and Herod and Pontius Pilate but set down plain Truth and Matter of Fact whoever is concerned with the same simplicity with which they tell their own faults What qualifications then can be desired in any witness which do not all concur in the Apostles and Evangelists The Apostles shew by their Writings that they were Men of understanding sufficient to apprehend the things they attest and write about and indeed what Man of any understanding is not capable of witnessing that to be true which he sees and hears and perceives with every sense They had all the advantages and opportunities that ever any witnesses could have to know what they said to be true and they were plain men without Art or Disguise bred up most of them to mean and laborious Callings and they had no expectations of any thing but sufferings in this Life and therefore were as far from any Temptation as from any possibility of imposing upon the World and they set down their own faults upon all occasions as particularly as they do whatever else they relate having no regard to any thing but Truth CHAP. XVI Of the Prophecies and Miracles of the Apostles c. THere had been a long cessation or intermission both of Prophecies and Miracles in the Jewish Church till the coming of Christ but by the Descent of the Holy Ghost upon the Apostles the Prophecy of Joel was fulfilled and the Spirit of God was poured out in greater abundance than ever it had been before in bestowing the gifts of Miracles and of Prophecy in a more eminent manner and to greater numbers of men and those of all Nations than had ever been done at any time before for these were the latter days the last distinction of Time or the last period of the World in which God had purposed to reveal himself and this being the last was in all respects the fullest and most perfect Revelation I. A Spirit of Prophecy was bestowed upon the Apostles and others A Famine (a) Sueton in Claudio Dion Cass taken notice of by Heathen Authors which happened throughout all the world in the days of Claudius Caesar was prophesied of by Agabus Acts xi 28. and the same Prophet both by Actions and in express Words signified that St. Paul should be bound at Jerusalem and delivered to the Gentiles Acts xxi 11. which was likewise foretold by others even in every City where that Apostle came Acts xx 23. St. Paul himself foretold his own afflictions 1 Thes iii. 4. He foretold to the Elders of the Church of Ephesus that men would soon arise even from among themselves who would divide and disturb the Church Acts xx 29 30. and he foretold the same 1 Tim. iv 3. 2 Tim. iii. 1. St. Peter declared that in the last days there would come Scoffers walking after their own lusts 2 Pet. iii. 3. which Prophecy St. Jude saw fulfilled in his time Jude 18. and God knows we see it fulfilled in ours For the Scoffers at Religion would do well to consider that all their mockery and affronts are so far from doing any prejudice to Religion that they by that very means fulfil a Prophecy and add a confirmation to it when they think themselves most successful against it St. Paul forewarns the Thessalonians of the lying wonders and strong delusions and notorious wickedness which would break in upon the Church at the coming of Antichrist 2 Thess ii 3. and that this accordingly came to pass St. John witnesseth saying that even then there were many Antichrists 1 John ii 18. iv 3. 2 John 7. And though it be variously disputed who is the Antichrist 1 John ii 22. 2 John 7. supposed to be the Beast Rev. xiii Yet that the Prophecies concerning the Delusions and the impieties and cruelties of Antichrist express'd in the Texts now mentioned and more fully described in the Revelation of St. John have been in great measure already accomplished will admit of no dispute and the gradual and repeated accomplishment of them in divers Ages and in so many instances is that which has caused so much variety of opinion in this matter Learned men easily mistaking some of these many Antichrists for the Beast or the great Antichrist In the Revelation of St. John we have the state and events in the Church described and many things contained in it we know to be come to pass as what concerns the seven Churches of Asia c. and the obscurity of other places is elsewhere to be accounted for (b) Euseb Eccl. Hist lib. iii. c. 36. lib. iv
became so much admired and magnified by the people that they brought forth the sick into the Streets and laid them on Beds and Couches that at the least the shadow of Peter passing by might over-shadow some of them There came also a multitude out of the Cities round about unto Jerusalem bringing sick Folks and them which were vexed with unclean spirits and they were healed every one Acts v. 15 16. And in this manner the Apostles continued several years in Jerusalem doing Miracles upon all occasions and before all people And the same miraculous power manifested it self at Ephesus where God wrought special Miracles by the hands of Paul so that from his Body were brought unto the Sick handkerchiefs or aprons and the diseases departed from them and the evil spirits went out of them Acts xix 11 12. So impossible was it for the Apostles to deceive those before whom their Miracles were so frequently and publickly wrought And yet it must be much more impossible if any thing more impossible can be supposed to deceive those upon whom their Miracles had the effect of restoring to them the use of their feet their sight and their health and even of raising them again from the dead And indeed none of the Adversaries of old of the Christian Religion ever denied but that Miracles were wrought by the Apostles they only disputed the Power by which they were wrought they never questioned the reality of the Miracles themselves The Books of the New Testament which gave an account of these wondrous works were written soon after the things related had been done and these Books were in the hands of Heathens and Jews as well as Christians and neither the Jews nor the Heathens could deny but that such works had been done they only cavilled at the Power and Authority by which they were wrought which how groundless and unreasonable soever it were yet was the only evasion they could have when there were so many Christians if they had denied the matter of fact who did the like Miracles every day to confute them For II. The Apostles not only wrought Miracles themselves but conveyed to others a power of working them Thus when St. Peter was sent for to Cornelius the Holy Ghost fell on all them which heard the word and they spake with Tongues and magnified God Act. x. 44 46. And so at Ephesus the Holy Ghost came on those whom St. Paul had laid his hands upon and they spake with Tongues and Prophesied Acts xix 6. And this miraculous Power was in that evident manner received by the laying on of the hands of the Apostles that Simon Magus offered them Money to purchase it Acts viii 18. Now as the Apostles could neither be deceived themselves in the Miracles which they did nor deceive those before whom they were performed and upon whom they were wrought so certainly they could never deceive such as they conferred this Gift upon When they not only did all sorts of Miracles and spoke all Languages themselves but conveyed a Power likewise upon others of speaking and doing as themselves did this was still a further evidence that all their pretences were real beyond all possibility of Deceit Deceivers would never have done their Miracles so openly and so frequently at such a time and place they would never have pretended to a gift of Tongues at a Festival where men from all parts of the world were met together so that they could attempt to speak in no strange Language but some present would have discovered them if they had not been able to speak it But they would least of all have pretended to enable others in an instant to work the same wonders and speak the same Tongues only by laying their hands upon them Men that would attempt all this though they were unable to perform it must be so far from being capable of discoursing and writing as the Apostles did that they must be void even of common sense and if they could succeed in their designs and make the world believe that they did act and speak in this manner when they did not they must have a Power over the understandings and senses of all with whom they conversed which is as strange even as this Miraculous Power it self They must work Miracles either upon the objects of sence or upon the sences themselves for in this case they could never have been able so much as to deceive without a Miracle and since God would never have empowered them to work Miracles to deceive we are certain that their Miracles were all wrought for that intent and purpose which they made profession of and to confirm that Doctrine which they taught And this Power of Miracles which now descended from Heaven upon the Apostles and was conveyed by them to others continued for some Ages in the Church and approved it self to the worst Enemies of our Religion in such instances as must make them most concerned to examine it (d) Minut. Faelix Lactant. lib. ii c. 15. c. 21. Several of the Primitive Writers witness that nothing was more notorious than that the Devils were wont to cry out for very anguish and torment when they were adjured by the true God (e) Apolog c. 23. and Tertullian made publick challenges to the Heathens that if they would but admit them this Tryal the Christians would undertake to make their most famous Deities acknowledge the Power of Christ and to make their very Gods confess themselves to be wicked and seducing Spirits or else they would be contented to be slain upon the place and this he wrote under persecutions and in Apologies dedicated and presented to their Persecutors themselves And indeed the Oracles in all parts of the World soon began to fail so as they had been never known to do before for their Power began to abate and decay upon the approach of our Saviours Birth into the World till by degrees they quite ceased which the Heathens wondered at and were much perplext about it as we learn from what (f) Cicer. de Divinat Plutarch de Oracul Defecta they have left written upon that subject And though Julian the Apostate used all the ways that he could think of to bring them into credit again he was never able to elect it but the most famous of them confess'd to him when he consulted it that a miraculous and Divine Power residing in the Remains of a Christian Martyr after his Death would suffer no answer to be given And it is so remarkable that I must mention it once more that when the same Apostate Emperor in hatred and despight to the Christian Religion became a great Patron of the Jews and encouraged them to re-build their Temple great balls of fire broke forth under the foundation and destroyed both the work it self and the persons employed in it And this we have related not only by several Christian Writers that lived about that time but by an (g) Ammian
Marcellin b. xxiii c. 1. Heathen Historian who was then living and wrote the History of those times and has shewn himself in no respect over favourable to the Christians but was a Soldier under Julian and had no inclination to say any thing that might seem to diminish his Character The Judgments also which befell several of the greatest Persecutors of the Christian Religion were so miraculous and so terrible as to extort a confession from some of them of God's Justice in their Punishment and to force them to re-call their persecuting Edicts and change them for others in favour of Christianity (h) Euseb Hist lib. viii c. 17. ix c. 10. Lactant de Mortib Persecut c. xxxiv 49. The Edicts of Maximianus and Maximin to this purpose are to be seen in Eusebius and (i) Hieron in Hab. c. iii. the Judgment upon Julian was so sudden and so remarkable that some of the Heathen cavilled that the God of the Christians had not shewn that Mercy and forbearance which they reported of him in it And when the Power of Miracles which came down on the day of Pentecost upon the Apostles and was continued in the Church after them thus manifested it self in opposition to the pretences both of the Jews and Heathens in such a manner as must provoke them to make all the discoveries they possibly could concerning it when it thus triumphed over all the Gods of the Heathens whilst its poor and persecuted Professors were under the feet of the Heathen Emperors and lay continually exposed to their cruelties and at the peril of their Lives proffered in publick Apologies by a miraculous Power or as the Apostle speaks by the Power and Demonstration of the Spirit to prove their own Religion true and theirs salse and its cruelest Persecutors were by miraculous Judgments forced to become its Protectors this was all that could be desired towards the fulfilling the Promise of our Saviour to his Apostles that they should become his Witnesses to all Nations But III. The Gospel could not have been thus propagated unless this Power of the Holy Ghost had been still further manifest by the courage and resolution and patience of the Apostles under their sufferings Our Saviour tells them that they should receive power after that the Holy Ghost was come upon them to become witnesses unto him both in Jerusalem and in all Judaea and in Samaria these were the places where our Saviour himself had wrought his Miracles and where he had been hated and persecuted and at last crucified and there is reason to believe that the Apostles went not from Jerusalem and the parts adjacent (k) Euseb Hist lib. â— o. 18. till twelve years after his Ascention and when they had testified his Resurrection and Preached his Gospel to the Jews their work was not yet an end but they were to be his Witnesses unto the uttermost parts of the Earth and even thither several of them went fearing no dangers and being discouraged at no sufferings There is a natural boldness and courage in some men by which they are often carried both to do and to endure a great deal more than others but it was not so with the Apostles they were naturally very timorous and faint hearted they all forsook their Master and fled when he was first apprehended and then were very backward to believe his Resurrection and when they and the rest of the Disciples were convinced of it they did not preach is to others but after he had been seen of them forty days and discoursed with them of the things pertaining to the Kingdom of God they still had mistaken notions and expectations concerning it when they therefore were come together they asked of him saying â—ord wilt thou at this time restore again the Kingdom to Israel And when Christ was taken up from them into Heaven they stood gazing up after him not knowing what to think of it till two Angels admonished them that it was in vain for them to stand looking thus any longer and after his Ascention they staid ten days before they ventured to publish any thing of what had come to pass till on the day of Pentecost in a visible and audible manner the Holy Ghost descended upon them and quite changed their temper and of the most timorous made them the most couragious and resolute inspiring them with a Divine Vigor and presence of mind For of all their Miracles few seem to have been more wonderful than that firmness and constancy of mind which men so low and mean and abject and before so fearful as the Apostles were now shewed upon all occasions When our Saviour spoke to these his poor Disciples and commanded them to go and teach all Nations Matt. xxviii 19. it was such a command as no King nor Law-giver ever presumed to give in the height of all his Power and Greatness and when God himself sent Moses to the Children of Israel only Moses feared the success and would fain have declined the Message And how might the Disciples have replyed to our Saviour how shall we Preach to the Romans and dispute with the Graecians and discourse with the most remote and barbarous Nations who have been bred up in the knowledge only of our own Native Tongue How can we compel all Nations to forsake the worship of the Gods of their several Countries and to observe all things whatsoever we are commanded to teach them With what force of Eloquence are we fitted for such a design What hope can we have to succeed in an attempt to set up Laws in opposition to the Laws established for so many Ages in behalf of their own Gods What strength can we have to overcome such difficulties and to accomplish such an Enterprize But they made no objections our Saviour had conversed with them forty days after his Resurrection and now tells them that all Power is given unto him in Heaven and in Earth and he commands them not to depart from Jerusalem but wait for the promise of the Father which saith he ye have heard of me Acts i. 4. And when the Holy Ghost was come they were endued by him with a courage and resolution almost as wonderful as the Miracles they wrought to perperform the great work which lay before them they were not in the least daunted at any dangers or torments or deaths but went on courageously in their Duty by the power and assistance of the Holy Ghost by whom they were enabled to bring the world to the obedience of the Gospel of Christ They opposed themselves to all the assaults of Men and Devils Nothing could now discourage them who before were so timorous and unbelieving the coming of the Holy Ghost down upon them wrought a mighty change in them who were to work as great an alteration in all the world besides St. Peter standing with the Eleven lift up his voice he spoke with wonderful Resolution and the rest stood by to bear witness to
patience which was necessary for men that were to declare an ungrateful and despised truth amongst those who would think themselves so much concerned to oppose and suppress it If they had wrought no Miracles their courage and resolution might have pass'd for a groundless confidence and if they had not had the courage to stand so resolutely to the truth of what they delivered their Miracles themselves might have become suspected but acting by a Divine Power and being supported in all their sufferings by a supernatural constancy and greatness of Mind and being so suddenly changed and raised above themselves in all they did or suffered and working the same change in others they gave all the evidence and certainty of the truth of the Doctrines they taught that it was possible for men to give And as a power of working Miracles was derived from the Apostles down upon their Disciples so was the spirit of meekness and patience under afflictions communicated to them And it is observable that God was pleased not to raise up any Christian Emperor till above three hundred years after Christ that he might shew that the Religion which came from heaven could need no human aid nor be suppress'd by any human force and that he might recommend the great vertues of meekness and patience to the world by the examples men as eminent for these as for the Miracles they wrought and might instruct mankind in a suffering Religion For to assure the world of the truth of it he would not grant it protection from Christian Emperors till most of the Empire was become Christian and Christianity had diffused it self into all the known parts of the Earth For before the last Persecution begun by Dioclesian (l) Euseb Hist lib. viii c. 1. the Church flourished as much and had the favour of the Court and of great men in as high a degree almost as under Constantine himself till their Prosperity caused their sins and these brought Persecution But at last the persecuting Emperors were forced by a divine power manifested in miraculous diseases inflicted on them to restore the Christians to their former liberty in their worship of God that so it might appear to all the world that the Christian Religion needed no Patronage of men for God would compel its worst Enemies to become its Protectors when he saw it fitting And (m) Sozom lib. v. c. 16. when Julian made it his great aim and business to restore Paganism again in the world he saw to his grief how ineffectual all his endeavours proved he observed that the Christian Religion still retained a general esteem and approbation and that the Wives and Children and Servants of his own Priests themselves were most of them Christians If any one then upon a serious consideration of all circumstances can withstand the conviction of so great evidence I would only ask him whether he believes any History or relation of matters of fact which he never saw and desire him to shew what degrees of certainty he can discern in any of them which are are not to be found here and besides to consider that if in a vicious and subtile Age a Doctrine so contrary to flesh and blood by so weak and incompetent means could obtain so universally amongst men of all Tempers and Professions and Interests in all Nations of the world against so violent opposition without the help of Miracles this is as great a Miracle as can be conceived either therefore the Christian Religion was propagated by Miracles or it was not if it was then the Miracles by which it was propagated prove it to be from God if it was not propagated by Miracles the Propagation it self is a Miracle and sufficient to prove it to be from him CHAP. XVII Of the Writingâ— of the Apostles and Evangelists IT is justly esteemed a sufficient reason for the credibility of any History if it be written by men of Integrity men who have no suspicion upon them of dishonesty and have no Temptation to deceive and who relate nothing but of their own Times and within their own knowledge though the Authors never suffered any loss nor run any hazard in asserting what they deliver But the History of Christ has this further advantage that many of the most considerable things in it were done in the sight of his enemies and that which is an History to future Ages was rather an Appeal to that Age whether the things related were true or not The History of our Saviour's Life and Death and Resurrection and Ascension as it hath been proved was attested by his Apostles to the faces of his very Crucifiers and they all remained upon the place where what they witnessed had been done for several years afterwards declaring and preaching to all people the things which they had seen and heard And soon after his Ascension when all the proceedings against him were fresh in memory they committed the same to writing in Greek which was the most common language and generally known at that time St. Matthew who first penned his Gospel is said to have written it in Hebrew or Syriack tho it was soon after translated into Greek so that whover of the Jews did not understand the Greek tongue might read the Gospel in their own Language Not long after the other Gospels were penned and they were all in a short time dispersed into the several parts of the world and translated into all Languages It is particularly related (a) Eâ—iphan Haerâ—â— Ebion that St. John's Gospel and the Acts of the Apostles were soon translated into the Hebrew tongue The Evangelists give such an account both of the Birth and Death of our Saviour as must suppose them recorded at Rome For there the censual Tables were kept where by St. Luke's account the name of our Saviour must have been registered and his Death and Resurrection were so remarkable as they relate them that according to the custom used in the Government of the Roman Provinces the Emperor must have a relation sent him of them and as I have shewn both Justin Martyr and Tertullian appeal to the Roman Records for the truth both of the Birth and Resurrection of our Saviour The memory of the Massacre of the Infants by Herod is preserved to us by a saying of Augustus concerning Herod upon it (b) Macrob Saturnal lib. ii c. 4. which is mentioned in Macrobius a Heathen Author For Augustus was told that among others Herod had caused his own child to be slain which whether true or no gave occasion to the Emperor to make this observation that it was better to be Herod's Swine than his Son Tacitus mentions our Saviour's suffering under Pontius Pilate and Tertullian in his (c) Tertul. Apol. c. 21. Apology tells the Heathens that the miraculous Eclipse of the Sun which was at Christ's Death stood upon Record in their own Registers whether it were for the strangeness of the thing it being contrary to the course
last Days of the Jewish Dispensation p. 388. The Times of the Gospel meant by the last Days p. 389. St. Paul did not suppose that the Day of Judgment was approaching in his time p. 391. There is no reason to suppose that the last Judgment must be confined to one Day p. 393. CHAP. XXIII Of Sacraments THE Nature and design of Sacraments p. 396. 1. They are outward and Visible Signs of our Entrance into Covenant with God or of our Renewing our Covenant with him ib. 2. They are Tokens and Pledges to us of God's Love and Favour p. 402. 3. They are means and Instruments of Grace and Salvation p. 404. 4. They are Federal Rites of our Admission into the Church as a Visible Society and of our Union with it as such p. 406. The Sacraments of Baptism and the Lord's Supper fully Answer the end and Design of the Institution of Sacraments p. 407. CHAP. XXIV Of the Blessed Trinity THere is no Contradiction in this Mistery of our Religion p. 412 The Distinction of the Three Persons in the Deity p. 413. The Unity of the Divine Nature p. 414. The Difference between the Divine Persons and Humane Persons 417. Other things are and must be believed by us which are as little understood as this Doctrine p. 421. The necessity of the Belief of this Doctrine explained and Defended p. 423. This Doctrine exceedingly tends to the Advancement of Vertue and Holiness and has a great Influence upon the Lives and Conversations of Men p. 427. CHAP. XXV Of the Resurrection of the Dead GOD is certainly able to raise the Dead p. 431. Bodies after their Corruption and the Dissolution of the Parts which Compose them may be restored to Life by the Reunion of these Parts again p. 436. We may rise again with the same Bodies which we have here notwithstanding any change or Flux of the Parts of our Bodies while we Live or any Accidents after Death p. 437. It is not only credible and Reasonable to believe that God can but likewise that he will raise the Dead p. 443. CHAP. XXVI Of the Reasons why Christ did not shew himself to all the People of the Jews after his Resurrection THere are Reasons peculiar to this Dispensation of his Resurrection why Christ should not shew himself to all the People after he was risen from the Dead p. 449. It had not been suitable to the other Dispensations of God towards mankind for him to have done it p. 451 Great Numbers of the Jews being given over to hardness of Heart would not have believed tho' they had seen Christ after his Resurrection p. 452. If the Jews had believed in Christ their Conversion had not been a greater Proof of the Truth of his Resurrection than their Unbelief has been p. 453. The Power of Christ's Resurrection manifested in the Miraculous Gifts bestowed upon the Apostles was as great a Proof of his Resurrection as the Personal Appearance of our Saviour himself could have been p. 454. CHAP. XXVII Of the Forty Days in which Christ remained upon the Earth after his â—â—â—surrection and of the manner of his Ascension MAny things in the Life of Christ before his Passion omitted by the Evangelists p. 459. And likewise after his Resurrection p. 461. What may be concluded from that which we Read of his conversing with his Disciples after it p. 463. The manner of his Ascension p. 465. CHAP. XXVIII Why some Works of Nature are more especially ascribed to God why means was sometimes used in the Working of Miracles and why Faith was sometimes required of those upon whom or before whom Miracles were wrought ALL Creatures act with a constant dependance upon the Divine Power and Influence but things may be said more especially to be done by God himself whereby upon some extraordinary Occasion his Power and his Will are more particularly manifested or his Promise fulfilled p. 469. Miracles are more peculiarly the Works of God because they are wrought without the concurrence or subserviency of Natural Means ib Means used as Circumstances to render Miracles more observable not as concurring to the Production of the effect 470. Christ had given undeniable Proof of his Miraculous Power before he required Faith as a condition in such as came to see his Miracles and to receive the benefit of them p. 471. Whether he required Faith of any before his working of a Miracle who had not already seen him work Miracles p. 481. Great Reason that no Miracle should be purposely wrought for the captious and Malicious p. 482. The case of his own Country-men was particular ib. The case of those who came to desire his Help p. 487. Our Saviour hereby signified that he requires the same Faith of those who have not seen his Miracles as he did of those who had seen them p. 489. CHAP. XXIX Of the ceasing of Prophâ—â—â—es and Miracles THe Antiquity of Prophecies adds to their force and Evidence p. 491. The Cessation of Miracles We read of no Miraculous Power bestowed upon any Man before Moses p. 492. Neither Prophecies nor Miracles in the Jewish Church for more than four hundred years before Christ p. 495. Miracles if common would lose the design and nature of Miracles p. 498. Men would pretend to frame Hypotheses to solve them p. 499. A constant Power of Miracles would occasion Impostures ib. They would occasion Pride in those that wrought them p. 501. No more Reason for Miracles to prove the Christian Religion among Christians than there is need of them to prove a God ib. A Divine Power is notwithstanding evident among Christians living in Heathen Countries p. 502. CHAP. XXX Of the Causes why the Jews and Gentiles rejected Christ notwithstanding all the Miracles wrought by him and his Apostles ASupernatural Grace necessary to True Faith p. 504. Jews and Proselytes were converted in great Numbers p. 508. Many durst not own Christ Others had their hearts hardned p. 511. They had violent prejudidices against the Gospel p. 512. The Signs and Wonders of false Prophets a cause of the Infidelity of the Jews p. 514. The unbelief of the Jews being foretold by the Prophets is a confirmation of the Gospel p. 515. Great Numbers of the Heathens converted p. 516. The cause of unbelief in the Philosophers ib. Of Epictetus and Seneca p. 518. The prejudices of the Gentiles p. 521. They would not be at the Pains rightly to understand the Christian Religion p. 522. Oracles had foretold that it should not last above 365 Years p. ib. Heresies and Schisms gave great Scandal p. 523. Many Heathens however had more favourable and just Thoughts of the Christian Religion p. 524. Of the Writings of the Heathens against it p. 528. The Writings of the ancient Jews confirm it p. 530. CHAP. XXXI That the Confidence of Men of false Religions and their Willingness to suffer for them is no prejudice to the Authority of the True Religion THe Martyrs for the Christian Religion more
teach them what they should say Exod. 4.12 15. And our Saviour tells his Disciples ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak Matt. 10.18 19. And if Moses was inspired upon that particular occasion and the Apostles were inspired in things which were personal as in the defence that they made for themselves they must much rather be inspired in their Writings which concern the Church in all ages St Luke had perfect understanding of all things from above Luke 1.3 so Dr Lightfoot renders it with great probability for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many places of Scripture Joh. 3.3 31.19.2 Jam. 1.17.3.17 And this the Church of Coriuth expected from St Paul they sought a proof of Christ speaking in him 2 Cor. 13.3 as that Apostle tells them he did and that not in a weak and obscure but in a powerful and effectual manner He writes for the same reason to the Thessalonians ye know what commandments we gave you by the Lord Jesus 1 Thess 4.2 and he distinguisheth between his own Judgment assisted and enlightened though not infallibly by the Holy Ghost and the Commandments of the Lord or the infallible dictates of the Spirit 1 Cor 7.10 12 25 40. The Holy Ghost taught the Apostles all things and brought all things to their remembrance Jo. 14.26 and guided them into all Truth Joh. 16.13 and the Vnction from the holy one instructed 'em to know all things 1 Joh. 11.20 that is all things pertaining to Salvation this is said of their Disciples and therefore may in a more especial manner be affirmed of the Apostles themselves insomuch that the words themselves are ascribed to the Holy Ghost which things also we speak not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual 1 Cor. 2.13 For they were under the conduct and influence of the Holy Ghost in the choice of every word they used tho not so as to be inspired with a new style and dialect the words themselves were not always suggested but they were always inspired in the use of them and tho they might be permitted to chuse their own words and expressions yet it was with this limitation that they were never permitted to make choice of such as would not fully and infallibly express the mind of the Holy Ghost And therefore 1 Cor. 14.13 the Apostle gives this direction Wherefore let him that speaketh in an unknown tongue pray that he may interpret that is let him pray that he may have the Divine Inspiration to assist him in expressing himself in a known tongue by which he is enabled to speak in an unknown one and that he may be infallible in rendring that in his own tongue which he infallibly speaks in another Which makes it evident that when they spoke by Inspiration in their own language they had the Guidance and Inspiration of the Holy Ghost in the use of their words and this was the reason why those that spoke by Inspiration in a strange tongue durst not presume to interpret the words which the Holy Ghost dictated to them in that tongue so as to give them out for Divine Revelation unless they were particularly empowered to render them in their own language with the same exactness with which they were inspired to speak in a strange tongue For that the necessity of praying that they might interpret could not proceed from any inability to interpret by reason of the force and heat of the Rapture which was upon 'em that made 'em unable to utter their conceptions in their own language or to retain the sense of them in their minds afterwards seems plain from verse 27. if any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret c. For if they had been acted by such rapturous heats and extasies they could have been as little able to refrain when the Rapture was upon them and to remember what they had to deliver when their course came to speak as they are supposed to have been to remember what they were inspired to speak in one language when they went to express it in another Neither were they ignorant themselves of what they spoke but when it is said vers 14. for if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful the meaning of that is that it was of no benefit to others tho he that speaketh in an unknown tongue edifyeth himself vers 4. Some men were inspired to speak in strange tongues with as much readiness and more exactness than they could do in their native language but this was insignificant to such as understood not the tongue in which they spoke What is it then I will pray with the spirit and I will pray with the understanding also vers 15. i. e. I will pray by the Guidance and Inspiration of the Holy Ghost but in my own language in which my understanding is employed and the words are not all directly suggested to me by the Spirit as they must be in a language which I speak meerly by Inspiration but I am only so far guided and assisted in the choice and use of my words as to speak infallibly the mind of the spirit Else when thou shalt bless with the spirit c. verse 16. Those who had the gift of tongues were it seems so pufft up with it that they would worship God in no other but in those languages tho none of the Assembly understood them and would be always unnecessarily and unseasonably repeating the Revelations which they had received in strange languages the Apostle tells such men that it was very improper and absurd to deliver their Revelations in an unknown Tongue or to pray or give thanks in a Language not understood by those that heard them but that they should pray that they might interpret or forbear the use of the gift of to agues unless before them who understood the Tongues in which they spoke that it might be for edification For in their Inspirations they were consined at certain times to some particular Language as the Spirit gave them utterance and it might have done great prejudice to the Truth of Religion if they of themselves had ventured to render that into their own Language which was revealed to them in a strange Tongue and for this reason it was not permitted those who spoke with Tongues to speak in any but that in which the Revelation was made to them unless they were enabled to do it by being inspired with a Power of Interpretation For to speak with tongues and to interpret were distinct gifts 1 Cor. 12.10 30. and whatever
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
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
and who should betray him and he said Therefore said I unto you that no Man can come unto me except it be given unto him of my Father John vi 64 65. So that the Belief of the Gospel is stiled a Divine Faith not only in respect of its Object but of its efficient Cause In attaining to the Knowledge of the Truth of Religion we must proceed upon the same Principles of Reason by which we proceed in attaining to the Knowledge of any other Truth But Reason when it comes up to the Evidence even of Demonstration though it satisfies the Understanding yet doth not necessarily gain that firm and lasting Assent of the Will which is required in Faith but when the thing proved to be true is unacceptable against the Inclinations of the Will and against the former Opinions and Persuasions of the Understanding the present Convictions of the Understanding are soon stifled and overpowered by the prevailing Force of the Will and Affections which carry the Mind off to other and contrary Objects which it has been wont to think of and believe Thus it was in the Academicks and Scepticks they could not but have the same sense of Mathematical Demonstrations and other clear Truths which the rest of Mankind have whilst they thought of them and attended strictly to them But by a constant Practice to amuse themselves with Subtilties they had wrought themselves to a Persuasion that nothing could be certainly known to be true and this general and habitual Opinion soon stifled the Evidence of any particular Truth which could be represented never so clearly to their Minds To as many therefore as lay under long and violent Prejudices by reason of their former Opinions and of their Pride and Vanity in contending for them or by reason of any of those Lusts which are so contrary to the Purity of the Gospel to such an extraordinary and miraculous Power of Grace was necessary to establish them in the Faith or else though they believed for the present at the sight of some Miracle yet this was no lasting or well-grounded Faith John ii 23 24. And that Grace which was necessary to their Faith was denied to some for their Sins that they should not see with their Eyes nor understand with their Heart and be converted John xii 40. So that Men of great Learning and worldly Wisdom might still continue Unbelievers and not submit to all the Evidence of the Gospel because the Doctrin of the Gospel being so contrary to their Habitual Thoughts and Inclinations there was something necessary to convert the Will and Affections and to subdue the former Habits which had been rooted in their Minds by frequent Acts and length of Time and which were too strong for any Convictions of the Understanding that consisted but in transient Acts and were soon lost and vanished through the prevailing contrary Habits both of the Understanding and Will and Affections And therefore Faith must necessarily be an effect of Grace as well as of Reason and where because of former Sins and Provocations this Grace was not vouchsafed there could be no Faith though there might be some transient Convictions of Mind some faint Glimmerings which were soon damped and extinguished being overpowered by former contrary Persuasions And for the same Reason those who had less Wisdom and Knowledge but were not under the Power of Habitual Lusts and Passions and therefore were more easily persuaded to any thing of the Truth whereof they were once convinced were likewise the more easily converted The Causes why the Word became unfruitful and so little prevailed with many Men are in the Parable of the Sower declared to be either inconsiderate Negligence and Ignorance and the Advantage taken from thence by Satan or want of Constancy in Times of Tribulations and Persecutions or the Cares of this World and the Deceitfulness of Riches and the Lusts of other things Matth. xiii 18. Mark iv 9. It was next to an impossibility for a rich Man to enter into the Kingdom of God or to become a Christian They were not Natural so much as Moral Accomplishments not so much Parts and Learning as an honest and humble Mind which were the requisite Qualifications for Men to become Christians Because as God the more freely bestowed his Grace upon Men thus qualified so they were the better disposed to be wrought upon by it whereas others though they wanted a greater measure of Grace yet had less vouchsafed to them For God resisteth the Proud but giveth Grace to the Humble Thus much in the General I now proceed to give a particular Account of the Causes of the Unbelief both of the Jews and Gentiles I. Since there is so great Evidence that our Saviour is the true Christ it may seem a wonderful and almost an incredible thing that the Jews should so generally reject him notwithstanding all the Means and Opportunities which they had above other Nations of being converted But 1. The Jews and Proselytes were converted in vast Numbers Besides the Shepherds Simon and Anna the Prophetess acknowledged and adored our Saviour in his Infancy as the true Messias Luke ii 25 36. and it is probably (k) Buxtorf de Abbrev. Hebr. supposed that this was Rabban Simeon the Son of Hillel and Father of Gamaliel The Title of Rabban was the highest of all Titles signifying a Prince rather than a Doctor or Teacher as Rabbi doth and there were but Seven of the Posterity of Hillel who were dignified with it Nicodemus Joseph of Arimathea and many others of Note and Eminency received the Christian Faith About Three Thousand were converted at one time Acts ii 41. Great Numbers were converted not only of the People but of the Priests also Acts vi 7. All that dwelt at Lydda and Saron Acts ix 35. Many of the Jews and Religious Proselytes followed Paul and Barnabas Acts xiii 43. At Iconium a great multitude of the Jews believed Acts xiv 1. Crispus Chief Ruler of the Synagogue believed on the Lord with all his House Acts xviii 8. And Sosâ—henes another Chief Ruler of the Synagogue Acts xviii 19. 1 Cor. i. 1. Apollos an eloquent Man and mighty in the Scriptures was a Christian Acts xviii 24. Many Thousands or Myriads in the Greek Acts xxi 20. And the number of them which were sealed was an Hundred and forty and four thousand of all the Tribes of the Children of Israel Rev. vii 4. The People were generally well-disposed to receive the Gospel and when the Chief Priests and Rulers would have Persecuted our Saviour and his Apostles they were often forced to desist for fear of the People And if the Apostles did not depart (l) Euseb Hist lib. V. c. 18. from Jerusalem in the space of Twelve Years as there is Reason to believe the number of Converts in all that time must needs be extreamly great The Church of Jerusalem flourished exceedingly from the Beginning and the Bishops of that City were of
Christians unless God should miraculously and irresistibly interpose to prevent them There must be also Heresies among you The miraculous Power and Demonstration of an infallible Spirit in the Apostles themselves could not hinder the rise of them It must needs be says our Saviour that Offences or it is impossible but that Offences will come but wo unto him through whom they come Matth. xviii 7. Luke xvii The Church can by no means be free from Offences Scandals and Divisions unless God should forcibly restrain Men from running into them The Tempers and Capacities of Men are very different and therefore in many Cases they will make a different Judgment of Things Much Attention and Thoughtfulness and an exact Knowledg of Antiquity is requisite to make a true Judgment in divers Controversies and few Men are willing to be at that pains which is necessary to inform themselves aright in lesser Difficulties they are contented to take up with the Appearances of things which first offer themselves or to which by Custom and Education they have been most used There is so much Difficulty to get rid of Prejudices so much Labour and Study is in many cases required in the search after Truth that few can prevail with themselves to undergo it Few Men examine the Ground of things and fewer do it to any Purpose most Men follow as they are led without any further Care or Thought and die in the Religion in which they were brought up without much troubling themselves whether it be true or false but taking all upon Trust if they happen to be in the Right it is by chance and more than they know or are able to prove if they be in the Wrong they know as little of it but Right or Wrong they follow the Example of others of whom they have conceived a favourable Opinion or who have some Authority with them to influence them they profess their Religion as they practise other things for no better Reason than because they see others have done it before them and they stand up for it only as they do for all Customs which by long use are become familiar and almost natural to them but may be worn out by a different Practice and Custom And when the Generality of Men are thus careless and unconcerned to examine the Grounds and Principles of their several Religions this gives a mighty Opportunity and Advantage to Men of ill Principles and ill Designs to infuse and spread their Opinions For if by the Plausibleness and Importunity of their Insinuations or by the Profession of a more than ordinary Zeal and Strictness in some things that are most popular they can but gain a few Persons of Note and Interest who may influence others a Party is made and a Sect set up which may perhaps continue for some Generations and a fondness for Novelty and a Personal Dislike and Prejudice against some Men and an Esteem and Admiration of others and several Accidents as they fall in with the several Tempers and Inclinations of Men may make great Additions to a Sect that is once formed Men who thought themselves disobliged amongst the Jews were wont to go over to the Samaritans and Deserters in Religion are as usual as in War upon any great Discontent or upon hopes of great Advantage And these Men to Testify their Sincerity are observed commonly to be most Violent however they serve to make a Number and to strengthen a Party Most Schisms and Heresies have been begun by Men of ill Designs who under pretences of Godliness gratified their own Passions of Ambition or Covetousness or more Scandalous Vices This was the Original of the Heresies in the Apostles days and it has been observable in the first Authors of them ever since An Affectation of Singularity of Popular Fame and Preeminence have been the Occasion of great Mischieves in the Church Some Men are as fond of their own New Opinions as others are of Honours or Wealth or Pleasure and can bear no Contradiction but contend for a kind of Empire in Knowledge and shew a mighty Zeal to gain Proselytes because this is to extend their Conquests and enlarge their Dominion over Mens Faith Some that devoured Widows Houses have for a pretence made long Prayers Matt. xxiii 14. And it is a shame and Horror even to speak of those things which have been done by others not only in secret but openly and in the View of the World under the most solemn and Zealous Professions for the Glory of God and the Good of Souls And the Errors of Men of no ill meaning but of great Zeal with little Knowledg have sometimes found a strange Acceptance in the World for the sake of that Integrity and Sincerity which appeared in their first Authors Now when all the Passions and Infirmities and Vices of Men thus contribute to produce and promote Differences in Religion it is no greater Wonder that there are such Differences than that there are Frailties and Vices amongst Men that some Men are vicious and ready to seduce others and that others are easy to be seduced St. Paul complains of false Apostles deceitful Workers Transforming themselves into the Apostles of Christ and no Marvel says he for Satan himself is Transformed into an Angel of Light therefore it is no great thing if his Ministers also be Transformed as the Ministers of Righteousness whose end shall be according to their Works 2 Cor. xi 13.14.15 Satan himself strives to appear like an Angel of Light and Sin is forced to take the disguise of Religion Vice is a thing which few Men care much to own how fond soever they be of it Numbers in other cases are wont to bring things into Reputation but it is not so in most Vices which tho' they have been practised by great Numbers of Men in all Ages yet have been always nevertheless infamous and this shews the detestable Nature of Vice and Irreligion that they could never become creditable in a vicious and irreligious World but bad Men are ashamed of them and endeavour to conceal and hide them under some colour of Religion and Vertue But since every Vice and every Passion and Interest of Men may conduce to the raising and somenting of Differences in Religion it is as impossible that they should not be in the World as that Sin it self should not be in it which can never be wholly prevented unless God should force Men to be Good and therefore it is impossible that there should be no Differences in Religion unless the same Force and Necessity should restrain Men from them II. It is not necessary nor expedient that God should miraculously and irresistibly interpose to prevent Differences in Matters of Religion Because it would contradict the very Design of all Religion for God thus to interpose The Design of Religion is to Direct and Command Men what to Believe and what to Do upon such Terms as may prevail with them by reasonable Arguments