highly and most truly magnified and glorified and not in the dark and unintelligible exercise of an irresistible Power By which no other acts of Devotion can be stirred up in us then Fear and Stupour such as seizes upon poor astonished cattel in stormes and lightnings or mighty land-flouds that carry them they know not whether I have styled it also A true and faithful Representation of the Everlasting Gospel c. True as intermingling no humane inventions no◠deductions therewith but contenting my self with what is expresly declared in the Scripture The Truth of which things I think I have demonstrated beyond all exception in the Third part of my Discourse I add also Faithful I having wrote impartially setting down nothing out of any Passion Interest or Side-taking nor out of the spirit of opposition or vain-glory but speaking the Truth freely without any respect to persons or factions not minding either to sooth the one or displease the other but delivering my message so as one that is sensible he must give account thereof within a small space of time before them in the other World And as I profess my self that I have done all things herein with a faithful heart so I doubt not but the Effect will witness for me that what I profess is true For whereas some in an Hypocritical flattery of the External Person of Christ shuffle out all obligation to the Divine Life that Mystical Christ within us and pervert the grace of God in the Gospel to loosness and Libertinisme and others on the contrary whether out of the power of Melancholy that calls the thoughts inward or the scandal they take from abuse of the personal Offices of our Blessed Saviour they seeing the generality of Christians make the external frame of Religion but a palliation for sin or whether from the obscurity of some Articles of the Christian Faith have become plainly Infidels and misbelievers of the whole History of Christ and will have nothing to do with his Person but look upon the Mystery of Christianity as a thing wholy within us and that has no other object then what is either acting or acted in our selves I have with all earnestness of endeavour and with undeniable clearness of Testimony from Reason and Scripture demonstrated the Truth and Necessity of both Christ within and Christ without and have plainly set out the wonderful Wisdome and Goodness of God in contriving so powerful a means as the very exteriour Oeconomy of Christianity is for the renewing of our natures into the glorious image of his Son who is the Life of God and the Soul 's sure pledge of an happy Immortality Besides that there is no Article of the Christian Faith nor any particular Miracle hapning to or done by our Saviour or to be done by him mentioned in the Gospels or any where else in the New Testament but I have given so solid and rational an account thereof that I am confident that no man that has the use of his Understanding shall be able ever to pretend any Reason against Christian Religion such as it is exhibited in the Holy Writings themselves And what is if this be not to set out a Faithful Representation of the Gospel Which I have not rashly termed The Everlasting Gospel of our Lord and Saviour c. being warranted thereto by that of Daniel who styles Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Everlasting Righteousness or The Everlasting Religion as Grotius has well interpreted it Which Religion is denoted by the suffering of the Messias and began from thence and is to remain till he return again visibly in the Clouds of Heaven and put a period to this Stage of things I was also thereunto provoked in way of express opposition to that bold Enthusiast of whom I have spoken so much in the ensuing Treatise who seems to endeavour to superannuate Christianity as it is founded upon the Person of our ever-Blessed Saviour the crucified Jesus and to introduce another Evangelie as he calls it which he pretends to be the Everlasting Gospel and fancies himself that flying Angel in the midst of heaven that is the preacher of it to every nation and kindred and tongue and people 10. As for my Discourse it self I having adventured there to determine none of the more nice and intricate Opinions of Theology but kept my self within the bounds of the confessed Truth of our Religion I hope very few things will occurre that shall not be found inoffensive and perspicuously consonant to Scripture That which I imagine most lyable to censure is that in some matters I may seem over-copious in others too scant As for example my Description of the Animal Life my Display of Paganisme and my Parallelisme betwixt our Saviour and Apollonius may haply seem to some set down over-largely and luxuriantly But truly I thought I could not be too punctuall in describing the Animal life it being so serviceable for our better understanding the Divine whose nature and properties by how much more clearly and distinctly any one conceives and withall has a savoury and experimental rellish thereof with the greater satisfaction shall he peruse what I have writ and understand the Reasonableness and be assured of the Truth and Solidity of the Christian Religion For the Divine Life is in a manner the deepest bottome of this whole Mystery of Godliness we treat of Moreover The more perfect understanding of the nature of the Animal life makes us the abler to judge of the sundry Superstitions of Paganisme wherein though by their subtil Apologies they could clear themselves from Atheisme and the worser sort of Idolatry and could make it good that it was One Eternal Deity be he never so Philosophically defined that was the Chief and Ultimate Object of their Worship yet it is hereby apparent that the best of them exceeds not the Animal bounds forasmuch as they worshipped God in these rude Religions onely out of the sense of the gratifications of the Animal life And if I have more copiously set down how foully and sordidly they have done it my pains therein I hope may be interpreted to very good purpose it being manifest thereby how just a victory Christianity had over Paganisme 11. And for that continued Parallel I have made betwixt the Life of Christ and Apollonius besides the pleasure the Peruser may take in receiving an account of the character and actions of so noble a person as that Pagan was whom his fellow-Heathens did either equalize to or else prefer before our ever-Blessed Saviour and who was not a mere Enthusiastick whifler with a raised style and a canting eloquence but was exemplarily just chaste and generous and did such Miracles as nothing but Magick and the assistance of some of the invisible Powers he was in league with could bring to pass I say beside the pleasure there will accrue to him also the advantage of a more clear and distinct knowledge of the right
therefore all the Three Hypostases being alike offended at Sin and alike prone to pardon the Sinner and recover him to Obedience contrived such a way of declaring their pardon as might shew their highest dislike of sin and win most upon the Sinner by moving his affections to a serious Sorrow and Remorse Wherefore the Divine complotment was this That the Eternal Son of God should be made Flesh and to testifie the Hatred of God to Sin and his Love to mankind should be sacrificed for an Atonement for the sins of the world Then which a greater Engine cannot be imagined to move us to an Abhorrence of sin and to the Love of his Law that thus redeemed us and wrought our reconciliation with the Father To whom being as I may so say the Head in the Divinity and of all things and having in his Paternal right the First power of punishing and pardoning this Pacification is naturally directed For it is as if a Father of a Family or the Prince of a Nation having a minde to pardon some Malefactor that he might not seem too prone to Mercy and so encourage men to Rebellion should plot with his Eldest Son to be an earnest Intercessor in the behalf of the party when yet the Son disrelisheth the crime of him he intercedes for as much as his Father did There is the same Reason in the Intercession of Christ with the Eternal Father saving that it was with more earnestnesse and greater agony even unto death and of farre higher consequence But that such an Intercession and Pacification as this should be made up in the solitary Scene of one Person is impossible 5. Wherefore the denying of either the Divinity of Christ or the Trinity seems a Subversion of the Christian Religion And not onely so but that Fanatical piece of Magnificency of some Enthusiasts who would make their Union with God the same with that of Christ's For then were they truly God and Divine Adoration would belong unto them or if not it is a sign they are not God and that therefore Christ is not Either of which confounds or destroys our Religion But if you demand what the Difference is betwixt the Union of Christ and Ours with the Divinity I have intimated it before In one the Divinity is Forma informans in the other but Forma assistens in the one it is as Lux in Corpore lucido in the other as Lumen in Corpore diaphano The Divinity in Christ is as the Light in the Sun the Divinity in his Members as the Sun-shine in the Aire 6. And this distinction and due distance being kept which some saucy and high-flown Enthusiasts do not observe there is yet scope and encouragement enough for them to strive to be full as good as they pretend I am sure farre better then they are there ordinarily being no difference betwixt them and the meanest Christians but that their Tongues are swelled with greater tumor and turgency of speech and their Minds filled with more vain phantasyes and exorbitant Lunacyes whenas the other speak conformably to the Apostolick Faith and with less noise live more honestly But that no less Union with God then Real and Physical Deification must make them Good is a sign they are stark naught and that Pride has laid wast their Intellectuals For is not that Spirit that created and framed all things able to reforme us unto the most unblamable pitch of Humility Self-denial Dependency upon God Love of our neighbour Obedience to Magistrates Faith Temperance and Holiness without being any more Hypostatically united with us then with the Earth Sea Sun Moon and Starres and the Natural parts of the Creation Wherefore we conclude That to assert That the Union of any true Christian with God is the Same with that of Christ's is a bold useless and groundless Opinion and inconsistent with and destructive of the Christian Religion 7. We have seen How Necessary and Essential to Christianity the Doctrine of the Divinity of Christ is and consequently of the Trinity without which the other cannot be rightly conceived and therefore we do not onely disapprove of those frivolous slanders and cavils that would brand that Sacred Mystery with the infamous note of Paganisme but highly magnifie and humbly adore the Providence of God that that Truth should be kept so long warme and be so carefully polished by those Heathens that knew not the main Use thereof or to what end the Tradition was delivered to the ancient Patriarchs Prophets or holy Sages of old in either Aegypt or Iudaea from whence Pythagoras and Plato had it and prepared those parts of the World where their Philosophy had taken foot-hold to an easy reception of Christianity but this we have glanced at elsewhere CHAP. VI. 1. The danger and disconsolateness of the Opinion of the Psychopannychites 2. What they alledge out of 1 Cor. 15. set down 3. A Preparation to an Answer advertising First of the nature of Prophetick Schemes of speech 4. Secondly of the various vibration of an inspired Phansie 5. Thirdly of the ambiguity of words in Scripture and particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. And lastly of the Corinthians being sunk into an Unbelief of any Reward after this life 7. The Answer out of the last and foregoing Premisse 8. A further Answer out of the first 9. As also out of the second and third where their Objection from verse 32. is fully satisfied 10. Their Argument answered which they urge from our Saviours citation to the Sadducees I am the God of Abraham c. 1. WE proceed now to the Third and Last Point propounded which is Concerning the state of Souls departed which we assert not to sleep that is not to be void of all Operation and Sense of Joy or Punishment but that they have a Knowledge and Apprehension of their own condition be it Good or Bad. Which Article I hold as undoubtedly True though not so indispensable as the Two former and though not so Necessary yet exceeding Convenient to be entertain'd It being a great Abater to our zeal and fervency in Religion to think that in the end of our life we shall be dodged and put off by a long senseless and comfortless Sleep of the Soul under the sods of the Grave for many hundreds if not for some thousands of years Besides an indulgence to such a Dulness and Heartlesness of Spirit as to be content to intermit the Functions of Life for so long a time may at last work the Soul into a sottish mistrust of ever being awaked and make her conclude the Mystery of Christianity within the narrow verges of this mortal life as David George and other Enthusiasts did who were more in love with many Wives then with any Article of Faith that promised such pleasures as might not be reaped in this Flesh. 2. But we are here to deal not with such vain Fanaticks but with severely-devoted Sons of
that they that obey it not shall be damned That Christ knew the very thoughts of mens hearts that he raised the dead that he healed men of incurable diseases that he gave sight to the blind and made the dumb to speak That the Apostles of Christ Matthew Peter and Paul healed one Habib Anaiar of the Leprosie at Antioch and raised the King's daughter from the dead as also gave sight to a childe that was born blinde And lastly three Preeminences the Alcoran gives to Christ which it gives not to any other Prophet to Abraham Moses no nor Mahomet himself The first is That he was carried up to Heaven bodie and soul where it is expresly added in Zuna that he shall return from thence to judge the world with righteous judgment The second That he shall be called The Word of God The third That he should be called The Holy Spirit of God These things you may read more at large in Iohannes Andreas his Confusio Sectae Mahometanae as also in others out of whom you may also add that the Turks have so venerable an esteem of S. Iohn's Gospel that they wear it next their bodies as an amulet when they goe to war to keep them from gun-shot 8. This I thought worth the noting partly that that Honour which is due to Christ may not be given to Mahomet of whom the best that can be said is only this That he did not so utterly pervert and deprave the mystery of the Gospel by either his ignorance political tricks or fanatical humours and whimsies but that there was so much of the substance and virtue thereof left as being seconded with the dint of the Sword was able enough to hew down the more gross Heathenish Idolatry chastise the disobedient Hypocritical Christians and ruine the external dominion of the Devil in the World and partly that we may discern what great hopes there are that in due time when the chief scandals of Christendome are taken away they being so far prepared already in their reverend opinion concerning our blessed Saviour the whole Turkish Empire may of a sudden become true Christians that which is vain and false among them having no better prop then the foolish and idle Visions false pretended Miracles and groundless fables of a mere wily phansifull and unclean Impostour whenas the pure Christian Religion comprehended in the Gospel is so solid sincere rational that no man that is master of his wits but may be throughly satisfied concerning the truth thereof CHAP. XIII 1. The Triumph of the Divine Life not so large hitherto as the overthrow of the external Empire of the Devil 2. Her conspicuous Eminency in the Primitive times 3. The real and cruel Martyrdoms of Christians under the Ten Persecutions a demonstration that their Resurrection is not an Allegorie 4. That to allegorize away that blessed Immortality promised in the Gospel is the greatest blasphemy against Christ that can be imagined 1. YOU see then how large the Success or Event of our Saviour's coming into the World is in reference to the external overthrow of the Kingdome of the Prince of this World that old Usurper over the sons of men If you demand of me how great the Triumph of the Divine Life has been in all this victory I must answer I could wish that it was greater then it is that it had been larger and continued longer but something has been done all this time that way too 2. For Faith in God through our Lord Jesus Christ and a firm Belief of a Life to come and the Effect of this Faith which is the very nature and Spirit of Christ dwelling in us consisting of Purity Humility and Charity this sound constitution was very much in the Church in the Primitive times even then when they had no succour nor support from the hands of men nay when they were cruelly handled by them they chusing rather to be banish'd imprisoned tortured and put to any manner of death then to deny him who had redeemed them with his most precious Bloud and had prepared a place of Eternal happiness for them with himself in Heaven 3. Here Faith and the Divine Life was very conspicuously victorious and triumphant in that in the eyes of all the world it set at nought all the cruel malice of the Devil and the terrour of death it self in the most ghastly vizard he could put on as you may see innumerable Examples in the Ten bloudy Persecutions under the Heathen Emperours Which History must needs make a man abominate such light-headed and false-hearted Allegorists that would intercept the Hopes of a future life by spirituallizing those passages in Scripture that bear that sense into a present Moral and Mystical interpretation as if the Gospel and the precious Promises therein conteined reached no further then this life we now live upon Earth 4. Which is the highest reproach and blasphemie that can be invented against Christ Iesus as if he were rather a Betraier then a Saviour of Mankind and that he was more thirsty after humane bloud then those Indian Gods we have spoken of who were so lavish thereof in their sacrifices and as if it were not Love and dear Compassion towards us that made him lay down his life but hatred and a spightfull plot of making myriads of men to be massacred and sacrificed out of affection to him that thus should betray them Wherefore whosoever interprets the New Testament so as to shuffle off the assurance of Reward and Punishment after the death of the Body is either an arrant Infidel or horrid Blasphemer CHAP. XIV 1. The Corruption of the Church upon the Christian Religion becoming the Religion of the Empire 2. That there did not cease then to be a true and living Church though hid in the Wilderness 3. That though the Divine life was much under yet the Person of our Saviour Christ of the Virgin Mary c. were very richly honoured 4. And the Apostles and Martyrs highly complemented according to the ancient guize of the Pagan Ceremonies 5. The condition of Christianity since the general apostasie compared to that of Una in the Desart amongst the Satyrs 6. That though this has been the state of the Church very long it will not be so alwaies and while it is so yet the real enemies of Christ do lick the dust of his feet 7. The mad work those Apes and Satyrs make with the Christian Truth 8. The great degeneracy of Christendome from the Precepts and Example of Christ in their warrs and bloudshed 9. That though Providence has connived at this Pagan Christianism for a while he will not fail to restore his Church to its pristine purity at the last 10. The full proof of which Conclusion is too voluminous for this place 1. WE have given a light glance upon the condition of the Primitive Church before Christianity became the Religion of the Empire what change would be wrought then a man might
the Immortality of the Soul the main Branches of the ancient Cabbala was also communicated But it is no where said nor can be conceived That God the Father distinctly from the Son and Holy Ghost gave the Law to Moses but it was an act as all acts ad extra are of the entire Godhead Nor is the Father nor the Holy Spirit excluded in the oeconomie of the Gospel but their Glory is acknowledged coequal and their Majesty coeternal Nor again can the Church ever cease to be under the Belief of Iesus Christ so as that any other God-service should justle that out by its succession For the Belief of the Promises of Christs coming again visibly to Judgement and Crowning his true members with Eternal Life and Glory must of necessity continue till the Promises themselves be fulfilled Which are but phantastically conceived to be fulfilled in the Service of the Love 6. Moreover how can that Dispensation pretend to be the Ministry of the Spirit where men are kept off from believing the inward manifestations of their own Mind where alone they can be properly said to be taught of God and urged to give up all their Light and Consciences to be rul'd at the pleasure of the Elders of his Family This is not to be inspired by God but to be taught merely by men and to be carved and shaped out like a piece of dead Marble by the hand of the Statuary So wholy unlike the Dispensation of the Spirit is this Oeconomie of the Service of the Love Beside that it is a piece of Rapine and Robbery to appropriate that to their Family which is the Peculiar of every true Believer in Christ who assuredly have the assistance of the Holy Spirit as I have proved at large in the following parts of my Discourse 7. But if any one will adventure to affirme That after this dead Forme of Religion and external flattery of the Person of Christ which has continued too-many Ages there will succeed a more general Reign of the Spirit of Life and experimental knowledge of his Sceptre and Power in us subduing all his enemies there under his feet and renewing the World in true Righteousness and Holiness it is that which I in no wise oppose nay I must confess I have a fatal and unalterable propension to think it to be true and that this may be that Regnum Spiritús which the Cabbalists of old did presage and does begin with the Reviving of the Witnesses in the Apocalypse of S. Iohn Of which things I have already spoke But in the mean time this is not the special work of any one man but like the Vision of Ezekiel where Breath comes from the four Winds of Heaven upon the bones already covered with sinews flesh and skin and behold they lived and stood upon their feet an exceeding great Army an orderly Company such as the Church of Christ ought to be For this Internal power of the Spirit will not annul or destroy the External Frame of Christian Religion as it referrs to the Offices of the Person of Christ the Head of his Church as these Satanical Impostors would pretend but rectifie and corroborate it and make it more irreprehensibly and enravishingly beautifull as there was more lustre in those raised Bodies after the Spirit of life had entred into them then when they were mere dead carkasses 8. Besides if we did conceive that this Dispensation of Christ in the Spirit was to be in a more special manner promoted by the Ministry of some one Person it does not at all follow that H. Nicolas is the man and not onely so but I am confident I shall make it manifest that it is impossible that it should be he Which I shall have sufficiently performed when I have demonstrated that he is nothing at all of that which he pretends to be but only a mere mistaken Enthusiast if not worse which was the last part of my Purpose And this I conceive is fully evinced by proving him to have laid aside all the Offices of the Person of Christ as he is Man and intercepted all the hopes of his Visible Return to Judgement in the clouds of Heaven and of rewarding all true Believers with that glorious Crown of Life in an Heavenly Body at the last day Which things are so clear in Scripture that the Scripture it self must loose its authority if these things once loose their belief as is manifest by what we have said already in this present Treatise And therefore he that denies these things it is plain he is not inspired of God but is a Minister and Factor for the Devil CHAP. XV. 1. That the Personal Offices of Christ are not to be laid aside That he is a Priest for ever demonstrated out of sundry places of Holy Writ 2. That the Office of being a Iudge is also affixed to his Humane Person proved from several Testimonies of Scripture 3. Places alledged for the excluding Christ's Humanity with Answers thereto 4. The last and most plausible place they do alledge with an Answer to the same 1. NOW that the Humane person of Christ as I may so call it is not to be laide aside is evident not to repeat what I have elsewhere alledged from the whole Epistle of the Author to the Hebrews For he that there is said to be an high Priest for ever is that very man who was crucified on the Cross at Ierusalem who was said to be like unto his brethren in all things that he might be a merciful and faithful high priest in things appertaining to God to make reconciliation for the sins of the people For in that he himself hath suffered being tempted he is able to succour them that tempted And it is further clear that it is this very man we speak of in that he is said to be born not of the Tribe of Levi but of the Tribe of Iuda chap. 7.14 and yet he is there declared a Priest for ever after the order of Melchisedec Read the whole Chapter nothing can be more clearly asserted then the Everlasting high-Priesthood of this man who sanctifying the People with his bloud suffered without the gate Which are such particularities as must needs affix the Eternal high-Priesthood to the Humane person of Christ. Again in that he is said to suffer but once it is apparent that it is to be literally understood of his Humane person And every priest standeth dayly ministring and offering oftentimes the same Sacrifices which can never take away sins But this man after he had offered one Sacrifice for sins for ever sate down at the right hand of God c. And yet more fully in the foregoing Chapter For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Nor yet that he should offer himself often as the high priest entreth into
have vented 4. Who also held That Angels and Devils are onely Good men and Bad men or their Vertues and Vices in whose footsteps this scholar of his Hen. Nicolas treads very carefully as appears from his Revel Dei cap. 14. where he makes the Righteousness the true Spirits or holy Angels As also elsewhere he saith that he that has the seven deadly sins in him is possest of the seven horriblest and destructionablest Devils intimating that the rest of the Vices are Devils also but not so destructionable And he insinuates further in the same place that the Seven Devils cast out of Mary Magdalen were those seven deadly Sins And I am certain that the most knowing of the Family have freely professed that there are no Devils nor Witches nor Angels but those in us Which things being supposed it is necessary either to cast away the Scriptures or else to allegorize them away into a mere moral or mystical sense as these Enthusiasts have done 5. They believing therefore the Existence of neither Angel nor Spirit of necessity they must believe no Immortality of the Soul And that they believe no such thing there is still a further evidence in that he never exhorts any man to Holiness upon that account which yet is he most powerful argument to make men good that can be propounded nor ever makes use of such places of Scripture as imply a blessed Immortality to come after this life in the literal meaning of them His encouraging his followers to comply with any Superstition be it never so uglily idolatrous rather then to expose themselves to danger agrees also well with this Supposition And some have noted that they have alledged this reason for it That the temple of God may not be destroied Whereby they mean their humane persons which they suppose lost irrecoverably in the death of the body And that there may be no doubt at all that this is their opinion I will conclude with a reference to one of his Epistles where he speaks to this very question which he does with so many hacks and hesitations with so much shuffling and doubling and insinuations to the contrary that no rational man can be unsatisfied but that he held it mortal For if he had held it immortal it had been impossible he should have concealed his opinion or intimated any thing to the contrary it being so useful a doctrine for others and so commendable for himself to profess Which obdurate conceit of his made him allegorize away all the Articles of the Creed and so deny the Resurrection of Christ as well as of all others that believe on him and being secure as he thought that he does not now subsist he could not dream of any Christ that could be Head of the Church but that mystical one he insists so much upon the Upright Being of the Love the Perfection of all And verily if there be nothing to come after this life I dare allow him to be as great a Prophet as either himself or his followers desire he should be esteemed 6. He is therefore upon his own Hypothesis very consonant to himself in removing the Humane person of Christ as a thing that has perished one thousand six hundred years ago and in riveting the Godhead into his own person so thwackingly and substantially as that he may give the World to understand that he was as much God as that Christ that died at Ierusalem and that all those that attained to the perfection of the Love were so too that he might abundantly compensate thereby the loss of that one that died upon the Cross having fallen into the hands of merciless sinners This I say is a consistent dream of his and that it is no more but a dream I partly have already and shall still more clearly demonstrate in this present Discourse 7. In the mean time it is very plain that though he sets out himself in such Seraphical language and adorns his own person with such gorgeous Titles as if nothing ever yet appeared in the World so holy and divine yet he is indeed much inferiour to the better sort of Pagans as being nothing more then an Enthusiastick Sadducee or a Fanatick Deist if so much For I wonder what a kind of God he imagins to himself to whom he makes the Senate of Heaven so unmannerly as to use such formes of speech to him as he does Revel Dei cap. 21. Go to then let it even be so O God it is vouchsafed thee that thou shouldest first bring forth a Declaration of thy right But I have no mind to dive any further into this depth of Satan from which I pray God deliver every good Christian CHAP. XVIII 1. The great mischief and danger that accrues to the World from this false Prophet 2. The probable Ferocity of this Sect when time shall serve and eagerness of executing his Bloudy Vision 3. That Familisme is a plot laid by Satan to overthrow Christianity 4. What the face of things in likelyhood would be supposing it had overrun all 5. The Motives that inforced the Authour to make so accurate a Discovery of this Imposture 1. OUT of the Description we have given hitherto we may easily compute the great mischief that accrues to the World from this false Pretender to Revelations whereever his Witchcraft has power to seize the spirit of a man For first That admirable Wisdome of God in the outward frame of Christian Religion as it respects the Person of Christ his endearing Passion his glorious Resurrection and Ascension his comfortable Intercession and his joyful Return to judgement when our Immortality shall be completed in heavenly Glory all this is swept away and therewith our assurance of Eternal Life And besides this that there may be nothing wanting to the perfecting of that monstrous Evil that is hatched in this Family it may prove a Pandora's box to Mankind even in this life if a more benigne Providence do not prevent it For they having as I have told you a full licence from their infallible Prophet to dissemble and aequivocate to comply with any Religion whatever they may multiply hiddenly in great numbers to the hazard of a State or Commonwealth For being taught by their illuminate Elders That there is nothing to be expected after this life it must needs make them hang their lips very longingly after the greatest enjoyments they can of this present World The Possession and Rule whereof their Prophet has promised them with such magnificent words and Enthusiastick Grandiloquence that they cannot but be inflamed into violent attempts upon the first occasion that they shall phansy safe to make use of And what full right do you think will they imagine themselves to have to fly upon all whenas they phansy the Head of their faction to be no less then Christ himself come to judge the World in righteousness 2. Wherefore if some sullen fellow amongst them of a peremptory and imperious Spirit
possession And you having flung away that precious Legacy of your dying Lord namely the Love of one another what Injustice is it that an Alien take it up and flourish it in your sight to your utter Shame and Reproach And truly he writes as one that knows his advantage passing well in this regard as you may see if you read his Introduction chap. 4. sect 35. to the end of the chapter as also sect 51 of the eleventh chapter to the end thereof 5. Fourthly Whereas you place all your Piety in an hypocritical Flattery of Christ's Person and have overwhelmed and smothered the Life of Religion with an unsupportable load and luggage of needless and thankless Ceremonies or else have wounded it to death with the acuteness and spinosity of harsh and dry Opinions not heeding at all the renovation of your own minds nor of theirs that are committed to your charge into the lively Image of Christ which assuredly does mainly consist in Christian Love how just is it with God to permit such an Enthusiast to arise who shall make it the great Arcanum of his Religion to slay Christ according to the flesh that is according to the History you having slain him so cruelly and remorslessly according to the Spirit that is extinguished his Life that ought to be in us by substituting your own foolish Opinions and loathsome Ceremonies in the place thereof Nay indeed you have handled the matter so that you have made Christ according to the flesh be the Executioner of himself according to the Spirit making every Article concerning Christ an Engine for either Sensuality or Strife In brief the exteriour oeconomie of Christian Religion being intended for the inward perfecting of our Minds in true Righteousness and Holiness which is Christ in us according to the Spirit you by your Devices defeating this end doe naturally take away the means thereto and thus yourselves are the principal Murderers of Christ even according to the flesh too and H. Nicolas is only your appointed Executioner And therefore it is as I said but just with God you having so long and so constantly abused all the Articles of the Creed to a contrary purpose then was intended by his gracious counsel that he permit such a Mock-prophet to arise that should hazard the peoples misbelief of all and Allegorize away all that solid and useful Truth of the History of Christ into a mere moral or mystical sense as if the Letter were but a Parable or Fable 6. Fifthly In that this Sect we speak of do rattle so about your ears with the loud noise of Perfection though for my own part I am well assured the best of them are far enough from it yet in the mean time I cannot but interpret it an exprobration and reproach to the great abhorrency you have to so searching a doctrine that will touch and wound your Hypocritical hearts with the sense and conscience of wilful sinfulness which you would cloak under that colour of Impossibility of being as you should be as also to your false dealing with those under your charge whom you do bedwarfe and becripple by your poisonous medicines would make them alwaies sorry boies with bibs and aprons or else conceal their age and keep them alwaies in minority for advantage sake like those infortunate Orphans that are betraied into the hands of treacherous Guardians What wonder is it therefore that those that truly hunger and thirst after Righteousness being starved at home with those dilute and corrupt doctrines of the Needlesness of Sanctity of invincible Infirmity slight Attrition frivolous Penances venal Indulgences crawl out abroad to seek better food and so get into the lap and suck the nipples of this sweet Enchantress the lovely Family of the Love whose breasts do promise such strong nourishment that they that drink thereof do not only pass from children to men but from being men doe become Gods 7. And Sixthly and lastly While I contemplate the universal face of Christendome what a Den of Thieves and Murderers it is become what a Region of Robbers and Oppressors what a Sty of Epicures what a Wilderness of Atheism and Prophaneness in a manner wholly inhabited by Satyrs and salvage Beasts when I consider within my self how generally men live as if there were nothing to come after this life and how many already have drunk down that doctrine That there is indeed nothing to come hereafter of which notwithstanding the History of Christ his Death Resurrection and Ascension and his appearing out of Heaven to Paul as he was a going to Damascus are as palpable pledges as Divine Providence could produce as also of his visible Return to Judgement according to the Scriptures I say when I consider how little effect all this has had for the raising of mens minds to an heavenly Conversation but that they live as if they were utterly sunk from this belief I cannot imagine any thing more reasonable then to conclude That out of very Wrath and Indignation God has raised this false Prophet to them that it might be with them according to the Proverb Like lips like lettice Like Prophet like People As if God should thus expostulate with Christendome Behold I have given to you my only-begotten Son out of my own bosome whose authority I ratified unto you by audible Voices from Heaven by mighty Signs and Miracles done by him while he was alive I gave him a sacrifice for sin to reconcile you to my self and to endear your affections unto him and me that ye might cordially follow his Example and keep his Precepts I raised him from the dead and exhibited him visibly to his disciples as an undoubted pledge of a blessed Immortality to them that believe on him which I further confirmed by his Ascension into Heaven and his appearing to that chosen Vessel of mine who has so fully prefigured unto you his glorious Return to Judgment and the Resuscitation of all his Saints into that Eternal Happiness which they had fallen from And now I demand of you what could I have done more for the gaining you back to my self and for the resettling you again in my Heavenly Paradise But because you are so besotted with Earthliness and Sensuality as to make no use of the inestimable advantages of the Gospel but have set your Happiness upon things here below behold I have raised up unto you a Prophet according to your own hearts desire who will help on the completion of your Infidelity and in the midst of a many fine words and sweet friendly phrases close up your eyes in Unbelief and so having sealed unto you by his witchery and enchantments this assurance That the Mystery of Christ reaches no further then the things of this life you may use the present market and enjoy your worldly lusts to the full 8. This surely if I understand any thing is the sense and meaning of God's permission that such a Prodigie as Familisme should appear with so
Three main Effects of Christ his sending the Paraclete foretold by himself Iohn 16. When the Paraclete shall come c. 2. Grotius his Exposition upon the Text. 3. The Ground of his Exposition 4. A brief indication of the natural sense of the Text by the Author 5. The Prophesie of Christ fulfilled and acknowledged not only by Christians but also Mahometans 6. That the Substance of Mahometism is Moses and Christ. Their zealous profession of one God 7. Their acknowledgment of Miracles done by Christ and his Apostles and of the high priviledge conferred upon Christ. 8. What Advantage that portion of Christian Truth which they have embraced has on them and what hopes there are of their full conversion 164 CHAP. XIII 1. The Triumph of the Divine Life not so large hitherto as the overthrow of the external Empire of the Devil 2. Her conspicuous Eminency in the Primitive times 3. The real and cruel Martyrdomes of Christians under the Ten Persecutions a demonstration that their Resurrection is not an Allegorie 4. That to allegorize away that blessed Immortality promised in the Gospel is the greatest blasphemy against Christ that can be imagined 167 CHAP. XIV 1. The Corruption of the Church upon the Christian Religion becoming the Religion of the Empire 2. That there did not cease then to be a true and living Church though hid in the Wilderness 3. That though the Divine life was much under yet the Person of our Saviour Christ of the Virgin Mary c. were very richly honoured 4. And the Apostles and Martyrs highly complemented according to the ancient guize of the Pagan Ceremonies 5. The condition of Christianity since the general apostasie compared to that of Una in the Desart amongst the Satyrs 6. That though this has been the state of the Church very long it will not be so alwaies and while it is so yet the real enemies of Christ do lick the dust of his feet 7. The mad work those Apes and Satyrs make with the Christian Truth 8. The great degeneracy of Christendome from the Precepts and Example of Christ in their warrs and bloudshed 9. That though Providence has connived at this Pagan Christianism for a while he will not fail to restore his Church to its pristine purity at the Last 10. The full proof of which Conclusion is too voluminous for this place 168 CHAP. XV. 1. Grotius his reasons against Days signifying Years in the Prophets propounded and answered 2. Demonstrations that Days do sometimes signifie so many Years 3. Mr. Mede's opinion That a new Systeme of Prophecies from the first Epocha begins Chap. 10. v. 8. cleared and confirmed 4. What is meant by the Three days and an half that the Witnesses lye slain 5. Of the Beast out of the bottomless pit 6. Of the First Resurrection 7. The conclusion of the matter in hand from the evident truth of Mr. Mede's Synchronisms 173 CHAP. XVI 1. Of the Four Beasts about the throne of Majesty described before the Prophecie of the Seals 2. Of the Six first seals according to Grotius 3. Of the Six first seals according to Mr. Mede 4. Of the inward Court and the fight of Michael with the Dragon according to Grotius and Mr. Mede 5. Of the Visions of the seven Trumpets 6. The near cognation and colligation of those seven Synchronals that are contemporary to the Six first Trumpets 7. The mistakes and defects in Grotius his interpretations of those Synchronals 8. Of the number of the Beast 9. Of the Synchronals contemporary to the last Trumpet 10. The necessity of the guidance of such Synchronisms as are taken from the Visions themselves inferred from Grotius his errours and mistakes who had the want of them The Author's apology for preferring Mr. Mede's way before Grotius's with an intimation of his own design in intermedling with these matters 182 CHAP. XVII 1. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does not implie That most of the matters in the Apocalypse appertain to the Destruction of Jerusalem and to Rome Heathen 2. The important Usefulness of this Book for the evincing of a Particular Providence the Existence of Angels and the ratification of the highest points in Christianity 3. How excellent an Engine it is against the extravagancy and fury of Fanatick Enthusiasts 4. How the Mouths of the Jews and Atheists are stopped thereby 5. That it is a Mirrour to behold the nature of the Apostasie of the Roman Church in 6. And also for the Reformed Churches to examine themselves by whether they be quite emerged out of this Apostasie with the Author's scruple that makes him suspect they are not 7. What of Will-worship and Idolatry seems still to cleave to us 8. Further Information offered to us from the Vision of the slain Witnesses 9. The dangerous mistakes and purposes of some heated Meditatours upon the Fifth Monarchy 10. The most Usefull consideration of the approach of the Millennium and how the Time may be retarded if not forfeited by their faithlesness and hypocrisie who are most concerned to hasten on those good daies 200 BOOK VI. CHAP. I. THree chief things considerable in Christ's Return to Iudgment viz. The Visibility of his Person The Resurrection of the Dead and the Conflagration of the World 2. Places of Scripture to prove the Visibility of his Person 3. That there will be then a Resurrection of the dead not in a Moral but a Natural sense demonstrated from undeniable places of Scripture 4. Proofs out of Scripture for the Conflagration of the world as out of Peter the 3 Chap. of his second Epistle 5. An Interpretation of the 12 and 13 verses 6. A Demonstration that the Apostle there describes the Conflagration of the World 7. A Confutation of their opinion that would interpret the Apostle's description of the burning of Jerusalem 8. That the coming of Christ so often mentioned in these two Epistles of Peter is to be understeod of his Last coming to Iudgment 9 10. Further confirmation of the said Assertion 11. Other places pointed at for the proving of the Conflagration 212 CHAP. II. 1. The Fitness and Necessity of Christ's visible Return to Iudgment 2. Further arguments of his Return to Iudgment for the convincing of them that believe the Miraculousness of his Birth his Transfiguration his Ascension c. 3. Arguments directed to those that are more proue to Infidelity taken out of History where such things are found to have hapned already in some measure as are expected at Christ's visible Appearance 4. That before extraordinary Iudgments there have usually strange Prodigies appeared by the Ministry of Angels as before great Plagues or Pestilences 5. As also before the ruine of Countries by War 6. Before the swallowing down Antioch by an Earthquake 7. At the firing of Sodome and Gomorrha 8. And lastly before the destruction of Jerusalem 217 CHAP. III. 1. The Resurrection of the dead by how much more rigidly defined according to every circumstance and punctilio delivered by
a right choice of the Object of this Church-discipline which is to comprehend nothing but what is sound and purely Apostolicall that is the indisputable Truths of our Religion such as we are sure to be the mind of Christ and his Apostles namely the generally-acknowledged Articles of the Christian Faith and plain and indispensable Duties of Life For these are such as deserve to be held up with all possible care and strictness other things so gently recommended that no consciencious man may be pinched thereby That nothing can conciliate more authority to the Church nor more assured peace and tranquillity then to deal bonâ fide with the People and not to make them more foolish and superstitious then they would naturally be and then to pride and please our selves in the sweet rellish of that false satisfaction we find in feeling our power over them and in fansying our selves such marvellous Church-polititians that we can by crafty delusions lead about those whom we should make it our business to undeceive and free from all vain mistakes and set before them the naked Truth and pure light of the Gospel whereby they may become really good and therewith bear a more unfeigned respect to the Ministery and shew more sincere obedience to the Church then they can by being kept to that blind way of admiring outward Formalities and useless Opinions and Ceremonies out of which cannot arise so natural a tie of love and honour to the Priest as by his discovering his faithfulness to his Charge in shewing them the very truth and substance of the Religion he ministers to them and by being instrumental in deriving of the same Christian spirit upon them which he ought to have in an higher measure himself That they may well hazard goodly Structures of Truth by building them upon doubtful and controvertible Foundations such is the setting such a kind of Episcopacy or Presbytery upon the Basis of a Divine right besides their making themselves thereby obnoxious to the suspicion of a design of unmerciful riding and galling the people when they have once by this device so safely lockt themselves into the saddle As if that were not true which I noted before That the exactest platforme of Church-Government by directing or using of it to other Ends then it was instituted by Christ did become thereby the more perfectly Antichristian That Episcopacy simply in it self is not Antichristian as appears even out of that Book which Fanatick Hot-spurres so much abuse to the disturbance of the Church I mean the Apocalypse compared with the acknowledged Church-history concerning this ancient Government which was in use when the Church was most exactly Symmetrall And therefore if this or that Forme of Government were essential to the purity of a Church Episcopacy would not have obtained in that State when she was most pure if it had been Antichristian From whence it also necessarily followes That Presbytery is not jure Divino That if any Mode or Platforme of Church-government be jure Divino I should sooner venture upon Mr. Thorndike's way then any which in my apprehension he has made out with much solidity and freedome of judgement and is not onely truely serviceable to the design of Church-government in generall but also very accommodate to the present constitution of things it being such a mixture of Episcopacy and Presbytery together as may justly if they would be modest and ingenuous satisfie the expectation of both parties That upon an account of Reason and of the nature of the Thing it self Episcopacy joined with Presbytery is better then Presbytery alone forasmuch as it is easier to find one man fitted for so sacred an office then many And there is more ingenuous shame and sense of honour in a single person then in a multitude whose number makes them more bold and daring to pass any thing such as if it were in the power of one single person to stop he could not in point of reputation and self-security fail to use his Negative voice But where the power is in a Multitude without any restraint there cannot but be the hazard of very gross transactions they bolstering up one another by reflexion upon their numerosity and every man in shuffling off the odiousness of the miscarriage to the rest of the lump conceits himself to bear a very inconsiderable share of either the shame or danger of whatever is voted Wherefore there must be a great deal of either Ignorance or Malice to style that Function Antichristian that is thus recommended to us both from the practice of the Primitive Church and the light of Reason 22. Nor can I understand why an ample and honourable Revenue should be accounted Antichristian especially by those whose ordinary ambition and endeavours are to grow rich And for Honour it self it seems to me a symptome of secret Atheisme and Prophaneness in the minds of men while they are so prone to think a man less honourable by being in a more special and nearer manner the Servant of God and of his Son Iesus Christ who is Lord over all Wherefore whosoever has not a very venerable esteem of these peculiar Servants of Christ ought to suspect himself that he is also guilty of some latitant averseness or enmity to Religion it self unless that he can clearly deprehend that his disrespect or disgust arises from the over-long continued fraud and Histrionical imposture of such Functions in the Apostatized Church the gayest Idol being more odious and contemptible then the rudest and most unpolished piece of Timber that pretends to be nothing but what it is Which yet will not excuse him from doing his outward respect to such personages much less encourage him to personall revilements a disorder that S. Paul to an high Priest in a Religion superannuated could not allow himself in Otherwise where they are not Idols but fill out their titles I think no man unless it be out of envy or want of judgement will conceive their Dignities and Revenues ill placed For supernatural Miracles having ceased there is but this one moral Miracle left that I know to awaken the world into a serious belief of the Truth of Christian Religion namely a Bishop refulgent with honour and overflowing with wealth and yet exemplarily humble meek and temperate not thinking himself over-great for the personal discharge of his Office he is intrusted with nor so lull'd asleep in ease and affluency as to let fall the Scepter of Christ out of his hands to be taken up by such as cannot wield it with that paternall affection and judgement that a true Bishop and carefull Watcher over the Souls of men would be sure to do Wherefore to speak out plainly and at once if I had said any thing of Ecclesiastick Policy I should not have forborn to pronounce That such a Bishop as I have hitherto described and that rules his own family well not allowing any scandalous servants to attend him but being a pattern in
Virginia Mexico Peru and Brasilia But it would be as tedious as needless to harp so long on one string by so voluminous an Induction and it is more warrantable to be sparing then over-lavish in so copious and confessed a matter Whoever reads those Writers which are numerous enough that can inform them in this inquiry he will assuredly find That the Religion of the Heathen reached no further then the Objects of the Animal life and that though they may go under several names yet that they are the same things every where viz. Wrath Lust and Sensuality or such things as are in subserviency to these as Corn Wine and other Requisites for the necessities or delights of Man as also those Powers that have an influence upon these as the Sun Moon and Stars Fire Water Air and the like 8. We may adde to these Inanimate things Eminent persons whom they could not but acknowledge as their great Benefactors Such were their Law-givers Kings and Commanders that fought their battels successfully the first Inventours of Arts or any useful contrivance for the convenience of life Wherefore the most subtil defenders of the worship of the Pagans let them elude the charge of Idolatry as well as they can or Polytheism yet they can never avoid the imputation That their serving of God in the Heathens Ceremonies is not any thing more then the acknowledging that Power that is able to gratifie or grieve the Spirit of the mere Natural Man CHAP. VIII 1. That Judaism also respected nothing else but the Gratifications of the Animal life as appears in all their Festivals 2. That though the People were held in that low dispensation yet Moses knew the meaning of his own Types and that Immortality that was to be revealed by Christ. 3. That their Sabbaths reached no further then things of this life 4. Nor their Sabbatical years and Iubilees 5. Nor their Feasts of Trumpets 6. Nor their Feast of Tabernacles 7. Nor their Pentecost 8. Nor lastly their Feast of Expiation 1. AND truly that the absolute Transcendency of the Christian Religion may be the better understood I cannot here omit that Iudaism does very much symbolize with Paganism in this point we are upon For though the Iewes were very right and orthodox in this in that they did direct their worship to that One and only true God that made Heaven and Earth and is the Author and Giver of every good gift and that without the offence and scandal of Idolatrous worship yet under this dispensation of Moses he seems openly to promise nothing more to the people of the Iewes then the present enjoyments of this Natural life nor threatens any thing but the plagues thereof as seems manifest Deuteronomy 28. where the Blessings of obedience to Moses his Law and the Cursings of disobedience are largely set down 2. Not but that I can easily believe that Moses himself understood the Mystery of Immortality and the Promise of those Eternal joyes to be revealed by the Messias in the fulness of time as also the meaning of all the Types that refer unto him and that his Successors also in that nation their Holy Men or Prophets had some measurable Knowledge thereof But my meaning is that the Generality of the Iews were locked up in this lower kind of Dispensation and that Moses his Law in the Externals thereof drives at no higher then thus as is apparent from all the Festivals thereof they none of them concerning any thing more then the enjoyments and conveniences of this present life 3. For as for their Sabbaths they were but a Memorial of the Creation of this visible world the belief whereof the Sadducees embraced as well as others though they denied that there was either Angel or Spirit for there is not any mention of the Creation of any such thing in the external letter of Moses and therefore the Appearances of Angels they look'd upon as only present Emanations from God which ceased as he disappeared 4. And for their Sabbatical year as also the year of Iubilee which was celebrated at the end of seven times seven years besides that they are not without a reflection upon the Creation of the World which was compleated at the seventh day wherein therefore God rested the other reasons according to the Text of Moses reach no further then the things of this present life For as concerning the Sabbatical year the Precept runs thus Six years thou shalt sow thy land and gather the fruits thereof but the seventh year thou shalt let it rest and lye still that the poor of thy people may eat in like manner thou shalt deal with thy vineyard and with thy olive-yard And for the Iubilee it is evident that it had a secular use for the releasment of Servants and restoring of lands to their first owners who were necessitated to sell them Those Feasts therefore were instituted in order to a Political good 5. Their Feasts of Trumpets and their New-Moons seem indeed to have an higher use to call the people together to hear the Law but I told you before that the Blessings and Cursings of the Law were merely Temporal And for their Sacrifices of Thanksgiving and of Atonement they were in reference to what is Good or Evil to this life of the Flesh. 6. Their Feast of Tabernacles was instituted in remembrance that the Children of Israel dwelt in Tabernacles and Boothes when God brought them out of the land of Aegypt As also their Passeover was a more particular representation of the manner of their delivery out of the hands of the Aegyptians as you may see Exodus the 12. 7. Their Pentecost that is the fiftieth day after the Passeover in this they offered two wave-loaves as upon the second day of the Passeover they offered a sheaf of the first fruits of their Harvest so that those Solemnities respected merely the Fruits of the Earth 8. And lastly as for the Feast of Expiation wherein the Scape-goat carried away the sins of the people and the evils deserved thereby into the wilderness being as I have already intimated that those plagues or evils denounced in Moses his Law be but of a secular consideration it is plain that this particular Ceremony in the Religion of Moses in the letter thereof reaches no further then the Pleasures or Aggrievances of this mortal life It being reserved for Christ alone to bring the most certain and most comfortable News of that Eternal Joy which we shall be made partakers of with him for ever in the Heavens who was to abolish Death and to bring Life and Immortality to light through the Gospel as S. Paul speaks CHAP. IX 1. The Preeminency of Judaism above Paganism 2. The Authors of the Religions of the Heathen who they were 3. How naturally lapsed Mankind fals under the superstitious Tyranny of Devils 4. The palpable effects of this Tyranny in the Nations of America 5. That that false and wilde Resignation in the Quakers does
Bloud as common and unholy as that of the malefactors that were crucified with him the Wrath of God being not all atoned as they say by his suffering because it is unjust that an Innocent man should be punished for those that are guilty But what Unjustice is done to him that takes upon him the debt or fault of another man willingly if he pay the debt or bear the punishment provided that he that may exact or remit either will be thus satisfied 10. But such trivial and captious intermedlers in matters of Religion that take a great deal of pains to obscure that which is plain and easie deserve more to be flighted and neglected then vouchsafed any answer For all their frivolous Subtilties and fruitless intricacies arise from this one false ground That the Soveraign Goodness of God and his kind condescensions and applications to the affections of man are to be measured by Iuridical niceties and narrow and petty Laws such as concern ordinary transactions between man and man But let these brangling Wits enjoy the fruits of their own elaborate ignorance while we considering the easie air and sense of Sacrifices in all Religions shall by this means be the better assured of the natural meaning of it in our own CHAP. XIV 1. That Sacrifices in all Religions were held Appeasments of the Wrath of their Gods 2. And that therefore the Sacrifice of Christ is rather to be interpreted to such a Religious sense then by that of Secular laws 3. The great disservice some corrosive Wits doe to Christian Religion and what defacements their Subtilties bring upon the winning comeliness thereof 4. The great advantage the Passion of Christ has compared with the bloudy Tyranny of Satan 1. HOW General the Custome of Sacrificing was in all Nations of the World is a thing so well known that I need not insist upon it and That their Sacrifices were accounted an Appeasment of the Wrath of the Gods and Expiation for their faults is also a Truth so conspicuous that it cannot be denied Hence these Sacrifices we speak of were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Placamina Februa Piamina Much of this nature you may read in Grotius De Satisfactione Christi cap. 10. where he does not only make good by many Expressions and Examples That the Sacrifices of the ancient Heathen pacified the Anger of the Gods but also which is nearer to our purpose That the Punishment of those that were thus reconciled and purged was transferred upon the Beast that was sacrificed for the clearing whereof he alledges many citations and these two amongst the rest One out of Cato Cum sis ipse nocens moritur cur victima pro te Since thou thy self art guilty why Does then thy Sacrifice for thee die The other out of Plautus Men ' piaculum oportet fieri propter stultitiam tuam Ut meum tergum stultitia tuae subdas succedaneum that is to say Is it fit that I should be made a piacular Sacrifice for your foolishness that my back should bear the stripes that your folly has demerited 2. Wherefore this being the sense of the Sacrifices we speak of in all the Religions in the World it is more fit to interpret the Death of Christ who gave himself an Expiation for the sins of the World according to that sense which is usual in the mysteries of Religion then according to the entangling niceties and intricacies of secular laws 3. But as for those busie and Pragmatical spirits that by the acrimonie of their wit eat off the comely and lovely gloss of Christianity as aqua Fortis or rather aqua Stygia laid on polish'd metal what thanks shall they receive of him whom yet they pretend to be so zealous for the most winning and endearing circumstances of his exhibiting himself to the World being so soiled and blasted by their rude and foul breath that as many as they can infect with the contagion of their own Errour Christianity will be made to them but a dry withered branch whenas in it self it is an aromatick Paradise where the Senses and Affections of men are so transported with the Agreeableness of Objects that they are even enravished into Love and Obedience to him that entertains them there And nothing can entertain the Soul of man with so sweet a Sorrow and Joy as this Consideration That the Son of God should bear so dear a regard to the World as to lay down his life for them and to bear so reproachfull and painfull a Death to expiate their sins and reconcile them to his Father 4. But this is not all the Advantage he had to win the Government of the World unto himself For not only his exceeding Love to Mankind was hereby demonstrated but the cruel and execrable nature of that old Tyrant the more clearly detected For whereas the Devil who by unjust usurpation had got the Government of the World into his own hands tyrannizing with the greatest cruelty and scorn that can be imagined over Mankind thirsted after humane bloud and in most parts of the World as I have already shewn required the sacrificing of men which could not arise from any thing else but a salvage Pride and Despight against us This new gracious Prince of God's own appointing Christ Iesus was so far from requiring any such villainous Homage that himself became a Sacrifice for us making himself at once one Grand and All-sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Piamen to expiate the Sins of all Mankind and so to reconcile the World to God CHAP. XV. 1. An Objection concerning the miraculous Eclipse of the Sun at our Saviour's Passion from it s not being recorded in other Historians 2. Answer That this wonderfull Accident might as well be omitted be several Historians as those of like wonderfulness as for example the darkness of the Sun about Julius Caesar's death 3. Further That there are far greater Reasons that Historians should omit the darkness of the Sun at Christ's Passion then that at the death of Julius Caesar. 4. That Grotius ventures to affirm this Eclipse recorded in Pagan writers and that Tertullian appeal'd to their Records 5. That the Text does not implie that it was an universal Eclipse whereby the History becomes free from all their Cavils 6. Apollonius his Arraignment before Domitian with the ridiculousness of his grave Exhortations to Damis and Demetrius to suffer for Philosophy 1. WE have seen how Reasonable the History of Christ's Passion is neither do I know any thing that may lessen the Credibility of it unless it be the miraculous Eclipse of the Sun Not that the Eclipse it self is so incredible but that it may seem incredible that so wonderfull so generally-conspicuous an Accident of Nature should be recorded by none but by the Evangelists themselves Learning and Civility in those times so universally flourishing and there being no want of Historians to recount such things This Objection makes a great shew at first but
discern out of the very causes For whenas not only the Fear of Persecution was taken away but great Honours and outward Advantages added to the Church the very worst and most Atheistical of the Pagans would be most forward to close with the Christian Religion and if any of the Heathen stood out it is not unlikely but they were such as had most conscience though in an erroneous worship So that the Net then drew up more mud and dirt then good fishes The garden of God which had before nothing else but wholesome herbs and flowers was all overrun with weeds Or if you will the true Church which was before as conspicuous as a City on an Hill was now hid and dispersed in the wide wilderness of the Roman Empire which though it bore the name of Christian yet for life and manners was worse then Pagan 2. But yet not to make things less considerable then they were First The true Christian Church was I say but hid not lost as it fares at this very day For she is still hid in the Wilderness and like that Voice in the Wilderness complains and witnesses against the beastly sensual and abominable lives and salvage dealings in that part of the World which is called Christendome For there alwaies were and still are in this great rude mass of Christianity some that are truly regenerate and rightly form'd by the hand of God into the lovely image of Christ who give witness of the loathsome and detestable deviations of those that so impudently and imperiously boast themselves to be the only Christians when in truth they are not Christians at all that is no true members of Christ as having nothing at all of his Spirit as their works do evidently declare 3. And Secondly Though I must confess that the Divine life it self as communicable to the Church is very much under the hatches since Christianity and Political Interest went hand in hand yet after the Church became so rich and pompous they have laid out their riches very much in honour not only to our Saviour in whom the Divine Life dwelt in a transcendent manner but to his blessed Mother to the holy Apostles and Martyrs who were also great Examples of it And being that these generations were such that God could expect no better of them his Providence I think did wisely permit that they might be so deeply engaged in their External homage to Christ and his most faithfull followers that that might be fulfilled in some measure in the Martyrs also which was prophesied concerning Christ Therefore I will divide him a portion with the great and he shall divide the spoile with the strong because he hath powred out his Soul unto death And therefore the Martyrs sharing so deeply in the sufferings of Christ were permitted also in a measure to partake of that glory and honour that is done to great Princes and Emperours after their decease to have Images and Temples erected to their name This makes me not so much wonder at that passage of Providence which allowed so much virtue to the Bones of the Martyr Babylas once Bishop of Antioch as to stop the mouth of Apollo Daphneus when Iulian would have enticed him to open it by many a fat Sacrifice To say nothing of several other memorable Miracles that were done by the Reliques of Saints and Martyrs in those times 4. Hitherto therefore the Pagan World since they became Christians have been very religiously complemental according to the ancient guize of Paganism devoutly cringing and courting with many sacred Rites and Ceremonies not only Christ but the blessed Virgin and all the holy Martyrs Confessours very freely and forwardly bestowing upon them all external Reverence consecrating Chappels Daies to their honour and memories So that the personal worship of the Divine Life as it is seated in Christ in the blessed Virgin in this or in that Saint or Martyr is as punctually performed as the worship of those excellent dowries of the Animal Life in ancient Paganism which they honoured in Belus Bacchus Ceres Apollo Venus and other Eminent persons amongst the Heathens who were great gratifiers of the natural life of man 5. Methinks Spencer's description of Una's Entertainment by Satyrs in the Desart does lively set out the condition of Christianity since the time that the Church of a Garden became a Wilderness They danc'd and frisk'd and play'd about her abounding with external homages and observances but she could not inculcate any thing of that Divine law of life that she was to impart to them The Representation is so lively and the Verses so musical that it will not be tedious to recite some of the chief of them as Stanza 11. where he makes the Satyrs to lay aside their rudeness and roughness as much as they could to revive the dismaied Virgin after her great distress Their frowning foreheads with rough horns yclad And rustick horrour all aside they lay And gently grenning shew a semblance glad To comfort her and fear to put away Their backward bent knees teach her humbly to obay And then again in the following Stanza They in compassion to her tender youth And wonder to her beauty soverain Are won with pitty and unwonted ruth And all prostrate upon the lowly Plain Do kis her feet and fawn on her with count'nance fain 13. Their hearts she guesseth by their humble guise And yields her to extremity of time So from the ground she fearless doth arise And walketh forth without suspect of crime They all as glad as Birds of joyous Prime Thence lead her forth about her dancing round Shouting and singing all a Shepheards rime And with green branches strowing all the ground Do worship her as Queen with Olive girlond crown'd 14. And all the way their merry pipes they sound That all the woods with double Echo ring And with their horned feet do wear the ground Leaping like wanton kids in pleasant Spring c. But in all this alacritie and activity in their Ceremonies and complemental observances Una could beat nothing of the inward law of life into them but all was spent in an outward Idolatrous flattery as the Poet complains Stanza 19. Glad of such luck the luckless lucky maid Did her content to please their feeble eyes And long time with that salvage people stai'd To gather breath in many miseries During which time her gentle wit she plies To teach them Truth which worship her in vain And made her th' Image of Idolatries But when their bootless zeal she did restrain From her own worship they her Ass would worship fain 6. But though it has been thus so long yet it seems incredible it should be always so and while it is as it is yet the Divine life is in its personal Triumph And now the enemies of Christ even while they are such and such are all unregenerate men let them be called Christians never so loudly do lick the very dust of his
that acclamation of the Angels who were the Spectators of this Cacomagical Funambulo and beheld him out of the windows of Heaven while he tumbled down to the ground But what a petty and ludicrous business is this in respect of that Effect comprized in the Sixth seal which is both the issue of this battel and the mark the Archer on the white horse aimed at by all the labours and patience of his Saints That of the Temple of God or the inward Court of the Temple Grotius expounds only to this sense That it is thus measured to signifie that Adrian should not build upon it though he did upon the ground about it and called the city Aelia after his own name But he brings no express proof that the inward court was not built upon nor if it were not was it a thing worth Divine Prophecie taking notice of nor is there any likelihood that Providence regarded the place so which God had utterly rejected and hindred the rebuilding of it by fire breaking from the foundation Certainly so Divine a Prophecie as this of the Apocalypse looks not at such petty matters as these Besides the Angel's bidding Iohn measure not only the Temple and Altar but also the men that worshipped therein plainly intimates that there was another kind of meaning in the thing then Grotius sought after but is certainly that which Mr. Mede has found namely that this inward Court that is measured signifies the pure Christian Church before it was adulterated by a kind of Christian-paganisme Which condition also of the Church has a plain cognation with other things Synchronal as their resolute opposing the Dragon and being so serious in their Religion that they preferred it before their own lives 5. We proceed now to the Trumpets That Vision of the First Trumpet Hail and Fire mingled with bloud Grotius quite out of the road of Prophetick exposition interprets to a moral sense of hardness of heart and bloudy anger which he applies to the Iews Whenas Hail-stones and Fire are symbols of hostile vengeance executed upon others not of anger burning and consuming in ones self and therefore these Hail-stones and Fire are said to doe execution upon the trees and grass Wherefore Mr. Mede does more fitly applie it to the infestation of the Roman Empire from the year 395. to 406. partly by Alaricus and the Goths and partly by the Barbarous nations under Radagaisus and partly by the Vandals and Alani These are the Northern storms of Hailstones with bloud and fire that fell upon the Empire The Vision of the Second Trumpet namely the burning Mountain cast into the Sea Grotius expounds of the tower Antonia whose fall notwithstanding was not accompanied with burning and therefore he rather understands it of the sallying of the wrathfull souldiers out of the tower upon the people of Ierusalem Which is but a petty matter in comparison of Alaricus his taking and firing of Rome upon which followed a continual spoil of the Empire till it was dilacerated into Ten kingdomes which is Mr. Mede's exposition of this Vision But the other is unsutable to that expression especially and the third part of the ships perished Which intimates that the Sea signifies here far larger then the inhabitants of one City or a croud of people in one street thereof To say nothing how this book of Prophecies that characterizes things so often by numbers understands here as elsewhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Romane Empire The Third Trumpet Vision is the great Star falling into the third part of the Rivers burning like a lamp the Comet Lampadias suppose properly so called This Grotius applies to that Aegyptian Impostour mentioned in the Acts and in Iosephus But beside that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part here again characterizes the Roman Empire this Star is too big in my judgment for that Aegyptian Vagabond and easily-defeated Deceiver Mr. Mede's interpretation is much more accommodate who applies it to the extinction of the Western Caesareate which was grown very low and obscure in those inconsiderable Emperours Avitus Majoranus Severus Anthemius Olybrius Glycerius Nepos the immediate predecessors of Augustulus but fell quite and was extinct in this Prince of sorrow bitterness and sad misfortunes whom Odoacer king of the Heruli pulled out of his throne Anno 476. The Fourth Trumpet Vision an Eclipse of the third part of the Sun and Moon and Stars proceeds further concerning Rome and signifies that that light she shone with under the Ostrogoth kings should be extinct that she should be despoiled of Regal Majesty yea of Consulship and Authority of the Senate Which ill fate is very properly prefigured by the obscuration of Sun Moon and Stars as Mr. Mede has undeniably made good and accordingly applied the History Grotius interprets it only of the taking of certain Towns in Galilee and other places by Vespasian and the slaughter of the Iews Which is a very laxe and dilute interpretation in comparison of Mr. Mede's The Fifth Trumpet Vision is the key-bearer of the bottomless pit and the Locusts Which Grotius referrs to Eleazar the son of Ananias though he confesses the time does not agree and to the faction of the Zelots Whom he cannot fancy to be those Scorpion-tail'd Locusts but in their general account of being Robbers and Devourers and the leisurely doing their mischief the poison of the Scorpion being three daies a killing But it does not appear that that evil of the Zelots may be accounted leisurely in any such special manner the plague of them not lasting longer then such like barbarous tyrannizing of masterless souldiers uses to doe and it is but five moneths according to Grotius his account but he does not so much as go about to prove his account by History Besides how can golden crowns belong to these Zelots For Grotius his expounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implied that they were the boasting of crowns and victory not real crowns is very groundless and confutable out of his own exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which he acknowledges real mulierosity and voracity in these Zelots That concerning the Sting in their Scorpion-tails Introibant ut defensores exibant raptores is indeed witty but not solid For if you will have their form to figure their behaviour they went in Robbers as well as went out For the fore-parts of these Scorpiolocustae represent Robbery more perfectly then the hinder-parts Mr. Mede's application of this Vision to Mahomet and the Saracens is in every respect admirably natural and punctual The mischief therefore of the Fifth Trumpet is that false Light or Pseudo-prophet Mahomet sent down upon earth by the vengeance of God whose doctrine is the fume of the bottomless pit and his followers the Saracens the Locusts here spoke of As 1. coming out of Arabia as the Aegyptian
also of the worth and value and of the fitness and accommodateness of so ample a Reward 3. For Philosophy herself can witness That according to the greater purity of our Spirits the Motions and Passions of our Minds are changed and become more holy and divine our Thoughts and Apprehensions more clear our Love to God more ardent and sincere our Benignity to men more free and general and all the Faculties of our Soul in a ready posture to comply with the best commands or suggestions of Reason or Religion Of what infinite importance therefore must it be to have such a Body as is not only perpetually thus compliable with the Best motions of the Soul but by virtue of its Heavenly purity does naturally encline the Mind to such Thoughts Motions and Affections as are most acceptable to God and most enravishing to her self Which consideration does evidently demonstrate that high Reason that is in our Religion in the Promise of a glorified Body as the greatest Reward of our earnest colluctations and obedient endeavours in this life For nothing but Divine Inspiration or some infallible Method of Philosophy could discover to the Mind of man so concerning a Point 4. But to doubt whether Christ can cloath us with such Bodies as those or enliven our whole man in whatsoever bodies we be found into that Immortality and Life which accrues to us by transforming our vile bodies into the similitude of his glorious Bodie is either to forget or not to believe what mighty power he had when he was here upon earth how merely by his word he calmed the raging of the seas silenced the tempestuousness of the windes multiplied a few loaves and a few fishes so in the very eating of them that he fed many thousands therewith in the wilderness which was an eminent specimen of his power of transforming Matter into what modification he pleased besides his healing of the sick not only those that were present and believed on him but also the absent to which you may add the raising of the dead which comes nearer to our purpose as also the Resurrection of those that rose with him to signifie his enlivening power who himself so miraculously rose from the Grave 5. By which wonderfull works he did plainly demonstrate That what he professed of himself was true That as the Father has life in himself so he has also given the Son to have life in himself that is the power of vivification or enlivening of others as you may see by the context John 5. v. 26. And not only so but he has given him also the power of punishing as well as rewarding as it follows in the next verse And he hath given him authority to execute judgement because he is the Son of man viz. That Son of man that upon his sufferings and after his being risen from the dead should have all power given to him in Heaven and in Earth Which we may easily believe whenas he had so vast a power in the lowest ebbe of his Humiliation when he went up and down afflicted despised and neglected being attended only by a few contemptible fisher-men and others of like inferiour condition and yet then he opened the eyes of them that were born blind and at a distance healed the sick and being unaccompanied with any visible pomp or power with one word of his mouth drove away a Legion of Devils at once What shall he not then be able to doe when he shall return in the highest Glory and Majesty that the visible Divinity can appear in when the Heavens shall be filled with the brightness of his Camp and all the Nations of the World shall be astonished at the dreadfull splendour of his coming 6. Shall not he then who in his dejectment could raise to life not only a faithless but senseless corps enliven those that at his glorious Appearance are so filled with Faith Love Joy Desire and Admiration that their empassioned Souls are ready to leave their Bodies if it were possible to come and doe their homage to their long-expected Saviour and Redeemer Shall not that Divine and Omnipotent Power then that worketh round about him so cooperate with those kindled Affections as to change their very Bodies into an ability of naturally ascending up to him and joining with him Or is it hard for him to convert Flesh or Air into a pure Aethereal Fire to awake such a Facultie in the Soul as shall kindly and vitally inactuate it who turned Air into Flesh and prepared the dead carcase of Lazarus so fittingly for reunion with the Soul that he raised him out of the Grave on the fourth day Wherefore this Resurrection Life and Immortality we speak of being neither impossible for Christ to give nor our nature uncapable to receive it remains that we shall enjoy it because Christ both himself and by his Apostles has so plainly and expresly promised it CHAP. VII 1. Caecilius his scoffs against the Resurrection and Conflagration of the World That against the Resurrection answered already 2. In what sense the soberer Christians understood the Conflagration of the World 3. That the Conflagration in their sense is possible argued from the Combustibleness of the parts of the Earth 4. As also from actual Fire found in several Mountains as Aetna Helga and Hecla 5. Several instances of that sort out of Plinie 6. Instances of Vulcanoes out of Acosta 7. The Vulcanoes of Guatimalla 8. Vulcanoes without smoak having a quick fire at the bottome 9. Vulcanoes that have cast fire and smoak some thousand of years together 10. Hot Fountains Springs running with Pitch and Rosin certain Thermae catching fire at a distance 1. THe Third thing we propounded comprized in Christ's Return to Judgment is the Conflagration of the world a Point as incredible to most of the Heathen as the Resurrection of the dead and the comparing of them both together made it the more ridiculously-incredible to them as you may see by that Jear that Caecilius gives the Christians in Minucius Felix Quid quod toti Orbi ipsi Mundo cum sideribus suis minantur incendium ruinam moliuntur quasi aut Naturae divinis legibus constitutus aeternus ordo turbetur aut rupto omnium elementorum foedere coelesti compage divisâ moles ista quâ continemur cingimur subruatur Nec hâc furiosâ opinione contenti aniles fabulas astruunt annectunt Renasci se ferunt post Mortem Cineres Favillas Nescio quâ fiduciâ mendaciis suis invicem credunt Putes eos jam revixisse Anceps malum gemina dementia Coelo astris quae sic relinquimus ut invenimus interitum denunciare sibi mortuis extinctis qui sicut nascimur interimus aeternitatem repromittere To which you may add how they menace burning and meditate ruine to the whole Earth and to the Heaven it self with the Stars thereof as if the Eternal Order constituted by the divine
will become more kexy and loose of its Solidity For a Body that is porous and can imbibe moisture the more moist the more solid it is the more solid the Earth is the better it will keep its distance from the Sun as it is swung about him in this common Vortex of the Planets Wherefore the distance of the Earth lessening so as Astronomers observe might it not come from other causes would be a parlous Symptome and sign that the Earth grows old apace and much exhausted And the more it is exhausted the nearer still it will be wrought toward the Sun according to the Cartesian Philosophy So that at last what by its over-drieness and what by its approaching so near to the Fountain of heat not only Forrests and Woods which has happned already but the subterraneous Mines of Sulphur and other combustible Matter will catch fire and set the whole Earth in a manner on burning 4. I say therefore that the Earth will thus at the long run be burnt either according to the course of Nature of which manner of destruction these be the main concomitants That by reason of a long distemper and languishment she will be utterly unable or very wretchedly able to sustain either Man or Beast for abundance of Ages together before she be ruined and burnt up by this mortiferous Fever and after this death and destruction of hers far less able she becoming then but as a Caput Mortuum by reason of the long exhaustion of the life and heart of the soil before this lingring Conflagration or else by a more special or solemn appointment of Providence the Period of her Conflagration shall be shortned From which if any universal good doth accrue to the Creation it is not unworthy of the Son of God and his mighty and most glorious Host to be emploied in so weighty a performance For is not the whole Earth the Vineyard of the Lord a particular platt of his skillfull Culture and Husbandry 5. Thirdly and lastly There being so many obdurate rebellious Spirits as well among the Apostate Angels as Men that are so far revolted from God that they scarce retain any sense of him in their minds that peremptorily deny a particular Providence and stoutly phansie that if there be a Deity he takes no notice of the affairs of any particular Creatures that jear and flout at Religion and look upon the life of the Son of God when he lived in the world as a poor and contemptible Example of Pusillanimity and Dejectedness of Spirit that contemn all his true followers for moaped Fools but make their own Lusts their law in all things and therefore are insensible of whatever Injustice or Cruelty they commit or whatever Beastliness or Vileness they give themselves up to these being past all sense within but all of them sensible enough in their bodies or vehicles the Devils themselves not excepted how fitting nay how necessary is it that a fiery Whirlwind and Tempest of Vengeance should rattle upon their external persons and that corporeal pain should pierce them to the very quick and that all whatever they took delight in should be demolisht and that they should be smothered in tormenting Heat and Darkness of which they know no end 6. These Considerations which I have alledged make the Conflagration of the World not only possible but also very reasonable especially with that circumstance of not coming naturally for they would then look on it only as a common calamity but of being inflicted visibly by one whose Person and Laws are so much vilified and scorned by all the Powers of the Dark Kingdome And then again for further conviction and aggravation after such a time as they have seen the supernatural deliverance of the righteous before their eyes For this makes good that Promise and Threatning of our Saviour what difference he would make betwixt the Sheep and the Goats saying to one Come ye blessed of my Father inherit the kingdom and to the other Goe ye accursed into everlasting fire prepared for the Devil and his Angels CHAP. XI 1. A Recapitulation or Synopsis of the more Intelligible part of the Christian Mysterie with an Indication of the Usefulness thereof 2. The undeniable Grounds of this Mystery The existence of God A particular Providence The Lapsableness of Angels and men The natural subjection of men to Devils in this fallen Condition 3. God's Wisdome and Iustice in the Permission thereof for a time 4 5. Further Reasons of that Permission 6. The Lapse of Men and Angels proved 7. The Good emerging out of this Lapse 8. The exceeding great Preciousness of the Divine Life 9. The Conflagration of the Earth 10. The Good arising from the Opposition betwixt the Light and Dark Kingdome 11. That God in due time is in a special manner to assist the Kingdome of Light and in a way most accommodate to the humane Faculties 12. That therefore he was to send into the World some Venerable Example of the Divine Life with miraculous attestations of his Mission of so sacred a Person 13. That this Person by reason of the great Agonies that befall them that return to the Divine Life ought to bring with him a palpable pledge of a proportionable Reward suppose of a Blessed Immortality manifested to the meanest Capacity by his rising from the dead and visibly ascending into Heaven 14. That in the Revolt of Mankind from the Tyranny of the Devil there ought to be some Head and that the Qualifications of that Head ought to be opposite to those of the old Tyrant as also to have a power of restoring us to all that we have lost by being under the Usurper 15. That also in this Head all the notable Objects of the Religious propensions of the Nations should be comprized in a more lawfull and warrantable manner 16. That this Idea of Christianity is so worthy the Goodness of God and so sutable to the state of the World that no wise and vertuous Person can doubt but that it is or will be set on foot at some time by Divine Providence and that if the Messias be come and the Writings of the New Testament be true in the literal sense it is on foot-already 1. WE have I think fully enough set forth the Reasonableness of Christian Religion in the Idea thereof it may be more fully then was needfull before we come to prove That it is more then an Idea We shall by way of Recapitulation contract the more Intelligible frame thereof into a lesser model that its due symmetrie and proportion may be better seen at once Which will be both a relief to our Memory and also a help to our Judgment when we shall have a more easie opportunity of considering the solid strength and handsome congruity of the whole Fabrick 2. And I dare challenge the most maliciously-wise and skilfull if he can find any rational exception against the structure of this so intelligible a
overcharged with Pride and Melancholy and deeply baptized into the doctrine of this Sect shall by his fanatick heat parts and language emerge to that height of honour as to be approved the Eldest of that Family the same is presently become in his own conceit and in theirs also God himself returned to Judgement and all his host Saints and Seraphims if ever opportunity arme them to execute their design And then will they think that that is to be fulfilled which is figured out in that Vision of a man clothed with an Habergion and Harness and girded with an iron chain whose hands and leggs to the very girdle were wet with bloud with a sword in his left hand also red and bloudy and another in his right which was altogether a glowing fire glisning crackling very terribly with many fire-flames Which direful Spectre gives out his voice in the following Sections Vengeance Vengeance Vengeance Now swiftly now swiftly yea now very swiftly Wo Wo Wo unto all the enemies of the Lord and his holy ones and to all the enemies of the Family of Love So great Darlings do they give out themselves to be of God and his Providence and so miserable an end do they prefigure to themselves shall befall those that are not of their blessed Family God of his mercy open the eyes of all men that they may see the fearful purposes of this Diabolical Impostor and quit themselves of these subtil delusions of Satan 3. For if I have any sense or foresight at all in me it is a plot to overrun and subjugate if it be possible all Christendome and perfectly to extirpate the worship of Christ and to extinguish the belief of all his Promises under pretence of a greater Holiness and Perfection then there is in Christian Religion though this Familisme be such as I have abundantly set out to you See his Prophesie of the Spirit of Love Chap. 11. also Chap. 14. Sect. 8 9. and Chap. 16. Sect. 3 4 7 8. and Chap. 19. Sect. 4.5.7 c. In which places he promises to his followers that they shall have the day at last that is That Familisme shall thrust Christianity out of the World 4. Which because they have so great minde should be fulfilled let us suppose a while that they have got the mastery over Christendome and compute with our selves the consequences thereof Without all question although every page of this Divine Authour as they would have him be so thick painted with the sweet repetitions of Love and Lovely the issue of such a victory would be the most beastly Tyranny that ever appeared yet upon the stage of the earth worse by farre then Mahometisme it self For first all hope of a Future life being taken away every man according to his power will be more free and eager to satisfie his lust in the superfluous pleasures of this From whence those that are weak will be oppressed without pitty to satiate the desires of the proud and injurious Oppressour And then again for peace in matters of Religion upon which score especially this flattering Deceiver would recommend himself to the World the interpretations of Scripture whereby he would establish his authority with men are so wilde and fanatick and so dissonant to all sense and reason that he has sown therein the seeds of perpetual Contention unless it be prevented by a Remedy worse then the Disease that is a perfect slavery of the Conscience and an implicit faith That their Prophet is infallible without any examination and doubt Which is the most base and villainous Degeneracy that the Spirit of man can be forced into and is ever there attempted most where the Religion of a Nation is the most rotten and false But that this latter would be the way seems too-too probable both from the necessity of the case and from such intimations out of his Writings as I have already produced To which you may adde that in his Revelatio Dei Where he plainly forbids to try the Spirits by Reason or Knowledge or Scripture-learning but by the true Being of the living Godhead Which are high words but signifie nothing but that we never attain to the living Godhead till we think as he thinks and therefore intercepting all information of Reason expects an immediate assent that is such an assent as we know not why we do assent then which nothing can be more mad and furious or at least relish more of Knavery and Deceit and of a ready Reproach to all Dissenters as if they were utter strangers to the living Godhead But that Religion certainly is false at the bottome that will not suffer it self to be enquired into by Reason as he saith very excellently of Mahometisme Meritò suspecta merx est quae hâc lege obtruditur ne inspici possit 5. You see what a wild and exorbitant thing this blind Enthusiasm is the very Vehicle of Hell that carries to Antheisme and Prophaneness and the Triumphal Chariot of the Devil in which questionless this begodded Mock-Prophet was hurried away though haply he might not know it but gloried in his shame and prided himself in his own Captivity The condition of whose Spirit what it is and whitherto it tends if I know mine own heart I have thus carefully discovered out of no other Principle at all but that Love and Loialty I owe to my crucified Saviour and Sovereign and out of that dear Compassion I bear to my fellow-members of his Body the Church For verily I cannot but melt into sorrow and pitty to consider how deceivable many well-meaning Souls are and how captivable by the witchery of a Fanatick Eloquence into a strange belief that there is a more then ordinary share of Divinity residing upon this Person whom I am so well assured is but Epicurus turned Enthusiast and one sunk as low beneath the light of the Gospel as any wretched Pagan that never heard thereof And therefore I hope all his Admirers that are not so far baptised into his way as to have celebrated his Pascha and slain Christ according to the flesh that is according to the Letter and History and so become perfect Infidels will take it well at my hands that I have so faithfully discovered the deceit that they may no longer give countenance to so horrid an Imposture And for as many as have thus slain the Lord of Life which yet I hope are not very many how they should take ill this my freeness of speech I can in no wise imagine For I dare say for them in that they have thus slain him as S. Peter said in another case they have done it out of ignorance through the prestigious enchantments of this grand Deceiver and therefore they can no sooner acknowledge their errour but find their pardon through him who was truely slain and sacrificed for the sins of the World and rose again for an assurance to us of a blessed Immortality after the death of the Body
much success in the Christian World and though I have faithfully and industriously discovered the matter unto you yet I must profess that I conceive it not in my power nor any ones else to prevent the sad effects thereof That can only be by a true and sincere Reformation of Heart and Minde into the ancient and Apostolick Life and Doctrine For there is nothing so recommendable to Mankinde as the Christian Faith in the native Plainness and Simplicity thereof nor any thing so horrible and detestable as that vizard that the Depravedness of Christendome has put upon it Which Face of things if it continue Atheism having seized on so great a Proportion it is prone to conjecture that what remains may be easily swallowed up of Familism or of some such parallel Plague of the Church and so the right Faith in Christ may quite be laid asleep never to awaken till there is no use thereof I mean till men be affrighted into a belief by an universal Thunder and Lightning from Heaven and the glorious Appearance of the Son of man in the Clouds to recompence the good and to adjudge the wicked to everlasting Fire For the Counsels of God as his Prophecies are two-handed and both of them in some cases have a meaning conditional But as I desire so I hope the best and it is a great ease to my minde that I have so freely declared what I conceive tends so much thereto BOOK VII CHAP. I. 1. That the Subject of the Third part of his Discourse is The Reality of the Christian Mystery 2. That the Reasonableness of Christian Religion and the constant Belief thereof by knowing and good men from the time it is said to have begun til now is a plain Argument of the Truth thereof to them that are not over-Sceptical 3. The Averseness of slight and inconsiderate Witts from all Arguments out of Prophecies with their chiefest Objections against the same 4. That the Prophecies of the Messias in the Old Testament were neither forged nor corrupted by the Jews 5. An Answer to their Objections concerning the Obscurity of Prophecies 6. As also to that from Free Will 7. That all Prophecies are not from the fortuitous heat of mens Phansies but by divine Revelation proved by undeniable Instances 8. A particular reason of true Prophets amongst the Iews with some Examples of true Prophecies in other places 9. A notable Prophecie acknowledged by Vaninus concerning Julius Caesar's being kill'd in the Senate 1. WE are come now to the Third Part of our Discourse wherein the doubtfull Dawnings of this great Mystery we are clearing up will break out into a fuller Light and the Progress of Truth will be like that of Righteousness that shineth more and more till perfect Day The Possible as also Reasonable Idea of Christianity which I have hitherto represented is but as the Seminal Forme of a Plant hid in the seed under ground but we shall now exhibit it as it were to sense shot up into open view and demonstrate That this Possible Idea has already arrived to a Real and actual Existence in the World Which being a matter of so great consequence we will not huddle it up at once nor yet make any steps more for pomp then for use and the fuller conviction of the Truth we are to prove 2. And truly the very first step I shall make or rather have partly made already I hope to any indifferent man will seem not a little considerable We have very amply and intelligibly declared how highly Reasonable the Frame of our Religion is how becoming and consistent all those things are that Christ is recorded to have done or suffered Add therefore to the Reasonableness of the thing it self the constant and perpetual Tradition thereof for true and that it has been so seriously believed in all Ages that as well the Learned as Unlearned as well the Noble as Ignoble have been ready nay have actually laid down their Lives for a witness thereof And methinks no man that is not over-Sceptical but this Consideration should fetch off his assent For the Fame of those things that are seriously reported and constantly believed by knowing and judicious men cannot rationally be called into question unless the things themselves affirmed seem unreasonable or else over-artificial and in too trim and cunning a dress of Reason That the things recorded are very Reasonable I have already demonstrated And how little of the cunning Artifice of either Logick or Rhetorick they partake of I dare appeal to any that peruse them Wherefore if any man persist in his Unbelief the impediment is not in the Mystery offered to him but in himself that has no desire it should be true either out of Pride as not being willing to find himself to have been ignorant hitherto of the true Religion or out of the love of either the Pleasures or Profits of this present World which the Belief of Christianity does naturally curb But we proceed to what is still more close and cogent That the Iews have for this many hundred years expected and do still expect him whom they call their Messias every one knows as also that this name Messias is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence our Religion is denominated Wherefore if I can prove That this Messias is already come and that Iesus whom we worship is that Christ I have then performed the Promise of the Third Part of my Discourse which is to prove That Christianity the Idea whereof I have hitherto described is not a mere Idea but a real Truth Which first I shall attempt from Prophecies after from History the comparing of both which together will be so strong an Argument that to the unprejudiced it cannot appear less then a perfect Demonstration 3. I know some are of so impatient and superficial a Spirit that they vilifie the very name or mention of Prophecies as arguments of no validity because they cannot find themselves at leisure to weigh the force of them But if they will rationally speak against them they must alledge some of these four Objections viz. That either they are often forged or at least corrupted by some wily Politicians to serve some State-design Or are so obscure that there is no certain sense or meaning of them Or if there be that it does not infallibly import that things thus predicted will surely come to pass there being so great dependance of the affairs of the World upon the actings of men Or lastly to strike home that there never was nor ever will be any Prophecies from any extraordinary Inspiration but that some men have very hot Phansies and their minds running on future things vent what they think and their Predictions like Dreams sometimes prove true sometimes false and that the report of those that have hapned true has begot that false perswasion of there being Prophets in the World 4. Such slight Considerations as these doe marvellously gratifie the Light-minded
and feet of Malefactors were pierced with nails whereby they were fastned to the Cross. Nor ought the various readings of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaken the perfectness of this prediction For when they have made the best they can of it yet are they whether they will or no forced to acknowledge that there is some special execution or mangling done on the hands and feet by the sense of the Text. But that it is just so as we ordinarily interpret it the suffrage of the most learned of the Jews themselves as Iacob Ben Chaiim Moses Hadarsan and the Seventy do sufficiently confirm To which also the Exposition of the Chaldee Paraphrast Aquila and the Masora contribute something To which we may add that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without another word is not sense and that there might by some neglect first be a change of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sound both alike and then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are writ almost like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no difference but of bigness and that not much and therefore are very often confounded This is more likely then the leaving out a whole word which they that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do That allegation also of Grotius against this reading does not want its weight namely that the similitude of the Lion is used but three verses before and therefore not likely to be used again so soon especially it being mentioned also some four verses after Lastly the Event ought to make an end of this Critical controversie with those that are not prejudiced And though it will not stop the mouths of the contumacious yet it will chear the hearts of those that are pious and rational with the pleasure of the contemplation of so punctual a Providence over the affairs of men CHAP. XIII 1. That if the Gospel of Christ had been false and fabulous it would not have had that success at Jerusalem by the preaching of the Apostles 2. The severity also of the Precepts and other hardships to be undergone would have kept them off from being Christians 3. As also the incredibleness of the Resurrection of Christ and of our being rewarded at the Conflagration of the World 4 5. The meanness also and contemptibleness of the first Authours would have turned men off nor would they have been listned to by any one if the Resurrection of Christ had not been fully ascertain'd by them 6. Which the Apostles might be sure of being only matter of Fact nor is it imaginable they would declare it without being certain of it by reason of the great hazards they underwent thereby 1. I Might note other remarkable Particulars out of this Psalme and other places that do contribute to the more punctual characterizing the Person of Christ but I have already exceeded the limits of my own design which was to engage in these things only so far as might suffice to demonstrate the Reality of the Mystery we treat of Which when we have confirmed by one Argument more and answered an Objection or two we shall then put an end to this Third part of our Discourse The last Argument therefore is briefly this A Religion so unassisted by men nay so opposite to them both their natural Belief and Interest could never have spred it self so in the World if it had been false and fabulous and not really true at the bottome How mightily it spred it self appears out of the History of the Gospel and the Acts of the Apostles as also out of the Epistles of S. Paul even then when the greatest opposers of it the Jews were upon the spot to whom it was necessary for them first to preach it and who had opportunity to enquire diligently touching the matter of Fact of every thing that was alledged by the Apostles after the Passion of Christ as done by him or hapning to him or done by themselves after they had received the Gift of the Holy Ghost according to promise and wrought such Miracles as he did There were many thousands of the Jews converted whom it is impossible to imagine at least all of them and the more inquisitive and nasute might have undeceived the rest to have been so supine and careless as not to enquire diligently into things in a matter of so great importance as their Eternal Salvation and of so present dammage and loss to them that they forfeited the favour of all their countriemen and unavoidably charged them and their Rulers with the most impious Crime that ever Mortals could commit 2. But the Success rested not here but reached out of Iudaea into all parts of the Romane Empire there being gained innumerable companies of Believers every where till at last Nations and Kingdomes and Sceptres and in a word the whole Roman Empire became Christian. This is the Truth of the story which no man can deny and that this story could not be true unless the Christian Religion be true also I mean those miraculous things which are recorded of Christ and his Apostles is further demonstrable as well from the harshness as the incredibility of the Doctrine of this Religion as also the weakness and contemptibleness of the first Founders and Disseminators of it For whether we consider the Precepts of Christianity they are very strict and severe very unkind and unwelcome to flesh and bloud such as the Animal life cannot at all relish nor entertain unless some extraordinary thing be adjoined that forces admittance Self-denial Mortification the putting a man in a way of necessary or very probable persecutions and afflictions from without besides the renouncing of those pleasures that no external power hinders him of can be no acceptable news to the natural man Besides the Scoffs and Reproaches of the world that would undoubtedly follow their change of Religion Which change could not but seem still more grievous and intolerable in that it was to be whole and entire from the present Superstition they were educated in which they were utterly to renounce Whence their hazard and infamie could not but be greater 3. In the undergoing of which hardships they had nothing to sustain themselves but the belief of such things which a man would think might startle them most of all that is their Reward after this life no other waies ascertained to them but by the rising of one from the dead after he had been three daies buried which was exhibited to them as a pledge of that blessed Resurrection which those that embraced the Christian doctrine should enjoy at the burning of the World and turning the Earth into ashes and cinders A thing so incredible to humane wit that no man unless he was really convinced by some infallible way that it was so indeed could ever admit of or abstain from denying with an addition of scoffs and derision as it fell out with the
Gardening and the like if he out of a foolish conceit of Light and Reason being only â—â—â—hin one and not without as certainly neither Ink nor Paper nor both put together are any more partakers of the Light of Reason then of Sense and Life would make no use of the Writings of Euclid suppose for Mathematicks nor any other Authour that has writ of such matters and so of the rest of the Faculties I named nor converse with any man by word of mouth nor cast his eyes upon what they have done but only think with himself and sit still by the light of his own lamp within dores will be a very sorry Mathematician Architect Husbandman or Gardener So certainly for Moral and Divine Truth he that will be so taught by himself that he will not use outward advantages such as the Holy Scriptures especially afford will be found at last to have been the Scholar of a very foolish and imperfect Master 4. Besides that these men contradict themselves in their own practices For they vilifie that by which they have been taught and retain the very phrases of what they have learned out of Scripture and know not how to speak without Scripture-terms nor can make any show without Scriptural allusions and that grand Document of keeping to the Light within us they borrow out of S. Iohn's Gospel and yet they are so phrantick and peevish that they would fling away the staffe without which they are not able to make one step in Religion Moreover if this Light within us is so precisely within us that it wants no information from without us why do they themselves scribble such abundance of Pamphlets make Catechisms set out Prophecies why do they exhort rebuke nay reproach and raile against men to convert them if what is without cannot reach that which is within or why do they meet together to hear some one of their Assembly after he has fallen down as in a trance and got up again dictate Oracles out of his disturbed breast For his words which they hear are without and beat upon the Ear they are not the Light within Wherefore it is plain that the Light within may be informed by something which is without whether by voice or writings And if so there is an obligation upon this Light within to be so considerate as to seek the most punctual information it can from what is most likely to inform it from without 5. And therefore they are with all diligence to examine the most venerable Records of Religion and especially of that Religion under which they were not only born but which is absolutely of it self the most renowned Religion that ever was in the World Which therefore none but such as are utterly averse from all Religion as being wholy given up to lust and prophaneness can without examination dare to relinquish and if they will examine it I mean the Christian Religion as it referrs to the Person of Christ that died betwixt two thieves at Jerusalem but rose again the third day that ascended visibly into Heaven and shall again return in a visible manner to judge the quick and the dead I appeal to this Light within them to their Reason and Conscience and that of the most cunning Impostors amongst them all or of whoever will join with them if the evidence for this Religion from Prophecie History and from the Nature of the Religion it self is not such as that nothing but Ignorance of the true meaning thereof and of its right design can hinder it from being acknowledged as a most certain Truth by any but those that are afraid that any Religion that leads to Holiness or promises any thing after this Life should be found true 6. As for that Objection taken from the mighty Power of the Spirit of God as if that were so sufficient of it self that belief therein and assistance therefrom would anticipate the mention and use of any other power whatsoever that may seem to confer to the End of the Gospel the Sanctification of our Souls I answer to this That they that do after this manner argue do erre not knowing the Scriptures For this Power of the Spirit communicable to Believers is not an absolute and omnipotent Power not to be resisted not to be frustrated if there be not due means and wise accommodations concurring with its workings or attempts to work But I may in some manner illustrate the condition thereof from what is observable in the Spirit of Nature the Principle of all natural Generations Growths and Perfections in which there is a kind of Hypothetical Omnipotency as to the work of Nature that is That this Spirit will not fail to assist and complete provided that such and such circumstances in Corporeal Agents be not wanting So is it also in this Divine Spirit or the Holy Ghost as it is communicable to us it will certainly assist and finish its work if there be no impediment on our side which it behoves us to remove out of the way nor any thing wanting which we can applie our selves to for the advance of our Faith perfecting of the holy life such as Meditating on the Scriptures Conferring with Holy men experienced Christians Using with devotion and reverence all the Ordinances of Christ. For though this assistance of the Holy Spirit be unspeakably powerfull to the sincere and diligent yet in the negligent and perverse as I said his attempts are frustrated And therefore Steven expostulates with the Jews in this sense Ye stiff-necked and uncircumcised in hearts and ears ye do alwaies resist the Holy Ghost and elsewhere we are exhorted not to grieve the Spirit nor quench the Spirit Which expressions do plainly demonstrate that the Communication of the Spirit is not absolute and omnipotent but received according to certain laws and waies of God's own appointing who of his infinite wisdome has traced out such a method in Christian Religion as is most accommodate to gain Souls to himself of which we have heard part already and shall now proceed to the Four last Powers of the Gospel which are mainly instrumental to the work of the Spirit upon the Hearts of all true Believers 7. And the first of these is the Example of our ever-blessed Saviour who has given us no other Precepts then what himself was the exactest Pattern of and himself such a Pattern of Life that is of Faith in God of Humility Love and Purity that we cannot doubt in following his footsteps that we are in a wrong way he being by voices from heaven and by his miracles upon earth proved and declared to be the only-begotten Son of God Wherefore the nearer we keep to his path the surer we are that we walk upon sound ground Besides that he is our Lord and Soveraign and therefore natural Ingenuity will urge us forward to compose our lives so as is most agreeable to his fashion And he does expresly require this as a Testimonie of
to it for his cure as the Israelites in the Wildernesse as often as they were bit with the fiery flying Serpents were to look up unto the Brazen Serpent which Moses had erected in their Camp And those that make no use of the benefit thereof I should suspect them to be no Israelites but a genâ—ration of Vipers or Serpents themselves to whom the poison of Sin is so congenerous that it is their nature and pleasure no pain at all to them so that they desire no cure but flee from the Crosse as Scorpions do quit the place where a Telesme is erected against them 7. But our Saviour Christ knew the power and efficacy of his Passion so well that he made a speciall provision for the Commemoration of that often which it was fit he should suffer but once This we usually call the Eucharist or the holy Communion A Solemnity never to be antiquated till our Saviour return again to judgement visibly in the clouds of Heaven as S. Paul intimateth 1 Cor. 11.26 For as often as you eat this bread or drink this cup you do shew the Lords death till he come For the solid use of it cannot cease till then when all is accomplished For so long as men are to have any growth in Godlinesse or are to animate themselves to any holy designes or sin is to be encountred with or thanks to be given for the victories of the Cross the holy Eucharist cannot possibly cease For the most proper Preparation for the receiving of the Sacrament is a serious Meditation on the Passion of Christ which is commemorated therein The consideration whereof what mighty power and efficacy it has for the vanquishing and subduing of all manner of sins and corruptions I have given sufficient intimation So that every Celebration of the Communion should be as it were a repeated Resolution and corroborated Conspiracy in the bloud of the New Covenant to do our utmost against all the Powers of Sin of Darkness and of the Devil and this upon the sense of that great Love and Loialty we owe to our dear Saviour and Soveraign Iesus Christ who died for us and poured out his own bloud to glue and cement us to himself and to one another So that the Mystery of Christian Religion is a Mystery of the deepest and dearest Friendship and of the most indissoluble Union of Affection that can possibly be excogitated Wherein neither Distance of Place nor Time can make any division but it holds together Heaven and Earth and bindes what is past to what is present and actuates and invigorates what is present to a prosperous and successful bringing on that which is to come Thus it is with all those that are true Christians and do really communicate in the bloud of Christ They have one Minde and one Heart they have one Vote and one Interest which is the Advancement of the Kingdom of the Lord Jesus Christ in the world in Truth and Holiness and that Christian Peace Faith and Love may flourish even to the ends of the Earth CHAP. XVII 1. The sixth Gospel-Power is the Resurrection and Ascension of Christ. The priviledge of this Demonstration of the Soul's Immortality above that from the Subtilty of Reason and Philosophy 2. The great power this consideration of the Soul's Immortality has to urge men to a Godly life 3. To wean themselves from worldly pleasures and learn to delight in those that are everlasting 4. To have our Conversation in Heaven 5. The Conditions of the Everlasting Inheritance 6. Further enforcements of duty from the Soul's Immortality 1. THe sixth Gospel-Power is the Contemplation of the Resurrection and Ascension of Christ in respect of which stupendious event the Apostle has declared how it is Christ Jesus that has abolished death and brought Life and Immortality to light through the Gospel For truly whatsoever Traditions there were amongst the Iewish Rabbins whatever Disquisitions or Conclusions amongst the Philosophers whether Platonists or Aristoteleans concerning the Soul's Immortality they were either so uncertain and fallacious in themselves or so subtil and unintelligible to the People that they could not satisfie the World concerning this so important a matter And if a man should write never so accurately and Apodictically of this point the use thereof would reach but to a few namely such as are of a very patient and comprehensive Spirit that have leisure and take delight in perusing of subtil and close-wrought contextures of Reason which to most men is a toilsome and tedious thing And when a man has writ and read all he can of this Subject and has met with the very best and most Demonstrative arguments for the Conclusion yet for use and service the Recollection of them is voluminous and cumbersome as well as the Collections from them doubtful and fallible at least to them that are not fully masters of their Reason But as the Resurrection and Ascension of our Saviour is certain as known to be de facto by abundance of Witnesses so is the Remembrance and Representation of it to our mindes at once and strikes strong upon our Phansie and reaches our Reason with that powerful conviction that believing this we cannot any longer doubt of either the Existence of God or our own Immortality And if we once be but well assured of the Existence of God and of our own Immortall state after this Life methinks this alone should be able to lift us above all the Snares that Satan has laid in this World to entangle us 2. Mortality one would think if well considered might give us some check from too eager pursuit of Honours and Riches from worldly Plots and Designes as also for fear of diseases that accelerate death from over-lavish Indulgence to Sensuality and Intemperance But the Certainty of a Life to come the condition whereof shall be such as our Demeanour here layes the seeds of whether for Happinesse or Misery and that in a measure unspeakably above what happens or can happen in this life this consideration must have such virtue in it if we duly meditate upon it that it should win us with all willingnesse to forsake all the unlawful Pleasures and Projects of this transient World to get some sure Interest in that which is to come and not to trust all in one bottom if any thing at all I mean in the leaking vessel of this mortal Body which is ever and anon ready to sink or topple over and so to drown all the hopes we placed in it Wherefore as ye heard out of Saint Peter we are like Strangers and Pilgrims in this life to abstain from fleshly lusts which war against the Soul that our Minds going out impolluted of the Foulness and Contagion of this defiled Earth they sojourn in may be received into the happy Society of just men made perfect as the Author to the Hebrews speaks Whenas if they go out foul and impure their Reception must be accordingly
the Earth and Air when once that Final Vengeance has seised upon the Wicked 5. This is the sad Evening-close of that terrible Day of the Lord and the Morning-Appearance thereof will not be much more chearful to either the Hypocrite or Prophane person For the hopes of the Hypocrite cannot but fail and his heart sink like a stone while he sees the righteous Judge that tries the heart and reins coming in the clouds of Heaven to execute vengeance on the wicked and to deliver the godly from that imminent fate that attends the Earth And the proud scoffing Epicurean that laugh'd at Religion as a piece of weakness and foolery and impudently denied there was either God or Providence in the world he will then to his utter shame and confusion acknowledge his own Philosophy which he thought such an high piece of wit before the most unhappy Folly and Madnesse he could have light upon For he shall be confuted to his very outward Senses when he shall see Christ himself appear with all his Heavenly Host attending him when he shall hear the sound of the Trump and see forthwith the whole Air filled with his glittering Legions consisting of Saints and Angels For the Trump shall sound saith the Apostle and then those that have already departed this life shall immediatly appear in their celestial Harness in their glorified bodies For those that are alive shall not prevent those that are dead but rather the contrary For those that sleep in Jesus will God bring with him and harness them with the bright Armour of Life and Immortality whereby they become part of that glorious Angelical Host wherewith our dread Soveraign and blessed Saviour Jesus Christ will face the Earth a while to the exceeding great astonishment and terrour os the wicked World 6. Out of which by the Ministry of his Angelical Troops will he gather his Saints that are found alive in the flesh from all the corners of the Earth as the Angels plucked Lot out of Sodom when the City was to be destroyed with Fire and Brimstone from Heaven a Type questionless of this Final Judgement And whether it be by the quick descent of fiery Chariots like that of Elias who was safely thereby conveighed to Heaven and about a thousand years after conversed with our Saviour on the Mount or bright shining clouds glistering with the glory and lustre of their celestial guides be made foot-stools for them to get up on for there is no fear that the weight of their Bodies should break through their Earth and Flesh being of a sudden changed into pure Aether or whatever other pomp and solemnity there may be in their transportation from the rest of the World unto that glorious Company that strikes all mens eyes with amazement while they look up into the sky This visible Selection of the Good from the Bad must needs fill the hearts of the Wicked with unspeakable Dread and Horrour And that partly by reason of the present wonders of this unexpected supernatural Visitation which thus suddenly has surprised them through unbelief and partly from the sad presage of what will follow even that horrid and dismal Tempest which we have already described that endless Night of Thunders and Lightnings and Earthquakes of roarings and howlings and utter confusion and destruction for ever 7. Which direful vengeance having once entred upon that execrable crue forsaken of God and given up to the merciless Rage of the incensed Elements the victorious Church of Christ retreats with the rest of the Angelical Hosts marching up the Ethereal Regions in goodly Order and lovely Equipage filling as they go along the re-echoing sky with Songs of Joy and Triumph For this is the greatest day of Solemnity the highest Festival that can be celebrated in the Heavens whose Inhabitants if they rejoice at the conversion of one sinner what Joy and Rejoicing must they express at the complete Redemption of the whole Church when Jesus Christ the Prince of our Salvation who is able to save to the utmost has perfectly redeemed us body and soul and leading Captivity captive rescuing us from the power of Hell Death and the Devil does resettle us again in our own Land and reestablish us into the ancient Liberties of the Sons of God making us fellow-citizens with the pure and unpolluted Angels and free Partakers of all the Rights and Immunities of the celestial Kingdom even of that Kingdom where there is Order and Government without Envy and Oppression Devotion without Superstition Beauty without Blemish Love without Lust Sweetness without Satiety where there is outward Splendidness without Pride Musick without Harshness Friendship without Designe Wisedom without Wrinkles and Wit without Vain-glory where there is Kindnesse without Craft Activity without Weariness Health without Sickness and Pleasure without Pain and lastly where there is the Vision of God the Society of Christ the Familiarity of Angels and Communion of Saints where there is Love and Joy and Peace and Life for evermore Upon the consideration of which ineffable Happiness what inference can be more genuine then what S. Paul has made already on the same Subject Wherefore my beloved Brethren be stedfast unmoveable alwayes abounding in the work of the Lord forasmuch as ye know that your labour is not in vain in the Lord. CHAP. XIX 1. That there can be no Religion more powerful for the promoting of the Divine Life then Christianity is 2. The external Triumph of the Divine Life in the person of Christ how throughly warranted and how fully performed 3. The Religious Splendour of Christendom 4. The Spirit of Religion stifled with the load of Formalities 5. The satisfaction that the faithfully-devoted Servants of Christ have from that Divine homage done to his Person though by the wicked 1. I Have now sufficiently exposed to your view the Nature and Use of this seven-fold Engine these Seven Powers of the Gospel how potent they are to beat down every strong hold of sin and to raise up the Divine Life and Spirit of Righteousness in us That they have done so little execution in Christendom hitherto that disquisition I shall deferre till its due place In the mean time I appeal to all the World if there can be invented a Religion more powerful for this purpose then the Christian Religion is 2. But for the external Triumphs of the Divine Life in reference to the Person of Christ the Usefulness of our Religion in that point is demonstrable not only from the Frame thereof in it self but from the long and constant Effects it has had in the Christian World For as for the Frame of our Religion we have therein a full warrant to do the highest Divine homage to Christ that we can express He being so clearly therein declared The true Son of God not only by several Testimonies from Heaven but also by that supernatural manner of his generation in the womb of the Virgin by the overshadowing of the Holy
Faith and Devotion and invigorated Meditations of the other State will so fortifie his spirits and strengthen his minde that in all this affliction he will become more then Conquerour through the power of Christ that enables him to all things And by how much the enjoyments of this present life are diminished the more his thoughts are cast upon those that are to come 3. This brief Intimation shall suffice to shew how serviceable Christianity is for comfort and solace in this present life to every true Christian in his private Capacities But I must not omit to discover also that advantage which a Communialty has by becoming truly Christian. Which I am forced to the rather because some have not stuck to pronounce of Christianity as of a Religion never intended for bodies Politick and very disadvantageous for publick Concerns As if Christian Humility Mortification of the Flesh and Patience of Injuries would so cow and soften a Nation that it would make them as helplesse as innocent and thus betray them to the victorious Fierceness of their invading Neighbours and the Precepts of Charity so indispensably urged but slacken the hands of those that are able to work and fill the whole Land with lazy beggars Such like Cavils as these have some ill-willers not only to Christian Religion but as I suspect to any Religion that would curb their inordinate affections invented and cast abroad but more to the detection of their own ignorance and shame then of any Imperfection or Unfitness in Christianity whereby it may not be the Religion of the most flourishing States and Kingdoms that can be constituted 4. In answer therefore to the proposed Objections I will in the first place acknowledge with them That the Gospel was not intended primarily for the advantages of this Life nor bore in it any Politick design for the administration of Publick affairs of State but for making men in their private capacities good and happy and for working their spirits into such a frame of Life and Holiness as would most certainly assure them of that Joy and Glory that is laid up for Believers in the other World But withall I cannot but take notice By how much it is plain that there is no Political or Worldly Design in the Gospel by so much the more evident it is that there is no deceit nor falshood therein and that it is not the cunning contrivance of some crafty Law-giver but an holy sincere and infallible Testimony of the Will of God concerning the True way of Salvation and of the everlasting Happiness of the Souls of men 5. But though I have been so liberal as to allow them thus much yet I deny That there is any thing in Christian Religion but what is not onely not inconsistent with but highly advantageous to a State or Kingdome that becomes truly Christian. For empty noises and names of things do nothing Wherefore I shall affirme That whatever advantages other Religions may be thought to have for conscientious obedience to the supreme Powers and faithfull dealing betwixt man and man which is the universal scope of all Religions as they are made serviceable to bodies Politick Christianity has these and upon more evident and unquestionable grounds then any Religion else whatsoever For what Religion is there in the World that can give that demonstration of a Life to come that Christianity doth in the Resurrection of our blessed Saviour that infallible pledge of immortal Happiness to all his followers The truth therefore of Christian Religion rightly represented being so irrefutably convincing to both the learned the unlearned the Heart and Conscience not onely of the People but also of the Magistrate will be the more irresistably bound to the performance of their mutual duties one to another The Result whereof is an unviolable Peace and with that all such comforts of Life as the best Laws and Governments pretend to aime at for making a Nation happy 6. Nay I adde further that those things that they object against Christianity are such as if a Nation become truly Christian do most effectually reach the chiefest Ends of Political Government Of which one main one is mutual succour in time of need And what is more proper for this then Charity Nor is there any fear that this proneness to help one another shall relaxate the endeavours of the generality of the body Politick but it only sweetens their care and industry and takes off that torturous solicitude that must naturally attend those that know too well that if they cannot hold up themselves they must certainly perish Which desperate consideration forces them to all possible tricks frauds for Self-Preservation Which uncomfortableness of life and the evil temptations thereof are prevented in a Common-wealth that is truly Christian and consequently sincerely Charitable Neither will Laziness thereby be nourished this same Christian frame of Spirit making them all more ambitious of doing then receiving good according to that noble saying of our Saviour It is a more blessed thing to give then to receive 7. And as it is without controversie that Humility the patient Suffering of injuries and the Mortifying the exorbitant desires of the flesh do tend most certainly in a Polity that is become thus Christian to a constant Peaceableness and a faithful and impartial Administration of Iustice in all things For from whence is Warre and Dissension Violence and Injustice but from the inordinate lusts of the Flesh from Pride and Desire of disproportionable Revenge so is it as true also that they make us not a whit more liable to the invasion of our Enemies as becoming thereby more cow'd or soft in Spirit For a due castigation of the lusts of the Flesh rendreth the Body more healthful and hardy whenas Luxury will certainly make it rotten and effeminate and expose it to all manner of diseases And it is a very unskilful conceit to think that Humility will make them such tame things that the enemy may take them up and carry them away at his pleasure For Christian Humility does not consist in being content to be brought under bondage by men but in not despising others and not arrogating any thing to our selves nor seeking unjust dominion over others for our own pleasure and satisfaction 8. Nor does Patience toward particular injuries inure the Christian at all to be remiss in making resistance against an unjust Invader of his Country and Liberties For the very same Principle namely the Divine Love that prompted him to bear private wrong the damages whereof he could better reckon up will as forcibly urge him to resist such publick Violence done against the body of Christ who are more dear unto him then the apple of his eye and their Concerns as much beyond his private Interest as their Number exceeds his single Person His Love therefore to Christ who died for him and whose Cause then shall really lie at the stake His sincere affection to his fellow-members to
6. Which sad Scene of things cannot but move any thoughtful Christian that does in good earnest wish well to his Religion to sift out if it be possible the true Causes of his lamentable condition of Christendome and what are the Impediments that hinder the Gospel which of it self is so powerful an Instrument as it is of Salvation from taking effect with out selves or from having freer passage into other Countries that are yet Pagan That it is our Sinnes every well-meaning man will be ready to reply But the question still remains there being amongst us the most effectual Engine that the Wisdome of God could contrive for the destroying of Sin out of the world why there is no more execution done thereby against the power of Sin and the Kingdome of Darkness then there is The enquiry therefore must be what tampering there has been with this Engine what adding or taking from it to spoil its efficacy what mistakes of the use thereof and the like For that there is something most wretchedly amiss in the use of the Gospel throughout all Christendome is very plain in that the Purpose of it is almost totally frustrated every where and Prophaneness Infidelity and Atheisme have in a manner seized the hearts of all Which most men are ready to confess some with a true Christian sorrow or hearty indignation others with a tacit joy or exteriour flearing as being glad their corrupt thoughts and practices have the countenance of so many suffrages 7. To omit therefore such Principles as are unintelligible and are for ever seal'd up out of our sight let us look upon what is intelligible and visible Let us produce such Causes into view which no man can deny but that they are as general as these horrid diseases and are extremely inclining if not absolutely effectual and necessitating the Christian world into this abominable condition it is found in at this day and many Ages before CHAP. II. 1. The most fundamental Mistake and Root of all the Corruptions in the Church of Christ. 2. That there maybe a Superstition also in opposing of Ceremonies and in long Prayers and Preachments 3. That self-chosen Religion extinguishes true Godliness every where 4. The unwholsome and windy food of affected Orthodoxality with the mischievous consequences thereof 5. That Hypocrisy of Professours fills the World with Atheists 6. That the Authoritative Obtrusion of gross falsities upon men begets a misbelief of the whole Mystery of Piety 7. That all the Churches of Christendome stand guilty of this mischievous miscarriage 8. The infinite inconvenience of the Superlapsarian doctrine 1. WHerefore freely to profess what I think in my own conscience to be true The most universal and most fundamental Mistake in Christendome and that from whence all the Corruption of the Church began and is still continued and increased is that conceited estimation of Orthodox opinions and external Ceremony before the indispensable practice of the Precepts of Christ and a faithful endeavour to attain to the due degrees of the real Renovation of our inward man into true and living Holiness and Righteousness in stead whereof there is generally substituted Curiosity of Opinion in points imperscrutable and unprofitable Obtrusion of Ceremonies numerous cumbersome and not onely needless but much unbeseeming the unsuspected modesty of the Spouse of Christ who should take heed of symbolizing any way with Idolatry which is spiritual Adultery or Fornication For while the Heart goes a whoring after those outward shows and an over-value be put upon them the inward life of Godliness will easily be extinguished and Love to the indispensable Law of Christ grow cold and dead Nay they that have the greatest zeal and fierceness as I may so speak towards Religion there is invented such an heap and cumbersome load of external performances that such a Zelot as this may spend all his strength upon the mere Outworks of Piety before he can come near to take the Fort Royal or enter the Law of perfect Liberty the Divine Life which consists in true Humility perfect Purity and sincere Charity For all such Ceremonies make but a show in the flesh nor can reach to the Regeneration of our Mindes into the unfeigned Love of our brethren Whence the most seemingly religious this way may be the most accursedly cruel and unjust the most implacable and uncharitable that can be And yet according to that false model of Religion that humane invention has set out to the world he may both take himself and others also may take him to be Seraphically pious though in the judgment of Christ and of his true Church he lie in the gall of Bitterness and bond of Iniquity 2. And in other parts of Christendome where the pomp of Ceremonies and exteriour Superstition is not so much urged though a man at first sight might hope that things would be much better yet experience will teach him that there is little amendment and that the Causes of Degeneracy of gross Hypocrisy and Wickedness are even as operative and as well appointed to work their effect there as in other places For this also is Superstition to place our Religion in opposing external Ceremonies and to think every man the more pious by how much the more zealous he is against them Wherefore our affections being drawn out in this hot Antipathy our hearts grow cold to the indispensable duties of the Gospel which are Love Patience Meekness and brotherly-Kindness with the rest of those fruits that demonstrate that the Tree of life that the Life of Christ is planted in us and that the Spirit of God abideth in us Besides that we are to remember that we may idolize long Prayers and frequent Preachments and that they may make up an external Religion to us in stead of that Godliness that is indispensable and internal and an ever-flowing fountain of all comely and profitable Actions and deportments towards God and towards men 3. I say therefore that this Self-chosen Religion in all the parts of Christendome though it be but such as a wicked man may perform as dexterously and plausibly as the most truly righteous and regenerate being so highly extolled and recommended to the people is almost an irresistible temptation to make them really and morally wicked For that natural inclination and appetite in mankinde to Religion being satisfied or eluded by this unwholsome food they can have no desire to that which is true Religion indeed and will be very glad to be excus'd from it it being more hard at first to embrace or practice whence it is in a manner necessary for them to let it alone 4. And they will the more easily abstain from it there being another poisonous Vâ—and that swells them so that they are ready to burst again which is that highly-esteemed Knowledge called Orthodoxness or Rightness of Opinion Of which the Apostle Knowledge puffeth up but Charity edifieth This seems so glorious in their eyes that they phansy themselves
Christian Magistrate if he can supply himself with those that are 3. That the Christian Magistrate is to lay aside the fallible opinions of men and promote every one in Church and State according to his merit in the Christian life and his ability promoting the interest of the Church of Christ and the Nation he serves 4. That he is to continue or provide an honourable and competent allowance for them that labour in the word and doctrine 5. That the vigilancy of the Christian Magistrate is to keep under such Sects as pretend to Immediate Inspiration unaccountable and unintelligible to sober Reason and why 6 That the endeavour of impoverishing the Clergy smels rank of Prophaneness Atheisme and Infidelity 7. That the Christian Magistrate is either to erect or keep up Schools of Humane Learning with the weighty grounds thereof 8. A further enforcement of those grounds upon the fanatick Perfectionists 9. The hideous danger of casting away the History of the Gospel upon pretence of keeping to the Light within us 1. TO come to a Conclusion therefore and to touch the Point we have aimed at all this time What a Christian Prince or the Supreme Magistracy may contribute to the advancement of the Gospel of Christ From these general Principles we may inferre First that he is to give Liberty of Conscience to all such as have not forfeited it namely such as I have last of all described especially if they be Natives of the place were it possible for them to be of any Religion then Christian. But withall to require a publick and solemn account of their change of Religion wherein it may appear whether it be Conscience or Design or humour that makes them Apostatize Which either fraud or giddiness shall make the party obnoxious to such rebuke and penalty as may probably deterre the people from the like causeless revolts But if the person be of a serious life and shall be found to have changed his opinion upon such grounds of Reason as though false yet may possibly mislead a wel-meaning man yet for sureness he shall be put upon his Oath Which test though it be abused to over-petty matters yet certainly must not loose its due use in causes of so solemn importance In which kind of cases if any refuse upon a pretended scrupulosity of swearing at all and in an affectation of seeming more precisely holy then others without question it is not Religion but some fathomless depth of knavery that lies at the bottom and they may justly be suspected of some treasonable and treacherous design against the Religion and Government under which they live Wherefore before they should have liberty to profess themselves of another Religion they should be required to take a solemn Oath with a deep Imprecation of Divine vengeance upon Soul and Body that nothing moves them thereto but mere conviction of Conscience and that they have no secular design at all in their change nor desire any more liberty then what they think themselves bound in conscience to allow to others Which publick Examination and Oath is very useful also and justifiable upon mens relinquishing of the publick worship of God in the Churches though they do not professedly declare themselves to be no Christians For not to joyn with them in publick worship is the next door to that Apostasy This practice would be of infinite advantage for the Truth of Christianity For hereby the Priesthood will be more cautious how they clogge the Gospel with unwarrantable trumperies and those that would revolt by this calling them to an account first shall be forced to feel the strength and solidity of that Religion they would bid adieu to and their secret designes prevented by the solemnity of an Oath And lastly the Christian Magistrate by giving this liberty after these due circumstances which assuredly he will have very seldome occasion for by reason of the Evidence of our Religion will avoid the justifying the iniquity of other Religions who not by power of Reason and Conscience but by outward Force hinder their Natives from turning Christians 2. But Secondly Though these serious people shall not be deprived of their Liberty Lives or Estates nor any way impaired in their private fortunes yet they shall be disabled from bearing any Office of trust in the Commonwealth especially if there be of the Christian Religion that will manage them with equal skil and fidelity For it is plainly unnaturall if not impossible that a man that is serious in his Religion should not prefer one of his own Faith before a Stranger if in other things they be equal Besides that the Lawes of Caution and Prudence cannot fail to suggest so reasonable a choice which are very much to be listned to in things of this nature For present possession of power is better assurance then the Oath of well-meaning but withall of temptable and lapsable Mortals 3. Thirdly The Christian Magistrate is to give no assistance of his power nor countenance any further then Christianity it self is concerned that is to say He is to give that assistance which is due from a Magistrate for the defending and promoting of our Religion so far forth as it is plainly discoverable in the written Word of God in the Literal and Historical meaning thereof For to cant onely in Allegories is to deny the Faith of Christ. And as for Opinions though some may be better then othersome yet none should exclude from the fullest enjoyment of either private or publick Rights suppose there be no venome of the Persecutive spirit mingled with them But every one that professes the Faith of Christ and believeth the Scripture in the Historical sense thereof let his Opinions be otherwise what they will he is according to his life worth and ability every where to be preferred in either Church or State Which is absolutely the most advantageous way for the advancing of the Gospel and making the World good that the Wit of man can find out And External Force being so unfitting in it self and most of all unbecoming the Christian Magistrate in matters of Religion what one might fancy lost in laying aside Persecution would in as great a measure be regained by countenancing this free and naked Representation of the Beauty and Perfection of the Gospel quite rid of all pretended Traditions and whatever obfuscations and entanglements of humane Invention For then the Truth of God would be like an unsheathed sword bright and glittering sharp and cutting and irresistibly convincing the rational Spirit of a man Whenas now our Religion is wrapt up in so many wreathes of hay and straw that mo man can see nor feel the edge of it 4. Fourthly Being Compulsion is not to be used nor Prudence excluded For it is the same fanatical madness to exile Prudence out of affairs of Church and State as to exclude Reason and Mathematicks out of Philosophy it is very plain that the Christian Magistrate is engaged to adde to Liberty
of Conscience the advantage of an honourable and comfortable subsistence for those that labour in the word and doctrine that is to say he is obliged in all reason and conscience to continue it where it is and to raise it whereever it is wanting And I am very confident it is either gross Fanatical ignorance or the hidden malice of Satan against the kingdome of Christ acting either in profane and Atheistical persons or such as are not cordially Christians that suggests any thing to the contrary For the less any Religion is underpropped by External force the more able ought their Heads and Tongues to be that are only by their learning eloquence and innocency of life to support it And the present Ages having so much wit and so little sense of Piety he that will undertake to give a good account of his Religion and to answer all Opposers though the Scruples and Controversies be but concerning that which is plainly in the Scripture he ought to have leisure and vacancy from the affairs of the World to prepare himself and continue his dexterity in this kinde For that tedious buzz and noise of the Spirit has now I think made it self so ridiculous that no prudent man will listen to such lazy Impostures Every one is to give a reason of his faith but Priests or Ministers more punctually then any their Province being to make good every sentence of the Bible to a rational Enquirer into the Truth of those Oracles Who therefore can sufficiently attend these things and be to seek for bread for himself and his Family How unjust and sordid a temper therefore are those persons of that could be content to leave the Clergy to work for their living Any inferiour fellow may talk and prate phrases and make faces but when a sober man would be satisfied of the grounds from whence they speak we shall hear no news of any thing but the Spirit and railing against carnal Reason though it be no soft flesh but hard and penetrant steel and such as pierces them to the very heart for all their contempt and slighting of it 5. And verily while I consider the unreasonableness and ill consequence of this kinde of Enthusiasme I cannot but think the Vigilancy of the Christian Magistrate should extend to this also amongst other things to suppress and keep under all Sects and Religions that hold of so Fanatick a tenour that is to say that profess they believe against the Christian Faith from the illumination of such a Spirit as they can give no account of viz. such as does not illuminate their Reason whereby their doctrine may be accountable and intelligible to others but only heat them and make them furious against the Christian Church For besides the hazarding of making a whole Nation mad for seriously it is an infectious disease if not the very possession of the Devil there may some damnable plot lie under it against Christianity and the State For it is a more easie thing to heat the Phansies of the vulgar then to inform their Iudgements though this tends to sober edification that to confusion and destruction In brief there are these two very bad things in this resolving of matters into the immediate suggestion of the Spirit not acting upon our Understandings First it defaces and makes useless that part of the Image of God in us which we call Reason and secondly it takes away that special advantage that Christianity has above all other Religions that she dare appeal to so solid a Faculty And therefore he that takes away the use of Reason in Religion undermines Christianity and laies it as low as the basest Superstition that ever appeared in the World 6. Now therefore to return I say To talk at the rate of these blinde Illuminati that do not so much as pretend to any solid satisfaction in what they say requires no study nothing but heat and impudency and a careless insensibility of what they said last or whether one thing will hold with another But he that so speaks as ready to give a reason of what he delivers and indeed of all things that are already delivered in the Scriptures so plainly as that it appears what the meaning is for it is no prejudice that there be some depths beyond the present reach of men this man certainly ought not to be tied up to the cares of the world by being put to labour for his bread but ought to have a liberal certain and honourable allowance But to contemn the Christian Clergy or to endeavour to make them contemptible by impoverishing them and forcing them to base terms of living smels exceeding rank of Prophanenesse Atheisme and Infidelity and the railing at them and calling them Mercenary because they have a just maintenance allowed them is assuredly the voice of that envious Accuser of the brethren who by those villainous reproaches and calumnies would undermine and pull down the Kingdom of Christ in the world by striking at the necessary props and supporters of it the Ministry of the Gospel whose subsistence ought to be independent of the People that may reprove the more freely and that there may be no temptation to either unworthy connivances or to the sophisticating the doctrine of Christ by sweet poison to inveigle the rich and to untie their purse-strings what they thus pay being the price of their own Souls betraied into the hands of such canting Mountebanks 7. Fifthly The Christian Magistrate ought also to continue and erect where there wants publick Schools of Learning For the more knowing his Subjects are the more certainly will they keep to Christianity and the more easily will others come off to the same Faith Nothing comparable to this for the preventing all delusions and impostures in Religion Mahometisme could never have been set on foot but in a rude and illiterate Nation But Christianity got its first foot-hold in the most civilized parts of the world though persecuted and opposed Besides that it is a piece of unspeakable madness to think that any man can be a fit Interpreter of Scripture without that which some in contempt call Humane Learning as Logick or the known Principles of Reasoning I will adde Mathematicks and Philosophy and skill in Tongues and History no man without the knowledge of these can make good the Truth of those holy Oracles to knowing and understanding men And therefore they that decry these helps are either very ignorant or out of their wits or have a treacherous plot against the flourishing of Christianity and would bring in some Fanatick Religion or else are enemies to all Religion whatsoever 8. For tell me O ye high-flown Perfectionists and ye great boasters of the Light within you could the highest Perfection of your inward Light ever shew to you the Histories of past Ages the universal state of the World at present the knowledge of Arts and Tongues without some external helps of either Books or Teachers How then can you
Nature 7. The fourth Gospel-Power The Example of Christ. 8. His purpose of vindicating the Example of Christ from aspersions with the reasons thereof 408 CHAP. XIII 1. That Christ was no Blasphemer in declaring himself to be the Son of God 2. Nor Conjurer in casting out Devils 3. That he was unjustly accused of Prophaneness 4. That there was nothing detestable in his Neutrality toward Political Factions 5. Nor any Injustice nor Partiality found in him 6. Nor could his sharp Rebukes of the Pharisâ—es be rightly termed Railing 7. Nor his whipping the Buyers and Sellers out of the Temple tumultâ—ary Zeal 8. Nor his crying out so dreadfully in his Passion be imputed to Impatience or Despair 9. The suspicion of Distractedness and Madness cleared 10. His vindication from their aspersions of Looseness and Prodigality 11. The câ—oâ—ked and perverse nature of the Pharisees noted with our Saviours own Apology for his frequenting all companies 12. That Christ was no Self-seeker in undergoing the Death of the Cross for that joy that was set before him 412 CHAP. XIV 1. The reason of his having insisted so long on the vindicating of the Life of Christ from the aspersions of the Malevolent 2. The true Character of a real Christian. 3. The true Character of a false or Pharisaical Christian. 4. How easily the true members of Christ are accused of Blasphemy by the Pharisaical Christians 5. And the working of their Graces imputed to some vicious Principle 6. Their censuring them prophane that are not superstitious 7. The Parisees great dislike of coldness in fruitless Controversies of Religion 8. Their Ignorance of the law of Equity and Love 9. How prone it is for the sincere Christian to be accounted a Railer for speaking the truth 10. That the least Opposition against Pharisaical Rottenness will easily be interpreted bitter and tumultuous Zeal 11. How the solid Knowledge of the perfectest Christians may be accounted Madness by the formal Pharisee 12. his Proneness to judge the true Christian according to the motions of his own untamed corruptions 13. His prudent choice of the vice of Covetousness 14. The Unreasonableness of his censure of those that endeavour after Perfection 15. His ignorant surmise that no man liveth vertuously for the love of Vertue it self 16. The Usefulness of this Parallelisme betwixt the Reproach of Christ and his true Members 422 CHAP. XV. 1. The Passion of Christ the fifth Gospel-Power the Virtue whereof is in a special manner noted by our Saviour himself 2. That the Brazen Serpent in the Wilderness was a prophetick Type of Christ and cured not by Art but by Divine Power 3. That Telesmatical Preparations are superstitious manifest out of their Collections that write of them 4. Particularly out of Gaffarel and Gregory 5. That the Effects of Telesmes are beyond the laws of Nature 6. That if there be any natural power in Telesmes it is from Similitude with a confutation of this ground also 7. A further confutation of that ground 8. In what sense the Brazâ—n Serpent was a Telesme and that it must needs be a Typical Prophecie of Christ. 9. The accurate and punctual Prefiguration therein 10. The wicked Pride and Conceitedness of those that are not touched with this admirable contrivance of Divine Providence 11. The insufferable balsphemy of them that reproach the Son of God for crying out in his dreadful Agony on the Cross wherein is discovered the Unloveliness of the Family of Love 429 CHAP. XVI 1. The End of Christs Sufferings not onely to pacifie Conscience but to root out Sin witnessed out of the Scripture 2. Further Testimonies to the same purpose 3. The Faintness and Uselesness of the Allegory of Chrâ—sts Passion in comparison of the Application of the History thereof 4 The Application of Christs Sufferings against Pride and Covetousness 5. As also against Envy Hâ—â—red Revenge vain Mirth the Pangs of Deaâ—h and unwarrantable Love 6. A General Application of the Death of Christ to the mortifying of all Sin whatsoever 7. The celebrating the Lords Supper the use and meaning thereof 436 CHAP. XVII 1. The sixth Gospel-Power is the Resurrection and Ascension of Christ. The priviledge of this Demonstration of the Soul's Immortality above that from the Subtilty of Reason and Philosophy 2. The great power this consideration of the Soul's Immortality has to urge men to a Godly life 3. To â—ean themselves from worldly pleasures and learn to delight in those that are everlasting 4. To have our Conversation in Heaven 5. The Conditions of the Everlasting Inheritance 6. Further enforcements of duty from the Soul's Immortality 440 CHAP. XVIII 1. The Day of Judgement the seventh and last Gospel-power fit as well for the regenerate as the unregenerate to think upon 2. The Uncertainty of that Day and that it will surprize the wicked unawares 3. That those that wilfully reject the offers of Grace here shall be in no better condition after Death then the Devils themselves are 4. A Description of the sad Evening-close of that terrible Day of the Lord. 5. The Affrightment of the Morning-appearance thereof to the wicked 6. A further Description thereof 7. The Translation of the Church of Christ to their Aethereal Mansions with a brief Description of their Heavenly Happiness 443 CHAP. XIX 1. That there can be no Religion more powerful for the promoting of the Divine Life then Christianity is 2. The external Triumph of the Divine Life in the person of Christ how throughly warranted and how fully performed 3. The Religious Splendour of Christendome 4. The Spirit of Religion stifled with the load of Formalities 5. The satisfaction that the faithfully-devoted Servants of Christ have from that Divine homage done to his Person though by the wicked 447 CHAP. XX. 1. The Usefulness of Christianity for the good of this life witnessed by our Saviour and S. Paul 2. The proof thereof from the Nature of the thing it self 3. Objections against Christianity as if it were an unfit Religion for States Politick 4. A Concession that the primary intention of the Gospel was not Government Political with the advantage of that Concession 5. That there is nothing in Christianity but what is highly advantageous to a State-Politick 6. That those very things they object against it are such as do most effectually reach the chief end of Political Government as doth Charity for example 7. Humility Patience and Mortification of inordinate desires 8. The invincible Valour that the love of Christ and their fellow-members inspires the Christian Souldiery withall 449 BOOK IX CHAP. I. THe four Derivative Properties of the Mystery of Godliness 2. That a measure of Obscurity begets Veneration suggested from our very senses 3. Confirmed also by the common suffrage of all Religions and the nature of Reservedness amongst men 4. The rudeness and ignorance of those that expect that every Divine Truth of Scripture should be a comprehensible Object of their understanding even in the very modes and
cannot better be done then by shewing the Reasonableness and important Usefulness of Christian Religion in the Historical sense thereof and in reference to the very Person of Christ our Saviour which I have I hope abundantly performed in this present Treatise and by discovering the Natural Causes and imposturous Consequences of Enthusiasme which I had done before in Enthusiasmus Triumphatus Which two Treatises I hope will prove two invincible Fortresses against all the force and fury of the Fanatical spirit 7. After this the bold impiety of this present Age engaged my Thoughts in a Subject of no less moment then the former For I saw that other abhorred monster Atheisme proudly strutting with a lofty gate and impudent forehead boasting himself the onely genuine offspring of true Wisdome and Philosophy namely of that which makes Matter alone the Substance of all things in the world This misshapen Creature was first nourished up in the stie of Epicurus and fancied it self afterward grown more tall and stout by further strength it seemed to have received from some new Principles of the French Philosophy misinterpreted and perverted by certain impure and unskilful pens Which unexpected confidence of those blind boasters made me with all anxiety and care imaginable search into the power of Matter and mere Mechanical motion and consider how far they might go of themselves in the production of the Phaenomena of the World But as for the Philosophy of Epicurus it seemed to me at the very first sight such a foolery that I was much amazed that a person of so commendable parts as P. Gassendus could ever have the patience to rake out such old course rags out of that rotten dunghill to stuffe his large Volumes withall But I must confess I did as much admire Des-Cartes Philosophy as I did despise the Epicurean who has carried on the power of Matter for the production of the Phaenomena of Nature with that neatness and coherence that if he had been as ignorant in other things as skilful in Mechanicks he could not but have fancied himself to have wone that crown that many wits have striven for that is the honour of being accounted the most subtil and able Atheist of both the present and past Ages This made me peruse his Writings with still more and more diligence and the more I read the more I admired his Wit but at last grew the more confirmed That it was utterly impossible that Matter should be the onely essential Principle of things as I have in several places of my Writings demonstrated And therefore having clearly vanquished this difficulty I betook my self with greater alacrity to the writing of my Antidote against Atheisme To which presently after I added my Threefold Cabbala as an Appendix to the same design being well advised what a homely conceit our high Wits have of the Three first Chapters of Genesis though they do betray their own ignorance by their mean opinion of them 8. And possibly then I had left off had not a dangerous Sickness that made me suspect that the time did near approach of quitting this my earthly Tabernacle urged me more carefully to bethink my self what reception I might have in the other world And praised be God such was the condition of my Soul though then much overrun with Melancholy that my presages concerning my future state were very favourable and comfortable and my desire was to be gathered to that body of which Iesus Christ is Head even he who was crucified at Ierusalem and felt the pangs of death for a Propitiation of the sins of the world who was then represented to me as visible a Prince and as distinct a person and head Politick as any King or Potentate upon earth And therefore being thus fully convinced with my self that He whose Life was ever to me the most sweet and lovely of any thing I could see or taste was indeed even in his Humane nature made a King and Priest for ever and constituted Soveraign over men and Angels my Heart was full of Ioy but withall accompanied with a just measure of shame that I had spoken hitherto so sparingly of his Royal Office and of the homage due to so Divine a Potentate whose Subject to my great satisfaction I found my self to be and whose presence I did not at all despair of approaching in due time to my eternal comfort and honour Which sense of things made me conceive a solemn Vow with my self if God gave me life to write this present Treatise Which occasion I thought fit not to conceal though I be much averse from speaking any thing over-particularly of my self that the high-flown Fanaticks of this Age may consider more carefully what I have writ and take heed how they either slight or revolt from their Celestial Soveraign But I thought it very convenient before I put in execution this great design to take again into consideration that other weighty Subject The Immortality of the Soul being better appointed and provided for the clearing of that Truth then I was when I first adventured upon the Theory And thus having fully convinced my self and I hope as many else as are capable of judging of the more choice and subtile Conclusions of Reason and Philosophy That there is a God and That the Soul of man is immortal which are the two main pillars upon which all Religion stands I advanced forward with courage having left no Enemy behind and betook my self with great confidence to the finishing and publishing of this present Treatise Of the Mystery of Christianity Which I look upon as the most precious and the most concerning piece of Wisdome that is communicable to the Soul of Man the very chief and top bough of that Tree of Knowledge whose fruit has neither poison nor bitterness And therefore being come to my journeys end I will here sit down with thanks and enjoy my self under this comfortable shade and do assure thee Reader that I am not likely to weary thy eyes with the descriptions of any further discoveries by my pen. 9. Onely that thou mayest view this with the better ease and satisfaction I shall according to my usual manner endeavour to remove all rubs of offence out of thy way by giving thee an account aforehand of whatever may seem to thee a considerable either Superfluity Defect or Aberration in my Performance not omitting to impart to thee the right and proper meaning of the very Title of my Discourse Thou must therefore expect from my terming of it An Explanation of the Mystery of Godliness not a mere verbal Exposition or Declaration what is signified therein but such an orderly Exhibition of the Truths thereof that the Scope of the Whole being understood the Reasonableness of the Particulars thereunto tending may clearly appear And the End to which all Parts of the Christian Mystery point at is the Advancement and Triumph of the Divine Life In the exaltation whereof God is the most
then by any other way conceivable For those words of so great sound and of no less import namely the Millennium the Reign of the Saints the New Jerusalem and the like to them that are not very wild or ignorant can signifie nothing else but the recovery of the Church to her ancient Apostolick purity wherein nothing shall be imperiously obtruded upon men but what is plainly discoverable to be the Mind of Christ and his Blessed Apostles There shall be nothing held Essential and Fundamental but the indispensable Law of the Christian life and that Doctrine that depends not upon the fallible deductions of men but is plainly set down in the Scripture other things being left to the free recommendation of the Church ensnaring no mans Conscience nor lording it over the flock of Christ. 14. Which certainly they do that call those things Antichristian that are not and thereby make more Fundamentals then Christ or his Apostles which Errour is the very Essence and Substance of Antichristianisme and of the grand Apostasy of the Church As methinks should appear plainly to any man that considers it from the description of the New Jerusalem whose Foundation and whole Fabrick runs so upon Twelve For truly it seems to me very unsafe and over-near the brinks of reproach to the Spirit of God to conceit that Wisdome which dictated this Prophecy so shallow and trifling as to mean nothing by that so industriously inculcating the number Twelve but the Churches proceeding first from the preaching of the Apostles a Truth that no man never so destitute of the spirit of divination could misse of or possibly think otherwise Wherefore the meaning of the Prophecy questionless is That after the Church has added false Fundamentals to the Christian Faith and as bad Superstructures the time will come when it shall be again restored to its former purity and That as the root Twelve is the Embleme of the pure Church so there is also a root of a number that will discover that Church which is the Mother of this great Apostasy as really in my judgement Mr. Potter in the number 666. has ingeniously demonstrated But it is manifest that all the zealous Corrivals for the Government of this Nation by either decrying things for Antichristian that in themselves are innocent and of an indifferent nature or by obtruding Opinions that are worse then indifferent have but shewed themselves Branches of that great Stock of Apostasy and are too far removed from the reputed merit of either being or beginning of a Church that is purely Apostolical 15. This Honour therefore seems to have been reserved by Providence for the eternizing the happy Reign of our Gracious Soveraign and all the parturient Agonies and zealous presages of the people of this Nation as if there was an approach of some extraordinary Good to be revealed suddenly to the World to have been nothing else if they knew their own meaning but a less explicite presensation of the return of CHARLES the Second to the rightfull Government of his Kingdomes And truely it will be the greatest Miracle to me in the world if he can frustrate our expectation For whether we consider the excellent Qualifications of our Gracious Prince whom Providence has so long time disciplined in the most effectual method of Prudence and Vertue besides the express Declaration of His own Royal inclinations this way or whether we look upon the Reasonableness of the thing it self it being not onely recommended to us both by Precept and Prophecies but also offering so irrefragable evidence from its own nature of the indispensableness of the duty there being no other possible means to reduce the World to a right Christian tenour of Spirit and to recover it to a due strength and soundness of complexion but by shearing off those large excrescencies of either useless or scandalous Ceremonies and Opinions the foments of strife and palliations of Hypocrisy men seeking by these to be excused from the most weighty Precepts of the Gospel or lastly we take notice of the great Interest the wise and reverend Clergy of this Nation cannot but discover herein even in reference to themselves it is almost impossible to doubt of either endeavour or success in this so important affair For certainly nothing can so well secure their peace and make them impregnable as the using of their Power and exercising their Discipline in the behalf of such Truths and Rites as are plainly and confessedly Apostolical and the being more facil and easie in additional circumstances and cutting quite off all useless and entangling Opinions For hereby will their Opposers be manifestly found to fight against God and his Christ while they contest with his Ministers who urge nothing upon the People but what was plainly taught and practised by himself and his Apostles whose Waies and Doctrines are so sacred that they ought to be kept up with all lawful severity Which one plain and generous Rule of Government if faithfully kept to is the most effectual means imaginable of making the world good and for both the Unity and Enlargement of the Church infinitely above all those many fine artifices and small devices of the most professed Politicians in the Church of Rome provided we be not course and sordid but reverent and comely in our publick Worship 16. But to return In the third and last place Although the exigency of the Times which then urged me to write thus carefully touching the Quakers and Familists is now God be thanked changed into a more safe Scene of things and the resettlement of our Gracious Soveraign in his Throne doth again secure the Scepter of Christ to his Church yet I thought it fit not to exâ—unge what I had wrote concerning these Sects For for the present It cannot but contribute considerably to an unfained composure of their Spirits and peaceful acquiescence in the known Christian Truth their minds being more at leisure now better fitted to consider what is true then they were before when the heat of Enthusiastick hopes of I know not what great success inflamed them and blew them up so high that the voice of sober Reason could not well be heard in that fanatick storm and Bluster nor an Errour easily let go which seemed a pledge of the sudden approach of so great advantages to the entertainers of it And then for the future So fundamental a discovery of the unsoundness and madness of these Sects cannot I think but be very effectual for the preventing their spreading hereafter that it will not be any longer in the power of their false Teachers to befool well-meaning men with fine words and make them unawares countenance a Faction the deepest Arcanum whereof is absolute rebellion against the Person of Christ and an utter abrogation of Christian Religion Which task though others heretofore have undertaken and I question not but with like faithful and zealous regard to the good of the Church yet their discovery
for the poor by chearful Obedience to our Superiours and abundance of kindness and discreet condescensions one to another by unspotted Righteousness and an unshaken Peace by the removal of every unjust yoke by mutual forbearance and bearing up one another as living stones of that Temple where there is not to be heard the noise of either axe or hammer no squable or clamour about Formes or Opinions but a peaceable study and endeavour of provoking one another to love and good works Provided this be the Idea of those happy Ages to come the inculcating of this belief in my judgement cannot but be very useful it bearing along with it both a detection and reprehension of the degeneracy of the present Age and a warmth and encouragement to hasten those good times by endeavouring to correct our lives according to this Pattern we have of them 20. That also will be accounted a Defect by some that I have said no more of Publick worship and nothing at all of Church-government But I must again answer That it was beside my Scope to meddle with such things To which I may adde That the world is full of such Controversies and as much said already as either Wit or Zeal can excogitate My design was onely to represent Christianity in the Fundamentals thereof with that purity and clearness as might most of all conciliate belief and strengthen our Faith in the most necessary points such as concerned every private Christian to believe and to live accordingly to the end that though the iniquity of the times should have proved such that he knew not whither to turn him or whom to joine withall in any publick worship or profession yet he might rest satisfied in this that he was immutably grounded in the saving Truths of the Gospel and was able to give an account of his Faith to himself and to as many as were fit to receive it and living uprightly might not be affraid to find himself alone knowing that every single man is a Church if his Body once become the Temple of the Holy Ghost My onely solicitude therefore was to corroborate that Faith that is plainly propounded to us out of the Scripture which is sufficient to Salvation and to exalt that Life that has lyen dead and buried for these many Ages under a vast heap of humane Inventions useless and cumbersome Ceremonies and unpeaceable Opinions not at all doubting but that if the Life of Christ were once awakened in the world he that clothes the lilies of the field and adornes the birds of the aire with their severall comely and orderly-disposed colours will not be wanting to such a Church as has the principle of life in it self but that it will grow up into such an external forme and comeliness in all points as most befits and are the most proper results of those Vitall operations in it Whenas the best Externals without these are but as the skin of an Animal stuffed with wooll or straw 21. But besides that it was beyond my scope it was also above my abilities to give judgement concerning the curiosities of Church-government it depending upon studies too tedious and voluminous for the strength of my Body as also very little gratefull to the rellishes of my Mind whose Genius has irresistibly carried me captive into another country and a quite different scene of Speculations and Objects All therefore that I could with confidence and safety have pronounced is That in general Church-government and Discipline is as assuredly jure Divino as the Civil Magistrate and it may be should have adventured to adde That in a Christian polity the power of appointing and ordering things in the Church is lodged in the Supremacy of every such Body Politick and that all degrees Ecclesiastick are but Under-ministers to this Supreme Power who is Head of all next to Christ. That this Supreme Power is to regulate the affairs of the Church as near to the Prescripts and Practices of the Apostolick times as they can guesse unless those Practices and Prescripts may be conceived to have been founded upon such a constitution of the Church as is not in the present affairs of this or that part of Christendome which is concerned That if the External forme of Church-government were of such mighty consequence as that this ought to be called Antichristian that reputed jure Divino and that it were essential to a true Church to have such or such a kind of Government rather then another Christ would have left more express command and direction concerning it that the Church might not be liable to erre in so fundamental a matter That the main end of Church-government and Discipline is the countenancing and promoting the Christian Life and an holy observation of such Precepts of Christ as do not make men obnoxious to the secular Law by the transgressing of them to keep out also Idolatry and every errour or superstitious practice that tends to the supplanting or defeating the Power of the Gospel and that therefore we ought rather to be solicitous about managing this government to the right end then disturb the peace of the Church by over-scrupulous examination of the exteriour frame thereof That if Christ had left an exact Platforme of Government and the Church kept to it if the above-said end were not aimed at in the management thereof but in stead of being a countenance and encouragement to reall Godliness it should be directed to the upholding of useless or mischievous Opinions scandalous Ceremonies and ensnaring Inventions of men the more exactly they kept to this outward platforme of Christ the more plainly they would discover themselves to be Antichristian that is a pretended Christian power against the reall interest of Christ and that conjunction of the Horns of the Lamb with the voice of the Dragon would more evidently appear That Church-discipline and Government is as a Fort or Castle of excellent use if it be in the hands of the faithfull souldiery of Christ or as a safe Vessell for precious liquour or as restringent and corroborative Physick where there is an unexpected evacuation of the serviceable supports of life But if Traitours to the Kingdome of Christ get possession of this Castle poison be mingled with this precious liquour and foul and malignant humours be lodged in the Body it were more desirable the Castle were ruined the Vessell broken the Physick cast down the sink and the Body left free to the course of Nature then that things so hatefull and pernicious should be continued and conserved by them that is to say It were better that Christian Religion were left to support it self by the innate evidence of its own Truth then being sophisticated with vain lies and wicked inventions be forcibly maintained for other Ends then it was intended for nay be made to serve contrary Ends and prove a Mystery of tyranny and ungodliness and that therefore the first and chief point is to make
himself and in all his house of unblamable Godliness and Christianity that makes his Visitations in his Diocese in his own person and vibrates that sacred thunder and lightning the truely-dreadfull sentence of Excommunication by no other arme but his own nor to any other aime then the dissipating of Vice and Wickedness and all Rebellion and Disobedience to the known and acknowledged Lawes of Christ that inflicts no Mulcts but what are bestowed in relief of the poor of the respective Parish and the needfull repairs or comely adornings of the Church that is watchfull prudent and compassionate and has the art and patience of conversing with the meanest capacities and the skill and sagacity of finding out the reason where he findes the End of the Gospel notoriously defeated in any place that has counsell in readiness and fit applications whether the Pastour or his charge be discovered to be in fault that exhorts every where to sobriety and brotherly-kindess and is diligent to pluck up or prevent the growth of such Opinions as serve the end of Sin and encourage men to leudness that gravely and severely rebukes the bold offender and affectionately bewails the failings of the weak and chearfully expresses his sincere joy whereever he finds a people live orderly and unblamably and gives the best countenance and encouragement he can devise for the furthering the same I say I could not have forborn to pronounce that to decry such a Bishop as this for Antichristian were an unpardonable piece of Antichristianisme and to murmure against his Visitations to repine at the annuall return of the Sun by whose warmth all things live and flourish For there is not any effectualler means imaginable to make the People believe in good earnest that Religion is worth the looking after then to find themselves lookt after so carefully and affectionately in reference to Religion by persons of so honourable rank and quality 23. Lastly That will also be added to the number of Defects by some that I have not as well endeavoured to shew the Reasonableness of the Precepts of Christ as of his Actions and Miracles To have done this I confess had been pertinent enough had it been needfull For I could not imagine that the Precepts of Christ could seem unreasonable to any that did not pervert the meaning of them They may seem indeed severe and difficult at first sight but the Severity is no greater then the cure of the Disease requires Ut valeant homines ferrum patiuntur ignes And to deny thy self and to mortifie thy self is neither the killing nor denying of any thing in thee but thy Vices upon which there accrews unto thee unspeakable joy and ease Nor are thy Difficulties in these undergoings so great but that thy Helps are farre greater provided thou be an unfeigned Believer For what Lust canst thou stick to part withall for his sake who parted with his life for thee or what present enjoyment canst not thou easily quit if thou believe that future Happiness that attends thee in the other world and how canst thou fail to fly fornication whilest thou considerest that by practising this unclean vice thou makest a vile strampet corrivall with the holy Ghost whose Temple thy Body is if thou beest a Christian and whose Temple it cannot be if thou indulge to thy self so dangerous a liberty there being nothing that does more extinguish the operations of the Spirit then the letting thy self loose to lawless lusts But the Reasons of Christ's Precepts are so obvious in Theory and so faithfull in Experience that I think it needless to insist upon this Theam assuring every one that he shall best understand their solidity by life and practice 24. But there are others whose reprehensions I shall hardly escape for that I have gone about to render the Reason of any thing in Christian Religion Religion seeming to them in the best dress when it appears most unreasonable Which humour is the most treacherous to true Christianity that any thing can be and a sure barre to her progress amongst free and ingenuous persons But truly whenas the Efficacy of the Gospel is not deemed hopeless no not upon the coursely covetous enormously ambitious and sottishly sensual I could see no cause why Freedome Ingenuity Reason and Philosophy should be such crimes as to make men less capable of the benefit thereof and therefore I must profess that for their sakes chiefly that are over-prone to these more noble infirmities of the Mind I have represented Christianity no less Reasonable then it is and that is I hope as Reasonable as any judicious spirit could desire or expect 25. And if in my Discovery of the Reasonableness of things a more then ordinary heat has accompanied that light and may seem to have armed my Style in some places with over-much sharpness and vehemence I would desire so soft and prudent a Soul to consider with himself whether there be not men in the world as bad as I describe and whether he ought in charity to conceit I mean any other then those and being such as they are whether they can deserve less and if he be none of them himself why he should partake of their sinnes by disallowing of their deserved chastisement and rebuke Against which there can be no colourable reason unless that these which deserve this punishment may have grown past feeling Which insensibleness is more to be deplored and pitied then their being exposed to the search of a faithfull Chirurgion the method of whose Art forces him if he could possibly to launce them to the quick But those that have digested Wickedness into Principles and framed Religion it self into a compliance and furtherance to the foulest conversation it is no wonder while they can upon such fantastick grounds conceit themselves the darlings of Heaven and children of the most High that they look for proportionable honour and respect from men and would march on though in these ill wayes as solemnly and securely as the Children of Israel out of Aegypt of whom it is said that not a dogge should move his tongue against any of them 26. Concerning that sense of the Apocalyptick Visions which Mr. Mede has hit upon and which for the main I have professed my self to conceive to be true there is nothing seems to me so harsh therein as that Objection of some who contend that it implies that all the Adherers to the Romane Church after this her Apostacy will be certainly damned The concocting or ruminating on which sad sentence cannot but be to a benigne nature like the eating of the little book which contains the Visions of this Apostacy bitter in the stomack though the first pleasures of unriddling these prophetick aenigmes may be as honey to the mouth And to speak freely for a man to be easily contented that another should be damned is no good sign that himself is in the way of Salvation That was a witty decision of
Solomon in defining her to be the true Mother that could not endure that the Child should be divided and killed And whatever Church is cruell and remorsless in either Temporall persecution or the Eternall damnation of such men as believe in Christ according to the plain and easie meaning of the Scripture and live accordingly she may approve her self to be an imperious Harlot but no discerning spirit will ever take her for the true Mother that new Ierusalem which is the Spouse of Christ or Wife of the Lamb. Wherefore those are very weak Christians that are so low-belled by this terror as to be taken up and captivated by the Church of Rome and acknowledge her the mother-Church by force of that Argument that demonstrates the contrary to say nothing of their disingenuous abuse of the Charity of the Reformed Churches But for my own part I confess that for sureness I had rather exercise my Charity in wishing them Converts from Popery then express any great confidence of their being safe in that Religion Not that it is possible for me who cannot infallibly demonstrate to my self that all that lived under Paganisme are certainly damned to imagine that all that have gone under the name of Papists have tumbled down into Hell But the case is much like that in Shipwrack on the sea or Pestilence in a City where we will suppose not a house free no man can pronounce that it is impossible that such or such a person should escape nor that any of them are in any tolerable safety The danger is alike to them that adhere to the Apostate Church for though there be a possibility of some mens being saved by an extraordinary or miraculous Providence they breaking through all those impediments and snares that are laid in their way and attaining to a Dispensation above the Church they live in as haply some under Paganisme did yet it cannot be denied but that the Oeconomie of that Church naturally tends to the betraying of Souls to Eternall destruction that falling out which our Saviour said of old of the Pharisees They compass sea and land to make one profelyte and when he is made he becomes twofold more the child of the devil then themselves For he will not stint his Hypocrisie in Religion by the measure of their gain that invented the forme and submit to it for their End but for his own namely that he may excuse himself from all reall holiness by keeping to the observation and profession of their vain inventions And thus are the Commandements of God made of none effect by their Traditions In brief the whole frame of that Church is fashioned out so near to the ancient guise of Idolatrous Paganisme or else to the liveless and ineffectual forme of Judaisme both which Christ appeared on purpose to destroy as either contrary or ineffectuall to Salvation and does explicitly recommend to the world a pure and spirituall worship that we should worship the Father in Spirit and in truth or lastly is so full of Contradictions and Impossibilities in their feigned Stories and imperiously-obtruded Opinions that the natural result of being born under such a Religion or of turning to it is either to become a besotted Superstitionist to believe or do any thing that others will have him to do which is a sign the Spirit of Regeneration has not yet passed upon him and that there is no life nor light in him or else which is too frequent to turn down-right Atheist it being so grosly discernable that the Tenents of their Church are impossible and their Practices fraudulent fitted chiefly for filthy lucre and their Ceremonies useless thankless and ridiculous And therefore if any be saved in the Church of Rome they are such as are not truely of it but above it and fend for themselves as well as they may by some pardonable sleights of Prudence accompanied with an impregnable innocency of Spirit and readiness of doing all possible good they can they sparing their own lives and liberties upon no other account then that and out of a perswasion that he that commanded them to be wise as Serpents as well as innocent as Doves has given them no commission inconsiderately and to no purpose to betray themselves into the power of his usurping Enemy But for others that are perfect Papists and swallow down all that Church proposes to them without chewing or distasting any thing it is a Demonstration there is no Principle of life in them but that they are like dead earthen pitchers which receive poison and wholesome liquors with a like admittance And if there be no principle of life there is no seed of Salvation in a man For it is most certainly true and the Scripture it self doth witness to it That unless a man be born from above he cannot see the kingdome of God That which is born of the flesh is flesh and that which is born of the Spirit is Spirit This is the new Creature that is created in wisdome righteousness and true holiness The first of which the Church of Rome expunges in that it gives no leave to a man never so regenerate to judge for himself but he must say as the Church sayes right or wrong and for the other two all their superstitious Ceremonies put together adde nothing to them but rather stifle and sufflaminate them Again S. John tell us That he that hates his brother is in the dark and walketh in the dark and knows no whither he goes But others may know it as appears by another saying of the same Apostle Every one that hates his brother is a murderer and no murderer hath eternall life abiding in him But on the contrary he affirms That Love is of God and that he that loveth is born of God and knowes God Now to apply the Case to these Rules If Love be an essential Character of a Regenerate soul and Hatred of Errour Darkness and Eternal Death or to come yet closer If Hatred it self be Murder what will Murder it self be added thereunto And if any thing be Murder I demand whether this be not namely to take away the life of a member of Iesus Christ who does fully and freely profess the Ancient and Apostolick Faith according to the Letter or History of the New Testament and does seriously compose his life according to the Precepts therein contained and does onely declare against and reject the Contradictious Opinions and Idolatrous Practices that have no ground at all in Scripture nor Reason but are quite contrary to both I say if this be no Murder there is no Murder in the world and how guilty the Church of Rome is of this Crime all the world knowes Wherefore this being one of the Principles of that bloudy Church and he that is a perfect Papist being of one mind and suffrage with his Church in all things for she will be held no less then Infallible 't is apparent that no through-paced Papist can ever go to
of the Meritorious cause of the Remission of our sins namely the Bloud of Christ hanging upon the Cross as are not onely the plainest pledge of that inestimable favour of God but the strongest engagement imaginable and greatest endearement of our affections to Christ that we may be the more willing to mortifie our corruptions for his sake and to eschew Sin which was so hateful to God that he would not remit it without the atonement of the most precious bloud of his onely-begotten Son Which admirable artifice of the Divine Wisdome and unspeakable power of the Gospel in the Passion of Christ for the remission of sins is very cunningly and fraudulently declined in this new Phraseology of Imputative Righteousness which is but a dry Scene and works not at all upon our Affections unless to a carelesness and dissoluteness of life And therefore I cannot but set the easie entertainment of such a pretended doctrine upon the same score with the rejectment or neglect of the Anniversary Celebration of the Crucifixion of Christ though it was a Solemnity of more importance then any Festival of the Year As if the tendency of Reformation were to slur and defeat the chiefest arts of the Gospel and cut away the strongest ties to the most indispensable duties of a Christian. 29. But the last and greatest Exception I presage will be against what I have wrote for Liberty of Conscience especially considering what a foul face of things the late pretence to this right had superinduced upon this miserably-distracted Kingdome But this aggravation will really be found to have no weight if indifferently examined For if every Right should be forfeited or rather be accounted no right at all because it has been contended for in an undue manner or brought much calamity and confusion upon a nation not onely Liberty of Conscience but all Civil Rights also nay the Gospel of Iesus Christ it self would be forfeited Warre Bloudshed and Confusion being as frequently introduced upon these pretences as upon any Besides there was not a simple Permission of Liberty of Conscience but an Encouragement and Fomenting of Sects and Factions and an unworthy prostitution of this Sacred Right to the base Political designes of ambitious persons they that were in power conniving at the most uncouth and unseemly miscarriages out of a sense and consciousness that they had no right to rule and a desire of making their usurpation as sweet to the people as they could by forbidding them nothing but disobedience to themselves So that the gross disorders that had grown and were still growing more and more upon us are not to be imputed so much to Liberty of Conscience as to the unhinging of all Civill government and removing of the ancient and undoubted Soveraignty over the People And lastly what I have defined concerning Liberty of Conscience to those that would abuse that Right will seem rather the taking of it away then a patronizing of it But I must confess I have endeavoured as well to establish it upon its justest and clearest grounds as to circumscribe it within its due limits Which performance of mine cannot but be distastful to two sorts of men The one are such as being very cold at home letting their Hearts freeze to the indispensable duties of a true Christian which is to be conformable to the life of Christ in Humility holy Love and unspotted Purity of conversation do in stead thereof with zeal scalding hot seek to hale and force other men by externall compulsion to a Conformity to their foolish and useless Opinions and Ceremonies loving to order other folks with great Rigour and Lordliness to make amends as they think thereby for their own disorder and conspicuous impotency in not being masters of themselves When as yet they exercise the worst of Vices even in the actions whereby they would make an atonement for their other gross miscarriages For what is it but a notorious specimen of Pride thus to force others to acknowledge their Wisdome by making them profess to be of their opinion and what but Injustice and barbarous Cruelty to afflict men for what they cannot help and in what they do not sinne and what but plain Rebellion against God to wrest his Scepter out of his hand by which he rules in the consciences of men and to usurp this Empire unto themselves To say nothing how often they sacrifice here also to Mammon and the belly But to have such enemies as these to our Conclusion I hope will be thought one Argument added to the rest of the truth thereof nor ought I to be over-solicitous if what I have writ scandalize those that in their principles and practices are so scandalous To the other sort I ought to bear a more tender respect to those I mean that out of no corrupt principle but out of a sincere affection to Christian Religion dislike our Plea for Liberty of Conscience as being afraid that Christianity it self will be prejudiced thereby But to these I answer That as I highly commend their care and solicitude for the best of Religions so I must humbly crave leave to dissent from their judgements in managing the Interest thereof For I dare pronounce That there is nothing would make so much for the Interest of Christianity as if this Right of Liberty of Conscience were known and acknowledged all over the world For then assuredly by how much more manifest the Truth and Authority of every Religion is by so much more certainly would it prevail as we may observe that every Religion by how much more false it is by so much the more severely and tyrannically it is supported by external violence Wherefore if it could be agreed upon to take away this external support false Religion and vain Superstition would sinke those bladders and bulrushes being taken from under them and that onely would be found to swimme whose innate Truth was able to bear it up of it self And such certainly is the naked Simplicity of Christian Religion devested of those many encumberments of humane inventions both false and useless wherewith it is so laden that it could not chuse but sink notwithstanding any externall support did not the force of the undeniable Truths therein bear up all that luggage which Ignorance Hypocrisie and Covetousness has cast upon it How free and quick passage then would it have if this burden had once sunk from it and it were restored to the Primaevall purity thereof Surely That Religion that got ground so fast though cruelly persecuted and opposed could not but make admirable progresses might it but once upon equall termes grapple with other Religions I am prone to believe that it would not be long till all the Kingdomes of the Earth would become the Kingdomes of the Lord and his Christ. So great an Interest has the True and Primaevall Christianity in this common Right of Liberty of Conscience which though Christians might imagine extendible no further then to
True and Certain that it may win firm Assent and lastly very Usefull and Effectual for the perfecting of the Souls of men and restoring them to that Happiness which they anciently had faln from that so near a Concernment may as well gain upon their Affections as the Evidence of Truth engage their Understandings and so the whole man may be carried on to a devout embracement of what is exhibited unto him by the knowledge of his Religion 7. What we have thus Generally proposed we shall now applie more Particularly and more fully prosecute those Four primary Properties in that Grand Mystery of Godliness which we call Christianity distributing our Discourse into these Four main Parts The First whereof shall insist somewhat upon the Abstruseness and Obscurity of our Religion the Second upon the Intelligibleness of it the Third upon the Certainty of it and the Fourth on the great concerning Usefulness thereof To which we shall add what Considerations we think fittest concerning the Secondary Properties which emerge out of these Primary ones CHAP. II. 1. That it is fit that the Mystery of Christianity should be in some measure Obscure to exclude the Sensuall and Worldly 2. As also to defeat disobedient Learning and Industry 3. And for the pleasure and improvement of the godly and obedient 4. The high Gratifications of the Speculative Soul from the Obscurity of the Scriptures 1. THat there is a considerable Obscurity and Abstrusenesse in Christian Religion is easily made evident as well from the Cause as the Effects of this Obscurity For besides that from the common nature of a Mystery Christianity ought to be competently Obscure and Abstruse that it may thereby become more Venerable and more safely removed out of all danger of contempt we cannot but see what a speciall Congruity there is in the matter it self to have so holy and so highly-concerning a Mystery as our Religion is Abstruse and Obscure For that Divine wisdome that orders all things justly ought not to communicate those precious Truths in so plain a manner that the Unworthy may as easily apprehend them as the Worthy but does most righteously neglect the Sensuall and Careless permitting every man to carry home wares proportionable to the price he would pay in the open market for them And when they can bestow so great industry upon things of little moment will not spare to punish their undervaluing this inestimable Pearle by the perpetual losse of it For what a palpable piece of Hypocrisie is it for a man to excuse himself from the study of Piety by complaining against the Intricacies and Difficulties of the Mystery thereof whenas he never yet laid out upon it the tenth part of that pains and affection that he does upon the ordinary trivial things of this world 2. Thus are the careless voluptuous Epicure and over-careful Worldling justly met with But not they alone For the Obscurity of this Mystery we speak of is such that all the knowledge of Nature and Geometry can never reach the Depth of it or rellish the Excellency of it nor all the skill of Tongues rightly interpret it unless that true Interpreter and great Mystagogus the Spirit of God himself vouchsafe the opening of it unto us and set it on so home in our Understandings that it begets Faith in our Hearts so that our Hearts misgive us not in the profession of what we would acknowledge as True For as for the outward Letter it self of the Holy Scriptures God has not so plainly delivered himself therein that he has given the staff out of his own hands but does still direct the humble and single-hearted while he suffers the proud searcher to lose himself in this Obscure field of Truth Wherefore disobedient both Learning and Industry are turned off from obtaining any certain and satisfactory Knowledge of this Divine Mystery as well as Worldliness and Voluptuousness According as our Blessed Saviour has pronounced in that devout Doxology I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemed good in thy sight 3. Nor are the Wicked onely disappointed but the Godly very much gratified by the Intricacy of this sacred Mystery For the Spirit of man being so naturally given to search after Knowledge and his Understanding being one of the chiefest and choicest Faculties in him it cannot be but a very high delight to him to employ his noblest endowments upon the divinest Objects and very congruous and decorous they should be so employ'd Besides the present Doubtfulness of Truth makes the holy Soul more devout and dependant on God the onely true and safe guide thereunto From whence we should be so far from murmuring against Divine Providence for the Obscurity and Ambiguity of the Holy Scriptures that we should rather magnifie his Wisdome therein We having discovered so many and so weighty Reasons why those Divine Oracles should be Obscure The wicked thereby being excluded the due Reverence of the Mystery maintained and the worthy partakers thereof much advantaged and highly gratified 4. For what can indeed more highly gratifie a man whose very Nature is Reason and special Prerogative Speech then by his skill in Arts and Languages by the Sagacity of his Understanding and industrious comparing of one place of those Sacred pages with another to work out or at least to clear up some Divine Truth out of the Scripture to the unexpected satisfaction of himself and general service of the Church the dearest Faculty of his Soul and greatest glory of his Nature acting then with the fullest commission and to so good an end that it need know no bounds but Joy and Triumph may be unlimited the Heart exulting in that in which we cannot exceed viz. the Honor of God and the Good of his people All which gratulations of the Soul in her successful pursuits of Divine Truth would be utterly lost or prevented if the Holy Scriptures set down all things so fully plainly and methodically that our reading and understanding would every where keep equal pace together Wherefore that the Mind of man may be worthily employ'd and taken up with a kind of Spiritual husbandry God has not made the Scriptures like an artificial Garden wherein the Walks are plain and regular the Plants sorted and set in order the Fruits ripe and the Flowers blown and all things fully exposed to our view but rather like an uncultivated field where indeed we have the ground and hidden seeds of all precious things but nothing can be brought to any great beauty order fulness or maturity without our own industry nor indeed with it unless the dew of His grace descend upon it without whose blessing this Spiritual Culture will thrive as little as the labour of the husbandman without showres of rain CHAP. III. 1. The Obscurity of the Christian Mystery argued from the Effect as from the Iews
rejecting their Messias 2. From the many Sects amongst Christians 3. Their difference in opinion concerning the Trinity 4. The Creation 5. The Soul of Man 6. The Person of Christ 7. And the Nature of Angels 1. HItherto we have argued the Obscurity of the Christian Mystery from the Reasons and Causes thereof whereby we have evinced That it ought to be Obscure and that therefore in all likelyhood it is so But the Effects are so manifest that if we do but briefly point at them it will be put beyond all doubt That it is so indeed Let us now instance in some few Why are the Iews yet unconverted or rather why did they at first cast off their Messias but because the Prophesies in Scripture were so Obscure that they had taken up a false Notion of him and of the Condition he was to appear in For they expected him as a mighty Prince that should restore the kingdome to Israel and that Victory Peace Prosperity and Dominion should be accumulated upon the Iewish nation by his means Which opinion I conceive the Lowness of the Mosaical dispensation under which they lived that perpetually propounded to them worldly advantage as a reward of their obedience and the Obscurity of the Predictions of the Messias engaged them in For they being either Figurative and Allegorical or mingling sometimes the state of his Second coming with his First their eager eye being so fully fixt upon what sounded like worldly happiness they could mind no other sense but that in these Enigmatical writings Which yet proved clear enough to as many as God had prepared and belonged to the election of Grace But he might if it had pleased his Wisdome so to do have made all things so plain that we should not need at this day to expect the calling of the Iews but they might have been one Body with us long since But their Rejection is a greater assurance to us of the Truth of our Religion we being able to make it good even out of those Records that are kept by our professed Enemies Besides a man can no more rationally require that all Israel should have flowed in at the first appearance of Christ then that his Second coming should be joyned with his First or his First drawn back to the next Age after Adams fall nor that more rationally then that Autumne should be cast upon Summer and both upon Spring The Counsels of God are at once but the fulfillings of them ripen in due order and time 2. But though we let go the Iews and contain our selves within the compass of those that either are or would be accounted Christians their Opinions and Sects both have been and are so numerous that the very mention of so confessed a Truth may sufficiently evince the Obscurity of those Divine Oracles to which they all appeal I will instance only in things of greater moment which will be a sure pledge of the certainty of their innumerable dissensions in smaller matters 3. Wherefore to say nothing of that more intricate Mystery of the Triunity in the Godhead where the curious Speculators of that difficult Theory are first divided into Trinitarians and Anti-Trinitarians and then the Trinitarians into Heterusians Homousians and Homoeusians we shall see them disagreeing not onely in the Distinction of the Persons but concerning the Essence it self Some affirming God to be Infinite others Finite some a Spirit others a Body othersome not onely a Body but a Body of the very same shape with mans Of which opinion the Aegyptian Anthropomorphites were so zealously confident that they forced the Bishop of Alexandria out of fear of his life to subscribe to their gross conceit 4. Again concerning the Creation of the world some affirme That God made it of Matter coaeternal with and independent of himself Others that he created it of Nothing Others that he made it not at all but that it was made as some would have it by good Angels others by the Devil 5. Concerning the Soul of man some say it subsists and acts before it comes into the Body Others onely in the Body and after the solution of the Body Others in the Body alone Others not there neither as holding indeed no such thing as a Soul at all but that the Body it self does all Which some hold shall rise again others not but that the whole Mystery of Christianity is finished in this life 6. Concerning Christ some were of Opinion that he was onely God appearing in humane shape others onely man others both others neither 7. Concerning Angels some affirm them to be Fiery or Aery Bodies some pure Spirits some Spirits in Aery or Fiery Bodies Others none of these but that they are momentaneous Emanations from God Others that they are onely Divine Imaginations in men which can be by no means allowed unless we should admit the Holy Patriarch Abraham to have arrived at such a measure of dotage as to provide cakes and a fatted calf to entertain three Divine Imaginations which visited him in his tent But certainly such slight and exorbitant glosses as these can argue nothing else but a misbelief of the Text and indeed of all Religion and that the Interpreter is no Christian but either Atheist or Infidel Wherefore to leave such Spirits as these to the confident Dictates of their own foul Complexion we shall rather take into consideration some Few but Main points wherein certain men otherwise Rational enough in their sphere and hearty Assertors of the Authority of Scripture disagree from the Generality of other Christians The first of them is Concerning the Trinity of Persons in the Unity of the Godhead The second Concerning the Divinity of Christ. The third and last Concerning the State of the Soul after Death Which Points though I must confess they are of subtle speculation yet they seem so necessary and essential the two former especially to Christian Religion that I think it fit not to pass them over with a bare mention of them nor yet to speak much in so profound and Mysterious a matter CHAP. IV. 1. That the Trinity was not brought out of Plato's School into the Church by the Fathers 2. A Description of the Platonick Trinity and of the difference of the Hypostases 3. A description of their Union 4. And why they hold All a due Object of Adoration 5. The irrefutable Reasonableness of the Platonick Trinity and yet declined by the Fathers a Demonstration that the Trinity was not brought out of Plato's School into the Church 6. Which is further evidenced from the compliableness of the Notion of the Platonick Trinity with the Phrase and Expressions of Scripture 7. That if the Christian Trinity were from Plato it follows not that the Mystery is Pagan 8 9 10. The Trinity proved from Testimony of the Holy Writ 1. NOw concerning the First The Trinity say they objecting against it in general is nothing else but a Pagan or Heathenish Figment brought out of the Philosophy
and what he utters concerning the Spirit chap. 16.14 He shall glorifie me for he shall receive of mine and shew it unto you Wherefore I say the Fathers being every way so fairly invited to bring the Platonick Notion of the Trinity into the Church assuredly if themselves had been Platonists and had fetched the Mystery from that School they would not have failed to have done it 7. Secondly Admit that the ancient Fathers were Platonists and brought the Mystery of the Trinity into the Church of the Christians it does not straight follow That it is therefore a Pagan or Heathenish Mystery Pythagoras and Plato having not received it from Pagans or Heathens but from the learned of the Iews as sundry Authors assert the Iews themselves in long succession having received it as a Divine Tradition and such is Platonisme acknowledged to be by Iamblichus who sayes it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And assuredly if there had not been some very great reason for it men so wise and profoundly knowing as Pythagoras Plato Plotinus and others would never have made so much adoe about it 8. Thirdly and lastly I say it is not only impious but vain and foolish to asperse that Mystery with the reproch of Paganisme that is so plainly to them that be not prejudiced set down and held forth in the Holy Scripture For the very Forme of Baptisme prescribed by our Saviour evidently enough denotes Three Divine Hypostases Of the Father there is no question Concerning the Divinity of the Sonne we shall speak more fully in the Second point we proposed That the Holy Ghost is not a mere Power Property or Attribute of God but an Hypostasis one free enough from being swai'd by Tradition or Authority of any Church and as himself conceits a very close and safe adherer to Scripture does grosly enough acknowledge while he makes it some created Angel that bears the sacred Title of the Holy Ghost and undergoes those Divine functions that are attributed to him But we need not maintain Truth by any mans Error it being sufficiently able to support it self and therefore we will make use of no advantage but what Scripture it self offers us And this Forme of Baptisme affords us something to the evincing that the Holy Ghost is not an Attribute but an Hypostasis For sith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give up a mans self to the Discipline Government and Authority of this or that Person it is the most natural sense to conceive that all Three mentioned in the Forme are Persons we being so well assured that two of them are But there are other passages of Scripture that will make the point more clear Rom. 15.13 The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost Now if the Holy Ghost were but a Power not a Person what a ridiculous Tautology would it be for the sense would be through the power of the holy power Again John 16.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very ill Syntax were it not that there is a Personality in the Holy Spirit which by what follows is most undeniably evident For he shall not speak of himself but whatsoever he shall hear that shall he speak To receive of one and communicate to others by way of hearing and speaking what can that belong to but a Person or Hypostasis To this you may adde also Mark 13.11 Whatsoever shall be given you in that hour that speak ye for it is not you that speak but the Holy Ghost Now that this Hypostasis is not a created Angel amongst other Reasons the Conception of Christ may well argue it being more congruous That that spirit that moved upon the waters and created the world should form that holy Foetus in the womb of the Virgin then that any created Angel should apply himself to that work for he had not then been the Son of God but of an Angel as in reference to his birth in time 9. Besides this one Individual Spirit in Scripture in represented as every where ready to sanctify to regenerate to distribute various gifts and graces to the Church to have spoke by the mouth of the Prophets to be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a discerner of the thoughts of the heart Baptisme also and Benedictions are imparted in his name he is also called to witness which is a piece of Divine worship all which seems more naturally to be understood of him whom we properly call the Spirit of God then of any particular created Angel whatsoever 10. We shall onely adde one place more which will put all out of doubt to them that do not doubt of the Text it self 1 John 5.7 There are three witnesses in Heaven the Father the Word and the Spirit and these three are One What can be writ more plain for the proof of the Triunity of the Godhead But for those that suspect the Clause to be supposititious I shall not trouble my self to confute them that task being performed so solidly and judiciously by a late Interpreter that nothing but Prejudice and Wilfulness can make a man depart unsatisfied with so clear a demonstration Wherefore secure of this Point Concerning the Trinity we go on to the next concerning The Divinity of Christ. CHAP. V. 1. That the natural sense of the First of S. Iohn does evidently witness the Divinity of Christ. 2. A more particular urging of the circumstances of that Chapter 3. That S. Iohn used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Iewish or Cabbalistical notion 4. The Trinity and the Divinity of Christ argued from Divine worship due to him and from his being a Sacrifice for sin 5. That to deny the Trinity and Divinity of Christ or to make the Union of our selves with the Godhead of the same nature with that of Christ's subverts Christianity 6. The uselesness and sauciness of the pretended Deification of Enthusiasts and how destructive it is of Christian Religion 7. The Providence of God in preparing of the Nations by Platonisme for the easier reception of Christianity 1. THat Christ is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a mere Creature but a divine Hypostasis or truly really and Physically not Allegorically and Morally joyn'd with that Divine Hypostasis which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if men would not bring their own sturdy preconceptions but listen to the easy and natural aire of the Text the Beginning of S. Iohns Gospel would put out of all controversy For I 'le appeal to any supposing the Union of Christ's Humanity with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be true in what fitter more significant or better-becoming way could it be expressed then already it is in the Beginning of that Gospel Wherefore to interpret it in any other sense is to delude themselves and to abuse the Scripture through the prepossessions of their
would be which would signifie then at large only the adding of further clothing whether within or without but is to be expounded as circumstances require 4. Being thus fitted for the purpose we shall now briefly paraphrase the six first verses of the 15. chap. which they alledge against us thus 1. For we know that if this Earthly and Mortal Body of ours were destroyed that yet we have an Heavenly one whose Author and Maker is God 2. And for this cause is it that we groan so earnestly to be clothed also with our Heavenly Body within this Earthly 3. Because we being thus clothed when we put off our Earthly Body we shall not be found naked nor our Souls left to float in the crude Air. 4. For we that are in these Earthly Bodies groan earnestly being burdened not as if we had a desire to be stript naked of all Corporeity or that we should be presently rid of these Earthly Bodies before God see fit but that we may have a more Heavenly and Spiritual clothing within that mortality may be swallowed up of life 5. Nor do we arrive to this pitch by our own power but it is God who works upon us as I said both Body and Soul and frames us into this condition by the operation of his holy Spirit which he has given as a pledge of our Eternal Happiness 6. And therefore we are alwaies of a good courage not discontented at any thing For whether we be in this Earthly Body it is tolerable as being our usual and natural home or whether we go out of it which is most desirable we shall then go to the Lord our inward man being so fitly clad for the journey 5. That this is the genuine sense of these verses the 16 verse of the Chapter immediately going before will further confirm where the Apostle saith That though his outward man perish yet his inward man is renewed day by day which is Though his Earthly Body be in a perishing and decaying condition yet his Spiritual and Heavenly gets strength and flourisheth every day more and more Now the Resurrection and Attainment of the Heavenly Body being all one it were worth the while to enquire into the meaning of the Apostle Philipp 3. v. 11. where he professes his unwearied endeavours to attain to the Resurrection of the dead where presently it follows Not as if I had already attained it or as if I were already perfected For if he meant not this Inward Spiritual body inveloped in the Earthly he need not tell the Philippians that he had not yet attain'd it But the Point in hand is sufficiently plain already 6. We have seen what weak Demonstrators the Psychopannychites are against the Life and Operation of Souls out of the Body in their appeals to Scripture We shall now see how improbable their aspersion is of the Opinion being a Pagan or Heathenish invention derived as they say merely from the School of Pythagoras and Plato and from thence introduced into the Church CHAP. VIII 1. That the Opinion of the Soul 's living and acting immediately after Death was not fetched out of Plato by the Fathers because they left out Preexistence an Opinion very rational in it self 2. And such as seems plausible from sundry places of Scripture as those alledged by Menasseh Ben Israel out of Deuteronomy Jeremy and Job 3. as also God's resting on the seventh day 4. That their proclivity to think that the Angel that appeared to the Patriarchs so often was Christ might have been a further inducement 5. Other places of the New Testament which seem to imply the Preexistence of Christ's Soul 6. More of the same kinde out of S. John 7. Force added to the last proofs from the opinion of the Socinians 8. That our Saviour did admit or at least not disapprove the opinion of Preexistence 9. The main scope intended from the preceding allegations namely That the Soul 's living and acting after death is no Pagan opinion out of Plato but a Christian Truth evidenced out of the Scriptures 1. AND I think it is not hard for a man to prove that this sinister conceit of theirs is almost impossible to be true For if the ancient Fathers by vertue of their conversing so much with Plato's writings had brought this opinion of the Souls living and subsisting after death into the Christian Religion they could by no means have omitted the Preexistence of it afore which is so explicite and frequent a Doctrine of the Platonists especially that Tenet being a Key for some main Mysteries of Providence which no other can so handsomly unlock and having so plausible Reasons for it and nothing considerable to be alledged against it For is it not plain that the Soul being an Indivisible and Immaterial Substance can not be generated Now if it be created by God at every effectual act of Venery besides that in general it is harsh that God should precipitate immaculate Souls into defiled Bodies it seems abominable that by so special an act of his as Creation he should be thought to assist Adultery Incest and Buggery Of this see more at large in my Trestise Of the Immortality of the Soul Book 2. chap. 12 13. But they 'l still urge That it was not the Unreasonableness of the Opinion but the Uncompliableness of it with Scripture that made them forgoe the Preexistency of the Soul though they retained her Subsistency Life and Activity after death 2. But it had assuredly been no hard matter for them to have made their Cause plausible even out of Scripture it self The Jewes would have contributed something out of the Old Testament Menasseh Ben Israel cites several places to this purpose as Deuteronomy 29.14 15. insinuating there that God making his covenant with the absent and the present that the Souls of the posterity of the Jewes were then in Being though not there present at the Publication of the Law For the division of the Covenanters into absent and present naturally implies that they Both are though some here some in other places This Text is seriously alledged by the generality of the Jewes for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Souls as Grotius has noted upon the place Also Jeremy 1. verse 5. The forenamed Rabbi renders it Antequam formassem te in ventre indidi tibi sapientiam reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Piel not in Cal. Before I formed thee in the belly I had made thee of a wise ingenie fitted thee to all holy Knowledge c. We will add a third place Job 38. He renders it Nosti te jam tum natum fuisse Knowest thou that thou wast then born and that the number of thy daies are many Then viz. from the beginning of the Creation or when the Light was made a symbol of Intellectual or Immaterial Beings The Seventy also plainly render it to that sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that thou wast formed then and that the number
their polluted Vehicles less of Heaven then the meanest Regenerate Soul that dwels in these Tabernacles of Earth and that of the Prophet is most true of them that their Sun is gone down at mid-day 3. Sixthly That the Destruction of these Aethereal Vehicles was not an utter Extinction of life to them but onely an Exclusion from the life and pleasures of that Supernal Paradise which they enjoyed in those Heavenly Vehicles For that they now live and move and act is manifest in that the whole World rings of their exploits and villanies 4. Seventhly That the Souls of men which are as much Immortall they being Spirits as those of the faln Angels are are not devoid of life after the death of this Body For as the Souls of the fallen Angels descended from thinner to thicker without the loss of Sense and Life so do our Souls ascend from thicker to thinner habitations with the like if not greater security of acting and living after the Death of the Body 5. Which we shall the easilier believe if we consider how contemptible and homely a thing that Organ is which is the ultimate and immediate conveigher of whatever we perceive in the outward world and which is most remarkable in which alone the Soul has any Sense at all of any thing that arrives to her cognoscence Which if it be not the Animal Spirits within the Brain which makes most of all for us I confess with Cartesius I think it most probable to be the Conarion then which nor Water nor Air nor Aether nor any other Element else seems more Simple and Homogeneal So that the advantage seems not to be in the nature of that Organ but it is because the Soul by those lawes that brought her into the Body has placed her Centre of Perception there 6. Which little Pavilion of the Soul's Centre of Perception being of so gross consistence as it is and becoming thereby less Passive and Alterable it was very requisite that there should be that curious frame of the external Organs of the Eye the Ear the Nose and other parts to strengthen those motions and impressions that they transmit so that they may be able forcibly enough to strike upon the Conarion or at least strike through the Organs and penetrate to the Animal Spirits in the Brain supposing them the most inward and immediate Organ of Perception And that the Conformation of the external Organs of Sense is such that they are to admiration fitted to this end is a thing so well known amongst the Anatomists that I need not insist on the proof of it as it is also among Physitians That none of the external Organs have any Sense at all in them no more then an Acousticon or a Dioptrick glass From whence is discovered the Unreasonableness of their Despair that conceit that when the Soul is devested of her Organical Body she can have no Sense nor Perception of any thing For this curious Organization tends to nothing else but the proportionating the vigour of Motion to the difficulty of its passage through the Nerves or to the grossness of the consistency of the Conarion Which Organical contrivance therefore may not be at all needfull in the Soul separate from the Body the Centre of Perception being placed bare in a more tender and passive Element such as Air Aether and the like So that it will be the greatest wonder in the world that the Soul should sleep after death so small a thing being able to waken her 7. Besides it is not Unreasonable but that She and other Spirits though they have no set Organs yet for more distinct and full perception of Objects may frame the Element they are in into temporary Organization and that with as much ease and swiftness as we can dilate and contract the pupil of our Eye and bring back or put forward the Crystalline humor 8. And not only to respect the Natures of Humane Souls but also the Will and Purpose of God there was never any yet that pretended to knowledge in Philosophy that denied the Immortality of the Soul in this sense which we contend for but they deni'd first a Particular Divine Providence which for my own part I think it is impossible for any one to deny that will diligently and indifferently search into the matter And therefore this Seventh Assertion may very well stand That the Souls of men are Immortal and act and live after Death Of this Subject I have wrote more lately and more fully in my Treatise Of the Immortality of the Soul to which the Reader may have recourse CHAP. V. 1. The Eighth Assertion That there is a Polity amongst the Angels and Souls separate both Good and Bad and therefore Two distinct Kingdomes one of Light and the other of Darkness 2. And a perpetual fewd and conflict betwixt them 3. The Ninth That there are infinite swarms of Atheistical Spirits as well Aereal as Terrestrial in an utter ignorance or hatred of all true Religion THE Eighth Assertion is That every Angel Good or Bad is as truly a Person as a man being endued also with Life Sense and Understanding whence they are likewise capable of Ioy and Pain and therefore coercible by Laws And mutual Helps being able to procure what Solitude cannot they must of necessity be Sociable and hold together in Bodies Politick and obey for either hope of advantage or fear of mischief Out of the whole masse therefore of the Angelical Nature taking in also according to Philo the Souls of men be they in what Vehicles they will there arise since their Fall two distinct Kingdoms the one of Darkness whose Laws reach no further then to the Interest of the Animal life the other of Light which is the true Kingdom of God and here the Animal life is in subjection and the Divine life bears rule as the Divine life is trodden down in the other Kingdom and the Animal life has the sole Jurisdiction 2. Now the inward life and spring of Motion in each Kingdom being so different it follows that these two Kingdoms must alwaies be at odds and that there must be a perpetual conflict till victory Which we shall still more easily conceive if we admit what is very reasonable That the Kingdom of Light reaches from Heaven to Earth that is That as there are found on the same surface of the Earth Animals both wilde and gentle harmless and poisonous and men good and bad pious and impious so likewise even in the same Regions of the Air that there are scatter'd Spirits of both Kindes good and evil Subjects of the Kingdom of Darkness and the Kingdom of Light In the order of those Aereal Angels the ancient Philosophers ranked the Souls of men deceased whether Vertuous or Wicked unless they had reached to an extraordinary and Heroical degree of Purity and Perfection for then they conceited that they were carried up to those more high and Aethereal Regions 3. Ninthly That there
sight of the Sun and the Moon may sometime cause a strange kind of Sense or Impress in them some uncouth confounded Phantasm consisting of Love Fear and Wonderment near to that Passion which in us is called Veneration So great power have the more notable Objects of Nature upon the weak Animal senses And therefore though Religion be not yet Idolatry may be the proper fruit of the Animal life as is handsomly discoverable in the Worship of the Sun and Moon 5. For what the Apes and those Elephants in Mauritania do the same is done by the Idolaters of the East-Indies in the two Islands of Tidor and Ternate where they sing hymns to the rising Sun and pray to the Moon by night for the increase of Children Cattel and the Fruits of the Earth conceiving these Two to be the great Deities of the world the Sun the Male and the Moon the Female and that these Two begat the Stars which they look upon also as petty Deities 6. That they sought out a First Cause on whom the Order Oeconomy and Government of the world should depend proceeded from the Sagacity of the Superior Faculties of their Souls but that they so vainly pitched upon the Sun and Moon proceeded from the brutish admiration and dull astonishment of the Animal Senses in them Which Animal propensity and enticing Power of these Objects are lively set down in Iob. If I beheld the Sun when it shined or the Moon walking in brightness And my heart hath been secretly enticed or my mouth has kissed my hands This also were an iniquity to be punished by the Iudge for I should have denied the God above Wherefore as I said before though Religion be not yet Idolatry may rightly be deemed the fruit of this Animal passion which is a natural Veneration of glorious astonishing Objects 7. Not that it is any hurt to be sensibly struck with the most illustrious Phaenomena of Nature but that we should not sink so far in or stick so fast there as not to proceed further to the knowledge of him who is Invisible and cannot be seen with the Outward eyes of the Body Otherwise Transportation of minde and Wonderment at the more noble Objects in the world is so far from having any harm in it that it is an usual Property of the Philosophical and Religious Complexion and has its great pleasure and use As there is indeed some use and advantage in all the Animal affections and therefore if we relinquish any of them unless it be for an higher good we are made thereby more maimed and imperfect CHAP. XI 1. Of a Middle life whose Root is Reason and what Reason it self is 2. The main branches of this Middle life 3. That the Middle life acts according to the life she is immersed into whether Animal or Divine 4. Her activity when immersed in the Animal life in things against and on this side Religion 5. How far she may goe in Religious performances 1. WE have now competently set out the Nature of the Animal life but before we pass to the Divine it will be needfull to us to take notice of a Middle life or Facultie of the Soul of Man betwixt the Divine and Animal which if we might name by the general Principle or common Root thereof we may call it Reason Which is a Power or Facultie of the Soul whereby either from her Innate Ideas or Common Notions or else from the assurance of her own Senses or upon the Relation or Tradition of another she unravels a further clew of Knowledge enlarging her sphere of Intellectual light by laying open to her self the close connexion and cohesion of the Conceptions she has of things whereby inferring one thing from another she is able to deduce multifarious Conclusions as well for the pleasure of Speculation as the necessity of Practice 2. From this single Facultie or common Root of emproved Knowledge shoot out many Branches but I shall name only some main ones such as are The skill of Natural Philosophy of Arithmetick and Geometry the Power of Speech whether merely Grammatical or also Rhetorical A capacity of Civil Education and an ability of discoursing and acting also after an exteriour way in matters of Religion 3. This is a short Description of the Middle life which is neither Animal nor Divine but is really what the Astrologians phansy Mercurie to be such as that with which it is conjoined whether Good or Bad Divine or Animal 4. For if Reason be swallowed down into the Animal life it ceases not to operate there but all her operations then are tinctured with that life into which she is immers'd So that she will be active there either in crafty contrivances for the getting of Wealth or in merry wiles for the enjoyment of Pleasure or else be plotting designs to satisfie Ambition or at least be perpetually taken up for the getting of a necessary livelihood Nor doth she contain her self within the bounds of mere dry Action but according to the Genius of the party discovers her self in the Power of Speech and Eloquence She enabling some to write very sage Political Discourses employing others in framing out very curious Conclusions in Matters of Religion others she busies as much to excogitate all the Cavils they can against the Religion they are born under and indeed against the whole profession of Pietie in general endeavouring to make the Belief of a God and his Providence ridiculous to the world Sometimes she further associates to her self the help of Poetry the more winningly to recommend her own Conceptions to those to whom she communicates them Hence are so many melting Elegies upon the unexpected death of some famous Beauty Triumphant Songs upon cruell and barbarous Victories in bloody warre Impure Sonnets to that polluted Goddess the terrestrial Venus wild Catches that applaud and encourage exorbitant abuses of the blood of the Grape 5. Nor is this all that Reason and Phansy can do while they are inspired merely from the Animal life with a competent advantage from Education and Complexion but they will also adventure to compose Devout Hymns in honour of the Saints to the blessed Virgin especially nay to Christ himself and to the Holy and Eternal Trinity describe to us the Pleasures and Riches of Paradise though they never came there nor it may be never will do And if these things may seem more slight because Poetical those more seeming Substantial performances in solid Prose I mean ardent and prolix Praiers long and fervent Preaching backed with much affection and winning Eloquence I must pronounce of these also That they may and do too often arise from no higher a Principle then what we have described and are the Results of such Powers as may reside in the mere Natural man CHAP. XII 1. The wide conjecture and dead relish of the mere Animal man in things pertaining to the Divine life and that the Root of this life is Obediential Faith in God 2.
proclivitie to lust of which the Goat is a notorious emblem And that he is made laughing signifies that the whole World is Res ludicra as that merry Prophet Mahomet speaks to whom we may adjoin the suffrage of the Poet who makes man's life a Stage-Play 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Life 's a Scene of fools a sportfull Stage Where grief attends him that is over-sage But this I have touch'd upon already We pass therefore to their particular Deities CHAP. VII 1. That as the World or Universe was deified in Pan so were the parts thereof in Coelius Juno Neptune Vulcan Pluto Ops Bacchus Ceres c. 2. That the Night was also a Deity and why they sacrificed a Cock to her with the like reason of other Sacrifices 3. Interiour Manifestations that concern the Animal life namely that of Wrath and Love which are the Pagans Mars and Venus 4. Minerva Mercurius Eunomia c. Manifestations referred to the Middle life 5. The agreement of the Greeks Religion with the Romans as also with the Aegyptians 6. Their worship of the River Nilus c. 7. That the Religion of the rest of the Nations of the world was of the same nature with that of Rome Greece and Aegypt and reached no further then the Animal life 8. And that their worshipping of men deceased stood upon the same ground 1. THis Universal specimen of the Divine Power the World as they have deified the Whole so they have also made Deities of the Parts thereof For their Uranus or Coelius what is it but the Heavens their Iupiter and Iuno the Air and Clouds Neptune the Sea Vulcan that limping Deity the Fire who is said to halt quod sine ligneo tanquam baculo progredi nequeat as Phornutus notes meaning by his going with a stick the fewel he is sustained by By Pluto they mean the interior parts of the Earth out of which Gold and Silver and other precious commodities are digged By Ops or Bona Dea the exteriour parts of the Soil in general that afford the necessaries of life to both man and beast Hither also is to be referred Bacchus Ceres Pomona Flora and such like Deities as to Coelius the Hoast of Heaven and in special the Sun and Moon the most famous Deities among the Pagans The latter goes under the name of Diana the former of Apollo and it may be of Vesta For her Temple was round and a fire kept there constantly by the Vestal Virgins in the midst of the Temple which denotes that the Sun is in the midst of the world and her name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he stands still according to that more accurate Hypothesis 2. Neither were they sensible only to the pleasure of the Lights of Heaven but also of the convenience of Night that dark shadow of the Earth within whose Sable curtains all living creatures so sweetly repose themselves wherefore they made Night also a Goddess under the name of Latona or Nox and they sacrificed a Cock to her as Ovid tels us in his Fastorum because he was a disturber of that rest and silence the Night is the bestower of to wearied mortals So they sacrificed a Dog to Diana for his bold barkings at the Moon a Goat to Bacchus for brouzing on the Vine a Sow to Ceres for rooting up her Corn. Such obvious reasons as these brought in an infinite number of Ceremonies which will not be worth the while to run over The Nature of the Deities themselves which the Pagans worshipped being a sufficient Argument of the sense and meaning of their Religion and that it reached no further then the Animal life 3. We have named the most eminent exteriour Manifestations of the Divine Power in the World we shall now give a few instances of the Interiour And the most notable I conceive are those Two Natural Passions of Wrath and Love which Powers they adored under the names of Mars and Venus The Schoolmen would call them the Irascible and Concupiscible to which Two they reduce the rest of the Passions of the Minde but we cannot insist upon these things 4. There are also other Interiour Deities as I may so call them such as Pallas or Minerva Mercurius Eunomia and the like all which reach no further then the Middle Life I speak of and are the improvements of mans Reason in the knowledge of Nature the discipline of War Political Iustice skil in Trades and Traffick the Invention of Letters of Musick of Architectonicks and if you will of all kinds of Mathematicks an instance whereof you have in that Precept of the Oracle that bad them double the Cube which because they may be in us without any sense of the Divine life at all I think we may also venture to call Animal or Natural For as for him that is the best accomplish'd in these yet that of the Apostle may be still true of him Animalis homo non capit quae sunt Spiritûs Dei The Natural man is uncapable of Spiritual and Divine Matters 5. That the Religion of the Romans in which we have chiefly instanced hitherto reached no further then the Animal life is plain The Greeks differ'd little or nothing from them their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being intended to Twelve of those Deities which were acknowledged by the Romans and such as we have named already And for the Aegyptians it is evident also that their Religion was no better if not worse their Serapis being the same with Pan or the Universe according to the concession of his own Oracle and their Osiris and Isis but the Sun and the Moon Deities scarcely left out of the worship of any Heathens It is true there is a People in Africk that curse the Sun by reason of his immoderate Heat but it is the stronger argument where the comfort of his rayes is felt and in what nation are they not that the rude people did as much bless him and adore him 6. The River Nilus was a great God with the Aegyptians too as Ganges with the Indians they both of them fattening the Soil by their overflowings The Divinity of Nilus Apollonius also that rambling Greek did superstiâ—iously acknowledge by doing his devotions to the River within the sight and noise of his roaring Catarracts after he had visited the Gymnosophists But for themselves it is no wonder they should deify so grand a Benefactour they worshipping such things as liv'd on his benevolence For such were the living creatures Birds Beasts and Creeping things to which they did divine honour nay you may add Trees and Plants Onyons and Garlick not excepted as every one casts into their dish 7. What we have said of Rome Greece and Aegypt may be made as manifest concerning the Religion of all the parts of the world beside as of Arabia Persia India China Tartary Germany Scythia Guinea Aethiopia and in the New-found world as in
Laodicaea besides the Indians Persians Arabians Albanians and others but these may suffice which we have already named for remarkable examples of Satan's villainous miscarriages in his usurped Rule over the Sons of Men. CHAP. XVI 1. Four things still behind to be briefly touch'd upon for the fuller Preparation to the understanding the Christian Mystery as First the Pagan Catharmata The use of them prov'd out of Caesar 2. As also out of Statius and the Scholiast upon Aristophanes 3. That all their expiatory Men-sacrifices whatsoever were truly Catharmata 4. The Second their Apotheoses or Deifications of men The names of several recited out of Diodorus 5. Of Baal-Peor and how in a manner all the Temples of the Pagans were Sepulchres Their pedigree noted by Lactantius out of Ennius 6. Certain examples of the Deification of their Law-givers 1. WE have clearly and fully enough set out unto your view the Uncleanness and Cruelty of the Pagan Superstitions there are only Four things behind which we will lightly touch upon and then I think we shall sufficiently have prepared the way to give you an easy and intelligible representation of the whole Frame of Christian Religion as it is set out in the Holy Scripture The First of the Four things I were a mentioning is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purgamenta Piacula but the Greek word is more proper which signifies the death of some man which the Pagans sacrificed for the expiating of their faults and saving themselves from the rigour and vengeance of their Gods This Reason was acknowledged plainly by the Gaules amongst whom this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this mactation of men was so frequent as Caesar has observed Pro vita hominum nisi vita hominis reddatur non posse Deorum immortalium numen placari arbitrantur i. e. They think that unless the life of a man be given in lieu of the life of men the Majesty of the immortall Gods cannot be pacified And therefore in gravioribus morbis praeliis periculis homines pro victimis immolant aut immolaturos vovent as Ortelius cites it out of Caesar And therefore in more grievous diseases warrs dangers they either sacrifice men or at least make a vow they will sacrifice them 2. This kind of Sacrifice because it was made ordinarily of the vilest sort of people Slaves or Captives or other contemptible persons the Apostle to shew how vilely himself was esteemed of by men set off his condition by a phrase borrowed from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.13 To this custome Papinius Statius alludes where he brings in Meneceus his mother speaking to him thus Lustralemne feris ego te puer improbe Thebis Devotumque caput vilis ceu mater alebam Have I ô wicked child thee nourished Like mother poor for cruell Thebes to be A lustral wretch a vile devoted head This is noted also by Servius upon Virgil. But there can be nothing more pertinent either for the explaining of that Phrase of the Apostle or for a clearer witnessing of this Heathenish custome then what Grotius addes upon the place out of the Scholiast upon Aristophanes his Plutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Men that were sacrificed to the Gods for the clearing of a city or people from the pestilence or any other disease were called Catharmata which custome also obtain'd amongst the Romans And on another Comedy the Scholiast asserts it to have been also the custome of the Athenians and that they made choice of some poor useless wretches for that purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. For the Athenians also gâ—t certain base and useless persons and in the time of any Calamity coming upon the city as of pestilence and the like they sacrificed these thereby to be cleared of their piacular crime for which cause these men were called Catharmata Which in Latine is Piacula or Purgamenta 3. We might alleadge other Testimonies as that out of Suidas upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and others but these may suffice for so easy a matter For all the Expiatory sacrifices wherewith they would appease the wrath of the Gods as often as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mactations of men which were too-too frequent all over the World these men that were thus sacrificed were indeed Catharmata properly so called 4. The Second thing we would have noted is Their Apotheoses then which nothing was more frequent amongst the Gentiles there scarce being any of the Immortal Gods so deem'd amongst them but some Mortall man there was also that bore the same name and had the same worship also done unto him Diodorus instances in Sol Saturn Rhea Iupiter Pan Ceres and others whose Genealogies inventions or famous exploits that Historian pursues in his First Book of his Bibliotheca Historica He names also Belus the Sun of Neptune and Libya as the Captain of an Aegyptian Colony into Babylon with whom it fared as with innumerable others who were considerable Benefactours to the Countrey they liv'd in or people with whom they did converse They had Altars and Temples erected to their memorial and Sacrifices and Religious ceremonies appointed to be done to them as to the immortal Deities 5. And Baal-Peor to whom Israel joyned where they are said to eat the sacrifice of the dead Bede upon the Text expounds it to this sense Initiati sunt sacrificaverunt Baal qui colebatur in Phegor Belus enim fuit pater Nini c. and that is the reason that they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they were sacrifices offered to the Soul of the deceased Belus Clemens Alexandrinus upbraids to the Heathen that in a manner all their Temples were nothing else but the Sepulchres of some famous men whose Memory was the first occasion of those Religious solemnities and ceremonies that were performed there Lactantius also out of Ennius and Cicero plainly demonstrates that the generality of the Pagan Deities such as we have already named out of Diodorus were once Men living here on Earth and produces out of Ennius their pedigrees counsels and transactions in this life Cicero makes a kind of distinction in his de Legibus where he makes this decree concerning Religion Divos eos qui Coelestes semper habiti sunt colunto eos quos in coelo merita locaverunt Herculem Liberum Aesculapium Pollucem Castorem Quirinum i. e. Let them worship the Gods both those who were ever accounted Celestial and those whom their merits have placed in Heaven as Hercules Bacchus Aesculapius Pollux Castor Quirinus 6. For the Romans worshipped Romulus as the Babylonians Belus like as other Nations also have Deified those that have first given them Laws and Religious rites as the Scythians Zamolxis and the Chineses their Kings and in particular their Law-giver Confusius Minos also Aeacus and Rhadamanthus for their singular Iustice while they lived were by the Greeks assigned to the honour of being Judges amongst the dead in the
Soul upon the out-side of his Body as a shirt or surplice which done they examine him whether he believe in the Law of Mahomet with a deal of other stuff to that purpose That also is a wonderfull fine fiction of his That when he was four year old the Angel Gabriel took him by the hand and led him behinde a Hill and there with a sharp rasor cut up his breast and took out his Heart which having cleansed of a black speck he after put it in again But it is evident from the effect that the Angel did not use his incision-knife for the best advantage for preventing of those so many and so enormous acts of Adultery which Mahomet was famous for or it may be the meaning is that that black speck being taken out he was then impeccable I mean in that Fanatick sense that doe what he would he could not sin no not though he lay with his own Mother or murthered his Father a wilde conceit of some Enthusiasts of these daies 4. It would be an endless labour to record all the Follies of this Prophet the most judicious whereof is his Pretense to Miracles For he that has neither Miracles nor can feign any what face has he to profess himself a Prophet The first Miracle he pretends to we have mentioned already which was the cleansing of his Heart of the black spot which makes men obnoxious to be assaulted by the Devil as the Mahometans conceive The second happened when he was seventeen years old when a Cloud like a Canopy kept over his head in an hot day as he travailed with his masters Camels To these you may adde his being saluted by an Angel in the cave and spoken to by Stones and Trees and brute Creatures with this compellation Haile MAHOMET the Messenger of God as also the weeping of a dry trunk of a Palm-tree at his departure and exile from Mecha 5. But the Three most notable Miracles are still behind The First whereof is the cleaving of the stock of a Tree by Mahomet's stumbling at it as he was walking with his eyes devoutly looking up unto Heaven For the Tree clove of it self to give the holy Prophet passage but when he was gone by presently grew together again The Second is the cluttering of Trees together to keep the Sun off from him and the retiring of them every one to his own place at his command in Zuna Mahomet more particularly affirms that on a day he doing the necessities of Nature in an open place he commanded two Trees to come to him to keep off the heat of the Sun from him which they did immediately their roots being torn out of the Earth and that he commanding them to return the Trees obeyed and were fastened into the Earth in their own place as before But the last and most notable Miracle which equally argues his Ignorance of Nature as well as the Wildness of his Phansie is his dividing of the Moon into two parts and making one part goe into one of his sleeves and the other into the other and both of them to come out at his neck and then soadering of both parts together and so restoring her to the same place in Heaven from whence by his prayer he made her to descend Of which Miracles this is briefly to be noted That as some of them are not possible so none of them that are are pretended to be done before witnesses and that most of them are very foolish and ridiculous 6. These things are recorded by a very grave and pious person and a true and sincere Christian so far as I can discern Iohannes Andreas the son and successour of Abdalla a Mahometan Priest a man throughly-well skill'd in the Religion and Law of Mahomet who after his conversion to Christianity wrote a Book and in my apprehension with a great deal of honesty and judgment concerning the Imposture of Mahometism out of which I have recited what you have heard and might adde much more both out of him and other Writers But this will suffice to demonstrate Mahomet to be such as I have characterized him and make us by such comparison as these the better understand and the more sensibly relish the Sobriety Decency and unexceptionable Solidity of our own Religion CHAP. XI 1. Three main Consequences of Christ's Apotheosis 2. of the Mission of the Holy Ghost and the Apostles power of doing Miracles 3. The manner of the descent of the Holy Ghost upon them at the day of Pentecost 4. The substantial Reasonableness of the circumstances of this Miracle 5. The Symbolical meaning of them 6. What was meant by the rushing winde that filled the whole house 7. What by the fiery cloven tongues 8. A recital of several other Miracles done by or happening to the Apostles 9. The Congruity and Coherence of the whole History of the Miracles of Christ and his Apostles argued from the Success 1. AFter our something-long but needfull Digression to view the false and unsound waies that Mahomet David George and his Fanatical fellow of Amsterdam would lead men in we return now to that faithfull way and true guide Iesus Christ whose Resurrection Ascension and Apotheosis we having passed through we shall now proceed to the Three last things we propounded all which are very natural and suitable Consequences of his Apotheosis his sitting and ruling of the world at the right hand of the Father And they are these His sending of the Holy Ghost at the day of Pentecost and enabling his Apostles and Disciples to doe Miracles The great Success of their Endeavours in the World they being thus assisted by so Miraculous a power And Christ's visible return into the World to judge the quick and the dead 2. The First of these which is The Mission of the Holy Ghost and the enabling of his Apostles to work Miracles it was not only fitting to be performed as being first promised by Christ while he was with them here on Earth but also needfull to have been done though it had not been promised that when they went out to preach the Gospel to the Nations they might not seem wholly ridiculous and contemptible in propounding such vain and incredible things as they would seem to the World and such as had some kind of blemish or reproach with them recommending to them one for the Son of God whom the Jews had crucified for a Malefactor betwixt two thieves Certainly if an extraordinary power had not assisted them and they could not have done something beyond Nature they would have been laughed at and hissed out of every place they came to But having this supernatural assistance both their own Faith was the more firmly rooted thereby they finding that Iesus approved himself to the utmost to be all that with his Father which he professed himself to be and they were so exceedingly encouraged and emboldened through this sensible presence of the Deity going along with them that no dangers nor affronts
feet and they lout and ly prostrate to the names of those men whose lives if they were on the Earth again they are so contrary to theirs they would unreconcilably hate and scorn their persons for their meanness and tread them under feet nay it may be with more shame and cruelty then ever make them suffer once again those bloudy Martyrdomes 7. So that it is an uncouth spectacle to consider what strange ridiculous work these Satyrs Monkyes and Baboons I mean the unregenerated Mass of Mankind who are enlivened with nothing but the mere Animal life have made these many hundred years in the Wilderness with the most precious Truth of the Gospel what Sophistical knots and nooses fruitless subtilties and niceties what gross contradictions and inconsistencies the Schoolmen and Polemical Divines have filled the World with what needless and burdensome Ceremonies what ensnaring new coined Articles what setting up of self-flattering Sects and Interests what variously-carved Formes and new-fangled Curiosities have been contriv'd and shap'd out by either Superstitious Church-men or Carnal Politicians 8. But if there were nothing worse then this though this be ill enough the Scene would seem only Comical in comparison But at last the Ape cuts his own throat with the shoomakers knife and Christendome lyes tumbling and wallowing I know not for how many Ages together in its own bloud The reason of which is that in this long bustle for and great ostentation of an External Religion the inward life and Spirit of Christianity which consists in Humility Charity and Purity is left out and Pride Lust and Covetousness are the first movers in all our Actions So that though we be called by the name of Christ yet our hearts and reall services are grosly Pagan we consecrating our very Souls with all the Powers Affections and Faculties of them to the worst-titled Deities of the Heathen and being strictly commanded by our Saviour to love one another as it were in despight to shew what real Apostates we are to Paganisme rather pour forth one anothers bloud as a drink-offering to Mars then keep that inviolable and indispensable Precept of his whom we profess to be our liege Lord and Soveraign 9. Thus has it pleas'd that ever-watchfull Eye of Providence to connive as it were a while at this Pagan Christianisme as well as he did in former Ages at the ancient Paganisme But assuredly it will be better and all the glorious Predictions of the Prophets concerning Christ even in this World will not end in so tedious a Scene where there is so little good and such a floud of filth and evil But the Spirit of the Lord will blow upon these dry bones and actuate this external forme of Religion with life and power and the scales will fall from her eyes and that load of scurf and ascititious foulness will fall from her skin and her flesh shall be as of a tender child and she shall grow strong healthful and irreprehensibly lovely to look upon When these things come to pass the Divine Life will be in her highest Triumph or exaltation upon earth and this excellent state of the Church will continue for a very considerable time But the wicked shall again assault the just and Christ visibly returning to judgement shall decide the controversy 10. This is the truest and most faithful representation in general so far as my skill in Church-History or Prophecies will reach that I can make of that Interval of time betwixt Christ's powring forth of the Holy Ghost on his Apostles and his coming again to Judgement But because it would be a voluminous business more particularly to make good what I have asserted and that it is not so essential to the present purpose I have in hand I hold it not at all necessary to engage in any operose endeavours of demonstrating the truth of the conclusion I shall rather send him that doubts to satisfie himself in the perusing of the learned writings of that incomparable Interpreter of Prophecies Mr. Ioseph Mede whose proceedings are with that care and caution with that clearness and strictness of reason with that accuracy of judgement and unparallel'd modesty and calmness that the study and enquiry into these matters which had even grown odious and infamous by the wild and ridiculous miscarriages of hot fanatick spirits has in my apprehension gained much credit and repute by the orderly and coherent methods and unexceptionable ratiocinations of this grave and venerable Person Upon whose account I am not ashamed to profess that I think it clear both out of Daniel and the Apocalypse that the Scene of things Christendome will be in due time very much changed and that for the better And because there does nothing so much counterbalance the weight of Mr. Mede's reasons as the autority and lustre of that worthily-admired Name of the learned Hugo Grotius who has interpreted the Revelations to quite another sense the ingenuities and prettinesses of whose expositions had almost imposed upon my self to a belief that there might be some such sense also of the Revelation as he drives at to make all clear I shall take the pains of exhibiting both to the view of the Reader Who I hope will not take it ill that so pious so learned and judicious a person as Mr. Mede and that in a matter to which he may seem to be peculiarly selected and set apart to by God and Nature to which he mainly applied himself with all possible care seriousness and devotion should see further then Hugo Grotius who has an ample harvest of praise from other performances and who by reason of his Political emploiments could not be so entirely vacant to the searching into so abstruse a Mystery CHAP. XV. 1. Grotius his reasons against Days signifying Years in the Prophets propounded and answered 2. Demonstrations that Days do sometimes signifie so many Years 3. Mr. Mede's opinion That a new Systeme of Prophecies from the first Epocha begins Chap. 10. v. 8. cleared and confirmed 4. What is meant by the Three days and an half that the Witnesses lye slain 5. Of the Beast out of the bottomless pit 6. Of the First Resurrection 7. The conclusion of the matter in hand from the evident truth of Mr. Mede's Synchronisms 1. THE strongest Presumption that Grotius has against Mr. Mede's way is his confidence that Days never signifie Years Which if he could make good it would utterly invalidate and make useless the whole frame of Mr. Mede's Apocalyptical Interpretations But he affirms it with all boldness imaginable Dies etiam apud Prophetas dies sunt non anni ut quidam somniant And endeavours to prove it and pretends he has done it very plainly from Daniel 8.14 And he said unto me Unto two thousand and three hundred days then shall the Sanctuary be cleansed compared with vers 26. And the Vision of the Evening and the Morning which was told thee is true that is saith he has nothing
that is saith he Vespasian in whose reign it is supposed not proved that Iohn wrote these Visions The other is not yet come namely Titus And when he comes must continue but a short time But Galba Otho and Vitellius much shorter The Beast that was and is not to wit Domitian who was Emperour while his father Vespasian was absent from Rome Which if he were really and not styled so out of complement and flattery the application is handsome For then it was sometimes true of him that he was and is not and shall be Emperour again He is the eighth Domitian is indeed the eighth and so distinct an head and so considerable as reigning longer then any of his predecessors that he quite spoils the interpretation For thus the Beast will be eight-headed not seven-headed contrary to the Vision Which those words and is of the seven do therefore correct and shew that the eighth is not so the eighth but that there are still but seven heads which this exposition can never unriddle To say nothing how if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie he is the son of some of the seven it would have been less ambiguous to have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he was not the son of all seven but of Vespasian onely The ten horns are ten kings which have received no kingdome as yet c. This Grotius himself expounds of the Ostrogothi Wisigothi Vandali Gepidae Longobardi Heruli Burgundiones Hunni Franci Saxones These are the ten horns of the Beast Domitian for Grotius will have Domitian this Beast growing up and acting some ages after the Beast ceased to be Which is an interpretation so extravagant that nothing can be more The last Synchronal of the Six Trumpets that we shall touch upon is the Two-horned Beast Which Grotius against all analogy of Prophetick interpretation expounds of Art Magick not of any Polity either Ecclesiastical or Civil The horns like those of a Lamb are Two Christian Vertues imitated by Magicians Temperance in diet and Abstinence from Venery But Abstinence from Venery is common to other Religions with Christianity and to abstain from flesh and wine no Christian precept at all His haling also of the Ghost of Achilles and Statue of Apollonius to the making up an exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understanding by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Umbra of Achilles which is unusual or the Statue of Apollonius made by his followers and then presently in the same breath to interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it had so often signified either the Statue of Apollonius or Umbra of Achilles concerning Images in general is to make the Scripture an Image of wax and to mold it into what shape we please 8. But there is yet a further and more substantial eviction of Grotius his mistake upon the account of the number of the Beast For certainly that must be the Two-horned Beast to whom the number 666 can rationally be applied which Grotius would fit to Ulpius the known name of Trajan the Emperour which he reads ΟΥΛΠΙΟC making C stand for six But considering 't is called the number of the name of the Beast by this conceit Trajan would be the Beast Which is contrary to the law of Prophetick Schemes where Beast signifies not any particular man but a State Politick and also against his former exposition of the Beast which according to him must be either Idolatry or Magick Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is farre more passable in that regard then this of ΟΥΛΠΙΟC To say nothing how it is called the number of the Beast without mentioning any name as also the number of a man without intimating any thing to doe with his name Which plainly imports that there is a further reach then an allusion to any man's name or the name of any State But the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is That it is Numerus humanus such a number as men usually deal with and may be numbred by humane Art But it seems there is some skill to be used therein because he saith here is wisdome and let him that hath understanding calculate the number of the Beast Which if it were but the putting of the numeral letters of some Name together would be but a very petty piece of skill All the skill or rather luck would be to find out the Name but there would be no skill at all in calculating of the Number But the Text saith Let him that hath skill calculate the number of the Beast and it sets down the very number that is to be numbred Which number yet cannot be numbred after the manner of men which way notwithstanding is intimated but by Extraction of the Root and therefore undoubtedly Mr. Potter has found out the true and solid solution of this Mysterie Concerning which no man can fail to be satisfied unless either ignorance or prejudice make him uncapable if he consider First in general what rich mysteries the Spirit of God has been pleased to wrap up in Numbers Of which there are many pregnant examples in the Creation of the world distributed into Six daies The meaning whereof is not otherwise to be understood but by the nature and powers of Numbers as I have clearly enough shewn in the Defence of my Philosophick Cabbala And then in the next place which is closer to the purpose if he take notice of what the abovesaid Author urges most pertinently That other Numbers in Scripture are of necessity to be numbred thus by the extraction of the Root either Square or Cubick to know the particular dimensions of things numbred by them As those Stones mentioned 1 Kings 7.10 which are said to be some of eight others of ten Cubits Which must needs be the Cubick summe of each stone as he hath undeniably demonstrated That Square numbers are also taken notice of is evident from Ezekiel 48.20 Five and twenty thousand by five and twenty thousand But to come nearer to the business in hand the Cubical summe of the new Ierusalem namely Twelve thousand furlongs is set down in the Apocalypse of which there can be no sense in way of numbring but to find the Perimeter thereof Which is not to be done but by the extraction of the Cubick root The measure also of the Wall an hundred fourty four cubits is utterly unapplicable thereto if we look upon it as the number of one Line For it would be too little for the Perimeter by far and too great for the altitude thereof wherefore the measure of the thickness and height of the Wall is the Root of an hundred fourty four namely Twelve Thirdly therefore the applicability of the number 144 to the Holy City appearing in the Root thereof to wit 12 which is a number peculiarly consecrated to signifie the chief matters of the new Ierusalem The Chiliarchies also or Regiments as I may so call them of the
already shewn in my interpretation of the fourth and fifth verses of the Twentieth chapter and that it was both the Doctrine of the Apostles and Practice of the Church while it was Symmetral to obey the Magistrate and live peaceably under him though he were an Heathen how much more then are they to obey them that are Christians That Superiour and Inferiour are as natural in a people as Head and Feet in an humane body and that therefore no man can decry Government but out of madness or some villainous design to enthrall others at last under the yoke of their own lawless Fury That there are Kings and Governours under the renewed state of things in the Millennium as appears Revel 21. v. 24. and that no frame of Government can be evil where Governours rule by a good law And lastly That to make any thing essentially evil or good that is in it self indifferent and left so by Christ and his Apostles is a fundamental Transgression against the Law of the New Ierusalem whose Foundation and Structure is all upon Twelve But instead of convincing them by what is true to endeavour to stop their fury by imposing upon them by false Glosses is the next way to imbolden them the more and make them contemn the authority of them that should guide them and instruct them For the prefiguration of the Apostasie of the Church and her Recovery out of it which may be done at least without changing any Temporal Powers and Superiorities is a thing so plain that it cannot be hid 4. A third Use of the Apocalypse is the Answering a very crooked Objection both from the Iew and Atheist For seeing things have been so ill for so many Ages of the Church together that the World has grown Pagan again after a manner and that the Turk has also swallowed so great a part of the Church surely there is no true Religion at all nor Providence will the Atheist say and the Iew at least that their Messiah is not yet come Idolatry having in a manner filled all the Nations that profess him But to both we may answer That nothing has hapned in all this but what was foreseen by God and predicted plainly in these Visions of the Apocalypse to say nothing of what Daniel had more generally adumbrated before Which therefore is rather an Argument for Providence then against it and a demonstration of the Messiah's faithfull vigilancie over his Church rather then of his not yet having gathered one in the world For it is plain that Christ is the Author of those holy Visions and that the great Plagues that have fallen upon the Church either by the Turk or others have been by reason of their Apostasie from the Purity of the Apostolick Faith and Practice 5. A fourth Use and that an eminent one of the Apocalypse is to be as a clear Mirrour of both the Apostasie of the Church and of the Way of her Recovery The Apostasie of the Church is intimated more generally in the number of the Name of the Beast whose Root being 25 as the Root of the Number of the Apostolick Church 12 intimates that their Apostasie consists in the general of adding to the Root and Foundation of Christian Religion supernumerary Articles of their own invention and coining being not contented with the Essentials or Fundamentals of Faith which were clearly and plainly delivered by the twelve Apostles and are easily without any dispute and contest understood to be in the holy Scriptures I intimated also before from the Root of 666 being 25 resolvable also into 5 again That their Apostatical Religion was framed chiefly to gratifie and entertain the external Senses that it began there and ended there and let the Diviner and more heavenly motions of the Mind lie asleep But yet more particularly this Apostasie is indigitated by the Square 666 as if the poison of the sixth Head of the Beast that red bloudy Dragon that is cruel Persecution and Idolatry were spred through the body of the Apostatized Church Whose chief part the Two-horned Beast must needs be who made the whole Romane Empire very lively resemble the Beast whose deadly wound he healed that is the ancient Pagan Power But enough of this it being a Theam that will be over-eagerly listned to by some and obstinately without any consideration and reason rejected by others 6. But this Apocalyptick Glass is not only for the Romanist but all the Churches of Christendome to look their faces in and to consider how much they are still engaged or how far emerged out of this Lapse and Apostasie or whether they be quite emerged out of it or no. For I must confess I do much scruple the matter and that upon account of the 1260 daies wherein the Woman is in the Wilderness and the Witnesses mourn in sackcloth Concerning the Epocha of which daies the very highest Mr. Mede pitches upon is 365 namely from the death of Iulian which will end the 1260 daies Anno 1625. But many years before this were there the same different Churches that there are now Wherefore it is a sign that the Woman was not then nor yet is out of the Wilderness but that the true Church is still hid in these divisions of Churches and that all hitherto for the outward face of things is but a wilde Desart Moreover those Divisions of Churches which were made about an hundred years ago and which immediately became the Churches of this or that Polity if those Alterations then had been into a way purely Apostolical it had been plainly the enlivening of the Witnesses and the calling of them into Heaven many years before the expiration of the 1260 days Which is a strong presumption all is not yet right and that the Witnesses are not yet alive nor the Woman yet out of the Wilderness 7. Wherefore out of a due humility and modesty suspecting our selves not to have emerged quite out of this General Apostasy of the Church into which the Spirit of God has foretold she would be lapsed for 1260 years let us see if we can find out what Remainders of this Lapse are still upon us Which I suppose we shall be the more ready to acknowledge by how much more they shall be found to symbolize with that Church whom we justly judge to be so manifest an Apostate Now I demand Is not one Fundamental miscarriage in that Church That they make things Fundamental that are not and mingle their own humane Inventions with the infallible Oracles of God and imperiously obtrude them upon the people We are very sensible our selves of this in Ceremonies And are not uncertain and useless Opinions as arrant a ceremony as Ceremonies themselves which we so kick against and fly away from like wild horses Nay I may adde also That it will be hard to wash our hands clean from that other badge of the Beast Unchristian Persecution in points of Religion and that for differences where Christ himself has
made none but our selves onely imagine them Again as for Idolatry another known Character of the Beast cannot we find that also amongst our selves I do not mean Covetousness onely which the Apostle cals Idolatry but the adventuring to erect Imaginations if not Images of God some more horrid and affrightful then those that stand in the most polluted Temples of the Pagans the Statue of Saturn tearing his own children a pieces with his teeth and eating of them is but an Hieroglyphick of Mercy in comparison thereof while in the mean time the mournful Witnesses testifie both out of Moses and out of S. Iohn That the nature of God is quite another thing God is Love and he that abideth in Love abideth in God and God in him The Lord the Lord God gracious and merciful long-suffering and abundant in goodness and truth And yet what forcible assaults are there to set up this Idol or false Image in the Temple of every mans Minde which otherwise should be consecrated to the Love of God and the warm and comfortable residence of his Holy Spirit That also is a blind Image of God worse then the Pagan Cupid which some conceited Fondlings set up in favour of themselves That God sees no sin in his Elect let them sin never so grosly whenas the Scripture expresly affirms That his eyes behold his eye-lids try the Children of men and That he is of purer eyes then to endure iniquity any where To say nothing that Opinions themselves that are framed by humane curiosity in points of Religion though otherwise harmless become Idols and have the very same effect that Idols have that is They lay asleep the Minde and besot it so that it becomes senseless of the indispensable motions of the Divine life And further That the tricking up our selves with such curiosities is but a self-chosen holiness and a worshipping and serving God after our own humour which assuredly is little better then Idolatry 8. And lastly more compendiously and at once Let us consider the nature of the Witnesses slain by the Beast of the bottomless pit Which is a childish thing to conceit to be Two persons forasmuch as they prophesy for 1260 years together as Mr. Mede has well defined and I also adde that they are dead in another sense even that time they are said to prophesy as I have above noted and I think there is very little doubt to be made of the Interpretation Let us therefore now consider what these Two Witnesses are And truely according to the richness of Prophetick expression I do not think they are restrained to one single signification but type out at least these two things The Old and New Testament which by a Prosopopoeia are here called the Two Witnesses or else The Magistracy and Ministery forasmuch as those things they are described by are allusions to Moses and Aaron and to Zerobabel and Ieshua The Concinnity of the former interpretation does not depend onely on that obvious allusion to that Latine word Testament but is further ratified from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently signifiing the Laws or Institutes of God rendred also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to adde that the Old and New Testament are whether they were called so or no Two eximious Witnesses of the Mind of God unto the World Wherefore now more Prophetico making these Two Books Two persons they may be said to be alive or slain either in a Political or Moral sense They would be alive in a Political sense if they had the only rule in the transactions of the affairs of Church and Commonwealth that there should be no injunctions as indispensable in matters of Religion but such as they plainly determine much less any thing against them And so likewise in State-affairs all Oppression and Tyranny would be prohibited Wherefore while the Inventions of men rule in the Church instead of the Dictates of those holy Oracles and while course Oppression and Tyranny over the members of Christ is prevalent that is while men think they have power and wealth and wit and policy merely to tread down the people and not to succour them and guide them for their real good and to ennoble their spirits as much as they are capable rather then to make them besotted vassals and slaves to put out their eyes to make mill-horses of them that they may the better droile and drudge for the satisfaction of their lusts whereever things are carried on this way the Beast of the bottomless Pit has slain the Two Witnesses in the Political sense the Law of God in the mean time protesting against their proceedings both in the Old and New Testament as is plain to every one that peruses those Writings The Witnesses also would be alive in a Moral sense if those indispensable Precepts of life witnessed by them were really turned into life and practice in us For the External Word is but a dead letter but then is properly alive when that life is begotten in us whereof it testifies Which if it be neglected as also their Rule so farre forth as it respects Ecclesiastick Policy be declined and men act both in Political affairs and in their private capacities according to the Rules of men and their unprofitable Institutes and thereby neglect the indispensable Commands of God who cannot but see that the Two Witnesses we speak of are plainly slain and that the Old and New Testament are but as two liveless carkasses lying unburied indeed for they will not burn them and put their ashes into an urne and hide them under ground for fear of the people but useless and unactive having no power to curb the wicked enormities of the world who have taken up another self-chosen Law to themselves minted and forged by the false Antichristian Church consistent enough with nay very favourable to all those pomps and vanities that we are sworn against in our very Baptisme Whence it is said that the Inhabitants of the World are so glad and triumphant and send gifts to one another upon the slaying of the Witnesses their death conducing so much to the uncurbed fruition of all worldly and carnal enjoyments but the Church in the mean time becoming no better then Sodome and Aegypt a land of Tyranny and Beastliness a City of Carnality and Oppression Wherein to proceed to the other sense Moses and Aaron Zerobabel and Ieshua the holy and legitimate Magistracy and Ministery are slain that is kept out of all Political power by this Beast out of the bottomless pit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which as it may signifie the Sea may be understood of the Ten-horned Beast but as it may signifie a deep pit in the earth such as that from whence Smoke came and the Locusts may signifie the Two-horned Beast who is said to come out of the Earth and is the Master of that Wisdom that is earthly sensual and devilish and which is accompanied with bloudy zeal and
Truth whose Foundation is no less firm then what is built upon these undeniable Grounds That there is a God and a Perfect and Particular Providence That there are Angels and Spirits of men really distinct from their Bodies and That the one as well as the other are lapsable Which things I have demonstrated partly in this present Treatise partly in other Writings and I appeal to all the World if they have any thing solid to oppose against what I have writ Moreover That this Lapse of Men and Angels is their forsaking of the Divine Life and wholy cleaving to the Animal without any curb or bounds whereby as well the fallen Angels or Devils as Man himself are become as much as respects the inward life mere Brutes being devoid of that touch and sense of the Divine Goodness And therefore their Empire is generally merely like that of the Beasts according to Lust and Power where the stronger rules with Pride and Insolency over the weaker and so the Devils being a degree above men of more wit and power then they it naturally falls to their shares to tyrannize over Mankind who were in the same condemnation with themselves having become Rebels to God as well as they 3. And it is but a piece of Wisdome and Justice in that great Judge and Dramatist God Almighty to permit this to be for a season And therefore the generality of the World were to be for a time under the Religion and Worship of Devils who were wild and enormous Recommenders of the mere Animal life to the sons of men without any bounds or limits themselves in the mean time receiving that tribute of abused Mortals which was most agreeable to their Pride and Tyrannical natures that is Religious Worship and Absolute Obedience as I have proved by many Examples in History 4. And that God should stand silent all this time is no wonder partly from what I have intimated already and partly because he is out of the reach of any real injury in all this as also because the Object of this irregular Fury of both Men and Devils in which they please themselves so much is but the Effect of that one Power from whence are all things or some shred or shadow of the Divine Attributes For I have shewn fully enough That all the Branches of the Animal life are good and laudable in themselves and that only the Unmeasurable Love and Use of them is the thing that is damnable The great Rebellion therefore of both Men and Angels is but a phrantick dotage upon the more obscure evanid and inconsiderable operations or manifestations of that Power which hoots into all 5. In this low condition is held the Kingdome of Darkness who maugre all their Lawlesness and Rebellion do ever lick the very dust of his feet from whom they have revolted For there is no Might nor Counsell against the Eternal God but his Will shall stand in all That all-comprehending Wisdome therefore was not outwitted by these Rebels but she suffered them to introduce a Darkness out of which herself would elicite a more marvellous and glorious Light and let them prime the tablet with more duskish colours on which she was resolved to pourtray the most illustrious beauty that the eyes of man could desire to look upon 6. And that there is a Lapse of Men and Angels is very manifest That of Man is so plain that not only the better sort of Philosophers such as the Pythagoreans and Platonists but the making of Laws and appointing of Punishments and mens general confession of their Proneness to Vice and Wickedness doth abundantly testifie And that there are wicked Spirits or evil Genii as well as good the Religion of the Pagans and the Confession of Witches and the Effects of them in the possessed are a sufficient argument 7. Now that Wisdome as I have said that orders all things sweetly is not in the least measure baffled by this Misadventure of the fall of Angels and Men but looks upon it as fit fuel for a more glorious triumph of the Divine Life And that noted Aphorisme amongst the Pythagoreans who laid no Principles for mean ends comes in fitly here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Worser is made for the service and advantage of the Better And the Kingdome of Darkness no question by Him that rules over all is very dextrously subordinated to the greater advantage of the Kingdome of Light it yielding them a due exercise of all their Faculties in the behalf of the Divine life which God most justly does magnifie above all things as also a most successfull victorie and triumph So that the Period of Ages ought to end so exact a Providence attending things as a very joyfull and pleasant Tragick Comedie This the Reason of man will expect upon supposition that there is a God and Providence as most certainly there is both especially if one quality of Souls and Spirits be better and more precious then another and the Divine life the most lovely Perfection of all 8. Which is as true as touch to all that have once tasted the Excellency of it and the Ignorance of the blinde is no argument against the certain Knowledge of them that see For one Soul Angel or Spirit though they may be the same in Substance as all Corporeal things are the same in Matter may differs as much from another as Gold Diamonds and Pearls do from common Dirt or Clay or the most exquisite Beauty from the horriblest Monster That therefore that is base shall be rejected and that which is precious and noble shall be gathered up in that day that the Lord shall make up his Jewels 9. And that there will be such a visible Day of Vengeance wherein the whole Earth shall burn with the wrath of God not only the common Fame throughout all Ages and Places of the Final Conflagration of the World and natural Reasons in Philosophy but also a necessity of some universal palpable and sensible Punishment on impudently-prophane and Atheistical People is a warrantable Inducement to believe 10. The great Good therefore that does arise out of this Revolt of Men and Angels is a setting the Activity of the Creation at an higher pitch and making the Emanations of all manner of Life felt more to the very quick exciting and employing all the Faculties and Passions of Souls and Spirits in a greater degree of life and motion with more vigilancy and a more favoury sense of acquired enjoiments then if there had been no such opposition betwixt the Light and Dark Kingdomes 11. Now therefore though God may seem at first to give the Dark Kingdome and Animal life the start of the Divine yet he is in due time by some very effectual means so to raise up so to back and assist the Divine Life against the Powers of Darkness that she may be found to have very visible Victories against the usurpation of Satan over the sons of men Wherefore
some time or other should send into the world such a Prince and Redeemer of his People out of the Captivity of the Devil as we have described who having declared the Promises of Eternal life to his faithful Followers and so raised himself a party against the Powers of the Dark Kingdome should exercise the Creation with this noble and high-concerning Conflict and after a due time of trial of the Faith Resolution Constancy Love and Obedience of his Adherents return visibly again at last according to promise giving Victory Peace and a Blessed Immortality to his own and pouring down Wrath and Vengeance and utter Destruction upon his implacable and contemptuous Enemies This Providential Contrivance I say looking upon it in the Idea is so Congruous and Rational that there is no wise and vertuous man but will easily assent that it will some time or other be set afoot in the World But I shall now endeavour to make good That it is already on foot and that this Period of Providence is begun in the Appearance of Iesus Christ the Son of God and of the blessed Virgin that is That our Christian Religion as it relates to the Person of Christ according as I have propounded it and displaied it in the main Branches thereof is not a mere Idea but a real and actual Truth Which I think will be sufficiently demonstrated if I prove That the expected Messias is come and That the Writings of the New Testament are true For nothing then can defeat our design unlesse a man will be so wild as to pervert the Literal sense of those Writings and turn every thing miraculous there into an Allegory CHAP. XII 1. That the chief Authour of this Mystical Madness that nulls the true and literal sense of Scripture is H. Nicolas whose Doctrine therefore and Person is more exactly to be enquired into 2. His bitter Reviling and high Scorn and Contempt of all Ministers of the Gospel of Christ that teach according to the Letter with the ill Consequences thereof 3. The Reason of his Vilification of them and his Injunction to his Followers not to consult with any Teachers but the Elders of his Family no not with the Dictates of their own Consciences but wholy to give themselves up to the leading of those Elders The irrecoverable Apostasie of simple Souls from their Saviour by this wicked Stratagem 4. His high Magnifications of himself and his Service of the Love before the Dispensation of Moses John the Baptist or Christ himself 5. That his Service of the Love is a Third Dispensation namely of the Spirit and that which surpasses that of Christ with other Encomiums of his doctrine as That in it is the sounding of the last Trump the Descent of the new Jerusalem from Heaven the Resurrection of the dead the glorious coming of Christ to Iudgment and the everlasting Condemnation of the wicked in Hell-Fire 6. That H. Nicolas for his time and after him the Eldest of the Family of the Love in succession are Christ himself descended from Heaven to judge the World as also the true High Priest for ever in the most Holy 1. THere being therefore this only obstacle to our prosperous procedure in this Affair and the spreading of this mystical Madness being most of all from the esteem and Authority of that highly-adored Enthusiast H. Nicolas of Amsterdam I find my self necessitated to make here some stop to discover his enormous doctrines and the groundlesness of them as well to undeceive his seduced Admirers as to justifie my own publick Dislike of him that I may not seem to have been in the least measure either rash or injurious And that we may the better proceed therein I shall first present him to you in all his ruffe and glory adorned with the testimonies of his own style such as he would appear to the World to be and then examine if there be any ground of believing him to be such and lastly offer reasons whereby I shall clearly demonstrate that he is not what he pretends to be 2. And that his Lustre may seem as big as he desires you shall first hear what pittifull things all are that are not found of his Sect if you will believe his censure of them namely That there is no Knowledge of Christ nor of the Scripture but in his Family That without his God-service of the Love all the God-services Wisdome and Doctrine out of the Scripture let them be taught by those that are never so well learned therein is but witchery and blindness And that as many as misbelieve and oppose his Service of the Love are earthly and devilishly minded And that there is no Remission of sins out of his Communialty That it is assuredly all false and lies seducing and deceitfull what the ungodded or unilluminated men out of the Imagination or riches of their Knowledge and out of the Learnedness of the Scriptures bring forth institute preach and teach That all Teachers and Learners out of his Communialty are a false Christianity and the Devil's Synagogue or School yea a Nest of Devils and all wicked Spirits And of their Knowledge compendiously and at once he pronounces It is a false Being the Devil the Antichrist the wicked Spirit the Kingdome of Hell and the Majesty of the Devil No better then this is the most sober and carefull reasoning out of the Holy Scriptures or the simple apprehension of the History of Christ and all his Promises be they by never so sincere and devout Souls if they be not of his blessed Family of the Love who have the luck to be the only-illuminated in the World Of this you may read more fully in his first Exhortation Chap. 15. and 16. Which Ugly and uncharitable Character he gives of all Christians besides his own Family who yet are indeed as you shall hear anon no Christians at all must needs imbitter the Spirits of his professed Followers and envenome them beyond all measure against the Ministry of the Gospel according to the Letter thereof Which yet clearly enough sets out to us the History of Christ his Promises and Precepts neither is there any Mystical meaning that is true that is not literally set down in the Text. So that all their boast is but of Allusions and Phrases nor can they produce any thing that is not already plainly before our eyes in the Letter it self And therefore if they have any choice Secret to themselves it is the Mystery of Infidelity and Unbelief a bold and groundless Presumption that the History is not true 3. Which Presumption makes them so peremptorily conclude all the Scripture-learned under Ignorance none of them hither to having been so nasute as to smell out the least falsity in the oldness of the Letter And therefore that their Novices may not be entangled nor distracted through the simple Belief or plain Doctrine of ordinary Christians he exhorts them not to hearken to nor
Which must needs be a message of great joy to all people that are of an upright and sincere heart CHAP. XIX 1. That Familism is a Monster bred out of the corruptions of Christianity and ill management of affairs by the Guides of the Church 2. The first Particular of ill Management intimated 3. The second Particular 4. The third Particular 5. The fourth 6. The fifth Particular 7. That this false Prophet H. Nicolas was raised by God to exprobrate to Christendome their universal Degeneracy Prophaneness and Infidelity 8. That though the Evil be discovered it is not to be remedied but by returning to the ancient Apostolick Life and Doctrine 1. AND now after my freedome with your competitours for the rule of Christendome the Illuminated Elders of the lovely Communialty of the Love have the patience to hear me in a word or two O ye conspicuous Lights and Guides of the Communialty of Christ. What think you of this hideous Monster that I have so lively set before your eyes From whence came it Whose brat is this foul errour of Familism Methinks I hear you straight reply H. Nicolas his But I demand further how came H. Nicolas to be such a Monster You will immediately return answer out of Micronius That he received his Metamorphosis from David George But I take leave to ask again Who transformed David George into such an Angel of light To which you 'l quickly reply The Devil His back I confess is broad enough to bear all indeed too broad to satisfie the curiosity of my Querie who would gladly know the more particular causes of so monstrous a production in the bowels of Christendome Which if you be ignorant of give me leave a little to informe you and be not displeased if you find much of the fault laid at your own dores For my own part I humbly conceive that you your selves have congested that putrid matter together which neither Sun nor Moon nor any natural Influence of Heaven but the fiery Wrath of God and his enraged eye of Jealousie has given heat and life to This dangerous Monster therefore have you your selves by Provocation of the Divine Vengeance raised up to your selves and given increase to and strength to subsist Which may appear to you from the due consideration of these Particulars following 2. For first You have so corrupted the Simplicity of Christian Religion by your humane inventions and Opinions which are so incredible so unintelligible so against all Sense and Reason and obtruded on the people with so much force and violence and with an authority and necessity equally indispensable to the very Oracles of God that you are constrained thereby to pronounce of that Religion then which nothing is more reasonable That there is no reasonable account to be given of it but that we are to believe it without examination or inquisition into it and thereby debase it and set it as low as Turcism or the most pittifull piece of Paganism that can be produced You inuring therefore the people to believe things upon no account and obtruding such things upon them as no account can be given of prepare them for the entertaining of every bold Impostor that pretends to an infallible Spirit and commends his adulterous ware upon the same title that you doe yours namely that they are so high and transcendent that they are above the reach of carnal Reason condemning every sober inquisition into the Truth as carnal Wherefore if there be but impudency enough assisted with a fiery Enthusiastick style flowered over with Scriptural Phrases and Allusions with deep and vehement protestations of the irresistible power of the Spirit that transports them and carries them on to that Prophetical Ministry they may securely say what they please and never be tried nor distrusted let them speak never so irrationally and inconsistently For the People are already sufficiently inured to things irrational contradictions and unintelligible whereby the perfectest Non-sense must appear to them the most pure Dialect of the Spirit And therefore there will be no stop but they must needs be carried on with such Torrents of Ecstatick eloquence and be washed away from the body of the Church into this or that Fanatick Sect according as the sutableness of their natural humour and opportunity exposes them to their assaults 3. Again When I consider the ineptness of your Allegations out of Scripture for such Opinions as you are so zealous for and the solemn adorning of the margins of your Theological Treatises with such insignificant citations out of the undeniable Oracles of God as that when one examines them he shall find his understanding as much abused as a mans eye-sight is by that mockery of drawing ones hands one from the other and twisting with his thumbs and forefingers as if there were some subtil string betwixt For assuredly the connexion betwixt your Quotations and your Conclusions is utterly as invisible as that imaginary line to the eyes of the sleepy I cannot but look on the Writings of this Enthusiast as an imitation of yours wherein Providence does reproach to you your unfaithfulness to the credulous people in that you would bear them in hand that all is true you obtrude upon them by your multitude of impertinent references to the holy Writ Which artifice this Mock-Prophet has taken up and out-done you in who stuffes his margins so thick with citations as if every Sentence in the Bible strove to put in their suffrage for him according as he boasts of himself That all the Scriptures from the beginning to the end do point at him and his Ministry if rightly understood Whenas if truly examined though his Margins perpetually point towards the Scriptures they do not at all point at him again in any place nor give him the least nod of approbation nor take any notice at all of him 4. Thirdly Whereas the Mystery of Christianity even as it refers to the External person of Christ is the chiefest obligation of mutuall Love that the Wisdome of God could set forth to the world you that are not only Christians but the Guides of Christendom have so entangled this Mystery with your rash and perverse superadditions with your forgeries subtilties and vain comments that it is become nothing else but a shop of Controversies a School of Contention out of which is heard nothing but brawlings and scoldings about useless Opinions nothing has sprung from thence but Hatred Pride Faction yea barbarous Persecutions and Bloudshed your selves blowing the trumpet out of those holy places which were erected for the preaching of the Gospel of Peace and in an Antichristian phrensy sounding an alarm of warre against such as are in Reconciliation with God through the bloud of Jesus Christ which should be the common cement of Christendome and hold all their hearts together in firm Unity and Concord Wherefore you having thus left empty the Tabernacle of David is it any wonder that a Stranger hath thus stept in and taken
Sacrifice according to the eternal counsel of God 3. The sense which we have given of this Prophecie is so coherent and of one piece though taken out of several Interpreters that no sense can be applied to any Writings more naturally So that as I said if Chronologie will but favour the Interpretation it is most certain that what we have given is the meaning thereof And Funccius who has made the Seventy weeks expire exactly with the breath of our Saviour upon the Cross if he could have found the ending but a year sooner had given a tolerable and commendable account of this Prophecie according to the latitude of the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above mentioned And it is not a thing hopeless but that he and other Chronologers may be mistaken a year in their Computations But whoever out of his industry and skill in History and Chronologie shall demonstrate to the World That the Passion of our Saviour fell out some two or three years before the ending or else after the beginning of the last Week his Invention will be more to Christian Religion then either the Venae Lacteae or the Circulation of bloud to Physick and Philosophy For the fulfilling of this Prophecie will appear so clear and complete that if Porphyrius were alive again he would again be driven to say it was writ post eventum that is to say That the Jews have contrived a Prophecie to confute themselves withall 4. The good news therefore that the Angel Gabriel imparts to Daniel in this Prophecie is this That they should return out of Captivity and that from the going out of certain Decree to rebuild Ierusalem and give it the form of a City that is a power of being governed by their own Laws and Magistrates that from that time forward God had determined Seventy weeks for them that he would give them his special Protection so long and they should be his People and their City should be holy their Oblations and Sacrifices should not be antiquated nor their Law and Religion abrogated But within that time a new Law or Religion should begin which should never have an end which therefore is called the Everlasting Righteousness and that the Iudaical Sin-offerings should then cease that is should be no longer warrantable or effectual For the Messiah should by that time be come whom they will slay and he shall by his Death put an end to all other Sacrifices his bloud being sufficient to reconcile the whole World to God But though the design of Divine Providence herein was holy and good yet the Jews crucifying him out of malice and envie enormous wickedness having blinded their eyes the people of the Jews shall be cast out of God's favour nor shall they be the People of the Messiah but a People that shall be the Messiah's viz. the Romans shall come and destroy their City and Sanctuary with an utter Destruction 5. This is a short and easie account of the whole Prophecie in which it plainly appears That the foretelling of the destruction of the City is but an Appendix to the main Prophecie and comes but in by the by as an effect of that foul act of the Jews in slaying their Prince But that the circumscription of the Prophetical Weeks is made by those main Designs they were allotted to the Jews for that is they should not expire till the Everlasting Righteousness was brought in till the Prophecies were fulfilled and the most Holy was anointed that is till the Messiah was come till he suffered rose again ascended into Heaven sent down the Holy Ghost upon the Apostles and set the Christian Religion on foot in the World All which was done in the last week After which the City was to be destroyed by the Romans but there was no need of precisely setting down the time when But the noise and clatter of the devastation of it has so disturbed the Judgments and Phancies of many learned Writers that they have very crookedly and unnaturally haled on the extent of the Weeks to reach the destruction of the City and so have caused a needless obscurity in so pregnant a Testimonie of the Truth of our Religion For indeed there can be no genuine or satisfactory Interpretation of Daniel's Weeks unless they all of them the seven the sixty two with the single week follow one another continuedly in one line and such an Epocha be pitched upon as that at the expiring of the sixty nine Weeks the Messiah may be manifested to the World and in the seventieth Week be cut off and be made a Sacrifice for sinne and so abrogate the Jewish Law and bring in the Everlasting Righteousness c. To which the Epocha from the seventh year of Artaxerxes Longimanus does fairly lead nor is there any other tolerable besides it which is a further confirmation of the truth thereof To say nothing how there is none of the three Decrees but that which went out in the seventh year of Artaxerxes that can so fitly be called a Decree for rebuilding the City as I have intimated already CHAP. V. 1. The Application of the First verse of the Prophecie to prove That the Messiah is come 2. The Iews evasions propounded and answered 3. An Application of the Second verse of the Prophecie with a Confutation of those Rabbins opinions that make Cyrus Jehoshua and Zerobabel or Nehemiah their Messiah 4. An Application of the Third verse with a Confutation of the Jews fiction of Agrippa's being the Messiah to be cut off 1. I Have compleated the sense of the Prophecie of Daniel and that with more accuracy then this present occasion required I speak in regard of pitching upon that Epocha with Funccius which is set down Ezra 7. For without being so particular there is strength enough in the Prophecie to evince That the Messiah is already come For from the First verse thereof it is very clear That within Seventy Weeks the Most Holy was to be anointed and an Everlasting Righteousness to be brought in Now I demand of the Iews or any else take their Epocha where they will if they can finde any Everlasting Righteousness Law or Religion that was brought in before the Expiration of Daniel's Weeks if it be not this of Christianity but by the Prophecie there must be some Law or everlasting Righteousness brought in by that time And what or who was that most Holy that was anointed within these Weeks if it was not the very Christ whom we Christians worship The Iews themselves acknowledge the Second Temple was not anointed therefore it must belong to some Person which must be the Messiah mentioned in the following verse I may add also how is Vision and Prophecie fulfilled the most eminent whereof was concerning their Messiah I say how are they compleated within the space of these seventy Weeks if the Messiah be not yet come 2. The Iews have no way in the World to evade here but by forcing the most absurd
we needed to charge this Prophecie with though it be probable enough it is contained in it There are sundry other places that serve for the proof of this seventh Character but because it is sufficiently enough demonstrated already and little or no controversie made of it I pass to the eighth 7. Which is the Messiah his abolishing the Superstition of the Gentiles that is such worship as they had no divine warrant for they being so grosly mistaken in the Object This is so plainly included in the two last Characters that I need add no other proof But if there were need that in the 2 and 110 Psalms might further confirme it Where he is constituted a new King and Priest and therefore implies new Religion and Laws and such as the heathen were ignorant of before but such as they must obey upon pain of high displeasure 8. The last Character is the long Duration of the Messiah's Kingdome Psalm 89. v. 35. Once have I sworn by my holiness that I will not lye unto David His seed shall endure for ever and his throne as the Sun before me It shall be established for ever as the moon and as a faithful witness in heaven Also Psalm 45. v. 6. Thy throne ô God is for ever and ever the sceptre of thy Kingdome is a right sceptre c. Which Prophecie makes good the former and shews how it is to be fulfilled in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Messiah See also Psalm 72. which the Hebrew Rabbins do acknowledge to be understood of the Messiah Also Daniel 2.44 and 7.27 This Character is so clear that I need not insist any longer upon it 9. These are the main Marks and Characters of the Person of the Messiah by which we may infallibly find out who he is And who indeed can he be according to these Characters but Iesus whom we Christians worship For what competitor for the Messiahship but he was being a Iew rejected by the Iews and crucified Who is it that arose from the dead and ascended into Heaven but he Who ever delivered so pure Doctrine to purge the World from wickedness and to enlighten the Nations as he It is he therefore whom the Nations waited for and have received It is he for whose sake they parted with their old vain and impure Superstitions by whose Doctrine they are brought to the knowledge of the Eternal God And lastly it is he whom for his bitter sufferings God has exalted above Angels and Archangels and all the host of Heaven and has set him at his own right hand to be a Priest and King over his Church for ever CHAP. IX 1. The peculiar Use of Arguments drawn from the Prophecies of the Old Testament for the convincing the Atheist and Melancholist 2. An Application of the Prophecies to the known Events for the conviction of the Truth of our Religion 3. That there is no likelihood at all but that the Priesthood of Christ will last as long as the Generations of men upon Earth 4. The Conclusion of what has been urged hitherto 5. That Christ was no fictitious Person proved out of the History of Heathen Writers as out of Plinie 6. And Tacitus 7. As also Lucian 8. And Suetonius 9. That the Testimony out of Josephus is supposititious and the reasons why he was silent concerning Christ. 10. Julian's purpose of rebuilding the Temple at Jerusalem with the strange success thereof out of Ammianus Marcellinus 1. WE have now made a very considerable Progress in the proof of the Reality of Christian Religion That it is more then a mere Idea Let us here make a stand and breath a while and contemplate with our selves the peculiar Use and advantage of this present Argument for the stopping the mouths as well of the bold Atheist as the suspicious Melancholist For indeed it is too true and every good man could wish it were not so that the latter Ages of the Church have not dealt faithfully with the World but beyond the bounds of all modesty and conscience obtruded upon the people fond Legends and forged Miracles as if they were given up into their hands onely to be imposed upon and abused Which consideration does cast some men into an unchangeable misbelief of the whole business of Christianity and makes them look upon it all as a mere Fiction and Fable For they measure the Genius of the Primitive Church by what they see practised before their eyes now-adayes and look upon the whole Tribe of the Priests as Impostors Which censure though it be most unjust yet it will be very hard to convince these Censurers but that it is very true unless by some such Argument as now lies before us viz. That the ancient Prophecies in the Old Testament could not be forged by the Christian Priests and that the Jews would not forge them against themselves Nay they that know any thing of the Jews will acknowledge them so religiously addicted to the Letter of these holy Writings that knowingly and wittingly they durst not alter a tittle Wherefore all those Prophecies we have alledged are real and we have made good they clearly foretel That the Messiah should come many hundred years ago therefore it is plain he is come 2. I therefore demand of either the Prophane or Melancholick who is this Messiah if Iesus be not he Nay I appeal to them if the very Characters of his Person be not certainly to be known by their own Senses agreeably to the Prediction of those infallible Oracles The Prophecies have said He should be rejected of his own Ask the Iews they will acknowledge they have rejected him The Prophecies foretold he should be cut off be killed by them Ask the Iews they will not deny but that they did condemn him to death but deservedly as they contend for their own excuse The Prophecies foretold his Doctrine should enlighten the Gentiles Ask thine own eyes if the Gentiles be not turned from their vain unwarrantable Superstitions to the knowledge of that one God that made heaven and earth and of Iesus Christ whom he hath sent The Prophecies prefigured his rising from the dead and his ascending up into Heaven and ask thine own Conscience if thou dost not believe that this was alwaies the belief of the Christians and consult with thine own Reason if it had been possible that the Death of Christ could have drawn all the World after him if it had not been seconded with his Resurrection Certainly those that believed on him before had deserted him after his death if he had not risen from the dead but of that more fully hereafter Lastly the Prophecies foretold that the Messiah should be worshipped as a divine Person and receive divine Honour and that God would make him a King and Priest for ever Ask thine own senses if thou dost not find it so How many thousand Temples are there consecrated to his name in how many Nations and Kingdomes of the earth is he
honoured as the Son of God Prayers offered unto him and in his Name and Praises sung unto him with all solemnity and devotion imaginable 3. And for the Duration of this his royal Priesthood it has continued already a faire time about one thousand six hundred years as may be infallibly gathered out of History And as appears from these ancient Prophecies of the Jews he is a Person so holy and sacred and upon whom the eyes of Providence have been in such a wonderfull manner fixed infinitely above any Person that ever was yet in the World that it is impossible that the Testimonies given of him should ever be obliterated by succession of Time nothing but an universal Conflagration being able to make an end of all the copies of the Jewish Oracles or of the Christian Gospel And therefore it is a thing beyond all Likelihood nay I may say all Possibility that this Honour and Kingdome of Christ upon Earth should ever cease till the Earth cease to have Inhabitants I do not deny but the insupportable Wickedness of the Christians their Faithlesness Ferocity and Uncleanness their accursed Hypocrisie and open Prophaneness may make this Kingdome of Christ very itinerant and to pass from one Nation to another People but it will ever be the Religion of some People and Nation or other Or if not there will at least be sincere Professors of his Name in several Nations and Kingdomes as in the persecuted estate of the Primitive Church which will certainly leaven the World again with the Christian Religion with more glory and purity then ever unless a fiery Vengeance from heaven step betwixt and Christ come again visibly so Judgement in the clouds 4. The thing therefore that I say is this That though a man should be so cautious forsooth and so crafty as that because these latter Ages have been guilty of so much Falseness and Forgery he will believe no Records of the Church at all no not so much as the Holy Gospels and the Epistles of the Apostles yet he may have sufficient assurance from the Prophecies of the Old Testament which unless he will be egregiously foolish and unreasonable he cannot have any pretense to suspect as supposititious That Christianity is no Fiction but a real Truth if he will but compare the Prophecies with the Events of things as they lye before his eyes and with the free Confession of those that are open Enemies to the Christian Religion I mean the Nation of the Iews 5. For the firmer belief whereof he may also help himself something from those strinklings that are found in prophane Writers For if thou wilt be so prodigiously melancholick and suspicious as to doubt whether there ever were such a man as Christ the very History of the Heathens may assure thee thereof they mentioning these things so timely as that there could be no errour about the existence of the Person they speak of whether he ever were in the World or no. For Plinie Tacitus Lucian and Suetonius all of them flourished so near the time of the taking of the City of Ierusalem viz. Plinie about twenty Tacitus thirty Lucian and Suetonius about forty or fifty years that they could not but have certain information whether he was a fictitious Person or real from the captive Iews who would not have failed to stifle a Religion they hated so if it had been but a Figment at the bottome Plinie in his Epistle to Trajan finds the Christian professours in good earnest even to death Whose dangerous and mischievous errour he might easily have confuted if the History of Christ had been but a Romance but he found them immovable nor could he help it Which constancy of theirs he calls pervicaciam inflexibilem obstinationem a Pervicacity and inflexible Obstinacy Which is ridiculous to think can befall men in a mere Fiction within the time that search may easily discover to be false and that they should stand out to the exposing of themselves to death and torture He writes in the same Epistle that he put two maid-servants on the rack Sed nihil aliud inveni quà m superstitionem pravam immodicam But I found nothing else saith he but a perverse and immoderate Superstition And of those that fear made desist from the profession of their Religion Affirmabant hanc fuisse summam vel culpae suae vel erroris quod essent soliti stato die ante lucem convenire carmenque Christo quasi Deo dicere c. They affirmed that this was the sum of their either fault or errour that they were wont on a set day to meet together early in the morning before day-break and sing an hymne to Christ as to a God Which is a sign that betimes the Christians followed Christ not as a mere eminent Moralist that gave excellent precepts of life better then ever any did but that they held his Person truely Divine and adorable for some wonderful considerations or other 6. But this Inquisition and bloudy Persecution of the Christians began higher then Trajan's time to wit in Nero's who to smother that abominable act of his in firing the City of Rome did most salvagely punish the Christians as if they had been the Authors of it Tacit. Annal lib. 15. Ergo abolendo rumori Nero subdidit reos quaesitissimis poenis affecit quos per flagitia invisos vulgus Christianos appellabat Auctor nominis ejus Christus qui Tiberio imperitante per Procuratorem Pontium Pilatum supplicio affectus erat Repressaque in praesens exitiabilis superstitio rursus erumpebat non modò per Judaeam originem ejus mali sed per Urbem etiam quò cuncta undique atrocia aut pudenda confluunt celebranturque Igitur primò correpti qui fatebantur deinde indicio eorum multitudo ingens haud perinde in crimine incendii quà m odio humani generis convicti sunt Et pereuntibus addita ludibria ut ferarum tergis contecti laniatu canum interirent aut crucibus affixi aut flammandi atque ubi defecisset dies in usum nocturni luminis urerentur Wherefore Nero to suppress the rumour of his own vile act by suborning false witnesses got those to be accused who being hatefull for their wickedness were commonly called Christians and punished them with exquisite tortures The Author of that Sect was one Christus who in the reign of Tiberius was put to death by Pontius Pilate the Deputy Which damnable superstition suppressed for a time broke out afresh not only in Judaea the first source of that Mischief but also in the City of Rome whither all villainous and shamefull things flow from all parts and are held in great esteem Wherefore they were first laid hold of that confessed themselves Christians afterward by their discovery a huge multitude were condemned not so much for being guilty of firing the City as that they were hated of all mankind They added also reproaches to their death clothing some of
them with the skins of beasts to be worried by dogs others were crucified and others were burnt after day-light to serve in stead of lynks or torches This Persecution was not thirty years after the Passion of Christ. I appeal now to any one if he can think it possible that these that lived so near to that time when Christ was said to be crucified that they might make exact inquiry into the matter I appeal to him if he can think it possible they could expose their lives and fortunes to the hatred and cruelty of the Heathen if they were not most certain that there was such a man that was crucified at Ierusalem and demand further he dying so ignominious a death whether it be again possible that there should not be some extraordinary thing in the Person of Christ to make them adhere to him so after his death with the common hatred of all men and hazard of their lives 7. And therefore Lucian in his Peregrinus does rightly term Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that great man crucified in Palaestine For at least he spoke the opinion of Christ's followers if not his own And the doctrine of the Christians he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the marvellous wisdome of the Christians whom he affirms to renounce the Heathen Deities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to worship their crucified Sophist or their crucified Master and Teacher And in his Philopatris if it be his and if it be not it is not much material being it must be of some Writer coetaneous to him there are some inklings of very high matters in Christianity as of the Trinity of Life Eternal of the Galilean's Ascension into the third Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walking up the Air into the third Heaven where having learned most excellent matters he renewed us by water Which is likely to be some intimation of the Ascension of Christ into Heaven or else of Paul's being rapt up into the third Heaven though the Narration thereof be depraved And Critias in that Dialogue swears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By the son that is from the Father And he and Triephon jearing Divine Providence betwixt them as being set out by the Religious as if things were written in Heaven Critias asketh Triephon if all things even the affairs of the Scythians were written there also To which Triephon answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things if so be CHRESTUS be also amongst the Nations All which passages intimate what a venerable Opinion there was spred in the World concerning Christ and that therefore there was some extraordinary worth and excellency in his Person Which Conclusion I shall make use of in its due place 8. In the mean time I shall onely add that mention made of him in Suetonius in Vita Claudii cap. 25. where he is called Chrestus as before in Lucian's Philopatris he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaeos impulsore Chresto assiduè tumultuantes Româ expulit He expelled the Iews out of Rome they making perpetual tumults by the instigation of Chrestus Which is the highest Record of our Religion that is to be found in prophane Writers and no marvel it reaching so near the Passion of Christ from whence our Religion commenced For the reign of Claudius began about seven years after Christ's Passion and ended within thirteen years And that Christ suffered under Pontius Pilate Tacitus himself gives witness in what we have above recited But a more accurate Chronologie of these things cannot be expected but from them who are more nearly concerned viz. the Christians themselves 9. Iosephus his Testimonie had reached higher in time if we could be assured that what he seemed to write of Christ was not foisted in by some thankless fraud of unconscionable Superstitionists or short-sighted Politicians that could not see that the solidity of Christian Religion wanted not their lies and forgeries to sustain it But for my own part I think it very unlikely that Iosephus being no Christian should write at that rate concerning Christ as he does besides other reasons which might be alledged And therefore for the greater compendium I shall be content to acknowledge that what is found in his Antiquities concerning the crucified Iesus is supposititious and none of his own Which Omission I impute partly to his Prudence and partly to his Integrity For certainly he knowing the affairs of Iesus so well as he did could not in his own judgment and conscience say any thing ill of him more then that he was crucified which was no fault in him but in his unjust and cruel Murderers and simply to have nominated him in his History without saying any thing of him had been a frigid lame business and to have spoke well of him had been ungratefull both to his own Country-men the Iews and also to the Pagans Wherefore it being against his Conscience to vilifie him and revile him and his followers so as the Heathen Historians have done and against his Prudence being not convinced that he was the very Messiah to declare how excellent a person he was it remains that in all likelihood he would play the Politician so far as not to speak of him at all 10. We shall produce but one Testimony more out of Pagan Historians and that is out of Ammianus Marcellinus concerning Iulian's purpose to re-edifie the Temple of Ierusalem that the Iews might sacrifice there according to their ancient manner Which was looked upon to be done more out of envy to the Christians then in love to the Jews and in an affront to that universal and inestimable Sacrifice of the body of Christ once offered upon the Cross which was to cease the Jewish Sacrifices and to put an end to the exercise of the Mosaical ceremonies Ruffinus and Sozomen declare the matter more at large but we shall contain our selves within the recitall of what Ammianus has written lib. 23. near the beginning who being an Heathen puts as fair a gloss upon the Emperour's Action as he could but the Event is plainly enough set down and such as does much confirm the Truth of Christian Religion Julianus imperii sui memoriam magnitudine operum gestiens propagare ambitiosum quondam apud Jerosolymam templum quod post multae internecina certamina obsidente Vespasiano postea Tito agrè est expugnatum instaurare sumptibus cogitabat immodicis negotiumque maturandum Alipio dederat Antiochiensi qui olim Britannias curaverat pro Praefectis Cum itaque rei idem fortiter instaret Alipius juvaretque Provinciae Rector metuendi globi flammarum prope fundamenta crebris assultibus erumpentes fecere locum exustis aliquoties operantibus inaccessum hocque modo elemento destinatiùs repellente cessavit inceptum Julian having a mind to propagate the memorie of his Reign by the greatness of his Acts purposed to rebuild with immense charges that once-stately Temple at Jerusalem which with much adoe after many a bloudy battel was taken after siege
though the Will appear as authentick as any can do should pretend that they had burnt the true Will and forged this to his damage whenas yet he cannot prove the least tittle of this Imputation Nay I may say it is far more foolish then this For this may be feasable to burn a single Writing and then make a new one in the stead But it is altogether impossible for the Enemies of the Church ever to have suppressed or made away with those First true Copies of the Gospel which doubtlesse were in the custody of many thousand persons in severall parts of the world For the Writings being so very little in bulk and of so great concernment what Christian would not have a copy of them that was but able to reade Besides that there is not the least hint in History of any such thing Nor indeed can any Historian witnesse of matters of this kinde For who could assure him if there had been any attempt of burning them that they were all burnt and if any were but left they would multiply again in a moment and that but few would be delivered up we may be very well assured when they bore such love to that Truth they conteined that they preferred it before their own lives 3. It is therefore undoubtedly true that the Copies that we have this day of the Evangelists are Transcripts from their first Originals without any Interruption The only scruple that remains now is concerning our third and last Conclusion whether they may not be altered and depraved in some measure in so long succession of time either by chance or the pious frauds of the Church To which I answer in the first place That it is incredible but that the Gospels should escape as well as the Writings of Plato Aristotle or Tully if we look at only such alterations as may proceed from the heedlesnesse of the Transcribers and yet no man doubteth but that their Writings do now fully communicate their mindes to the World concerning those things they do declare as fully and perfectly as they themselves writ them And as for any pious frauds of the Church I answer That the Church was more simple and honest in the Apostolical times and some Ages after within which compasse so many Copies of the Gospel were extant and so dispersed throughout the World that they could not adulterate those Writings if they would For as I have said already those Writings being of so little a bulk and consequently the Transcription of them so easie the Copies would be multiplied almost equally to the number of Christians I mean of those that could reade and being so holy a Writ the Transcription be made with all possible care and circumspection For certainly Christians were very serious in their Religion in those dayes Besides it is very reasonable to believe that a special Providence would keep off both chance and fraud from wronging so Sacred Writings in any thing materiall and if not materiall what are they the worse Not to mention how Awe and Reverence to such holy Writings would naturally hold them off from mingling any thing by way of fraud or intermedling with them and the Effect makes good this presage For in perusing of them we plainly discover that Harmony and agreement of one thing with another that we may be well assured that there is nothing spurious or adulterate foisted into the Text. The multitude of various Lections also further confirms our Conclusion which is an argument of the multitudes of Copies I spoke of and the collection of these various readings a Testimony even of the faithfulnesse of these later Ages oft he Church and of the high reverence they had to these Records in that they would not so much as embesell the various Readings of them but keep them still on foot for the prudent to judge of And lastly upon perusall of those various Readings the clear discovery that nothing at all is lost of the Truth of Christian Religion by any of them and consequently no detriment or prejudice done to any but such as are more for factions and opinions then the real power of Godliness this also ratifies the Truth we drive at namely That those Copies of the Gospel which we daily peruse are incorrupted and that therefore those things contained in them are certainly true as being writ by the pens of those who had sufficient knowledge of what they declare being either Eye-witnesses of the same or conferring with them that were and both of that unsuspected Integrity that the like is not to be found in any Witnesses else in the World CHAP. XII 1. More particular Characters of the Person of the Messiah in the Prophecyes 2. His being born at Bethlehem 3. And that of a Virgin 4. His curing the lame and the blinde 5. The piercing of his hands and feet 1. THus have we undeniably demonstrated the Truth of the Gospel and the things therein contained and consequently the Certainty and Reality of the Christian Religion which being done we can now more seasonably adde some few Characters more of the Person of the Messiah so particular and expresse that it may justly ravish us with the admiration of so punctuall a Providence as is discoverable therefrom in Predictions and Prophecies I will not instance in many because we have already finished our designe and those that love to abound more in matters of this nature may consult others that have handled them more fully and copiously We shall only resume what we above mentioned of his being born at Bethlehem of the Family of David and that of a Virgin his making the blinde to see and the lame to walk the piercing of his hands and feet and their casting lots for his vesture That these things were true of him the Gospel plainly testifies and that they were prophesied of him is as plain out of the Prophecies of the Old Testament which we shall here recite 2. And first that of Micah But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth are from old from the dayes of Eternity This is a very particular description of the Person of the Messiah from the place of his birth And it was the confessed glosse of the chief Priests and Scribes upon this Text as appears Matt. 2.4 5. To which Episcopius addes the suffrage of the Chaldee Paraphrast and R. Solomon Iarchi But that which makes this prediction and the divine Providence more admirable are the Circumstances of its completion For Bethlehem was not the Town of abode of either Ioseph or Mary nor went they thither at that time of their own accord nor upon an ordinary occasion but Augustus surely not without some special incitation from above made a Decree that all the World that is all under the Romane Empire should have their names enrolled in publick Records Wherefore all
Epicureans and Stoicks Acts 17.18 Wherefore without all controversie the first embracers of Christianity entertained it upon no other terms but manifest proof of Eye-witnesses and the Evidence of such persons as they saw very faithful and serious and as had the effect of this great power of God that raised Iesus Christ from the dead manifestly residing upon themselves whereby they were able to doe Miracles as is also recorded in the Acts of the Apostles 4. Now for the First Authours and Founders of this Religion how weak and contemptible they were as to worldly concernments appears plainly from hence that they were not recommended to the World either for their nobility of Birth or skill in humane Arts and Sciences nor had they any secular power to assist them nor any force of arms to either overcome others or defend themselves for all they were exposed to so great and imminent dangers perpetually Our Saviour himself was but of mean Parentage a Carpenters Son crucified betwixt two thieves as a hainous Malefactor What therefore can there be imaginable that should move his Apostles and Disciples to adhere to him so faithfully after his death and to expose themselves to all manner of jeopardies all manner of sufferings whippings imprisonments long journies tortures and death it self What should cause them to disturb their own peace so and the peace of all men if there were not some very miraculous thing at the bottom and such as was worthy to alarme all the World What message could they have brought to those several Nations they travailed to that themselves would not be ashamed of carrying if it had been only so That the Jews had crucified one Iesus the Son of Ioseph a Carpenter betwixt two thieves at Ierusalem who yet was a very good and Just man It may be so would the Gentiles say More shame for them what is that to us But this man was the promised Messiah and did very strange Miracles cast out devils healed all manner of diseases and was declared the Son of God by an audible voice from the Heavens As for the Miracles you mention would the Gentile reply we have heard strange things done by those that are called Magicians and we had no acquaintance with the party you speak of to discern whether he was so good as you pretend For mens Judgments are ordinarily partial out of affection and friendship and it is strange that if he were so good as you make him and declared from the clouds to be the Son of God that God would suffer him so ignominiously to die betwixt two Thieves on the Cross. Which is a sign that if he did any Miracles they were but from such powers as are subject to the Magistrate and through that faithfull Providence that attends the affairs of men can doe nothing when the Magician is apprehended imprisoned and condemned Truly if there had been no more then this in the Story it seems impossible that the Cause should have had such Success as it has had 5. Wherefore certainly the First Preachers of the Gospel added to all this to the admiration and astonishment of the hearers That this Iesus whom the Jews had thus crucified was by the miraculous hand of God raised out of the grave the third day That after his Resurrection he conversed with his disciples both apart and together That he was seen of above five hundred at once That he staid upon earth for fourty daies and was seen visibly afterward to ascend into Heaven Which things as they were above all expectation marvailous and did if they were true fully argue not only the Innocency but transcendent Divinity of the Person of Iesus so were they so incredible that none could believe them especially to their present peril unless from such as were Eye-witnesses of the same and could send them to many more that were Eye-witnesses and of unsuspected integrity of life or for the better compendium shewed that they were true messengers sent from God by some Signs or Miracles they did upon the spot 6. This therefore was the main of their message which was nothing but matter of Fact which themselves knew certainly to be true and seriously and earnestly declared it to the World not by any Art or Eloquence For the Apostles were but poor illiterate persons Fishermen Publicans and the like had no other weapons to win men to the Faith but by a simple though earnest and serious narration of those things they knew for certain and did avouch with that confidence that they gave up their ease livelihood and lives for a pledge of the truth thereof Which Testimonie could not possibly be false it being as I said before concerning matter of Fact namely the Resurrection of Christ wherein so many could not be deceived Nor is it imaginable how they should goe about to deceive others against their own Consciences or without sufficient knowledge in a thing that gained them nothing but perpetual Hatred and ill will Imprisonments Tortures and Death In the mean time by these poore contemptible Instruments that had neither Political power on their side but were oppressed by it nor had any Art nor Eloquence excepting only Paul who yet made use of neither and by succession of such as they had converted within a few Ages all the World in a manner swarmed with Christians of all qualities and degrees noble and ignoble learned and unlearned though invited thereto by no secular advantage but rather being perpetually exposed to misery and persecution All which things seriously considered together with the exactness and perspicuity of Prophecies concerning the Messiah cannot but seem to any indifferent judge a Demonstration for the Truth of Christian Religion no less certain then Mathematical CHAP. XIV 1. Objections of the Jews against their Messiah's being come answered 2. A pompous Evasion of the Aristotelean Atheists supposing all Miracles and Apparitions to be the Effects of the Intelligences and Heavenly bodies 3. Vaninus his restraint of the Hypothesis to one Anima Coeli 4. His intolerable pride and conceitedness 5. A Confutation of him and the Aristotelean Atheisme from the Motion of the Earth 6. That Vaninus his subterfuge is but a Sel-contradiction 7. That Christianitie's succeeding Judaisme is by the special counsel of God not by the Influence of the Starres 8. Cardanus his high folly in calculating the Nativity of our Saviour with a demonstration of the groundlesness of Vaninus his exaltation in his impious boldness of making Mahomet Moses and Christ sidereal Law-givers of like Authority 9. That the impudence and impiety of these two vain glorious Pretenders constrains the Authour more fully to lay open the frivolousness of the Principles of Astrology 1. THE Objections we were a mentioning are from two hands from the Iew or from the Atheist That from Iew is chiefly this That the condition of the times under Christ is not conformable to what is prophesied concerning the times of the Messiah There is not that
and other circumstances and so many that it may seem improbable to be imputed to Chance though Chance has such a latitude that it is difficult to say any thing is not by Chance that happens suppose but four times seldomer then the contrary it will not yet follow that they are free from other things which are assuredly worse more horrid and more execrable such as the consulting of Ghosts and Familiar Spirits a wickedness that that zealous Patron of Astrology Sir Christopher Heydon acknowledges to be too frequently palliated under the Pretence of this Art 5. And truly for my own part I do not much doubt but that Astrology it self is an Appendix of the old Pagans Superstition who were Worshippers of the Host of Heaven and whose Priests were Confederates of the Devil and therefore it is no wonder if Daemonolatry creep in upon Astrology and renew their old acquaintance with one another And assuredly it is a pleasant Spectacle to those aiery Goblins those Haters and Scorners of Mankinde to see the noble Faculties of men debased and intangled in so vile and wretched a mystery which will avail nothing to Divination unless these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these malicious Deceivers act their parts in the Scene For it is not unconceivable how these invisible Insidiators may so apply themselves to a mans curiosity that will be tampering and practising in this Superstition that suppose in Horary Questions they may excite such persons and at such a time to make their demands that according to the foreknown Rules of Astrology the Theme of Heaven will decypher very circumstantially the Person his Relations or his Condition and give a true solution of the demand whether about Decumbitures Stollen goods or any such questions as are set down in Dariot's Introduction Which needs must enravish the young Astrologer and inflame him with the love and admiration of so strange an Art And as for Nativities and punctuall Predictions of the time of ones death and it may be of the manner of it which either only or most ordinarily happens in such as are addicted to or devoted admirers of this Art it is very suspicable that the same invisible Powers put to their helping hand to bring about the Effect and so those whose misfortunes and deaths are predicted must to the pot to credit the Art and be made Sacrifices to the lust and ambition of those rebellious Fiends to whose secret lash and dominion men expose themselves when they intermeddle with such superstitious Curiosities as are Appendages to ancient Paganism and were in all likelihood invented or suggested by those proud and ludicrous Spirits to entangle man in by way of sport and scorn and to subjugate him to the befoolments of their tricks and delusions For it is not unreasonable to think that by certain Laws of the great Polity of the Invisible World they gain a right against a man without explicit contract if he be but once so rash as to tamper with the Mysteries of the Dark Kingdome or to practise in them or any way to make use of them For why not here as well as in the Ceremonies of Witchcraft But I must not make too large excursions And therefore I think it the safest way for every one that has given his name to God and Christ not to meddle nor make with these Superstitious curiosities of Astrology either by practising them himself or consulting them that do that no ill trick be put upon him by being made obnoxious to the invisible scourge or by making others so in whose behalf he consults 6. I say then these vagrant Daemons of the Air either secretly insinuating themselves into the actions of Astrologers or after more apparently offering themselves to familiarity and converse for to grace their profession by oral revelation of things past present or to come in such a way as is above humane power I demand how it shall appear that Cardan's for example and Ascletarion's deaths and others more punctually that I could name predicted by themselves or others was not by the familiarity of Daemons but the pure principles of Astrology And so of whatsoever Honour or other Events that have been found to fall out just according to Astrological predictions I demand how it can be proved that Astrology was not here only for a vizard and that a Magician or Wizzard was not underneath By how much accurater their Predictions are by so much the more cause of suspicion 7. Now therefore to conclude seeing that the Principles of Astrology are so groundless frivolous nay contradictious one with another and built upon false Hypotheses and gross mistakes concerning the Nature and System of the World seeing it has no due object by reason of the interposing of the free Agency of both men and Angels to interrupt perpetually the imagined natural series of both Causality and Events seeing there is not sufficient Experience to make good the truth of the Art they that have practised therein having not observed the pretended Laws thereof with due accuracy and therefore if any thing has hitherto hit true it must be Chance which quite takes away their plea from Events so that their Art is utterly to seek not only for Principles which I have demonstrated to be false but for Experience and Effects which hitherto have been none And assuredly they make nothing of pronouncing loudly that such or such a Configuration will have such an Event though they never experienc'd it at all or very seldom as it must needs be in the conjunction of Saturn Iupiter and Mars which returns not in seven hundred years seeing also that those Predictions that are pretended to have fallen right are so few that they may justly be deemed to have fallen right by Chance and that if any thing has been foretold very punctually and circumstantially it may as well nay better be supposed to proceed from the secret insinuations or visible converse with the aiery Wanderers then from the indication of the Stars and lastly seeing there is that affinity and frequent association of Astrology with Daemonolatry and ancient Pagan Superstition that person certainly must have a strangely-impure and effascinable passivity of Phancie that can be bound over to a belief or liking of a Foolery so utterly groundless as Astrology is and so nearly verging toward the brinks of Apostasie and Impiety 8. I have now finished my Astrological Excursion to which I was strongly tempted in a just zeal and resentment of that unparallel'd presumption and wicked sauciness of the vain-glorious Cardan who either in a rampant fit of pride and thirst after admiration or out of a malicious design to all true Piety would make the world believe that the Divinity and Sacrosanctity of Christian Religion was subjected to his imaginary laws of the Stars and that the fate of Christ the Son of God miraculously born of the Holy Ghost was writ in his Nativity which forsooth he pretended to have calculated As if all
that Iustice Meekness and power of working of Miracles were deriv'd upon our Saviour from the Natural influence of the Configuration of the Heavens at his Birth and as if he did not willingly lay down his life for the World as he himself professes but were surprized by Fate and lay subject to the stroke of an Astrological 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sidereal Interfector As also to meet with that enormous Boaster and self-conceited Wit the prophane and giddy-headed Vaninus a transported applauder and admirer of that wild and vain supposition of Cardan upon which he so much dotes that it is the very prop and master-piece of his impious Writings the both Basis and Finishing of all his villainous distorted doctrines against the Truth and Sacredness of Christian Religion To which two you may add also Apollonius though long before them a high pretender to divine Revelations and hot Instaurator of decaying Paganism but withall a very silly affected of Astrological predictions by which it is easily discoverable at what a pitch he did either divine or philosophize And methinks it is a trim sight to see these three busie sticklers against Christianity like three fine Fools so goodly gay in their Astromantick Disguises exposed to the just scorn and derision of the World for their so high pretensions against what is so holy and solid as the Christian Faith is and that upon so fond and frivolous grounds as this of Astrology BOOK VIII CHAP. I. 1. The End and Usefulness of Christian Religion in general 2. That Christ came into the World to destroy Sin out of it 3. His earnest recommendation of Humility 4. The same urged by the Apostle Paul 1. WE have no finished the Third part of our Discourse and have sufficiently proved That Christianity is not only a Reasonable and Intelligible Idea of something that may be worth Providence's setting on foot some time or other or as a seminal Form lurking unactive in the seed under ground but that it has shot it self into Real existence and is as a grown Tree that spreads its arms far and wide It remains now that we consider the Branches and Fruit thereof And I dare boldly pronounce that this is the Tree whose leaves were intended for the Healing of the Nations not for a Pretence and Palliation for Sin and that the Fruit thereof to the true Believer is Life and Immortality This is a brief comprehension of the glorious End and great Usefulness of the Gospel But we shall be something more explicate in a matter of so mighty importance You may understand out of what has been said in the First part concerning the Nature of the Mystery of Godliness that the Gospel is a kind of Engine to raise the Divine life into those Triumphs that are due to it and are designed for it from everlasting by the all-seeing Providence of God Let us now consider how fit the Dispensation of the Gospel is for this purpose that is to say Those things that are testified in it or prophesied of it or intimated by it how all these things aim and conspire to this End partly by affording the most effectual means imaginable for the re-installing the Soul into an higher state of Righteousness here then any other Dispensation that has yet appeared in the World and thereby more certainly transplanting her hereafter into a blessed state of immortal Life and partly by exhibiting such warrantable grounds of doing Divine Homage to the Lord Jesus Christ in whom this Life we speak of resideth so plentifully he being anointed therewith far above the measure of his fellows So that in this respect though the other design has taken so little effect in the World yet we cannot but acknowledge that the Divine life has not been disappointed of all her exteriour Pomps and Triumphs We shall begin with the former kinds of the Powers of this Engine 2. The First wherof consists in this In that it is so plainly and clearly declared in the New Testament That the great End of Christs coming into the World was to remove Sin out of it and to purifie mens Souls from all uncleanness and wickedness as is apparent from sundry places As 1 John chap. 3. He that committeth sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the works of the Devil Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God Again Tit. chap. 2. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Looking for that blessed hope and glorious appearing of the great God and our Saviour Iesus Christ who gave himself for us that he might redeem us from all iniquity and purifie to himself a peculiar people Zealous of good works Also Ephes. ch 5. v. 25. Husbands love your wives even as Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish I might add several other places but I shall content my self with but one ratification more of this truth from the mouth of our blessed Saviour who professes he came not to destroy the Law but to fulfill it that is to set it at an higher pitch as appears by the whole scope of his Sermon upon the Mount The observance of which Precepts he does seriously require of his disciples and followers as appears from that Similitude he closes his discourse withall where he pronounces that they that kept and practised his sayings should be safe as one that builds his house upon a Rock but those that heard and practised not should be as he that built on the Sand that is upon a false and deceitfull foundation And a little above he does plainly protest even against such that may have prophesied cast out Devils and done Miracles in his name which yet are greater matters then either the making or hearing of long Praiers or long Sermons because they kept not this Law of Righteousness he there propounds he does protest that in the day of Judgment he will not know them but bid them depart from him as Workers of Iniquity This is sufficient to demonstrate That the End of the Gospel is to renovate the Spirits of men into true and real inherent Righteousness and Holiness which in counter-distinction to the Animal life which had domineered in the World so long not only in the prophane Actions but also in the very Religious Rites of the Heathens as I have already shewn at large I have denominated the Life Divine and numbred out those Three parts
it most consists of namely Humility Charity and Purity and therefore it will not be unseasonable to shew how expresly and particularly urgent the Gospel is for the promoting these three Graces 3. Our Saviour Christ Matth. 11. makes a solemn invitation to the first of these Vertues propounding himself an Example Come unto me all ye that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and you shall find rest unto your souls And Matth. 5. v. 5. Blessed are the meek for they shall inherit the earth It is a promise from the same mouth The meaning of both which places is That Humility and Meekness beget a great deal of Peace and Tranquillity and enjoyment of a mans self even in this life whenas Pride exposes a man to perpetual Discontent and Impatiency Besides that the Proud man is as it were the Butt that the Almighty shoots his Arrows against to gall wound and vex the very hackstock of Divine vengeance and the sport and pastime of Misfortune God resisteth the proud but giveth grace to the humble But my purpose is not to interpret such easie places as I alledge but merely to bring them into the Readers view And there are many more yet that testifie of the Excellency of this Grace of Humility For our Saviour again Matth. 11. entitles those Vertues especially to the knowledge of the Mystery of the kingdome of God I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Even so Father for so it seemeth good in thy sight And Matth. 18. Christ being asked who is the greatest in the kingdom of Heaven called a little childe unto him and set him in the midst of them and said Verily I say unto you Except ye be converted and become as little children ye shall in no wise enter into the kingdom of Heaven Whosoever therefore shall humble himself as this little childe the same is greatest in the kingdom of Heaven And Chap. 20.25 Ye know that the Princes of the Gentiles exercise dominion over them and they that are great exercise authority upon them But it shall not be so among you but whosoever will be great among you let him be your Minister and whosoever will be chief among you let him be your servant Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many In which passage is insinuated that useless and pompous honour is to have no place in the Church of Christ but that if any mans office be more honourable then another it must be also more serviceable especially in matters appertaining to Religion For to the like purpose is that Matth. 23. where the Pride and Hypocrisie of the Scribes and Pharisees is taxed For they binde heavy burthens saith our Saviour and grievous to be born and lay them upon mens shoulders but they themselves will not move them with one of their fingers But all their works they do to be seen of men they make broad their Phylacteries and enlarge the borders of their garments and love the uppermost rooms at Feasts and the chief seats in the Synagogues and greetings in the market-places and to be called of men Rabbi Rabbi But â—â— not you called Rabbi saith our Saviour for one is your Master even Christ and all you are brethren And call no man your Father upon Earth for one is your Father which is in Heaven Neither be you called Masters for one is your Master even Christ. But he that is greatest among you shall be your Servant And whosoever shall exalt himself shall be abased and he that humbleth himself shall be exalted 4. Hitherto our Saviour and that very fully In whose foot-steps the Apostles also insist Rom. 12.16 Be of the same minde one towards another Minde not high things but condescend to men of low degree Be not wise in your own conceits And Eph. 4. I therefore the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called in all lowlinesse and meeknesse with long-suffering forbearing one another in love And Titus 3. Put them in minde to be subject to Principalities and Powers to obey Magistrates to be ready to every good work To speak evil of no man to be no brawlers shewing all meekness to all men So that we see the Christian Religion meets as well with the saucinesse of the Inferiours as with the affected domination of Superiours Thus expresly does the Gospel recommend Humility to the World CHAP. II. 1. Christs enforcement of Love and Charity upon his Church by Precept and his own Example 2. The wretched imposture and false pretensions of the Family of Love to this divine Grace 3. The unreasonableness of the Familists in laying aside the person of Christ to adhere to such a carnall and inconsiderable Guide as Hen. Nicolas 4. That this Whifler never gave any true Specimens of reall love to Mankinde as Christ did and his Apostles 5. His unjust usurpation of the Title of Love 6. The unparallel'd endearments of Christs sufferings in the behalf of Mankinde 1. THe next Branch of the Divine Life is Christian Love or Charity then which nothing is more inculcated in the New Testament Christ has left it as his Motto and the Motto of his Church the Symbolum or Word whereby it may be known to whom they belong Iohn 13.34 A new commandement I give unto you That ye love one another as I have loved you that ye love one another By this shall all men know that ye are my disciples if ye love one another As if he should have said You may have heard something indeed out of Moses of loving ones neighbour as himself which Precept as it did not reach so far as I intend this of mine and that which it reached at is utterly laid aside and neglected I now afresh set it on foot and upon such terms and in such a degree and manner as never was yet For I would have you love one another even as I have loved you that is so heartily and sincerely that you will be ready to lay your lives down one for another if need require Which is more express Chap. 15.12 This is my commandment That ye love one another as I have loved you Greater love hath no man then this that a man lay down his life for his friends Which Christ doing for his Church especially in those circumstances he did is an unparallel'd specimen of true love indeed and the highest obligation that can be of our loving both him and one another 2. Which things while I consider I cannot with patience think upon the gross imposture of that bold Enthusiast of Amsterdam who giving no sound evidence of any such Love as may be deemed
fruit of Godliness properly so called Nor can we applie our hearts seriously and sincerely to this kind of Godliness long but we shall find answers to our praiers and breathings after God beyond both our own expectation and the belief of others and therefore enjoying the victory through the Divine grace that is sufficient for us and getting so glorious a triumph over our lusts we finding our Souls transported with an high sense of thankfulness to our Redeemer and Benefactour who wants nothing of our retributions himself the stream of our affections is naturally driven downwards to his Church to the Saints that dwell upon earth and those that excell in vertue or at least pretend unfeigned endeavours after it And this is properly brotherly Kindness which carries our affections to those that profess the same Religion with our selves Which brotherly Kindness arises not only out of this consideration of thankfulness toward God but out of the very temper and condition of the Soul thus purified according to what S. Peter intimates that having purified our Souls in obeying the truth through the Spirit the end and result thereof is the loving our brethren Or else what serves this Purification for Shall Envy shall Hatred shall Lust shall Ambition shall Luxury shall those enormous desires and affections be cast out of the Soul by Sanctity and Purity that she may be but a transparent piece of ice or a spotless fleece of snow Shall she become so pure so pellucid so crystalline so devoid of all stains and tinctures of all soil and duller colours that nothing but still shadows and Night may possess that inward diaphanous Purity Then would she be no better then the nocturnall Air no happier then a statue of Alabaster All would be but a more cleanly sepulchre of a dead starved Soul But there is no fear of so poor an event upon so great preparations For Love and Desire are so essentiall to the Soul that she cannot put them off but change them She is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Psellus calls her an immaterial and incorporeal fire an unextinguishable activity and will catch at some Object or other And therefore if she has ceased to love the world and the Lusts of her own body she will certainly love the body of Christ the Church and study how to help them and advantage them Nor can she stop here but this pure and quick flame mounts upwards and is reflected again downwards and vibrates every way reaching at all Objects in Heaven and in Earth as natural fire enters all combustible matter And therefore in her pure and ardent speculations of the Godhead and his unlimited Goodness and also her observations of the capacity of the whole Creation of receiving good both from him and one another she overflowes those narrow bounds of brotherly Love and spreads out into that ineffably-ample and transcendently-divine grace and vertue universal Charity which is the highest accomplishment the Soul of man is capable of either in this life or that which is to come and thus at last she becomes perfect as her Father which is in Heaven is perfect 5. This is that most excellent way which S. Paul speaks so transportedly and triumphantly of 1 Cor. ch 13. Where having first numbred out the manifold Gifts that God bestowed upon his Church as Preaching Prophesying working of miracles gifts of healing and diversity of tongues he immediately breaks out in the rapturous commendations of Charity above all Though I speak with the tongues of men and of Angels and have not Charity I am become as a sounding brass and a tinckling cymball And though I have the gift of Prophecie and understand all mysteries and all knowledge and though I have all faith so that I could remove mountains and have no Charity I am nothing And though I bestow all my goods to feed the poor and though I give my body to be burned and have not Charity it profiteth me nothing And after he has raised our expectation and estimation of this Heavenly grace with these high words of his he does not as the vain Enthusiast does heat our phancies and leave our judgment in the dark but he does very distinctly and copiously describe to us the nature of this Divine vertue so that we may plainly know where to be and what to seek after and how to be satisfied whether we have attained to it or no. 6. Charity suffereth long and is kinde Charity envies not Charity vaunteth not it self is not puffed up doth not behave her self unseemly seeketh not her own is not easily provoked thinketh no evill complies not with iniquity but rejoiceth with the truth Beareth all things believeth all things hopeth all things endureth all things This is a very full and lively description of Love and Charity and the character of the sweetest and Heavenliest perfection that is communicable to the nature of man and so warmly poured out from the sincere heart of this rich possessour of it the holy Apostle that it is to me more moving then all the canting language of the highest fanatical Pretenders to the profession of this Mystery 7. This is the highest participation of Divinity that humane nature is capable of on this side that Mysterious conjunction of the Humanity of Christ with the Godhead and therefore this is that whereby we become the Sons of God as S. Iohn has evidently declared in his 1. Epistle general ch 4. Beloved let us love one another for Love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is Love And vers 10. Herein is love not that we loved God but that he loved us and sent his Son to be a propitiation for our sins Beloved if God so loved us we ought also to love one another No man hath seen God at any time If we love one another God dwelleth in us and his love is perfected in us And again vers 16. God is Love and he that dwelleth in love dwelleth in God and God in him Several other Testimonies there are of the high estimate the true Church of Christ has of this holy Vertue of Love but what I have already cited is sufficient to shew how urgent the Precepts of the Gospel are for this excellent branch of the Divine life which we call Charity as also how inexcusably injurious impious and blasphemous to Christ those fanatical Impostors are that revolt from the Church superannuate Christ's offices and antiquate the Christian Religion under a pretence of an higher dispensation and Revelation upon which they have set the Title or Superscription of Love adorning themselves with the Churches colours that by this evil stratagem they may the more safely fall upon her and destroy her at least seduce the most simple and many times the best-meaning members of the Church from their true Head Christ Jesus who ransom'd them with his own most precious bloud Whose Soveraignty over
of God Be not deceived neither Fornicatours nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with mankind nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the kingdome of God And Hebr. 12.14 Follow peace with all men and holiness without which no man shall see the Lord. And thus we see that all the Happiness of man and his real good is utterly subverted and destroyed by this mischievous imagination of being righteous otherwise then by true and living Righteousness 10. And it is as plain that this imposture will rob God of his Glory as well as defeat man of his Happiness For whether we understand by the Glory of God the Image of God communicable to men as the Image that is the light of the Sun is the glory of the Sun or whether we understand the acknowledgment of that Excellency and Perfection that is in God first deeply conceived in our hearts and then fully and freely professed by our mouths both these are assuredly taken away by this false conceit And of the former there is no doubt being that the Spirit of Righteousness is that very Glory of God or Image of Christ. Wherefore whatever does intercept this does really eclipse the Glory of God And it is as true also of the other For seeing that the most rich and precious Excellencies of the Divine Nature cannot be discovered by the Soul as they ought to be but by becoming Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou beest it thou seest it as Plotinus speaks it must needs be that they cannot be worthily admired and extolled by any Soul but such as is Divine that is such a Soul as God has poured the Spirit of Righteousness and true Holiness on without which it is impossible to see God To all which Particulars that concern every private man you may add that great summe of an incomputable damage that respects the Publick For what Peace or Faithfulness can there be amongst men where the professed Mysterie of their Religion is the Explosion of real Righteousness Or what can possibly take place in stead thereof but Fraud and Falshood foul Lusts phrantick Factions rude Tumults and bloudy Rebellions To which you may cast in the loss of our very hopes that the World should ever grow better or that the holy Promises of God should take effect For there is not a more cruel or butcherly weapon for the slaying of the Witnesses nor a more impregnable Fort against the approaching Kingdome of Christ and that millennial Happiness which many good and faithfull Christians expect then this hell-hatch'd doctrine of Antinomianisme CHAP. XII 1. Of the attending to the Light within us of which some Spiritualists so much boast 2. That they must mean the Light of Reason and Conscience thereby if they be not Fanaticks Mad-men or Cheats And that this Conscience necessarily takes information from without 3. And particularly from the Holy Scriptures 4. That these Spiritualists acknowledge the fondness of their opinion by their contrary practice 5. An appeal to the Light within them if the Christian Religion according to the literal sense be not true 6. That the Operation of the Divine Spirit is not absolute but restrained to certain laws and conditions as it is in the Spirit of Nature 7. The fourth Gospel-Power The Example of Christ. 8. His purpose of vindicating the Example of Christ from aspersions with the reasons thereof 1. WE have now gone through the Three first Powers of the Gospel of which Three the last namely The Promise of the Spirit may seem so sufficient of it self to some without any thing further and I am sure does so to others that professedly they take up here and exclude or at least neglect all that advantage that accrues from the History of Christ and hereby do antiquate the Christian Religion These are those great Spiritualists that talk so much of The Light within them and the Power within them and boast that they want nothing without to be their Guide and Support but that they can goe of themselves without any external help For keeping to the Light within them the Power of God and the Spirit of God will assist them and will lead them into all truth And truly I cannot but say Amen to what they declare For I know assuredly that it is most true if they would leave off their canting language and say in down-right terms That keeping sincerely to the dictates of Reason and Conscience and the perpetually denying themselves in such things as they know or suspect to be evil with devout addresses to the Throne of Grace for the assistance and illumination of the Holy Spirit to discover and overcome all Errour Falseness Pride and Hypocrisie that may lurk in their hearts I say I am well assured that this Dispensation faithfully kept to will in due time lead unto all Saving Truth and that such a one at the last cannot fail to become a Christian in the soundest and the fullest sense such as firmly adhered to Christ in the first and most unspotted Ages of the Church But if they will call any hot wild Imagination or forcible and unaccountable Suggestion the Light within them and follow that this is not to keep to Reason and Conscience but to be delivered up to a reprobate sense and to expose a mans self to all the temptations that either the Devil or a mans own Lust or a sordid Melancholy can entangle him in 2. Wherefore by the Light within them they must understand an accountable and rational Conscience within them unless they be perfect Fanaticks or Mad-men or what is worse mere Impostors and Cheats who would pretend to a Conscience but yet irrational and unaccountable to any one and hereby have the liberty of doing what they please being given up at length to nothing but Fury and Lust. And then lastly This Conscience within them is not a thing so absolutely within them that it can take no information from what is without For it is manifest that this Lamp of God that burneth in us is fed and nourished from external Objects For the invisible things of him from the Creation of the World are clearly seen being understood by things that are made for by these from without are we advertised of his Eternal power and Godhead And as we are thus taught by the outward Book of Nature concerning the Existence of God and his general Providence in the world as to the necessities of life both of Men and Beasts so may we also by external VVritings or Records be more fully informed of a more special Providence of his to the Sons of men concerning the State in the other world and of that Eternal life manifested by Christ. But I grant that it is still this Light within us that judges and concludes after the perusal of either the Volumes of Nature or of Divine Revelation 3. But as he that gives his Mind to Mathematicks Architecture Husbandry
Madness by the formal Pharisee 12. His Proneness to judge the true Christian according to the motions of his own untamed corruptions 13. His prudent choice of the vice of Covetousness 14. The Unreasonableness of his censure of those that endeavour after Perfection 15. His ignorant surmise that no man liveth vertuously for the love of Vertue it self 16. The Usefulness of this Parallelisme betwixt the Reproach of Christ and his true Members 1. AND thus you have seen Christ vindicated from all those several Suspicions and Aspersions laid upon him by malicious and ignorant men whereby they would represent him as not possessed of nor acting from so Noble and Divine a Principle of Righteousness as he himself profest and his Followers have ever witnessed of him In which I confess I have been something more large then might have been expected in pleading the cause of a Person so perfectly pure and innocent But I considering our Saviour Christ not so much in himself as in his members I mean his true members who have one common Spirit with him and how they are liable to the same accusations and misconstructions of spightfull and inconsiderate men that himself was in the flesh I thought it fit more fully to insist upon the clearing and well and rightly interpreting of all the Carriages of Christ that thereby those that call themselves his members may know better how to interpret one another or if they be not so themselves that they may however learn not to judge rashly and inconsiderately of them that are and walk indeed as he walked And that my foregoing pains may be the more effectual to this purpose I shall not stick to second them so far as to shew how men ordinarily cast the same or the like soil and dirt upon the truest members of Christ that they did upon Christ himself 2. And that you may take in this with the more evidence give me leave to prefix in your mind the right Image of a true Christian or living member of Christ. And such an one is he who is a branch of the same Vine has derived into him the same sap and Life partakes of one and the same Divine spirit with Christ the fruit whereof is to love God with all a mans heart and with all his Soul and his neighbour as himself and to doe so to others as he himself would be done to And that I may not name that only which seems nothing in too many mens eyes I add also To know and acknowledge the only true God and Iesus Christ whom he hath sent And surely whosoever has this in its due measure and vigour of life is conscious to himself and finds the sweet of so great and glorious an accomplishment of Mind that whatever the Wit or Humour of man can add to it will seem of little more value then dust and straws we tread under our feet 3. And now I have told you what a true and living Member of Christ is let me also tell you what a false or titular or Pharisaical Christian is And he is this One that has not the Divine Sap or Spirit derived to him as being and growing in and becoming one with the true Vine Christ Jesus and is not possess'd nor is sensible of that Sufficiency Joy and Satisfaction that is in the inward Life of Christ and the Spirit of Righteousness and eternal and undispensable Truth of God But being dead to what is most necessary pretious and saving in Christianity and only alive or mainly to the Spirit of the world loves himself with all his heart and all his soul and God and his Neighbour only for his own sake or rather uses and rides his Neighbour having haltered him or obliged him with some prudentially and judiciously-bestowed courtesies and worships God rather then loves him nè noceat beseeching him that upon a special Dispensation though he be no better then others nor ever intends nor hopes to be better yet that it may be better with him in the end then with other folk Let me die the death of the righteous and let my latter end be like his Or it may be what is little better then that in stead of the living Righteousness of Christ he will magnifie himself in some humorous pieces of Holiness of his own For he imagines there is a God and that it is safe to make a friend of him one way or other and therefore that his conscience may be the better excused from those things that are more weighty and substantial he will take up things according to his own humour and phansie as fasting twice in the week making long prayers hearing long sermons sticking curiously to some unnecessary uncertain and fruitless opinions concerning God and Religion such as are warrantable neither out of Scripture nor Reason and growing very hot and zealous in the agitation of these things though to the Disturbance of the Church of God and Injury of his Neighbour yet these trinkets and trumperies of his own humour and complexion this Heat this Noise this Zeal these are the Altar Fire and Holocaust wherewith he sacrifices to God and presents himself an Oblationer before the Almighty And all this to be excused from that which is the very End of all Religion and Worship that is the sacrificing of our own corrupt life and acquiring that prize that is set before us the holy Spirit of Righteousness Equity and Purity whose moderation and guidance is the Light of the world and the Life of man 4. And having thus though but loosely and rudely scattered the delineaments of these two opposite professours of Christianity the true Christian and Pharisaical Humorist I shall from hence as from the Cause and Original derive evidence and light to what I shall now propose to you by way of Parallelisme betwixt what our Saviour in his own person suffered of false Accusations and Aspersions and what his true and living Members are obnoxious to from that Spirit of Pharisaisme that has ever and does to this very day rule still in the world And first of the first Accusation that was laid to our Saviours charge viz. Blasphemy He hath spoken Blasphemy Matth. 26. It is apparent the Pharisaical nature being desirous to be excused from destroying and bringing to nothing in ones self all haughty and ambitious Designes Self-seeking Covetousness and Intemperance doth easily endeavour to make amends for this and to pacifie the conscience and approve ones self to God by laying out all our parts in spinning excellent high Subtilties and amazing Mysteries from any hints taken in Scripture and in adorning the nature of God and Religion according to the garishness of a mans own natural Phansie and Nicety of Wit Whence it may come to pass that these Traditionary Pharisees having made it their business to rack their natural unregenerate minds to find some magnificent conceptions as they imagine them to bestow upon the Deity that one freed by Christ
in it but what they themselves have bestowed upon it For every Substance is of it self an Individual Substance and Universals but a Logical notion arising from our comparing of Substances of like nature together Neither is there any Substance but by due preparatory modifications may be capable of being united with some other Individual Substance and these Two Individual Substances become One whole Substance Which yet are not so One as that they cease to be Two Numerical Substances because they arâ—â—o otherwise said to be One I am sure are no otherwise One then by the apt Union of one with another Which yet hinders not but that they are still and if they are they are Two namely my Soul and Body are still this Individual Soul and this Individual Body though they be as they term it Hypostatically united For it onely implies conjunction not confusion of Substances nor any losse of the Individuality of the Substances thus conjoined For there is no Substance conjoinable with another but remains this Individual Substance even for that very reason because it is a Substance every Substance being of it self Individual as I have already said and yet conjoinable with another Substance whence it is plain that the Scholastick notion of Suppositum is a mere foolery 6. Out of which we may easily understand how that the Humanity of Christ and the Eternal Word may be Hypostatically united without any contradiction to humane Reason unsophisticated with the fopperies of the Schools and both their Hypostases remain still entire Of which I will exhibite this as a more sensible representation Suppose a vast Globe made all of solid Gold saving one very small section which we will suppose of Silver This individual Gold and this individual Silver remaining still this individual Gold and Silver make up one entire Globe which is not an entire Globe without either So in Christ made up as I may so speak of the Second Hypostasis of the Trinity and of that humane Person that conversed at Jerusalem He is that individual Silver and the other that individual Gold and both these together One Christ the sphere of whose Divinity filling all things and being every where at hand cannot but be a warrantable Object of our Praiers and Invocations as the passive Humanity of Christ the prop of our Faith and confidence by his bitter Passion and Intercession 7. What Superstition therefore can there be or least suspicion of Idolatry when we pray unto Christ if we do but think of him to whom we pray For the Eternal Godhead does so outshine every thing in this Object of Devotion that our minde is in a manner wholly transported into God though with a due reflexion of honour upon the Person of our Saviour in virtue of whose Death and Intercession we make our addresses Which Truth might also passe with the Jew without any scruple at all if he do but call to minde with what devout Humility their fore-fathers have adored the presence of Angels To whom in their Law Iehovah the most holy name of God is also attributed And if an Angel that sustains the Person of God onely by way of Embassy has this divine honour how much more then is due to Christ who is Iehovah not onely by Title and external Function but by real Union with the Eternal Son of God Which the Platonists in their Triad also call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in Greek that Iehovah is in Hebrew 8. Or if they could imagine that there was so extraordinary a kind of Union of these Angels with God where so high a name is attributed to them as being in such an universalizing Rapture that they had lost the sense of their own Personalities and were wholly actuated by God who used them as fully and commandingly as our Soul does our Bodies yet this may fall short in a two-fold respect of that Union which is betwixt the Humanity of Christ the Eternal Word For first it may not be of the same kinde but differs as much it may be as the union of a Spirit with a dead Corps does from the union of the Soul of Man in an healthful body Or if it could be admitted that there was some Principle excited and awaked or some way inserted into the Essence of an Angel whereby he might have real and vital union with God yet it being but temporary it is not to be compared with this lasting and durable union in the Messias Nor does the visible presence of the Angel warrant Divine worship more to him then to Christ. For Christ according to his higher and more adorable nature is every where present 9. I conclude therefore that the Divinity of Christ is not at all repugnant to Reason I mean his Real and Physical union as I may so call it with the Eternal Word For being that it was this VVord or Eternal VVisdome whereby God made all things it is very decorous and congruous that that great Instrument of the restoring so choice a piece of his Creation as Man is should be united particularly to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eternal VVord Nor is it unconceivable how he may be united particularly and immediately to this Hypostasis and not the other two from what we observe in Nature For even the Faculties of the Soul residing in the same part of the Soul according as the part of the Body is tempered or modified one Faculty may exert it self in the part and another be silent and take no hold thereon And further it is evident that though the Holy Spirit of God and the Spirit of Nature be every where present in the World and lie in the very same points of space yet their actions applications or engagings with things are very distinct For the Spirit of Nature takes hold only of Matter remanding grosse bodies towards the centre of the Earth shaping Vegetables into all that various beauty we finde in them but does not act at all on our Souls or Spirits with divine illumination no more then the Holy Spirit meddles with remanding of Stones downwards or tumbling broken tiles off from an house Which things rightly considered and improved make this Mystery intelligible enough for those that are fit for such Speculations So that I need adde nothing more having already proceeded further then I intended in zeal against the fraud of some and indiscretion of others who so confidently maintain That some main Points in Christian Religion are not onely obscure which I willingly acknowledge and that thereby our Religion is the more Venerable but also repugnant to Reason which I utterly deny and shall in its due place shew the sad inconvenience of so rash an Assertion CHAP. III. 1. That the Communicableness of Christian Religion implies its Reasonableness 2. The right Method of communicating the Christian Mystery 3 4. A brief example of that Method 5. A further continuation thereof 6. How the Mystagogus is to behave himself towards
the more dull or illiterate 7. The danger of debasing the Gospel to the dulness or shallowness of every weak apprehension 1. THE Second Derivative Property of the Mystery of Godliness is Communicability For in that it is Intelligible it becomes hereby Communicable Whence it appears what Communication I mean not such as is competible also to Magpies and Parots that is a sound of words or phrases which those Birds are able to repeat after us but a Rational impartment of the matter whereby a mans Understanding is satisfied of the real grounds of our belief This duty the ancient Christians were charg'd with as appears 1 Pet. chap. 3. v. 15. Be ready alwaies to give an answer to every man that asketh a reason of that hope that is in you with meekness and reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if we be ask'd a reason of our belief and the Apostle requires us to answer assuredly he was not conscious of any Unreasonableness of the Christian Faith in his time That of that witty Father of the Church Credo quia impossibile however it might please the Answerer it could never satisfie the Opposer This would not prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul speaks a defence and confirmation of the Gospel but rather an exposing it to derision and contempt For he that will acknowledge Impossibilities in his Religion gives up the Cause without blowes and yields at once all that his adversary desired namely that his Religion is nothing but a Forgery or Foolery 2. Intelligibleness therefore must precede Communication in him that communicates the Mystery to another so far as he does venture to communicate it Otherwise if he once give his Tongue leave to out-run his Understanding what hopes has he of seeming intelligible to another when himself understands not what he saith Whence unless he meet with a fool he himself will be sure to be found one or accounted an Impostor or Mad-man So little edification can there be in such Discourses But if a man would be a prudent Imparter of Christian Religion indeed he is not onely to take care that what he pronounces of the Mystery is intelligible to himself but also to be very circumspect how he speaks any thing to any one before they be capable of receiving it And therefore if he would use a right Method he must begin with such things as are the most easy to conceive and the most capable of Demonstration and also are the most certain pledges of the Happiness which they may expect who desire to be real and cordial Embracers of Christianity 3. As for example They are to declare how Christ is the Messias expected of old of the Jews though rejected by them when he came That he is the Son of God miraculously born of a Virgin That he was a Sacrifice for sin and underwent the shameful death of the Cross out of love to us That he was raised from the dead the third day and ascended visibly into Heaven and thence is to be expected as Judge of the quick and of the dead and that then those that believe on him shall be crowned with the highest glory and immortality their vile bodies being changed into the similitude of his Heavenly body And that the Resurrection of Christ is a palpable earnest of the purpose of God to reward us thus with everlasting life Such like things as these are to be communicated first by way of proposal they neither vexing nor wearying the apprehension or imagination of man by any difficulty of conception but are so strange that they may well call out the closest attention and put a man upon the most eager inquisition to be satisfied whether they be true 4. The terms of the question therefore being thus easily intelligible in the next place it will be expected that they evidence the Truth of the Narration which is to be done from those clear Prophecies of the coming of the Messias in the Old Testament and of what he was to do and to suffer any by a rational eviction of the incorruptedness and authentickness of the History of Christ in the Gospels and the rest of the Writings in the New And after this orderly and by degrees they are to be led on to those things that are more obscure and mysterious and yet to the patient and well-prepared mind both true and intelligible For though some few points in Christianity may be obscure yet so far forth as the Scripture defines any thing of them they are both intelligible and true So that Truth and Intelligibility is in every warrantable part of Christianity at least to those that have their understandings exercised in rational Speculations But for others whose parts and imploiments have rendred them less fit for any meditation that is subtile and obscure they may content themselves with the safe adhesion to the forme of Sound words delivered in the Scriptures 5. Out of which they are very intelligibly instructed of the Divinity of Christs Person in that they read there how he was declared the Son of God by voices from Heaven That he was begotten not by man but by the overshadowing of the Holy Ghost That he did such Miracles also as became the Son of God to do being utterly above the power of nature That in him dwells the fulness of the Godhead bodily whenas it dwelt in the Temple of the Jews onely Typically And therefore there is far greater reason that the devotions of Christians should be directed towards Christ then those of the Jews towards the Holy Temple towards which they alwaies worshipped when they put up their supplications to God though they were far distant from it That the Word also is said to be made flesh to wit the Word that was in the beginning with God when all things were made and that this Word also was God and that God was manifested in the flesh by the appearing of Christ in the World 6. That these things are thus really and in truth the Authentickness of the Scriptures makes good But for such as are unexercised in Metaphysical speculations that have not so much as considered the Union of their own Soul with their Body nor once heard of distinction real and formal and other setled notions requisite for the more express apprehension of such high points as the Conjunction of the Divinity and Humanity in Christ and the Triunity of the Godhead the best instruction can be given to them by the Mystagogus is that they would make that up in humble Adoration that they want in Knowledge and that God of his mercy imparted these Mysteries to the World for use and not for curious and vexatious speculation and that they should be so modest as not to think that utterly unintelligible that themselves for the present cannot apprehend 7. That the Truth of the Gospel is a standing and immutable thing not to be altered and changed according to the capacities of men and that if
contract and covenant in a familiar and kind way one with another And the holy Writers are so far from giving any considerable occasion to title the Gospel by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they frequently set it in opposition thereunto And if at any time they attribute that term to it it is ordinarily not without some softning or mitigating qualification as the Law of Faith not of Works and the Law of liberty Jam. 1.25 So that we see that there is a very sufficient ground why notwithstanding the Jews call'd their Pentateuch and other holy writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law that the primitive Christians should call the Evangelical writings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Covenant it usually also signifying Testament to which the Author to the Hebrews alludes chap. 9.17 which comes exceeding near to the nature of a Covenant where one is constituted Heir upon Condition 9. The very Title therefore of that Authentical Volume of our Religion gives some general knowledge of the nature of it if it had been fitly translated out of the Greek But the Latine Christians as well in the old as in the new Testament ever translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testamentum etiam ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nominatur as Grotius takes notice whenas God yet cannot die and therefore will never have occasion to make his last Will and Testament have given occasion to our English Translatours to follow them in the Title of this Book and to render it Testament rather then Covenant by which notwithstanding is to be understood Covenant Otherwise if you understand a last Will and Testament what sense will the Old Testament bear CHAP. VI. 1. That there were more Old Covenants then one 2. What Old Covenant that was to which this New one is especially counterdistinguished with a brief intimation of the difference of them 3 4. An Objection against the difference delivered with the Answer thereto 5. The Reason why the Second Covenant is not easily broken 6. That the importance of the Mystery of the Second Covenant engages him to make a larger deduction of the whole matter out of S. Paul 1. IN general therefore our Christian Religion is a Covenant the Terms and Conditions whereof are comprehended in those Books which we ordinarily call The New Testament which were better and more significantly rendred The New Covenant The nature whereof we cannot so well understand unless we reflect back upon the Old Covenants mentioned in the Scripture which preceded this and there being more then one take notice which of them especially this New one is set opposite to That there is mention of more Covenants then one is manifest from Ephes. 2.12 And particularly Circumcision in the book of Moses and the Prophets is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament Acts 7.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God gave unto Abraham the Covenant of Circumcision 2. But questionless that One most eminent most solemn and most formal Covenant which God made with the Children of Israel beginning it at their going out of Aegypt but perfecting it on Mount Sinai in Arabia this is that Old Covenant chiefly glanced at by them that styled our Religion The New Covenant and they had a very good warrant for it out of the Prophet Jeremy ch 31. v. 31 32. Behold the daies come saith the Lord that I will make a New Covenant with the house of Israel and with the house of Iudah Not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Aegypt which my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel After those daies saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people Which promise also is recorded in the 54. of Esay And all thy children shall be taught of the Lord and great shall be the peace of thy children So that there is found an Old and a New Covenant set opposite the one against the other by the Prophets own ordering The difference of whose natures consists mainly in this That the Old Covenant is an external Covenant something without a man the other an inwardly-ingrafted principle of Life This is that word which is in our heart as well as in our mouth of which Paul professes himself a preacher and therefore must be the gospel of Iesus Christ. 3. But you 'l say The Evangelists and the Apostles Writings are without too as well as the letter of Moses I but yet for all that it is very manifest and plain that they have not reached the Dispensation of the Gospel that have not attained to an inward principle of life Which being the great distinguishing design of the Gospel we are to look upon it in this design and end and that it has not done its work and is in a manner nothing to us till this be done He that believes in me out of his belly shall flow rivers of water And John 6. He that eateth my flesh and drinketh my bloud dwelleth in me and I in him As the living Father has sent me and I live by the Father so he that eateth me even he shall live by me Which passages plainly enough import the most intimate principles of life that may be the divine nature being turned as it were in succum sanguinem within us being converted into the juice and nourishment of our Souls 4. But our conversation under the Mosaical Covenant and our frame of Spirit there is but an ordinary accustomary temper or habit of doing or not doing such and such things and consequently all that righteousness but a fleshly rational fabrick of minde which Fear and Custome have carved out in the surface as it were of our Souls which characters by the same instruments are so preserved legible But under the Covenant of Christ nor Fear nor Custome but an inward spirit of life works us into everlasting holiness and a permanent Renovation of nature and Regeneration of the hidden man 5. From whence the reason is to be understood of that difference the Prophet Ieremie intimates betwixt the Old Covenant and the New That the old Covenant was broken by his people but the new one should not be broken For the one being an external yoke and the other the inward pleasure of life and radicate desire of the Soul it is no wonder that what is forced lasts not long but that upon the first opportunity and provoking occasion like unmanaged horses we cast off the burden that so pinches us and galls us in lying so heavy upon us and being no part of us But the perfect Law of liberty becoming as it were our own life and nature our greatest burden would
and is on the right hand of God Angels and Authorities and Powers being made subject unto him There is a further enumeration of the Angelical classes Colos. 1. where the Apostle speaking of this high exaltation of the Person of Christ he intimates not only the Subjection of the Orders of Angels to him but their Reconciliation to God by him and as some would have it a fuller Confirmation of them in his favour vers 15. Who is the Image of the invisible God the First-born of every Creature For by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him and he is before all things and by him all things consist And he is the Head of the body the Church He is the Beginning the First-born from the dead that in all things he might have the preeminence For it pleased the Father that in him should all fulness dwell And making peace through the bloud of his Crosse to reconcile all things by him unto himself whether they be things in Earth or things in Heaven So mighty and wonderfull was the result of the Humiliation of our Saviour and so clear and warrantable an Object is he of Divine Adoration 3. Thus is the Divine Life Triumphant in the Person of Christ the Head of his Church But another main design of the Gospel is That the Divine Life may be advanced in us that is that Faith in God through Christ that Humility Love and Purity may have their due growth in us here that thereby we may be fitted to receive that immortal Crown of Glory which he will bestow upon all true believers at the last day when he shall carry his whole Church with songs of Joy and Triumph into his celestial Kingdome That this is the main purpose of the Gospell I have already sufficiently proved and therefore need adde nothing in this place 4. The fourth and last Rule or Measure of Opinions is The Recommendableness of our Religion to those which are without that is to say We must have a special care of affixing thereto any of our own Inventions or Interpretations of Scripture for Christian Truths which may seem uncouth and irrational to strangers and such as are as yet disengaged For though those that by reason of their education have had full acquaintance with Christianity will adhere to their Religion though it may be corrupted with many false glosses and fond opinions of men as indispensably obtruded as the undoubted Scripture it self yet strangers that are free and unaccustomed to them will not fail to boggle at them and being offered to them also with equal Authority with the very Word of God they will be necessitated to fly back and to relinquish the Holy Truth by reason of the indissoluble intertexture of the gross falshoods they find interwoven with it A thing that is seriously to be considered by all those that bear any love to the Gospel and desire that it may be propagated and promoted in the World For certainly it was intended for a more general good and larger diffusion then has been hitherto by reason of its having fallen into faithless and treacherous hands who make it only an instrument of gaining wealth and power to themselves and of riding the people and not of gaining souls to God CHAP. IV. 1. The general use of the foregoing Rules 2. A special use of them in favour of one anothers persons in matters of opinion 3. The examination of Election and Reprobation according to these Rules And how well they agree with that Branch of the Divine Life which we call Humility 4. The disagreement of absolute Reprobation with the first Rule 5. As also with the third 6 And with the second and fourth 1. THese are the four main Rules which I conceive very usefull to examine either other mens Opinions or our own And if the heat of our spirits or the confidence of others would urge upon us pretended Truths for to admit of open falsities or forgeries for what advantage soever is intolerable that are not subservient to these designs above named we may well look upon them as idle curiosities and if they pretend also to Revelation or Inspiration that it is nothing but Madness and fanatick Delusion But if they do not only not promote but countermine those designs above mentioned they are to be looked upon then not as frivolous but dangerous and impious and so to be declined by all means possible And lastly though they appear such as may contribute something to those designs if followed and embraced yet I must adde also this caution that they are not to be forc'd so as that unless a man will profess them he must be accounted no good Christian. For they coming from a fallible and doubtfull hand they ought not in reason to infringe that undoubted right of Christian liberty the Scripture alone being full enough to perfect a Christian both in life and doctrine 2. There is also a further use to be made of these Rules in favour of one anothers persons though of different Opinions that is by taking notice what good they drive at as well as what evil they tend to which makes much for peace and brotherly kindness and may blunt the edge of eager and bitter zeal that makes the over-fervid Zelot think that he that is of a contrary opinion to him intends nothing but mischief by his opposite doctrine In examining therefore every Opinion we are to observe what design of the Gospel it agrees with as well as what it crosses And that the Use of our Rules may the better appear I shall now shew the practice of them by trying some few Opinions of no small note by this Touchstone For it were an endless business to examine all and needless because by these examples he that lists may examine the rest indeed any that either has been or ever will offer it self to the World in matters of Religion 3. The first that occurrs is such an Election and Reprobation that wholly excludes Free will The Controversie is so well known that I need not state it Applying this doctrine to the four Rules I have set down I find in the Third that it has some compliance with that choice branch of the Divine Life namely Humility and a submission of a mans self and all the World to the will of God It is the Lord let him doe what he pleases And that therefore a serious and humble Soul being much taken up and transported with this consideration may think of nothing else but take this Doctrine to be very Truth nay live and die in it and go to heaven when he has done Whence it were a piece of Satanical Fury to persecute any such Opinionist and want of Charity these living as well as other Christians not to bear as good affection to them as to
making Christian Religion recommendable to them that are without 7. As also he does herein against the third Rule in no small measure For by spoiling Christ of his Divinity and of being acknowledged in very truth the Son of God all those condescensions of his which he stooped to for our good the esteem of them is much slackned and relaxed and will not stick the mark so strongly as upon this ancient and universal Hypothesis of the Church of Christ who did acknowledge that he was really the Son of God which must needs enhance the esteem of his Sufferings exceedingly and therefore more effectually melt our affections into the greater remorse for Sin and stouter resolutions to mortifie and kill all inordinate motions and desires all perverse and corrupt suggestions of our Natures be it never so harsh to us and bring them under the scepter of the crucified Jesus Which this Sect so little considers that they very hardly are drawn to acknowledge Christs death a Sacrifice for sin and so by their dry harsh and rash reasonings expunge one of the chiefest Powers and choicest Artifices of the Gospel for the making men good CHAP. VII 1. Imputative Righteousness Invincible Infirmity and Solifidianism in what sense they seem to complie with the second and last Rule and how disagreeing with the third 2. The groundlesness of mens Zeal for Imputative Righteousness 3. And for Solifidianisme 4. The conspiracy of Imputative Righteousness Solifidianism and Invincible Infirmity to exclude all Holiness out of the Conversation of Christians 5. That large confessions of Sins and Infirmities without any purpose of amending our lives is a mere mocking of God to his very face With the great danger of that Affront 1. THE last Examples of applying and examining of Opinions according to the Rules we have set down shall be in Imputative Righteousness in Perfection and Infirmity in Iustification by Faith alone and in the Reign of Christ upon Earth And as for Imputative Righteousness Infirmity and the Opinion of the Solifidians I must confess they seem to pretend much to the exaltation of the Person of Christ and to make men sensible of their great need of him and seeming to promise ease and security to careless sinners may also make the Gospel more passable to those that are without that have a minde to enjoy this world as well as that which is to come and is as plausible to such kinde of people as Roman Indulgences and Pardons Absolution upon slight Penances and the like To which kinde of errours and miscarriages I cannot but impute a great part of the degeneracy of Christendome at this day Nor can I imagine how the more perfectly Reform'd Churches could have failed of proving generally excellent Christians indeed if these Opinions of Imaginary Righteousnesse Empty Faith and the Invinciblenesse of Sin had not stept into the room of those Follies and Errours they had fled from Whence it is apparent how highly they transgress against the third Rule and consequently how cautious men should be of either receiving them or communicating them to others 2. For as for Imputative Righteousness it is very suspicious seeing the Scripture is silent therein that it is the suggestion of Hypocrisie and Deceit to undermine that due measure of Sanctification whereunto we are called For otherwise this invention is utterly needless the Sacrifice of Christs Passion being sufficient to expiate whatever sins we fall into from any pardonable Principle Which Sacrifice were utterly needless if the perfect Righteousness of Christ were so imputed to us as that we might reckon it our own For then were we as righteous as Christ for he has no greater Righteousnesse then his own whereby he is righteous And this Righteousness consisting as well of abstaining from sins as doing acts of Righteousnesse it is plain that all this is imputed to us and that therefore hereby we are to be accounted of God as never to have sinned and therefore there wanted no Expiation for sin and so Christ died in vain For the imputation of his Righteousness will serve for all Wherefore an opinion so absurd one cannot imagine why any should be so well pleased with unless they intended it a shelter for sin and to excuse themselves from real Holinesse and Righteousnesse 3. Neither do I know to what end but this men should so zealously press the Opinion of being saved by Faith alone in such a perverse sense as some do not meaning thereby a living Faith working by Love but we must be justified by Faith prescinding from Charity Obedience and whatever is accounted Holy and Just. But it is plain that unless a man will say he is justified by a dead Faith which is no more true Faith then a dead corps is a man that real Sanctity will as surely accompany Faith as Light does the Sun and that the controversie is as ridiculously raised of Faith whether it alone justifie as if one should move a question whether the Sun alone makes it day For if they mean the Sun without the raies it is evidently false but if they mean the Sun alone without the Moon or Stars it is as evidently true But by prescinding life from Faith and contending that it justifies is as incongruous as to assert that the Sun without Light makes day and as mischievous as to insinuate that inward Sanctity is not necessary to Salvation And therefore when they talk of Faith alone they ought to explain themselves so as that they may not be understood to exclude Christian Holiness but Iudaicall and what other needless imperfect and superstitious Principles of Justification men have stood upon in the world and withall to urge an operative Christian Love which is the fulfilling of the Law 4. To this Imputative Righteousnesse and Iustifying Faith from which they would fain disjoyn real Sanctity they adde Christian Infirmity whereby they would insinuate the Invinciblenesse of Sin So that two of these Opinions suggesting That that due degree of Righteousness we have spoken of nay indeed any degree thereof is needlesse and this other That it is impossible what can this tend to but an utter neglect of all Holiness in Christian Conversation The profession of which frame of Religion though some take it to be a great piece of service of God yet that Apostle whose expressions they too often abuse declares that it is a mere mocking of him as if they did naso suspendere adunco 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not deceived God is not mocked as a man sows so shall he also reap For this abuse and perverse application of the Mystery of Christianity to lewdness and secure wickedness is a mere deluding and mocking of the benigne counsel of God in Christ. It is to flear in the face of Heaven and under pretence of extolling Christ really to subvert his Kingdom upon earth 5. Is not this a mere mocking and confronting of the Divine Majesty whenas he has sent Christ into the World on
having been contracted by our Lapse may justly by Religion be set on our score This Sincere Christian whose Character I have given will be so far from setting the Person of Christ at defiance and vilifying his Passion Intercession and holy Priesthood that he will with the greatest reverence of Devotion that can be imagined love him and adore him and will not quit that sweet Repose of minde he findes in the recounting with himself what an inestimable Friend he has with God for all the Pleasures and greatest Interests of this present life nor presume to be justified by his own Life or Works but by Faith in Christ whom he rejoices to think that he shall see his Judge at the last Day 3. This is the true and sound complexion of a Sincere Christian and he that does not faithfully endeavour to arrive at this state discovers himself to be an halting Hypocrite and one that is no Lover of the Divine Life nor has tasted the sweetness of Sanctity and of the holy Spirit of God nor known the power of his operations He that pretends to be above it he is self-condemned and betraies himself of what Kingdome he is that he is inacted by the envy of Satan against the Kingdome of Christ to antiquate his Offices and to lay aside his Person which he perswades sundry fanatical Souls to do puffing them up with the conceit of Self-perfection on purpose to exclude our Saviour The danger of which errour is no less then the utter forfeiture of their Eternal Salvation For no man shall inherit eternal life but by the donation of the crucified Iesus whom God has appointed Judge at the last day Besides that the very life and moral temper in these Revolters from the Son of God if we compare it with that of the Sincere Christian there is as much difference to them that can tast as betwixt the wilde grape and the sweet So hard a thing is it for either Nature or the Devil to imitate the true tincture of the Spirit of Christ. Their vine is the vine of Sodom and their fruit as the clusters of Gomorrah and their Churches as a field whom the Lord hath blasted there is the smell of the Sulphurous Lake and of the pit of Hell amongst them 4. The last thing I propounded was the Personal Reign of Christ upon Earth Of which Opinion as the reasons are slender or none at all so the Usefulness thereof to me invisible not knowing that it promotes any End of the Gospel which I can take notice of But that there may be a Millennium as they usually call it or a Long Period of time wherein a more excellent Reign of Christ then has manifested it self yet to the World may take place truly it seems so reasonable in it self and there are such shrewd places of Scripture seem to speak that way that it is hard for an indifferent man to gainsay it But I conceive then that the Renovation of the state of things will be as S. Peter speaks into new Heavens and new Earth wherein Righteousness shall dwell wherein real Sanctity and universal Peacefulness shall bear sway wherein the crucified Iesus shall not be onely complemented aloof off and saluted in Statues and Pictures both himself and his Mother and all his Apostles and most eminent Adherents whenas in the mean time Mars Venus and Pluto and other Idols of the Heathen are cordially lov'd and serv'd all Christendome giving themselves enormously to War and Bloudshed to Lust and Luxury to Wealth and Covetousness worshipping these Deities in Spirit and in truth but as the Divine honour done to our Saviours person shall not then cease so the power of His spirit shall be more potently felt for the unpaganizing of the World and for the destroying of this spiritual Idolatry which is the Inordinate Affections and fierce endeavours of the Animal Life and shall implant such a love and liking of the life of Christ that Peace and Righteousness shall overflow all Contentions about Opinions shall then cease they being priz'd onely by the Pride and Curiosity of the Natural man and all the goodly Inventions of nice Theologers shall then cease and all the foolish and perplexing Arguments of the disputacious Schools shall be laid aside and the Gospel alone shall be exalted in that day And truly the Millennium being in such a sense as this stated it is both probable and very desirable and an opinion that agrees with nay such as may very well further all the designes of the Gospel as any one may discern by making application to the Rules I have set down Of which Rules these few Examples may serve to shew the use and to teach a man how to extricate himself from that mighty cumbersomeness of the numerosity of Opinions whether they be suggested from his own thoughts or offer'd by other men For if he applies them to these Rules he will finde most of them either so little to the designes of the Gospel or so much against them that he will account some not worth the sifting others not worthy the naming much less the entertaining by a sober Christian. Which practises and considerations cannot but tend much to the advancement of the Gospel of Christ if diligently observ'd though but by private Christians I shall onely give some brief touch what is proper for the Magistrate to contribute for the Advancement of Christianity and then we shall conclude CHAP. X. 1 That in those that believe There is a God and a Life to come there is an antecedent Right of Liberty of Conscience not to be invaded by the Civil Magistrate 2. Object That no false Religion is the command of God with the Answer thereto 3. That there is no incongruity to admit That God may command contrary Religions in the world 4 5. The utmost Difficulty in that Position with the Answer thereto 6. That God may introduce a false perswasion into the mind of man as well for probation as punishment 7. That simple falsities in Religion are no forfeiture of Liberty of Conscience 8. That though no falsities in Religion were the command of God yet upon other considerations it is demonstrated that the Religionist ought to be free 9. A further demonstration of this Truth from the gross absurdities that follow the contrary Position 1. BEfore we can well understand the Power of the Magistrate in matters of Religion we must first consider the Common Right of Mankind in this point provided they be not degenerated into Atheisme and Prophaneness For he that believes there is no God nor Reward nor Punishment after this life what plea can he have to Liberty of Conscience or how unproper is it to talk of his Right in matters of Religion who professedly has no Religion at all nor any tie of Conscience upon him to make that wicked profession For Atheisme as it is very coursely false in it self to any man that has the clear exercise of his Reason so is
it intolerably mischievous and destructive even to the present Happiness of States and Kingdomes and therefore to be shunned and repressed as the very plague and pest of humane Polities But for those that seriously make profession of the Existence of God Creator of all things and of his Providence and acknowledge that there is a life to come wherein the wicked shall be punished and the vertuous rewarded it seems to me that there does naturally accrew such a Right to these men of freedome in their Religion as is inviolable and such as the power of the Magistrate ought not to invade unless there be some perverse mixture in it that forfeits their Right In the mean time supposing there be nothing but simple mistake which they of the contrary Religion will call Superstition yet the Conscience of the other party being bound up to this it is his natural Right to have his Freedome therein because his Conscience is necessarily subjected thereby to a greater power then any is on earth and therefore not to give him the Liberty of his Religion is both a piece of Inhumanity and Injustice towards him and a kind of Rebellion against God whose liege subject he is 2. Nor can any thing that I know weaken the solidity of this Truth unless you will say that no False Religion is the command of God or at least that it is countermanded by the Promulgation of the True To which I answer That there is so much Truth in those Religions I speak of that they contain a belief of the Existence of God that there is a Life to come which is a demonstration that the rest of their Religion in the belief and exercise whereof they seriously and sincerely seek the favour of God and Eternal happiness does bind their Conscience most severely and indispensably to obedience Which immediate Dictate of Conscience in a soul that is sincere what is it but the Command of God and before his voice be heard here his will is not promulgated to that person For nothing but Conviction of Conscience that this or that is the Will of God is properly the promulgation of his Will to every particular soul Otherwise it is but as a recital of the Law in a language the People understand not and therefore can take no hold upon them Again how can an Erroneous Conscience oblige to obedience if its Dictate be but as from it self and not the command of God For it is improper to say a man is obliged to obey himself especially in matters of Religion Wherefore it is plain that the Obligation is to God and from God who has proclaimed in the heart of every man that is conscienciously and sincerely religious how he will be served and worshipped and by inevitable trains of Providence has for a time fixt him to this or that perswasion Which being the most express the most complete and articulate way that God can promulgate his Law by namely the Conviction of mens Reason and Conscience for I speak of such as are in their wits not mad-men and Fanaticks nor yet such as embrace for Religion Precepts contrary to the Light and Law of Nature which is the highest and most uncontrovertible Law of God as being not Topical but Universal and therefore there can be no perswasion against that but it is to be imputed to the villany of man not to the command of God who in all Nations by the inward Light of Nature commands to the contrary be their Topical Religion what it will In these things I say whose falseness is not easily discoverable by the Light of Nature such as are sundry matters of fact done many Ages ago and Religious Precepts and Ceremonies thereupon depending if there be this Conviction of Conscience concerning them there is necessarily implied the command of God to that people so convicted For when can God be said to command a person if not then when he conveys a practical perswasion so unto him be it by the intervention of what Providence it will that there is no place left to doubt but that it is his Command For if he spoke to him face to face which he does not doe to one of infinite thousands nor it may be properly to any there could be no greater assurance of receiving a command from him Wherefore a man being as fully assured that he has received a command from God as he can be assured and this assurance being contrived into him by the Providence of God himself it is evident that the command is truly from God To which a man is still obliged till he does in as express a manner receive a Countermand from the same Soveraign Power 3. Which Countermand according to what I have already laid down is not received nor promulgated till the Conscience be convinced but is still as a Law repeated in a strange language and therefore being not understood is not obligatory Nor does the great Law-giver of the Universe contradict himself in this variety nay contrariety if you will of Religions For he does not command them all to the same people at the same time but every one according as his Conscience is convicted receives a new command and where they are inconsistent relinquishes the old And truly there seems no harshnesse nor incongruity at all in admitting variety and contrariety of Religions in the world and all commanded by God if this Diversity and Opposition were discoverable only in several degrees of Perfection or in the manner of Worship and Ceremony but they being contradictory one to another in the very Articles of their Creeds this seems an insuperable difficulty how God should command them to believe Contradictions of which one part must of necessity be false As for example It is impossible That Christ died on the Crosse and That he died not on the Crosse or That he rose again from the dead and That he did not rise again from the dead should both parts be true In the former of which examples the Turks in the latter the Iews Belief is opposite to ours 4. This truly at first sight seems a very hard knot But the difficulty will not prove so formidable after we have considered wherein it lies and how it may be answered And surely it lies mainly in this Whether it be consistent with the Nature of God to conveigh a false Perswasion into the minde of man or no. This is the utmost of the intricacy To which methinks the Answer is not difficult I freely therefore do affirm That it is not inconsistent with Gods nature so to do For he is thereby neither the Authour of any sin committed by us nor doth he commit any thing himself herein unworthy of his Divinity He is not the Authour of Sin in us in that invincible ignorance is no sin nor any act that proceeds therefrom There is indeed lesse perfection in these actions but every imperfection is not sin for they may be such imperfections as
are utterly involuntary and unavoidable as we suppose this false persuasion is and all the effects of it 5. Nor does God do any thing unworthy of himself in introducing such an invincible or unavoidable perswasion though it be false For to cause another to think that which is not true is not simply evil in it self Otherwise it were unlawful to fence and to use ordinary stratagems of warre wherein the Enemy endeavours to deceive each other which is not done but by bringing them into a false belief And we are the worst kinde of Enemies against God being Rebels and Apostates from him And therefore though he needs insinuate no mistakes into us by way of stratagem yet he may fix upon us the belief of such things as are false by way of punishment and though he command homage from us as his Subjects yet he may do it with several badges of disgrace as some offended Prince might command a Rebel for a time to wear some sordid token of his Rebellion upon his outward garments whenever he went abroad or an incensed High Priest for Penance adjudge some offender to do his devotions alwaies in some dark pit or dungeon in stead of a convenient closet or well-adorned Church Which things though they be but ugly in themselves yet they being part of that duty they are tied up to by them that ought to command they are free from the molestations of others that are inferiour to that Power that commanded them nor are these Offenders the one to be drag'd into the Church to do his devotions there nor is any one to pull off by violence from the other the badge of dishonour that he is commanded to wear Now the dishonourable badges of the Soul are those grosse Errours and Ignorances with which God may justly be deemed by way of reproach and punishment to command those to worship him that are convinced so to do nor know yet any thing better And the dark pit may be any blinde dispensation which Divine Providence has adjudged men to till their conviction to the contrary For Conviction is the immediate Command of God in the Conscience as I have often repeated 6. And as God by way of Punishment may introduce a false perswasion into the Minde of man so also by way of Probation For if to introduce a false perswasion in it self be not simply evil how can it be evil when used for a good End and by an unerring Wisedom and from an infinite Goodness Which powers if we were invested with none could make any controversie of it but that we might also take the liberty to do so too And people hold it ordinarily very pardonable if not allowable to impose upon children and sick persons by false stories for their health and to save the spilling of innocent bloud by concealing the pursued from the knowledge of him that would murther him Nay in smaller exigencies as in the trial of a servants trust no man would be much offended if one made his servant believe he trusted him further then he did either to encourage his faithfulness or to detect his fraud as if he should in his presence put up into a box some false Jewels that made a great show but of small value and should commit them unto his servants custody carefully sealed up as a most precious Treasure thereby to try if he will run away with them adding thereunto a sealed bag of Counters with an old inscription of so much in Gold Such a Trial as this which implies an introducing of a false opinion into the minde of the servant few or none would hold culpable in his cautious Master What injustice therefore can it be in God if he try the Souls of men first in a false Religion perswading them that it is true and thereby commanding the practice thereof since by this means their faithfulness is discovered whether they will be sincere when that is committed to them which is wholly true indeed 7. It is plain therefore that some falsehoods in a Religion which has so much Truth in it as to engage a man in the exercise thereof in hope of Eternal life doe not hinder but that this whole Religion that obliges the Conscience is the command of God to them whose Conscience it does oblige and therefore that they are free from the commands of any external power if some other things of another nature do not make them forfeit their liberty For the simple falsities in Religion are not enough that is are not sufficient to detect that such a Religion is not commanded to such and such persons by God himself who thought good to try Abraham's Faith by that false perswasion that he was actually to sacrifice his son to him whenas God intended no such matter Which Example does prove that God has not only a power but has put also into act this right that he has of causing men to think otherwise then what is really true But what is that to thee they must stand or fall to their own Master nor hast thou any power to countermand them till they have a countermand from God by clear conviction that the way they are in is false For then onely ceases it to be the Command of God to them 8. But if thou wilt be so humour some for all this as to deny that such a Conviction of Conscience so stated as I have stated it is the real command of God in every particular namely in the apprehensions which are false yet though this were admitted it will notwithstanding be evident that it is a piece of Rudeness and Barbarity to incommodate a person thus perswaded for the profession of his Religion For first his speaking and acting according to the unavoidable perswasions of his minde is not a sin it arising according to our hypothesis out of invincible Ignorance nor is he supposed to act any thing against the known laws of Nature and therefore no just right of any one is endamaged but in the mean time the Soveraignty of the Godhead is fully acknowledged and the Loyalty and Sincerity of the Religionist exercised therein Wherefore what reason can there be that any one for so good an action that is not exceptionable for any thing that is properly sinful should be rudely treated punished or any way disturbed or hindred For whosoever endeavours his forcible hindrance does not only suppress an innocent and laudable action but he does necessarily perpetrate a foul and sinful one For such is the solicitation of others to the omission of that duty of Loyalty our own Conscience tels us we owe to God Wherefore he that hinders the sincere Religionist from the Profession of his Religion tempts him to a sin against God which no Powers in the World have a right to do but are ipso facto guilty of rebellion against their Maker by corrupting his liege Subjects and urging them to faithlesness and neglect of their duty How culpable are they then in forcing
them and haling them to such actions as they are perswaded God has severely forbid them Verily if this be not unjustly to command him who is under the power of another I cannot imagine what is nor what can be deemed a sin against God if urging others to sin against him be not So that again even upon our Adversaries own terms it is plain that the Soveraign power of God sets the sincere Religionist free in matters of Religion from any external force or power whatsoever 9. Now as this Position recommends it self sufficiently from its own native concinnity and solidity so will it also appear still more solid and more consonous to Reason if we consider the absurdity of the contrary Position namely That liberty of Conscience is by no means to be granted in Religion For from hence it follows that every Religion may nay ought to keep out all other Religions with all care possible For every mans Conscience tels him His is the best or else he would not be of it nay that there is none true and saving but his own For if they will say they may be saved in others then is our former argument a perfect demonstration against them that they are not only injurious to men but absolute rebels against God indeed in treating those ill that are his liege people and whom he loves so well that he intends to save them and in persecuting them even for those very actions wherein they do most seriously express their obedience to him But if there be but one true and saving Religion at once in the world this is the greatest disinterest to it that can be imagined For upon this Position it will be as carefully kept out and as forcibly as any of the rest which in my apprehension is very foul play and therefore this is another evidence of the truth of our Thesis viz. That the contrary is the greatest injury and disinterest to the True Religion that can be supposed which nothing but external force hinders from spreading over all For Magna est veritas praevalebit I mean in the Mindes and Consciences of those men where she may have free audience not in the noise and terrour of tyrannical impositions and obtrusions Besides the frequent misery and calamity this Position brings upon Nations and Kingdoms viz. Wars bloud-shed subversion of Families deposing stabbing or poisoning of Princes perpetual enmity and hatred and all the works and actions of the kingdom of Darkness Of so mischievous consequence is this Opinion we do oppose Whenas if it were acknowledged universally That Liberty of Religion is the natural right of mankinde all these mischiefs would be prevented The Prince could not pretend any quarrel against the People nor the People against the Prince or against one another but in Civil Rights that are more plain and intelligible CHAP. XI 1. That there is a Right in every Nation and Person to examine their Religion to hear the Religion of Strangers and to change their own if they be convinced 2. That those Nations that acknowledge this Right and act accordingly have naturally a Right to send out Agents into other Nations Their demeanour there and the right of revenging their injuries And how this Method had justified the Spaniards Invasion of the Indians 3. The unpracticablenesse of the present Theory by reason of the general perverseness of the World The advantageousnesse of it to Christendome and suitablenesse of it to the Spirit of a Christian. 4. That Religion corruptive of manners is coercible by the Magistrate 5. And that which would plainly destroy the defence of the Countrey 6. As also whatever Religion is inseparably interwoven with Principles of Persecution 7. An Answer to that Objection That all Sects are persecutive and that therefore there can be no Liberty of Conscience given 1. IT is manifest therefore That Liberty of Religion is the common and natural Right of all Nations and Persons that is to say That they have a power as they are Rational men and believe that there is a God and a Life to come to examine what is the best way to serve him for their future advantage and not to be tied up so to that Religion is first proposed to them but that they have a Right to suspect especially if they do not like it that there is some better and therefore that they may confer with those of other Religions send for them out of one Nation into another and entertain them when they are arrived hear them diligently and if they be convinced openly profess it Or if they come of their own accord they are to be entertained with the same security that an Agent of State is and may freely converse with them of the Nation that have a minde to hear them For this is a piece of their Right of Liberty to speak as well as the others to hear Which Transactions would breed no disturbance at all if this Right of Liberty of Religion was universally understood and acknowledged by all the Nations of the World as certainly it is their Right 2. And it being so it seems plainly to follow That any Nation or People that do heartily ackowledge the Reasonableness of this Right and their practice is accordingly that there accrues to them this part of the Right also that they may send of those of the Religion themselves are into their neighbouring Nations to communicate their Religion to them and to try if they can convince them of that which they are perswaded is true and to shew them the errours of their own but at seasonable times and without reproach or tumult or any way confronting them in the exercise of their Religion a thing very barbarous and insufferable at home much more abroad in Countreys where they are Strangers For the avoiding of which wilde enormities it seems reasonable in it self and a thing to be agreed upon that there shall be no security to any stranger that takes upon him to gather the people together under pretence of instructing them in a more perfect Religion unless he be an Agent from his own Nation for that purpose Nor is he to begin with the rude people but to act above-board and to make his applications to the Governours of the places where he arrives and not to pretend to the Juglings of Inspirations and the irresistible blusters and impetuosities of an unaccountable Conscience but first with a discreet candour to allow and commend what is good and praise-worthy in the Religion of the place and then after an unaffected profession of the love and kindeness of them that sent him towards the Nation with all prudent insinuations possible to lay before them the groundlesness or gross falsities which are in their Religion and after that to shew the most demonstrative Reasons he has for the recommending of his own namely such as are agreed upon by the mature deliberation and counsel of them that sent him upon this errand to which it should be
Enthusiastick temper such as are most of the honester and better-meaning Quakers For if in their bewildred wandrings they take up their Inne here let them look to it that they be not robbed of all the Articles of the Christian Faith and be stripped into naked Infidelity and Paganisme and which is worst of all be so intoxicated with the cup of this Inchantress as to think this injury their gain and to prefer false Liberty before their Christian Simplicity and those gaudy and phantastick Titles of being Deified and begodded before the real possession of Christian Truth and Godliness 8. These things both here and elsewhere I have been forced to utter to the world for it was as fire within me and the discharging of my burden as it is mine own ease and satisfaction so I do not despair but if there be that sincere Zeal to Truth and Holiness that is pretended that it will redound to the safety of these melancholy Wanderers that look up and down for Truth with that candle of the Lord the Spirit that he has lighted in them But however where it shall not take effect I shall neverthelesse be excused and their bloud will be upon themselves and their accursed Seducers 9. I know the haughty and covetous that rellish nothing but the tearing to themselves undeserved respect from men and clawing of money to them any way with their crooked talons will hardly abstain even from open derision of my zeal and solicitude for so contemned a people and look upon me as a man of very mean designs that would any way intermeddle with these poor despised Pilgrims But these worldly Sophists consider not that the gaining of the meanest Soul to Eternal Salvation is really a greater prize then purchasing whole Kingdoms upon Earth and infinitely above all the pains of any mans applications thereto And besides for mine own part I have ever had so right a sense and touch upon my spirit of their condition that I think none more worthy of a mans best direction then they the most imperious Sects having put such unhandsome vizards upon Christianity that they have frighted away these babes that seem to me very desirous of the sincere milk of the Word Which having been every where so sophisticated by the humours and inventions of men it has driven these anxious Melancholists to seek for a Teacher within and to cast themselves upon him who they know will not deceive them the voice of the Eternall Word within them to which if they be faithfull they assure themselves he will be faithfull to them again Which is no groundless presumption of theirs it supposing nothing but what is very closely consistent with the Nature of God and his Providence And truly as many of them as do persist in that serious and impartial desire of such knowledge as tends to Life and Godliness I do not question but that God will in his due time lead them into the Truth and that they will be more confirmed Christians then ever 10. Which success of theirs will be more speedy and sure if as they set themselves against other vices so they mainly bend their force against Spiritual Pride and affectation of peculiarity in Religion and of finding themselves wiser in the mysteries thereof then the best of Christians have pretended to And above all things if they beware of Enthusiasme either in themselves or others or of thinking that the gift of the Spirit can be any Revelation that is contrary to Reason or the acknowledged History of Christ the truth thereof being so rationally evincible to all such as apply themselves without prejudice to examine it to the bottom If in pursuance of their sincere intentions they keep off from these rocks I doubt not but they will return safe again to Iesus Christ the great Pastor and Bishop of their Souls CHAP. XIV 1. That Publick Worship is essential to Religion and inseparable when free from Persecution The right measure of the Circumstances thereof 2. Of the Fabrick and Beauty of Churches according to that measure 3. The main things he intends to touch upon concerning Publick Worship 4. That the Churches of Christians are not Temples the excellency of our Religion being incompliable with that Notion 5. The vanity of the Sectarians exception against the word Church applied to the appointed places of Publick Worship 6. That though the Church be no Temple yet it is in some sense holy and what respect there is to be had of it and what reverence to be used there 7. Of Catechizing Expounding and Preaching 8. Of Prayer and what is the true praying by the Spirit 9. The Excellency of publick Liturgies 10. What is the right End of the Ministry 11. Certain special uses of Sermons and of the excellency of our Saviour Christs Sermon on the Mount 12. The best way for one to magnifie his Ministry 13. Of the Holy Communion who are to be excluded and of the posture of receiving it 14. Of the time of Baptism and the Signe of the Crosse. 15. Of Songs and Hymns to be composed by the Church and of Holy-daies 16. Of the celebrating the Passion-day and the Holy Communion 17. Of Images and Pictures in places of Publick Worship 18. A summary advertisement concerning Ceremonies and Opinions 1. AFter this charitable Digression to meet with the Quakers let us resume our business in hand and make an end The sixth and last thing that concerns the Care of the Christian Magistrate is Publick Worship Which seems to me so natural and essential to Religion that it cannot fail to appear unless some force hinder it in which case they will venture to meet in private Conventicles that is they will exercise their Acts of Religion as publickly as they dare and will not be content to be confined to their Closets at home Ioint-exercise therefore of Religion is confessed of all sides which therefore must necessarily be external and visible Now no visible actions can be done without visible Circumstances and amongst these Circumstances some are more fit and decorous some less as is manifest at the first sight Nor will it be hard to judge of the fitness or decorum of these Circumstances if we can finde out a measure of them which certainly is the End and meaning of them Which is the expression of our Honour and Reverence to God and to his Son Iesus Christ and the Edification of our Neighbour 2. By which Rule we shall discover concerning the Meeting-House as some had rather call it then the Church that it ought to be of a comely structure proportionably magnificent to the number of the People that are to have recourse to it in the common exercise of their Devotions For though men of equal condition may make bold with themselves and meet in what place they please yet it would be thought a piece of grosse unmannerliness to expect a Prince to give an inferiour Peasant the meeting in a Barn or Cow-stable Would it
not look then like a piece of irreligious rudeness which is truly a kinde of Prophaneness to expect that Almighty God and his Son Jesus Christ should give us the meeting in squalid and sordid places even then when we pretend most to shew our Reverence and Devotion to him For though we may make bold one with another to meet where we please yet we making our approaches to God in those places and he thereby making his special approaches to us for in a Philosophical sense he is every where alike questionless it cannot but be an expression of our Reverence unto him to have the Structure of the place proportionably capacious well and fairly built and handsomely adorned and as properly and significantly of our Religion and devotional homages we owe to our crucified Saviour as can be without suspicion of Idolatry or any scandalous Superstition For it is true from the very light of Nature which the knowledge of Christ does not extinguish but direct and perfect That Houses of Publick worship ought to have some Stateliness and Splendour in them expressive of the Reverence we bear to the Godhead we do adore And therefore the Christian Magistrate for the honour of his Saviour who suffered so much shame for him as also for making Christian Religion more recommendable to them that are without for Religion will not seem Religion to any without Publick worship nor a desirable Religion unless this Publick worship be performed with inoffensive Splendour and Decency ought to assist and abett such good practices as these 3. It is beyond the limits of my present Discourse to make any curious inquisition or determination concerning the particularities of this Publick Worship though I cannot abstain from giving some general hints concerning the due managements of the chief matters thereof such as are most obvious to think of and most useful to consider And such are the Enquiries into the nature of the Place of this Publick worship and the Holiness thereof and our Demeanour therein and especially of those chief performances of Preaching Praying Receiving the Sacrament of Baptisme also and of Holy-days To which we may adde those accessory helps of Devotion as some account them Musick and Pictures Concerning which I shall rather simply declare my sense of things then solicitously endeavour to demonstrate my Conclusions by over-operose Reasonings which will but raise a dust and provoke the Polemical Rabble 4. Concerning therefore this House of Publick Worship the Christians meet in I conceive there is no need to phansie it a Temple nay rather it seems fit to look upon it as no Temple the use of that Ceremony being antiquated by the excellency and supereminency of our Religion For the famed Iehovah is not now a Topical Deity nor Christ confined to this or that City or People but is the declared Worship of the whole Earth and is not contained within the wals of any Temple but has his personal Residence in Heaven whither our Devotions are to be directed and our Mindes suspended and lifted up thitherward not debased nor defixed to the corners of any earthly Edifice into which when a man looks he findes nothing worthy of adoration To which Truth both Stephen and Paul give their suffrage the one declaring to the Iews the other to the Areopagites That the most High who is Lord of Heaven and Earth dwelleth not in Temples made with hands And our Saviour himself to the Samaritan woman who was solicitous which of those Temples that of Samaria or that of Ierusalem was the right place of Worship he tels her plainly that such Topical or Figurative worshipping of God was shortly to cease That the hour was coming and then was when the true Worshippers shall worship the Father in Spirit and in truth For the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in truth that is by the inward Sanctity of their Souls and with the true service of Prayers and Praises and Alms-deeds of which Incense and Sacrifices were but the figures and shadows Let my prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice To do good and to communicate forget not for with such Sacrifices God is well pleased And lastly S. Iohn in his Apocalyps describing the condition of the New Ierusalem which is the Church of Christ in her best state I saw saith he no Temple there for the Lord God Almighty and the Lamb are the Temple of it That is their worship is directed immediatly towards God and Christ not to any place as the Jews ever worshipped toward the Temple of Ierusalem 5. But though the nature and name of a Temple does not belong to this House of Publick worship according to the sense of Scripture which made also the Primitive Christians carefully abstain from that nomination yet I do not see any ground at all why some of our phanciful Sects should take offence at the name of Church applied thereto For the Church being an house wherein we meet to serve the Lord whether God the Father or Christ his Son both which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this house is naturally there from denominated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek whence is our English word Church as every trivial Grammarian can tell them 6. But now it being thus plain that it is an house for Divine worship and therefore has a special relation to God though it be not dedicated in such a solemn manner as Solomon's Temple yet it does necessarily contract a kinde of Holiness hereby and by this Holiness some measure of respect namely that it should be kept in handsome repair and be carefully defended from all foulness and nastiness both within and without And because Custome has appropriated it to the service of God unless very great necessity urge it is not to be made use of to any other purposes Those that are otherwise affected in this matter may justly seem guilty of a kinde of Incivility against God as I may so call it and hazard the being accounted Clowns in the sight of the Court of Heaven and all the holy Angels As that also might be reputed a piece of unskilfulness and obsolete Courtship to complement any one part of this House as if there were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and the Ark of the Covenant For this would be to turn the Church of Christ into a Temple Wherefore those that at their entrance into the Congregation either kneel down or standing do their private devotion and continue bare-headed before Divine Service begin they mean not this Devotion to the Edifice but testifie only with what fear and reverence they make their approaches to God and their Hearts being in preparation to a nearer approach shew their sense of his coming nearer to them by this reverential observance For Veneration is done at the coming of great
of Christ and mournful and melting Tunes proper to these Songs composed by the Church Which Passion-songs would be also usefull upon Communion-dayes they containing in them Devotional desires and resolutions of crucifying our affections and lusts and of faithful love to Christ and to one another which are the Great things that the Passion of Christ points us to and would enforce upon us Wherefore the Morning-singings on a Communion-day may very well be supplied by these Passion-songs But at the Receiving of the Communion while the Bread and the Cup pass about some Psalmes of David that appear most proper and that declare the great Goodness and Mercies of God or some Songs of the Churche's composing appropriate to the purpose full of thankfull acknowledgments and holy resolutions may be sung all the time in more chearful Tunes such as the Ascension-songs and Resurrection-songs are sung in All which Songs of the Church are to urge duty upon men and press on holiness upon considerations naturally flowing from the belief of the things we do solemnize If to the singing of these skilfully-composed Songs and choice Psalmes there were added also the help of an Organ for the more certain regulating of this singing part of Devotion and the more affectionate performance thereof it will not be easie to imagine what is wanting to a due and unexceptionable filling up of all comely circumstances of that Publick worship that is fit to be practised by professed Christians unless you would bring in also Images and Pictures 17. But to speak my sense and judgment of things freely The mere placing of Images or Statues in a Church is a very bold and daring Spectacle but the bowing towards them or praying with bended knees and eyes devoutly lift up to them is intolerable if Pagan Idolatry be so nay in some regard worse that is more irrationall and ridiculous forasmuch as these Statues are not supposed to be the Receptacle of the Spirit of him they pray to So that their way of Devotion is utterly groundless senseless and sottish as well as impious and Idolatrous Pictures I must conâ—ess are a more modest Representation and the consideration of the vile reproaches some foul mouths have heretofore and do sometimes still cast upon the crucified Iesus may tempt the devotional Lovers of his Person to a conceit that if there were a Representation of his Crucifixion in picture and that they bowed to it at their coming into the Church it were but an innocent satisfaction to themselves so publickly to do their homage to their Saviour in that Representation that he is most scorned and reproached in and but a just compensation to him for the reproaches that vile and wicked persons cast out against him But to this I answer first That the determining our Worship to any part of the Church would look like the turning of our Christian Meeting-Houses into Temples contrary to what is written I saw no Temple there And then in the second place Though the fetches of mans Wit are very fine and subtile in these cases yet it is expresly said that God is a jealous God and there are many scrupulous and jealous men as well in Christendome as out of Christendome and therefore a practice that is not right in it self and so exceeding scandalous to others ought by no means to obtain in the publick Worship of Christians If there be any permission of Pictures therefore in the Church it must not be for worship but for ornament which they will scarce be without considerable cost nor that cost again well placed unless there be some Edification by them And therefore I doe not conceive how they will be tolerable at all without some proper Inscriptions also adjoyned As upon the Picture of the Resurrection and Ascension of Christ some such Inscription as that of Saint Paul If you be risen with Christ seek those things that are above Upon the Picture of the Passion of Christ some such as these When I am lifted up I shall draw all men unto me Those that are of Christ have crucified the flesh with the affections and lusts Greater love hath no man then this that he lay down his life for his friends This is my commandement that as I have loved you so you would likewise love one another And thus every Piece which are not to be many should have their proper Inscriptions without which they should not be permitted in the Church as being fit for nothing but to amuze the sight But now they are no sooner seen but they set a mans Mind awork and cause him to think of the most important meaning of the chief passages of the History of Christ. Of which none are more effectuall then that of his Passion which together with the Passion-songs and Tunes and Organs may wound the Heart of a man and let out more corrupt bloud at one touch then the faint hackings of a dry Discourse of an hour or two long Which helps and ornaments of Publick worship will fill up all the numbers of all warrantable splendour and comeliness and keep out if precisely kept to all shadow and suspicion of either Superstition or Idolatry But if any should be so weak or scrupulous as to take offence at so unexceptionable use of Pictures in the Church and particularly if our Religion should be the less recommendable thereby to either Iews or Turks whose conversion we are not onely to desire but with seriousness and faithfulness to apply our selves to at least to remove all scandals and stumbling-blocks out of their way rather then any such dispensable Punctilios should hinder the enlargement of Christs Kingdome in the essential Soveraignty thereof comprehended in the express Precepts of the written Word a full Pencil of white directed by Charities own hand should wipe out all these well-meant delineations and Inscriptions and to compensate the loss that one of S. Paul should succeed If any man seem to be contentious we have no such custome neither the Churches of God 18. To conclude Such is the Truth and Simplicity of Christian Religion that if the authority of the Church think good to recommend any Additional circumstances of divine Worship they must not be for ineffectual Pomp and Show but for real Use and Edification affecting such a beauty and comeliness as Nature does in living Creatures whose pulchritude is the result of such a Symmetry of Parts and tenour of Spirits as implies vigour and ability to all the functions of life And truly there should be no more Ceremony in the Church then the Use thereof may be obvious to understand and the Life and Power of Holiness may throughly actuate that our Minds may not be amused lost sunk in or fixed upon any Outward things here but be carried from all Visible pomps to the love and admiration of our Blessed Saviour in Heaven and of that Heavenly and Divine Life that he came into the world to beget in
to him and from his being a Sacrifice for sin 5. That to deny the Trinity and Divinity of Christ or to make the Union of our selves with the Godhead of the same nature with that of Christ's subverts Christianity 6. The uselesness and sauciness of the pretended Deification of Enthusiasts and how destructive it is of Christian Religion 7. The Providence of God in preparing of the Nations by Platonisme for the easier reception of Christianity 11 CAAP. VI. 1. The danger and disconsolateness of the Opinion of the Psychopannychites 2. What they alledge out of 1 Cor. 15. set down 3. A Preparation to an Answer advertising First of the nature of Prophetick Schemes of speech 4. Secondly of the various vibration of an inspired Phansie 5. Thirdly of the ambiguity of words in Scripture and particularly of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. And lastly of the Corinthians being sunk into an Unbelief of any Reward after this life 7. The Answer out of the last and foregoing Premisse 8. A further Answer out of the first 9. As also out of the second and third where their Objection from verse 32. is fully satisfied 10. Their Argument answered which they urge from our Saviours citation to the Sadducees I am the God of Abraham c. 15 CHAP. VII 1. A General Answer to the last sort of places they alledge that imply no enjoyment before the Resurrection 2. A Particular Answer to that of 2 Cor 5. out of Hugo Grotius 3. A preparation to an Answer of the Author 's own by explaining what the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie 4. His Paraphrase of the six first Verses of the forecited Chapter 5. A further confirmation of his Paraphrase 6. The weakness of the Reasons of the Psychopannychites noted 19 CHAP. VIII 1. That the Opinion of the Soul 's living and acting immediately after Death was not fetched out of Plato by the Fathers because they left out Preexistence an Opinion very rational in it self 2. And such as seems plausible from sundry places of Scripture as those alledged by Menasseh Ben Israel out of Deuteronomy Jeremy and Job 3. As also God's resting on the seventh day 4. That their proclivity to think that the Angel that appeared to the Patriarchs so often was Christ might have been a further inducement 5. Other places of the New Testament which seem to imply the Preexistence of Christ's Soul 6. More of the same kinde out of S. John 7. Force added to the last proofs from the opinion of the Socinians 8. That our Saviour did admit or at least not disapprove the opinion of Preexistence 9. The main scope intended from the preceding allegations namely That the Soul 's living and acting after death is no Pagan opinion out of Plato but a Christian Truth evidenced out of the Scriptures 21 CHAP. IX 1. Proofs out of Scripture That the Soul does not sleep after death as 1 Peter 3. with the explication thereof 2. The Authors Paraphrase compared with Calvin's Interpretation 3. That Calvin needed not to suppose the Apostle to have writ false Greek 4. Two waies of interpreting the Apostle so as both Grammatical Soloecisme and Purgatory may be declined 5. The Second way of Interpretation 6. A second proof out of Scripture 7. A third of like nature with the former 8. A further enforcement and explication thereof 9. A fourth place 10. A fifth from Hebr. 12. where God is called the Father of Spirits c. 11. A sixth testimony from our Saviours words Matth. 20.28 25 CHAP. X. 1. A pregnant Argument from the State of the Soul of Christ and of the Thief after death 2. Grotius his explication of Christ's promise to the Thief 3. The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. How Christ with the Thief could be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Paradise at once 5. That the Parables of Dives and Lazarus and of the unjust Steward imply That the Soul hath life and sense immediately after death 28 BOOK II. CHAP. I. HE passes to the more Intelligible parts of Christianity for the understanding whereof certain preparative Propositions are to be laid down 2. As That there is a God 3. A brief account of the Assertion from his Idea 4. A further Confirmation from its ordinary concatenation with the Rational account of all other Beings as first of the Existence of the disjoynt and independent particles of Matter 31 CHAP. II. 1. That the wise contrivances in the works of Nature prove the Being of a God 2. And have extorted an acknowledgement of a General Providence even from irreligious Naturalists 3. That there is a Particular Providence or Inspection of God upon every individual person Which is his Second Assertion 32 CHAP. III. 1. His Third Assertion That there are Particular Spirits or Immaterial Substances and of their Kinds 2. The Proof of their Existence and especially of theirs which in a more large sense be called Souls 3. The Difference betwixt the Souls or Spirits of Men and Angels and how that Pagan Idolatry and the Ceremonies of Witches prove the Existence of Devils 4. And that the Existence of Devils proves the Existence of Good Angels 34 CHAP. IV. 1. His Fourth Assertion That the Fall of the Angels was their giving up themselves to the Animal Life and forsaking the Divine 2. The Fifth That this fall of theirs changed their purest Vehicles into more gross and feculent 3. The Sixth That the change of their Vehicles was no extinction of life 4. The Seventh That the Souls of Men are immortal and act and live after death The inducements to which belief are the Activity of fallen Angels 5. The Homogeneity of the inmost Organ of Perception 6. The scope and meaning of External Organs of Sense in this Earthly Body 7. The Soul's power of Organizing her Vehicle 8. And lastly The accuracy of Divine Providence 35 CHAP. V. 1. The Eighth Assertion That there is a Polity amongst the Angels and Souls separate both Good and Bad and therefore Two distinct Kingdomes one of Light and the other of Darkness 2. And a perpetual fewd and conflict betwixt them 3. The Ninth That there are infinite swarms of Atheistical Spirits as well Aereal as Terrestrial in an utter ignorance or hatred of all true Religion 37 CHAP. VI. 1. His Tenth Assertion That there will be a final Overthrow of the Dark Kingdome and that in a supernatural manner and upon their external persons 2. The Eleventh That the Generations of men had a beginning and will also have an end 3. To which also the Conflagration of the world gives witness 39 CHAP. VII 1. His Twelfth Assertion That there will be a Visible and Supernatural deliverance of the Children of the Kingdome of Light at the Conflagration of the World 2. The Reason of the Assertion 3. His Thirteenth Assertion That the last vengeance and deliverance shall be so contrived as may be best fit for the Triumph of the
Divine life over the Animal life 4. Whence it is most reasonable the Chieftain of the Kingdome of Light should be rather an Humane Soul then an Angel 5. His last Assertion an Inference from the former and a brief Description of the General nature of Christianity 41 CHAP. VIII 1. That not to be at least a Speculative Christian is a sign of the want of common Wit and Reason 2. The nature of the Divine and Animal life and the state of the World before and at our Saviour's coming to be enquired into before we proceed 3. Why God does not forthwith advance the Divine life and that Glory that seems due to her 4. The First Answer 5. A Second Answer 6. A Third Answer 7. The Fourth and last Answer 43 CHAP. IX 1. What the Animal life is in General and that it is Good in it self 2. Self-love the Root of the Animal Passions and in it self both requisite and harmeless in Creatures 3. As also the Branches 4. The more refined Animal properties in Brutes as the Sense of Praise natural Affection Craft 5. Political Government in Bees 6. And Cranes and Stags 7. As also in Elephants 8. The Inference That Political Wisdome with all the Branches thereof is part of the Animal life 46 CHAP. X. 1. That there is according to Pliny a kind of Religion also in Brutes as in the Cercopithecus 2. In the Elephant 3. A confutation of Pliny's conceit 4 That there may be a certain Passion in Apes and Elephants upon their sight of the Sun and Moon something a kin to that of Veneration in Man and how Idolatry may be the proper fruit of the Animal life 5. A discovery thereof from the practice of the Indians 6. whose Idolatry to the Sun and Moon sprung from that Animal passion 7. That there is no hurt in the Passion it self if it sink us not into an insensibleness of the First invisible cause 49 CHAP. XI 1. Of a Middle life whose Root is Reason and what Reason it self is 2. The main branches of this Middle life 3. That the Middle life acts according to the life she is immersed into whether Animal or Divine 4. Her activity when immersed in the Animal life in things against and on this side Religion 5. How far she may go in Religious performances 51 CHAP. XII 1. The wide conjecture and dead relish of the mere Animal man in things pertaining to the Divine life and that the Root of this life is Obediential Faith in God 2. The three Branches from this Root Humility Charity and Purity and why they are are called Divine 3. A description of Humility 4. A Description of Charity and how Civil Justice or Moral Honesty is eminently contained therein 5. A Description of Purity and how it eminently contains in it whatever Moral Temperance or Fortitude pretend to 6. A Description of the truest Fortitude 7. And how transcendent an Example thereof our Saviour was 8. A further representation of the stupendious Fortitude of our Saviour 9. That Moral Prudence also is necessarily comprized in the Divine life 10. That the Divine life is the truest Key to the Mystery of Christianity but the excellency thereof unconceivable to those that do not partake of it 52 BOOK III. CHAP. I. THat the Lapse of the Soul from the Divine life immersing her into Matter brings on the Birth of Cain in the Mystical Eve driven out of Paradise 2. That the most Fundamental mistake of the Soul lapsed is that Birth of Cain and that from hence also sprung Abel in the mystery the vanity of Pagan Idolatry 3. Solomon's universal charge against the Pagans of Polytheisme and Atheisme and how fit it is their Apology should be heard for the better understanding the State of the World out of Christ. 4. Their plea of worshipping but one God namely the Sun handsomely managed by Macrobius 5. The Indian Brachmans worshippers of the Sun Apollonius his entertainment with them and of his false and vain affectation of Pythagorisme 6. The Ignorance of the Indian Magicians and of the Demons that instructed them 7. A Concession that they and the rest of the Pagans terminated their worship upon one Supreme Numen which they conceived to be the Sun 56 CHAP. II. 1. That the above-said concession advantages the Pagans nothing forasmuch as there are more Suns then one 2. That not only Unity but the rest of the Divine Attributes are incompetible to the Sun 3. Of Cardan's attributing Understanding to the Sun 's light with a confutation of his fond opinion 4. Another sort of Apologizers for Paganism who pretend the Heathens worshipped One God to which they gave no name 5. A discovery out of their own Religion that this innominated Deity was not the True God but the Material world 60 CHAP. III. 1. The last Apologizers for Paganisme who acknowledge God to be an Eternal Mind distinct from Matter and that all things are manifestations of his Attributes 2. His Manifestations in the External World 3. His Manifestations within us by way of Passion 4. His more noble emanations and communications to the inward Mind and how the ancient Heathen affixed personal Names to these several Powers or manifestations 5. The reason of their making these several Powers so many Gods or Goddesses 6. Their Reason for worshipping the Genii and Heroes 62 CHAP. IV. 1. The Heathens Festivals Temples and Images 2. Their Apology for Images 3. The Significancy of the Images of Jupiter and Aeolus 4. Of Ceres 5. Of Apollo 6. Their Plea from the significancy of their Images that their use in Divine worship is no more Idolatrous then that of Books in all Religions as also from the use of Images in the Nation of the Iews 7. Their Answer to those that object the impossibleness of representing God by any outward Image 8. That we are not to envy the Heathen if they hit upon any thing more weighty in their Apologies for their Religion and why 65 CHAP. V. 1. An Answer to the last Apology of the Pagans as first That it concerns but few of them 2. and that those few were rather of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then pure Pagans 3. That the worship of Images is expresly forbid by God in the Law of Moses 4. That they rather obscure then help our conceptions of the Divine Powers 5. That there is great danger of these Images intercepting the worship directed to God 6. He referrs the curious and unsatisfied to the fuller Discussions in Polemical Divinity 68 CHAP. VI. 1. A new and unanswerable charge against Paganisme namely That they adored the Divine Powers no further then they reached the Animal life as appears from their Dijoves and Vejoves 2. Jupiter altitonans Averruncus Robigus and Tempestas 3. From the pleasant spectacle of their God Pan what is meant by his Pipe and Nymphs dancing about him 4 What by his being deemed the Son of Hermes and Mercury and what by his beloved Nymph Syrinx his wife
Echo and daughter Iambe 5. The interpretation of his horns hairiness red face long beard goats feet and laughing countenance 69 CHAP. VII 1. That as the World or Universe was deified in Pan so were the parts thereof in Coelius Juno Neptune Vulcan Pluto Ops Bacchus Ceres c. 2. That the Night was also a Deity and why they sacrificed a Cock to her with the like reason of other Sacrifices 3. Interiour Manifestations that concern the Animal life namely that of Wrath and Love which are the Pagans Mars and Venus 4. Minerva Mercurius Eunomia c. Manifestations referred to the Middle life 5. The agreement of the Greeks Religion with the Romans as also with the Aegyptians 6. Their worship of the River Nilus c. 7. That the Religion of the rest of the Nations of the world was of the same nature with that of Rome Greece and Aegypt and reached no further then the Animal life 8. And that their worshipping of men deceased stood upon the same ground 71 CHAP. VIII 1. That Judaisme also respected nothing else but the Gratifications of the Animal life as appears in all their Festivals 2. That though the People were held in that low dispensation yet Moses knew the meaning of his own Types and that Immortality that was to be revealed by Christ. 3. That their Sabbaths reached no further then things of this life 4. Nor their Sabbatical years and Iubilees 5. Nor their Feasts of Trumpets 6. Nor their Feast of Tabernacles 7. Nor their Pentecost 8. Nor lastly their Feast of Expiation 74 CHAP. IX 1. The Preeminency of Judaism above Paganism 2. The Authors of the Religions of the Heathen who they were 3. How naturally lapsed Mankind fals under the superstitious Tyranny of Devils 4. The palpable effects of this Tyranny in the Nations of America 5. That that false and wilde Resignation in the Quakers does naturally expose them to the Tyranny of Satan 6. That their affectation of blinde impulses is but a preparation to Demonical possession and a way to the restoring of the vilest Superstitions of Paganism 76 CHAP. X. 1. The Devil 's usurped dominion of this world and how Christ came to dispossess him 2. The largeness of the Devil's dominion before the coming of Châ—ist 3. The Nation of the Iews the light of the world and what influence they might have on other Nations in the mâ—dst of the reign of Paganisme 4. That if our Hemisphere was any thing more tolerable then the American it is to be imputed to the Doctrine of the Patriarchs Moses and the Prophets 5. That this Influence was so little that all the Nations besides were Idolaters most of them exercising of obscene and cruel Superstitions 78 CHAP. XI 1. The villanous Rites of Cybele the Mother of the Gods 2. Their Feasts of Bacchus 3. Of Priapus and the reason of sacrificing an Ass to him 4. Their Lupercalia and why they were celebrated by naked men 5. The Feasts of Flora. 6. Of Venus and that it was the Obscene Venuâ— they worshipped 7. That their Venus Urania or Queen of Heaven is also but Earthly lust as appears from her Ceremonies 8. That this Venus is thought to be the Moon Her lascivious and obscene Ceremonies 79 CHAP. XII 1. Of their famous Eleusinia how foul and obscene they were 2. The magnificency of those Rites and how hugely frequented 3. That the bottome thereof was but a piece of Baudery held up by the Obscene and ridiculous story of Ceres and Baubo 4. Of their foul superstitions in Tartary Malabar Narsinga and the whole Continent of America 82 CHAP. XIII 1. The bloudy Tyranny of the Devil in his cruel Superstitions The whipping of the prime youth of Lacedaemon at the Altar of Diana 2. The sacrificing to Bellona and Dea Syria with the Priests own bloud The bloud of the sick vow'd to be offered in Cathaia and Mangi with other vile and contemptuous abuses of Satan 3. Other scornful and harsh misusages in Siam and Pegu. Men squeezed to death under the wheels of an Idols Chariot in the Kingdome of Naisinga and Bisnagar 4. Foul tedious Pilgrimages in Zeilan together with the cuttings and slashings of the flesh of the Pilgrim 5. Whipping eating the earth plucking out eyes before the Idol in New-Spain with their antick and slovenly Ceremonies in Hispaniola 6. The intolerable harshness of their Superstitious Castigations in Mexico and Peru. 7. That these base usages are an infallible demonstration of the Devil's Hatred and Scorn of Mankind 84 CHAP. XIV 1. Men sacrificed to the Devil in Virginia Peru Brasilia They of Guiana and Paâ—ia also eat them being sacrificed The Ceremony of these-Sacrifices in Nicaragua 2. The hungry and bloud-thirsty Devils of Florida and Mexico 3. Their sacrificing of Children in Peru with the Ceremony of drowning a Boy and a Girle in Mexico 4. The manner of the Mexicans sacrificing their Captives 5. The huge numbers of those Sacrifices in Mexico and of their dancing about the City in the skin of a man new flay'd 6. And in New-Spain in the skin of a woman 86 CHAP. XV. 1. The sacrificing of Children to Moloch in the valley of Hinnom 2. That it was not a Februation but real Burning of them 3. That this custome spred from Syria to Carthage 4. Further Arguments thereof with the mistake of Saturn being called Israel rectified by Grotius And that Abraham's offering up Isaac was no occasion at all to these execrable sacrifices 5. Sacrificing of men in Britain Lusitania France Germany Thrace and in the Isle of Man 6. In sundry places also of Greece as Messene Arcadia Chios Aulis Locri Lacedaemon 7. That the Romans were not free neither from these salvage sacrifices 8. To which you may add the Cimbrians Lituanians Aegyptians the Inhabitants of Rhodes Salamis Tenedos Indians Persians c. 87 CHAP. XVI 1. Four things still behind to be briefly touch'd upon for the fuller Preparation to the understanding the Christian Mystery as First the Pagan Catharmata The use of them prov'd out of Caesar 2. As also out of Statius and the Scholiast upon Aristophanes 3. That all their expiatory Men-sacrifices whatsoever were truly Catharmata 4. The Second their Apotheoses or Deifications of men The names of several recited out of Diodorus 5. Of Baal-Peor and how in a manner all the Temples of the Pagans were Sepulchres Their pedigree noted by Lactantius out of Ennius 6. Certain examples of the Deification of their Law-givers 90 CHAP. XVII 1. The Third Observable The Mediation of Demons 2. This Superstition glanced at by the Apostle in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that Daemons are the Souls of men departed according to Hesiod 3. As also according to Plutarch and Maximus Tyrius 4. The Author's inference from this position 92 CHAP. XVIII 1. The Fourth and last thing to be noted namely their Heroes who were thought to be either begot of some God or born of some Goddess the latter whereof is ridiculous if not
and more full Interpretation of the whole Transaction 11. Some brief touches upon the Prophesies of Christ. 117 CHAP. IX 1. The Miracles of Apollonius compared with those of Christ. 2. His entertainment at a Magical banquet by Iarchas and the rest of the Brachmans 3. His cure of a Dropsy and of one bitten by a mad dog 4. His freeing of the City of Ephesus from the plague 5. His casting a Devil out of a laughing Daemoniack and chasing away a whining Spectre on Mount Caucasus in a Moon-shine night 6. His freeing Menippus from his espoused Lamia 120 CHAP. X. 1. Apollonius his raising from death a young married Bride at Rome 2. His Divinations and particularly by Dreams 3. His Divinations from some external accidents in Nature 4. His Prediction of Stephanus killing Domitian from an Halo that encircled the Sun Astrology and Meteorology covers to Pagan Superstition and converse with Devils 5. A discovery thereof from this prediction of his from the Halo compared with his phrantick Ecstasies at Ephesus 6. A general Conclusion from the whole parallel of the Acts of Christ and Apollonius 122 CHAP. XI 1. A Comparison of the Temper or Spirit in Apollonius with that in Christ. 2. That Apollonius his Spirit was at the height of the Animal life but no higher 3. That Pride was the strongest chain of darkness that Apollonius was held in with a rehersal of certain Specimens thereof 4. That his whole Life was nothing else but an exercise of Pride and Vain-glory boldly swaggering himself into respect with the greatest whereever he went 5. His reception with Phraotes King of India and Iarchas head of the Brachmans 6. His intermedling with the affairs of the Roman Empire his converse with the Babylonian Magi and Aegyptian Gymnosophists and of his plausible Language and Eloquence 7. That by the sense of Honour and Respect he was hook'd in to be so active an Instrument for the Kingdome of Darkness 8. That though the Brachmans pronounced Apollonius a God yet he was no higher then the better sort of Beasts 124 CHAP. XII 1. The Contrariety of the Spirit of Christ to that of Apollonius 2. That the History of Apollonius be it true or false argues the exquisite Perfection of the life of Christ and the Transcendency of that Divine Spirit in him that no Pagan could reach by either Imagination or Action 3. The Spirit of Christ how contemptible to the mere Natural man and how deare and precious in the eyes of God 4. How the several Humiliations of Christ were compensated by God with both sutable and miraculous Priviledges and Exaltations 5. His deepest Humiliation namely his Suffering the death of the Cross compensated with the highest Exaltation 127 CHAP. XIII 1. The ineffable power of the Passion of Christ and other indearing applications of him for winning the World off from the Prince of Darkness 2. Of his preceding Sufferings and of his Crucifixion 3. How necessary it was that Christ should be so passive and sensible of pain in his suffering on the Cross against the blasphemy â—f certain bold Enthasiasts 4. Their ignorance in the Divine life and how it alone was to triumph in the Person of Christ unassisted by the advantages of the Animal or Natural 5. That if Christ had died boldly and with little sense of pâ—in both the Solemnity and Usefulness of his Passion had been lost 6. That the strange Accidents that attended his Crucifixion were Prefigurations of the future Effects of his Passion upon the Spirits of men in the World 7. Which yet hinders not but that they may have other significations 8. The third and last reason of the Tragical unsupportableness of the Passion of Christ in that he bore the sins of the whole World 9. The Legâ—â—leious cavils of some conceited Sophists that pretend That it is unjust with God to punish the Innocent in stead of the Guilty 10. The false Ground of all their frivolous subtilties 129 CHAP. XIV 1. That Sacrifices in all Religions were held Appeasements of the Wrath of their Gods 2. And that therefore the Sacrifice of Christ is rather to be interpreted to such a Religious sense then by that of Secular laws 3. The disservice some corrosive Wits do to Christian Religion and what defacements their Subtilties bring upon the winning comeliness thereof 4. The great advantage the Passion of Christ has compared with the bloudy Tyranny of Satan 132 CHAP. XV. 1. An Objection concerning the miraculous Eclipse of the Sun at our Saviour's Passion from it s not being recorded in other Hâ—storians 2. Answer That this wonderfull Accident might as well be omitted by several Historians as those of like wonderfulness as for example the darkness of the Sun about Julius Caesar's death 3. Farther That there are far greater Reasons that Historians should omit the darkness of the Sun at Christ's Passion then that at the death of Julius Caesar. 4. That Grotius ventures to affirme this Eclipse recorded in Pagan writers and that Tertullian appeal'd to their Records 5. That the Text does not imply that it was an universal Eclipse whereby the History becomes free from all their Cavils 6. Apollonius his Arraignment before Domitian with the ridiculousness of his grave Exhortations to Damis and Demetrius to suffer for Philosophy 134 BOOK V. CHAP. I. OF the Resurrection of Christ and how much his eye was fixed upon that Event 2. The chief Importance of Christ's Resurrection 3. The World excited by the Miracles of Christ the more narrowly to consider the Divine quality of his Person whom the more they looked upon the more they disliked 4. Whence they misinterpreted and eluded all the force and conviction of all his Miracles 5. God's upbraiding of the World with their gross Ignorance by the raising him from the dead whom they thus vilified and contemned 6. Christ's Resurrection an assurance of man's Immortality 137 CHAP. II. 1. The last End of Christ's Resurrection the Confirmation of his whole Ministry 2. How it could be that those chief Priests and Rulers that hired the Souldiers to give out that the Disciples of Christ stole his body away were not rather converted to believe he was the Messias 3. How it can be evinced that Christ did really rise from the dead and that it was not the delusion of some deceitfull Daemons 4. The first and second Answer 5. The third Answer 6. The fourth Answer 7. The fifth Answer 8. The sixth and last Answer 9. That his appearing and disappearing at pleasure after his Resurrection is no argument but that he was risen with the same Body that was laid in the grave 139 CHAP. III. 1. The Ascension of Christ and what a sure pledge it is of the Soul's activity in a thinner Vehicle 2. That the Soul's activity in this Earthly Body is no just measure of what she can do out of it 3. That the Life of the Soul here is as a Dream in comparison of that life she is awakened unto in her
Celestial Vehicle 4. The activity of the separate Soul upon the Vehicle argued from her moving of the Spirits in the Body and that no advantage accrews therefrom to the wicked after death 141 CHAP. IV. 1. Christ's Session at the Right hand of God interpreted either figuratively or properly 2. That the proper sense implies no humane shape in the Deity 3. That though God be Infinite and every where yet there may be a Special presence of him in Heaven 4. And that Christ may be conceived to sit at the Right hand of that Presence or Divine Shechina 143 CHAP. V. 1. The Apotheosis of Christ or his Receiving of Divine Honour freed from all suspicion of Idolatry forasmuch as Christ is God properly so called by his Real and Physicall union with God 2. The Real and Physical union of the Soul of Christ with God being possible sundry Reasons alledged to prove that God did actually bring it to pass 3. The vain Evasions of superficial Allegorists noted 4. Their ignorance evinced and the Apotheosis of Christ confirmed from the Immortality of the Soul and the political Government of the other World 5. That he that equalizes himself to Christ is ipso facto discovered an Impostour and Lier 144 CHAP. VI. 1. An Objection against Christ's Soveraignty over Men and Angels from the meanness of the rank of Humane Spirits in comparison of the Angelical Orders 2. An Answer to the Objection so far as it concerns the fallen Angels 3. A further inforcement of the Objection concerning the unfallen Angels with an Answer thereto 4. A further Answer from the incapacitie of an Angels being a Sacrifice for the Sins of the World 5. And of being a fit Example of life to men in the flesh 6. That the capacities of Christ were so universal that he was the fittest to be made the Head or Soveraign over all the Intellectuall Orders 7. Christ's Intercession his fitness for that Office 8. What things in the Pagan Religion are rectified and compleated in the Birth Passion Ascension and Inercession of Christ. 146 CHAP. VII 1. That there is nothing in the History of Apollonius that can properly answer to Christs Resurrection from the dead 2. And that his passage out of this life must go for his Ascension concerning which reports are various but in general that it was likely he died not in his bed 3. His reception at the Temple of Diana Dictynna in Crete and of his being called up into Heaven by a Quire of Virgins singing in the Aire 4. The uncertainty of the manner of Apollonius his leaving the World argued out of Philostratus his own Confession 5. That if that at the Temple of Diana Dictynna was true yet it is no demonstration of any great worth in his Person 6. That the Secrecy of his departure out of this world might beget a suspicion in his admirers that he went Body and Soul into Heaven 7. Of a Statue of Apollonius that spake and of his dictating verses to a young Philosopher at Tyana concerning the Immortality of the Soul 8. Of his Ghost appearing to Aurelian the Emperour 9. Of Christ's appearing to Stephen at his martyrdome and to Saul when he was going to Damascus 149 CHAP. VIII 1. The use of this parallel hitherto of Christ and Apollonius 2. Mahomet David George H. Nicolas high-pretending Prophets brought upon the stage and the Author's Apology for so doing 3. That a misbelief of the History of Christ and a dexterity in a moral Mythology thereof are the greatest excellencies in David George and H. Nicolas 4. That if they believed there were any Miracles ever in the world they ought to have given their reasons why they believe not those that are recorded of Christ and to have undeceiv'd the world by doing Miracles themselves to ratifie their doctrine 5. If they believed there never were nor ever will be any Miracles they do plainly betray themselves to be mere Atheists or Epicures 6. The wicked plot of Satan in this Sect in clothing their style with Scripture-language though they were worse Infidels then the very Heathen 7. That the gross Infidelity of these two Impostours would make a man suspect them rather to have been crafty prophane Cheats then honest through-crackt Enthusiasts 8. That where Faith is extinct all the rapturous Exhortations to Vertue are justly suspected to proceed rather from Complexion then any Divine principle 152 CHAP. IX 1. Mahomet far more orthodox in the main points of Religion then the above named Impostours 2. The high pitch this pretended Prophet sets himself at His journey to Heaven being waited upon by the Angel Gabriel His Beast Alborach and of his being called to by two Women by the way with the Angels interpretation thereof 3. His arrival at the Temple at Jerusalem and the reverence done to him there by all the Prophets and holy Messengers of God that ever had been in the world 4. The crafty political meaning of the Vision hitherto 5. Mahomet bearing himself upon the Angel Gabriel's hand climbes up to Heaven on a Ladder of Divine light His passing through seven Heavens and his commâ—nding of himself to Christ in the Seventh 6. His salutation of his Creatour with the stupendious circumstances thereof 7. Five special favours he received from God at that congress 8. Of the natural wilyness in Enthusiasts and of their subtile pride where they would seem most humble The strange advantage of Enthusiasme with the rude Multitude 9. And the wonderfull success thereof in Mahomet Other Enthusiasts as proud as Mohamet but not so successful and why 155 CHAP. X. 1. That Mahomet was no true Prophet discovered from his cruel and bloudy Precepts 2. From his insatiable Lust. 3. From his wildeness of Phansy and Ignorance in things What may possibly be the meaning of the black speck taken out of his Heart by the Angel Gabriel 4. His pretence to Miracles as his being overshadowed with a cloud when he drove his Masters Mules 5. A stock of a Tree cleaving it self to give way to the stumbling Prophet The cluttering of Trees together to keep off the Sun from him as also his dividing of the Moon 6. The matters hitherto recited concerning Mahomet taken out of Johannes Andreas the Son of Abdalla a Mahometane Priest a grave person and serious Christian. 158 CHAP. XI 1. Three main Consequences of Christ's Apotheosis 2. Of the Mission of the Holy Ghost and the Apostles power of doing Miracles 3. The manner of the descent of the Holy Ghost upon them at the day of Pentecost 4. The substantial Reasonableness of the circumstances of this Miracle 5. The Symbolical meaning of them 6. What was meant by the rushing winde that filled the whole house 7. What by the fiery cloven tongues 8. A recital of several other Miracles done by or happening to the Apostles 9. The Congruity and Coherence of the whole History of the Miracles of Christ and his Apostles argued from the Success 161 CHAP. XII 1.
be remedied but by returning to the ancient Apostolick Life and Doctrine 274 BOOK VII CHAP. I. THat the Subject of the Third part of his Discourse is The Reality of the Christian Mystery 2. That the Reasonableness of Christian Religion and the constant Belief thereof by knowing and good men from the time it is said to have begun till now is a plain Argument of the Truth thereof to them that are not over-Sceptical 3. The Averseness of slight and inconsiderate Witts from all Arguments out of Prophecies with their chiefest Objections against the same 4. That the Prophecies of the Messias in the Old Testament were neither forged nor corrupted by the Jews 5. An Answer to their Objections concerning the Obscurity of Prophecies 6. As also to that from Free Will 7. That all Prophecies are not from the fortuitous heat of mens Phansies but by divine Revelation proved by undeniable Instances 8. A particular reason of true Prophets amongst the Iews with some examples of true Prophecies in other places 9. A notable Prophecie acknowledged by Vaninus concerning Julius Caesar's being kill'd in the Senate 279 CHAP. II. 1. The genuine sense of Jacob's Prophecie 2. The Inference therefrom That the Messias is come 3. That there had been a considerable force in this Prophecie though the words had been capable of other tolerable meanings but they admitting no other interpretations tolerable it is a Demonstration the Messias is come 4. The chief Interpretations of the Jews propounded 5. That neither Moses nor Saul can be meant by Shiloh 6. Nor David 7. Nor Jeroboam nor Nebuchadonosor 8. That in the Babylonian Captivity the Sceptre was rather sequestred then quite taken away with a further urging of the ineptness of the sense of the Prophecie if applied to Nebuchadonosor 9. Their subterfuge in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noted and refuted 10. The various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their expositions therefrom 11. An Answer to them in general 12 13. An answer to their evasion by interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Tribe 14. An Answer to their interpreting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a staffe of maintenance 15. An Answer to their interpreting it a rod of correction 16. An Answer jointly to both these last Interpretations 17. That their Variety of Expositions is a demonstration of their own dissatisfaction in them all 283 CHAP. III. 1. The Prophecie of Haggai 2. The natural sense of the Prophecie 3. That the Second Temple could not be more glorious then the First but by receiving the Messias into it 4. That Herod's Temple could not be understood hereby 5. An Answer to their subâ—erfuge concerning Ezekiel's Temple 6. That the Prophecie of Malachi adds further force to that of Haggai 7. That the Prophet could understand no other Temple then that which was then standing 288 CHAP. IV. 1. The Prophecie of Daniel 2. The Exposition of the Prophecie 3. That the said Exposition is as easie and natural as the meaning of any writing whatsoever and what an excellent performance it would be to demonstrate out of Chronologie That the Passion of Christ fell two or three daies after thâ— beginning or before the end of the Last week 4. The summe of the sense of the whole Prophecie 5. That the Circumscription of the Prophetical Weeks is not made by the vastation of the City but by the accomplishment of those grand Prophecies concerning the Messiah And that no Epocha can be true that does not terminate upon them 290 CHAP. V. 1. The Application of the First verse of the Prophecie to prove That the Messiah is come 2. The Iews evasions propounded and answered 3. An Application of the Second verse of the Prophecie with a Confutation of those Rabbins opinions that make Cyrus Jehoshua and Zerobabel or Nehemiah their Messiah 4. An Application of the Third verse with a Confutation of the Jews fiction of Agrippa's being the Messiah to be cut off 297 CHAP. VI. 1. How convincing Evidences those three Prophecies of Jacob Haggai and Daniel are That the Messiah is come 2. That it was the General Opinion of the Jews That the Messiah was to come about that time we say he did 3. Josephus his misapplication of the Prophecie of Daniel to Vespasian 4. A further confirmation out of Tacitus that the Jews about those times expected their Messiah 5. Another Testimony out of Suetonius 301 CHAP. VII 1. That it being evident the Messiah is come it will also follow that Jesus is he 2. That the Prophets when they prophesied of any eminent King Priest or Prophet were sometimes carried in their Prophetick Raptures to such expressions as did more properly concern the Messiah then the Person they began to describe 3. That these References are of two sorts either purely Allegorical or Mixt and of the use of pure Allegories by the Evangelists and Apostles 4. Of mixt Allegories of this kind and of their validity for Argument 5. That eminent Prophecie of Isaiah that so fully characterizes the Person of Christ. 6. That the ancient Jews understood this of their Messiah and that the modern are forced hence to fancy two Messiahs The Soul of the Messiah appointed to this office from the beginning of the World as appears out of their Pelikta 7. The nine Characters of the Messiah's Person included in the above-nâ—med Prophecie 8 A brief intimation in what verses of the Prophecie they are couched 9. That this Prophecie cannot be applied to the People of the Iews nor adequately to Jeremie's person 10. Special Passages in the Prophecie utterly unapplicalbe to Jeremie 303 CHAP. VIII 1. Further Proofs out of the Prophets That the Messiah was to be a Sacrifice for sinne 2. That he was to rise from the dead 3. That he was to ascend into Heaven 4. That he was to be worshipped as God 5. That he was to be an eminent Light to the Nations 6. And welcomely received by them What is meant by His Rest shall be glorious 7. That he was to abolish the Superstition of the Gentiles 8. And that his Kingdome shall have no end 9. That all these Characters are compâ—tible to Jesus whom we worship and to him only 308 CHAP. IX 1. The peculiar Use of Arguments drawn from the Prophecies of the Old Testament for the convincing the Atheist and Melancholist 2. An Application of the Prophecies to the known Events for the conviction of the Truth of our Religion 3. That there is no likelihood at all but that the Priesthood of Christ will last as long as the Generations of men upon Earth 4. The Conclusion of what has been urged hitherto 5. That Christ was no fictitious Person proved out of the History of Heathen Writers as out of Plinie 6. And Tacitus 7. As also Lucian 8. And Suetonius 9. That the Testimony out of Josephus is supposititious and the reasons why he was silent concerning Christ. 10. Julian's purpose of rebuilding the Temple at Jerusalem with the strange success thereof out
That the punctual Correspondence of the Event to the Prediction of the Astrologer does not prove the certainty of the Art of Astrology 5. The great Affinity of Astrology with Daemonolatry and of the secret Agency of Daemons in bringing about Predictions 6. That by reason of the secret or familiar Converse of Daemons with pretended Astrologers no argument can be raised from Events for the truth of this Art 7. A Recapitulation of the whole matter argued 8. The just occasions of this Astrological excursion and of his shewing the ridiculous condition of those three high-flown Sticklers against Christianity Apollonius Cardan and Vaninus 356 BOOK VIII CHAP. I. THE End and Usefulness of Christian Religion in general 2. That Christ came into the World to destroy Sin out of it 3. His earnest recommendation of Humility 4. The same urged by the Apostle Paul 361 CHAP. II. 1. Christs enforcement of Love and Charity upon his Church by Precept and his own Example 2. The wretched imposture and false pretensions of the Family of Love to this divine Grace 3. The unreasonableness of the Familists in laying aside the person of Christ to adhere to such a carnal and inconsiderable Guide as Hen. Nicolas 4. That this Whifler never gave any true Specimens of real love to Mankinde as Christ did and his Apostles 5. His unjust usurpation of the Title of Love 6. The unparallel'd endearmentâ— of Christs sufferings in the behalf of Mankiâ—d 364 CHAP. III. 1. The occasion of the Familists usâ—rpation of the Title of Love 2. Earnest precepts oâ—t of the Apostles to follow Love and what kind of Love that is 3. That we câ—nnot love God unlesse we love our neighbour also 4. An Exposition of the 5 and 6 verses of the 1 chapter of the 2 Epist. of S. Peter 5. Saint Paul's rapturous commendation of Charity 6 His accurate description thereof 7. That Love is the highest participation of the Divinity and that whereby we become the Sons of God Aâ—d how injurious these Fanaticks are that rob the Church of Christ of this title to appropriate it to themselves 368 CHAP. IV. 1. Our Saviour's strict injuction of Purity from whence it is also plain that the Love he commends is not in any sort fleshly but Divine 2. Several places out of the Apostles urging the same duty 3. Two more places to the same purpose 4. The groundless presumption of those that abuse Christianity to a liberty of sinning 5. That this Errour attempted the Church betimes and is too taking at this very day 6. Whence appears the necâ—ssiâ—y of opposing it which he promises to do taking the rise of his Discourse from 1 Iohn 3.7 373 CHAP. V. 1. The Apostle's care for young Christians against that Errour of thinking they may be righteous without doing righteously 2. Their obnoxiousness to this contagion with the Causes thereof to be searched into 3. The first sort of Scriptures perverted to this ill end 4. The second sort 5. That the very state of Christian Childhood makes them prone to this Errour 6. What is the nature of that Faith Abraham is so much commended for and what the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. A search after the meaning of the term Justification 8. Justification by faith without the deeds of the Law what may be the meaning of it 9. Scriptures answered that seem to disjoin Reall Righteousness from Faith 10. And to make us only righteous by imputation 11. Undeniable Testimonies of Scripture that prove the necessity of real Righteousness in us 376 CHAP. VI. 1. Their alledgement of Gal. 2.16 as also of the whole drift of that Epistle 2. What the Righteousness of faith is according to the Apostle 3. In what sâ—â—se those that are in Christ are said not to be under the Law 4. That the Righteousness of faith is no figment but a reality in us 5. That this Righteousness is the New Creature and what this new Creature is according to Scripture 6. That the new Creature consists in Wisdome Righteousness and true Holiness 7. The Righteousness of the new Creature 8. His Wâ—sdome and Holiness 9. That the Righteousness of faith excludes not good Works The wicked treachery of those that teach the contrary 384 CHAP. VII 1. That no small measure of Sanctity serves the turn in Christianity 2. As appears out of Scriptures already alledged 3. Further proofs thereof out of the Prophets 4. As also out of the Gospel 5. And other places of the New Testament 6. The strong Armature of a Christian Souldier 7. His earnest endeavour after Perfection 388 CHAP. VIII 1. That the Christians assistance is at least equal to this task 2. The two Gospel-powers that comprehend his duty 3. The first Gospel-aid The Promise of the Spirit with Prophecies thereof out of Ezekiel and Esay 4. Some hints of the mystical meaning of the last 5. Another excellent prediction thereof 391 CHAP. IX 1. The great use of the belief of The Promise of the Spirit 2. The eating the flesh of Christ and drinking his bloud what it is 3. Further proof of the Promise of the Spirit 4. That we cannot oblige God by way of Merit 5. Other Testimonies of Scripture tending to the former purpose 395 CHAP. X. 1. A Recapitulation of what has been set down hitherto concerning the Usefulness of the Gospel and the Necessity of undeceiving the world in those points that so nearly concern Christian Life 2. The ill condition of those that content themselves with Imaginary Righteousness figured out in the Fighters against Ariel and Mount Sion 3. A further demonstration of their fond conceit 4. That a true Christian cannot sin without pain and torture to himself 398 CHAP. XI 1. That the want of real Righteousness deprives us of the Divine Wisdome proved out of Scripture 2. As also from the nature of the thing it self 3. That is disadvantages the Soul also in Natural speculations 4. That it stifles all Noble and laudable Actions 5. And exposes the imaginary Religionist to open reproach 6. That mere imaginary Righteousness robs the Soul of her peace of Conscience 7. And of all divine Ioy 8. Of Health and Safety 9. And of eternal Salvation 10. That God also hereby is deprived of his Glory and the Church frustrated of publick Peace and Happiness 400 CHAP. XII 1. Of the attending to the Light within us of which some Spiritualists so much boast 2. That they must mean the Light of Reason and Conscience thereby if they be not Fanaticks Mad-men or Cheats And that this Conscience necessarily takes information from without 3. And particularly from the Holy Scriptures 4. That these Spiritualists acknowledge the fondness of their opinion by their contrary practice 5. An appeal to the Light within them if the Christian Religion according to the literal sense be not true 6. That the Operation of the Divine Spirit is not absolute but restrained to certain laws and conditions as it is in the Spirit of
circumstances thereof 5. That Contradictions notwithstanding are to be excluded out of Religion 6. And that the Divinity of Christ and the Triunity of the Godhead have nothing contradictious in them 453 CHAP. II. 1. That there is a latitude of Sense in the words of Athanasiuâ— his Creed and that One and Unity has not the same signification every where 2. The like in the terms God and Omnipotent 3. Of the word Equal and to what purpose so distinct a knowledge of the Deity was coâ—municated to the Church 4. In what sense the Son and Holy Ghost are God That Divine adoration is their unquestionable right And that there is an intelligible sense of Athanasius his Creed and such as supposes neither Polytheâ—sme Idolatry nor Impossibility 5. That there is no intricacy in the Divinity of Christ but what the Schools have brought in by their false notions of Suppositum and Union Hypostatical 6. That the Union of Christ with the Eternal Word implies no Contradiction and how warrantable an Object he is of Divine worship 7. The Application thereof to the Iewes 8. The Union of Christ with God compared with that of the Angels that bore the Name Jehovah in the Old Testament 9. The reasonableness of our Saviours being united with the Eternal Word and how with that Hypostasis distinct from the others 455 CHAP. III. 1. That the Communicableness of Christian Religion implies its Reasonableness 2. The right Method of communicating the Christian Mystery 3 4. A brief example of that Method 5. A further continuation thereof 6. How the Mystagogus is to behave himself towards the more dull or illiterate 7. The danger of debasing the Gospel to the dulness of shallâ—â—ness of every weak apprehension 459 CHAP. IV. 1. The due demeanour of a Christian Mystagogus in communicating the Truth of the Gospel 2. That the chiefest care of all is that he speak nothing but what is profitable for life and godliness 3. A just reprehension of the scopeless zeal of certain vain Boanerges of these times 4. That the abuse of the Ministery to the undermining the main Ends of the Gospel may hazard the continuance thereof 5. That any heat and zeal does not constitute a living Ministry 461 CHAP. V. 1. The nature of Historical Faith 2. That true Saving Faith is properly Covenant and of the various significations of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. In what Law and Covenant agree 4. In what Law and Testament 5. In what Covenant and Testament agree 6. That the Church might have called the Doctrine of Christ either the New Law or the New Covenant 7. Why they have styled it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first Reason 8. Other Reasons thereof 9. The occasion of translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament 463 CHAP. VI. 1. That there were more Old Covenants then one 2. What Old Covenant that was to which this New one is especially counterdistinguished with a brief intimation of the difference of them 3 4. An Objection against the difference delivered with the Answer thereto 5. The Reason why the Second Covenant is not easily broken 6. That the importance of the Mystery of the Second Covenant engages him to make a larger deduction of the whole matter out of S. Paul 466 CHAP. VII 1. The different states of the Two Covenants set out Galat. 4. by a double similitude 2. The nature of the Old Covenant adumbrated in Agar 3. As also further in her Son Ismael 4. The nature of the New Covenaent adumbrated in Sarah 5. As also in Isaac her Son and in Israel his offspring 6. The necessity of imitating Abraham's faith that the Spiritual Isaac or Christ may be born in us 7. The grand difference hetwixt the First and Second Covenant where in it doth consist With a direction by the by to the most eminent Object of our Faith 8. The Second main point wherein this difference consists namely Liberty and that First from Ceremonies and Opinions 9. Secondly from all kind of Sins and disallowable Passions 10. Lastly to all manner of Righteousness and Holiness 468. CHAP. VIII 1. The adequate Object of saving Faith or Christian Covenant 2. That there is an Obligation on our parts plain from the very Inscription of the New Testament 3. What the meaning of Bloud in Covenants is 4. And answerably what of the Bloud of Christ in the Christian Covenant 5. The dangerous Errour and damnable Hypocrisie of those that would perswade themselves and others that no performance is required on their side in this Covenant 6. That the Heavenly Inheritance is promised to us only upon Condition evinced out of several places of Scripture 476 CHAP. IX 1. What it is really to enter into this New Covenant 2. That the entring into this Covenant supposes actual Repentance 3. That this New-Covenanter is born of water and the Spirit 4. The necessity of the skilfull usage of these new-born Babes in Christ. 5. That some Teacheâ—s are mere Witches and Childe Suckers 479 CHAP. X. 1. The First Principle the New-Covenanter is closely to keep to 2. The Second Principle to be kâ—pt to 3. The Third and last Principle 482 CHAP. XI 1. The diligent search this new-Covenanter ought to make to find out whatsoever is corrupt and sinful 2. That the truly regenerate cannot be quiet till all corruption be wrought out 3. The most importunate devotions of a living Christian. 4. The difference betwixt a Son of the Second Covenant and a Slave under the First 5. The Mystical completion of a Prophecy of Esay touching this state 483 CHAP. XII 1. That the destroying of Sin is not without some time of conflict The most infallible method for that dispatch 2. The constant ordering of our external actions 3. The Hypocritical complaint of those for want of power that will not do those good things that are already in their power 4. The danger of making this new Covenant a Covenant of Works and our Love to Christ a mercenary friendship 5. Earnest praiers to God for the perfecting of the Image of Christ in us 6. Continual circumspection and watchfulness 7. That the vilifying of outward Ordinances is no sign of a new-Covenanter but of a proud and carnal mind 8. Caution to the new-Covenanter concerning his converse with men 9. That the branches of the Divine life without Faith in God and Christ degenerate into mere Morality The examining all the motions and excursions of our Spirit how agreeable they are with Humility Charity and Purity 10. Cautions concerning the exercise of our Humility 11. As also of our Purity 12. And of our Love or Charity The safe conduct of the faithfull by their inward Guide 485 BOOK X. CHAP. I. THat the Affection and esteem we ought to have for our Religion does not consist in damning all to the pit of Hell that are not of it 2. The unseasonable inculcation of this Principle to Christians 3. That it is better
AN EXPLANATION OF The grand Mystery OF GODLINESS OR A True and Faithfull Representation OF THE EVERLASTING GOSPEL Of our Lord and Saviour JESUS CHRIST the Onely Begotten Son of GOD and Sovereign over Men and Angels By H. More D. D. 1 Tim. 3.16 And without controversie great is the Mystery of godliness God was manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into glory Acts 1.10 11. And while they looked stedfastly toward Heaven as he went up behold two when stood by them in white apparell Which also said Ye men of Galilee why stand ye gazing up into Heaven this same Iesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven Gal. 1.8 Though an Angel from Heaven preach any other Gospel then this let him be accursed LONDON Printed by I. Flesher for W. Morden Bookseller in Cambridge 1660. To the READER READER 1. IF thine own Curiosity has given thee the trouble of perusing what I have wrote hitherto that thou maiest not suspect thy task will prove endless give me leave to informe thee that there is no small hopes that this Discourse may prove the last from my hand that shall exercise thy patience In which if thou wilt not believe me on my bare word the better to ease thee of thy fears I shall back it with some reason I must indeed confess That free Speculation and that easie springing up of coherent Thoughts and Conceptions within is a Pleasure to me far above any thing I ever received from external Sense and that lazy activity of Mind in compounding and dissevering of Notions and Ideas in the silent observation of their natural connexions and disagreements as a Holy-day and Sabbath of rest to the Soul But the labour of deriving of these senses of the Mind with their due advantages and circumstances to the Understanding of another and to find out Words which will prove fâ—â—thful witnesses of the peculiarities of my Thoughts this verily is to me a toil and a burden unsupportable besides the very writing of them a trouble so tedious that if any one knew with what impatience and vexatiousness I pen down my Conceptions they might be very well assured that I am not onely free from but incapable of the common disease of this Scripturient Age. 2. No smal Engines therefore could ever move so heavy and sluggish a Soul as mine to so ungratefull a piece of drudgery as thou thy self maiest collect from my very Writings themselves the subjects of them being matters of the highest consequence that the Mind of man can entertain her self withall The writing whereof was in a manner a necessary result of my natural Constitution which freeing me from all the servitude of those petty designs of Ambition Covetousness and the pleasing entanglements of the Body I might either lie fixt for ever in an unactive idleness or else be moved by none but very great Objects Amongst which the least was the Contemplation of this Outward world whose several powers and properties touching variously upon my tender senses made to me such enravishing musick and snatcht away my Soul into so great admiration love and desire of a nearer acquaintance with that Principle from which all these things did flow that the pleasure and joy that frequently accrued to me from hence is plainly unutterable though I have attempted to leave some marks and traces thereof in my Philosophical Poems 3. But being well advised both by the Dictates of my own Conscience and clear information of those Holy Oracles which we all deservedly reverence That God reserves his choicest secrets for the purest minds and that it is uncleanness of Spirit not distance of place that dissevers us from the Deity I was fully convinced that true Holiness was the onely safe Entrance into Divine knowledge and having an unshaken belief of the Existence of God and of his Will that we should be holy even as he is holy there was nothing that is truly sinful that could appear to me assisted by such a power to be unconquerable Which therefore urged me seriously to set my self to the task Of the Experiences and Events of which Enterprize my Second and Third Canto of the Life of the Soul is a real and faithful Record 4. My enjoyments then increasing with my Victories and Innocency and Simplicity filling my mind with ineffable delight in God and his Creation I found my self as loath to die that is to think my Soul mortal as I was when I was a child to be called in to go to bed in Summer evenings there being still light enough as I thought to enjoy my play Which solicitude put me upon my first search into the Nature of the Soul which I pursued chiefly by the guidance of the School of Plato whose Philosophy to this very day I look upon to be more then Humane in the chief strokes thereof But launching out so very early into so deep a Theory I think it not amiss to advertise the Reader that he would do well where he finds a difference in my discoveries to interpret and also rectifie if need be my First thoughts by my Second my Philosophick Poems and whatever is writ in that Volume by my later and better concocted Prose These were the first Essaies of my Youth and how great and serious the Objects of my Mind were therein thou canst easily judge 5. And after this where I seem most light and trivial and play the sportful Satyrist against Enthusiastick Philosophy my design even then was as seasonable serious and of as grand importance as I could possibly undertake which I have more then sufficiently demonstrated in those Writings themselves And though some over-subject to the Fanatick disease have looked upon that unexpected sally of mine as a very extravagant exploit yet I did easily bear with their ignorance deeming it in my silent thoughts in some sort parallel to that of the peevish Hebrew who reproached Moses for slaying of the Egyptian not knowing that it was a preludious act to his delivering of his whole nation from the bondage of Aegypt 6. And I hope I may speak it without vanity that what is discovered concerning Enthusiasme in my Enthusiasmus Triumphatus together with that which is comprehended in this present Volume will contribute no small share to a rightful and justifiable subduing of so dangerous a distemper and to the slaying or at least fettering that wild Beast that the Devil himself rides upon when he warres against the Lamb whose Throne I have seen shaken with the pushings of this monsters horns for these many years together though never clearer then now of late And I dare pronounce with a loud voice aforehand That if ever Christianity be exterminated it will be by Enthusiasme Of so great consequence is it rightly to oppose so deadly an evil Which
our love and loyalty to him If you love me keep my commandements Of which a principal one is That as I have loved you ye love also one another So he gives his disciples an Example of being humble one to another in that he washed their feet If I then your Lord and Master have washed your feet ye ought also to wash one anothers feet For I have given you an Example that you should doe as I have done to you John 13. And Matth. 11. Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your souls 8. But I need not insist much upon this subject I having amply enough shewn in the Second part of my Discourse how the whole History of Christ all his actions and deportments of himself tend to the most effectual recommending of the Divine Life unto us We shall only take the opportunity here to wipe off such stains as the foul and unsound breath of some blasphemous mouths have of old or of late endeavoured to stain this bright Mirrour of Divine perfection withall Which will be not only a piece of indispensable duty and loyalty to the Person of our Saviour but also the better encouragement to his sincere followers especially when I have added the Parallel of such accusations and imputations as bear very close analogie with those of our Saviours himself For he has foretold of old what would come of it That the disciple should not be above his Master nor the servant above his Lord. And if they have called the master of the house Beelzebub how much more shall they call them of the houshold But how just the calumnies are against the one and the other we shall now see CHAP. XIII 1. That Christ was no Blasphemer in declaring himself to be the Son of God 2. Nor Conjurer in casting out Devils 3. That he was unjustly accused of Prophaneness 4. That there was nothing detestable in his Neutrality toward Political Factions 5. Nor any Injustice nor Partiality found in him 6. Nor could his sharp Rebukes of the Pharisees be rightly termed Railing 7. Nor his whipping the Buyers and Sellers out of the Temple tumultuary Zeal 8. Nor his crying out so dreadfully in his Passion be imputed to Impatience or Despair 9. The suspicion of Distractedness and Madness cleared 10. His vindication from their aspersions of Looseness and Prodigality 11. The crooked and perverse nature of the Pharisees noted with our Saviours own Apology for his frequenting all companies 12. That Christ was no Self-seeker in undergoing the Death of the Cross for that joy that was set before him 1. THE former part of which Task though it may seem needless if not ridiculous amongst Christians who cannot entertain any evil thoughts of that Person whom they deservedly worship yet because all that live in Christian Commonwealths are not cordially such in no manner at all for the convincing of them if it were possible of the Excellency of Christ or at least for the better stopping of vain mouths from rash and unskilfull censures I hold it not improper to recite to you a Charge or Bill of Inditement exhibited against that innocent and immaculate Lamb Christ Iesus by malicious and ignorant men to the intent that he whom they have so unworthily charged may be as honourably dismissed and acquitted That his righteousness may be brought forth as the morning and his judgement as the noon day And here that they may fly high enough at first and strike deep enough even to a deserved taking away of life Blasphemy must stand in the front to give countenance and strength to the rest of their following accusations 2. Then Conjuring and dealing with the Devil 3. Prophanation of the Sabbath 4. Neutrality or cold indifferency in publick Controversies 5. Injustice 6. Railings 7. Tumultuary and injurious Zeal 7. Impatience and Despair 9. Phrensy or Madness 10. Debauchery and Looseness of Life 11. Lavishment and Prodigality 12. And lastly Ambition and Self-interest These are the several dunghills from whence wicked and perverse men would industriously dig out dirt to cast in the face of him who was the perfect Pattern of divine Purity and Righteousness But let them ply themselves as fast as they can in these several foul pits it will not be hard to find wherewith to wipe it off as fast as their impious diligence shall be able to cast it on And first let us consider what work they make in the first place as concerning Blasphemy John 10. For declaring God his Father and that He and his Father was one he is there furiously accused of Blasphemy and ready to be stoned And John 8. They are also there ready to stone him for saying He was before Abraham And Matth. 9.3 He is there also accused of Blasphemy for saying Son be of good cheer thy sins are forgiven thee And here in this first accusation de facto constat Christ confesses That he is one with God That he is the Son of God and that he has power to forgive sins That he was before Abraham but it is utterly denied that in any of all this Christ did blaspheme For first consider the very words of Christ I and my Father are one How unreasonably and inconsequently did these dull and peevish Perverters of the words of him whom they so entirely hated for his good life and doctrine deduce from that saying I and my Father are one that he being a man made himself God For it is as childishly and ineptly inferred from thence by them That he made himself God as if they should conclude That the Body is the very Soul because the Body and the Soul are one that is one man And it is no more Falshood much lesse Blasphemy for the Humanity of Christ who was so really and lively actuated informed and united with God as the Body is with the Soul to pronounce of himself as if he were very God then it is for the Tongue to say I understand I believe I perceive when neither the Body nor it believes perceives or understands any thing but only the Soul with which it is so intimately united and of which that which the Tongue speaks in such cases is to be understood And if this be duely considered and taken in Christs saying also That he was before Abraham will not prove any Blasphemy For Christ by reason of his so near union and essential conjunction with God which Athanasius well resembles to that of the Body and Soul may as properly and naturally professe himself to be before Abraham yea to have been before the world was made as the Tongue of man may utter I shall survive after the death of this my body in which there is no ill sense nor incongruity in the judgement of most sober men But besides this that which the blinde Jews understood not being hoodwinked with the thicknesse of their own particular Religion
and unregenerate Nature sometimes Christ speaks of himself under the notion of a Divine Life and Unction communicable to the Sons of men in all Ages and Places Wherefore the sense is this That whereas the Iews Religion and Topical and Temporary Holiness began but as high as from Abraham that of Christs which he exhibited in that fulnesse to the World was truly Universall both for Time as well as Place a Light that enlightneth every man that cometh into the world the Eternal Wisedom of God that in all Ages makes those that receive it friends of God and Prophets as the Wise man speaks And it is no wonder that Divine men according to their higher or more intimate union with the Divinity lose their sense and remembrance of their Particularities and pronounce of themselves rather according to the things they are so livingly united with then according to their own vanishing circumscribed corporeal persons And now it being no Blasphemy as is plain to admit that one may be thus lively actuated by and united to God in whom if any where the minde of God must dwell who can more reasonably remit sins then such an one and so manifest a Prophet as our Saviour declared himself by his signs and miracles done among the people But our Saviour has so excellently answered for himself and so appositely as to the condition of his Opposers that when I have rehearsed it this first accusation will be more then satisfied Is it not written in your Law I said Ye are Gods If he called them Gods unto whom the word of God came and the Scripture cannot be broken Say you of him whom the Father has sanctified and sent into the world Thou blasphemest because I said I am the Son of God If I do not the works of my Father believe me not But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him And surely at the very first sight this is a right sober plea to any unprejudiced Judge that our Saviour was so far from a Blasphemer that for his Life he was a Saint or rather the Pattern and Original of all Saintship for his Miracles the Power of God and for his Nature and relation Filius Dei the Son of God in a very safe Scriptural and Judaical sense to trouble their low apprehensions with no higher nor harder conceptions Which Conceptions are notwithstanding not so hard as true and the Writings of the Apostles and the Evangelists being judge to whom every Christian is bound to appeal I conceive it will easily appear to indifferent men That the Godhead belongs to Christ really and essentially not titularly being as necessarily included in the formalis ratio of his nature as three Angles in the notion of a Triangle And in my own judgement I cannot acquit those men who are so busie against the Divinity of Christ whenas yet they would be called and esteemed Christians from being guilty not only of high indiscretion but of a very grand errour in Christianity But the Jews to whom this great Mystery of the Coalition of God and Man into one person was not then revealed did very perversly to interpret Christs words into such a sense as they might with confidence call Blasphemy whenas they might have interpreted them according to what was more compliable with the tenour of their own Faith In this I say was their malice very remarkable that they would not afford his saying an ordinary benigne interpretation whose works and actions were so miraculous and divine and his life so full of Goodnesse and Innocency 2. But such was the perversenesse of this stupid Nation that even those things that should have wrought an acknowledgement of their Messias made them more obstinate and they must be less his friend because he was a foe to the Devil and deem him a Conspiratour against God when it was his businesse to dislodge Satan whereever he found him Christ in the second accusation must by all means be represented to the world as a Conjurer and a dealer with the Devil Matt. 12.22 Where the people being much amazed at that great Miracle that Jesus did in healing the possessed that was blinde and dumb insomuch that they began to bethink themselves that this man might very well be the Messias the wicked and envious Pharisees most impudently calumniate him saying This man doth not cast out Devils but by Beelzebub the Prince of the Devils But Christs Reply to this so hainous Calumny is as solid as milde Every kingdom divided against it self is brought to desolation and every city or house divided against it self cannot stand And if Satan cast out Satan he is divided against himself how shall then his kingdom stand And if I by Beelzebub cast out Devils by whom do your children cast them out Therefore they shall be your judges But if I cast our Devils by the Spirit of God c. And here he clears himself by two excellent Arguments The first supposes the Devils to be so wise and to love themselves so well that they knew how to conserve and would endeavour to conserve their own Commonwealth and Power but if they should enable Christ to cast out their fellow-devils it were a plain beginning of sedition and dissension and a portending of ruine to their State Nor could it be reasonably suspected that Christ was so deep a Complotter with the Rulers of Darknesse and that he was of so much intimacy or interest with them that this was done by way of Collusion betwixt the Devils and him that in something else he might subvert the kingdom of God with greater ease and effect For there can be nothing conceived more contrary to the Devils nature and interest then that Life which Christ both taught and practised besides his recommending of spiritual worship which destroys Paganisme and the worship of Daemons Wherefore it was the more perversly done of the Pharisees to impute this Miracle to the Power of the Devil rather then the Spirit of God whenas also their own Sons and Disciples were conceived by them to cast out devils by no evil Art but merely by the Power of God as divers Writers testifie that both Iews and Egyptians were known to cast out unclean spirits by conjuring them in the name of the God of Abraham Isaac and Iacob and sometimes in the Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is In the Name of IEHOVA as Theophilus writes 3. The third charge is Prophanenesse and Sabbath-breaking Luk. 6. where Iesus with his disciples going through the corn-fields they pluck the ears of corn rubbing them with their hands and eating them and that on the Sabbath-day But here Christ apologizes for them by the example of David who ate the Shew-bread And at the 11. verse the Scribes and Pharisees are filled with madnesse because he healed a man on the Sabbath-day insomuch that they consult to