or no this Collection be Logical it is not material to dispute because the Spirit of Prophecy not only in Christ but also in his Apostles doth it self declare the truth of it For easie it is to observe that those Prerogatives which the Jews ascribe to the Prophecy of Moses their Master are very discernable in theirs as will appear by a Transcript of them out of Maimonides who tells us 1 That all the other Prophets prophesied in a Dream or a Vision but Moses our Master beheld and stood while he was awake according to that that is said When Moses was gone into the Tabernacle of the Congregation to speak with him i. e. God then he heard the Voice of one speaking unto him which Text is so interpreted by the Jews as that it seems among the Talmudists it was a Rule that Moses had never any Prophecy in the Night i. e. in a Dream or Vision of the Night as the other Prophets had but when he was awake and in the full vigour of his Senses then the word of Prophecy came unto him 2 All the other Prophets prophesied by the help or ministery of an Angel and therefore whatever they saw they beheld it in Riddle and Similitude but Moses our Master prophesied without the intervention of an Angel as it is said With him will I speak mouth to mouth Thus again it is said The Lord spake unto Moses Face to Face it is also said The Similitude of the Lord shall he behold to shew not that there was any Similitude there but that he saw clearly without a Riddle or Parable which also the Law there testifies concerning him even apparently and not in dark speeches because he prophesied not in a Riddle but he perspicuously beheld the matter in Vision 3 All the other Prophets were horribly afraid and astonished and became faint but Moses our Master was not so and this the Scripture saith as a man speaketh to his Friend as if it had been said as one is not afraid to hear the speech of his Companion so could the mind of Moses our Master understand the words of Prophecy and remain in its perfect Constancy 4 None of the other Prophets could Prophesie when they would it was not so with Moses our Master but at what time soever he would he was cloathed with the Holy Spirit and Prophecy did abide upon him neither had he need to dispose or prepare his mind for it for he was alwayes disposed and in a readiness as a ministring Angel at what time therefore he would he could Prophesie according to that which is said Stand ye here that I may hear what the Lord will command concerning you and herein his considence was placed in God as it is said Go say to them get you into your Tents but as for thee stand thou here by me Thus Maimonides concerning the difference between the Prophecy of Moses and of the other Prophets I will not pass my word how little soever it may signifie either for the truth of all that he saith or yet for its consistence either with the Holy Scripture or the Writings of other Hebrew Masters or of himself yet supposing it to be all true we may thence gather that in the Mosaical degree of Prophecy i. e. the highest among the Jews imagination had nothing to do Divine Truth was represented immediately to the Understanding the Characters of it were clearly and plainly written on the Mind it self and therein the Prophet might read it without the Hieroglyphicks of Material Phantasms a soft and gentle irradiation did so enlighten his Vnderstanding as that he might know the mind of God without either Study or Teaching from Men or Angels Dreams or Visions panick Fears or Passions and this degree of Prophecy was in him not as the transient Effect of a sudden act upon the Patient but rather as an Intellectual habit whose acts he might elicit when he pleased This is that degree of Prophecy which Maimonides and his Adherents attribute to Moses their Master and we Christians may do it I think with greater truth to Christ and his Apostles For certainly the Soul of our Saviour had whatever knowledge was convenient for it to have in order to his being able to save to the uttermost them that come to God by him and forasmuch as even in the dayes of his Flesh he was as well as he now is the Captain of our Salvation it seems convenient for him even then to have had no less knowledge than that wherein it doth consist the reason is because that that is only in a possibility of being must be brought into actual Existence by that that actually is And forasmuch as men in this World being only in a possibility of attaining to the knowledge of the Blessed are and ever were to be actually brought unto it by the Man Christ Jesus it follows that He even in his staâ—e of Humiliation had that knowledge of Vision whereunto he then did and still doth conduct them and this Knowledge I suppose will be granted to exceed all that ever Moses or the Prophets or any other Mortals whatever either did or could attain to But we need not fly so high in Speculation because it was foretold of him that the Spirit of Wisdom and Understanding the Spirit of Counsel and Knowledge should rest upon him These four saith Aquinas comprehend all things whatever can be known for the knowledge of things Divine and Immaterial pertains to the Spirit of Wisdom and Understanding and the knowledge of all Practical and Speculative Conclusions to the Spirit of Counsel and Knowledge Since therefore the Spirit of these things did in an extraordinary manner or rather without measure rest upon our Messias it is to be concluded that whatever Gifts the Holy Ghost doth embellish the Souls of men withal were most eminently shed forth on the Soul of our Lord Jesus and consequently that of Prophecy far beyond the degree of Moses or all other Mortals put together and if so it were then doubtless he could elicit the acts of a Prophetick Spirit without either previous Dispositions or Preparations Dreams or Visions Angels or Consternations and that when he would in a manner far superiour to that of Moses And then for the Apostles it seems not that the Spirit of Prophecy in them was in any point inferior to that of Moses but rather more excellent for the Spirit of Truth did guide them into all Truth and shew them things to come and this he did in such a manner as that they knew the mind of God without Dreams or Visions or Angels to teach them and the Knowledge they had of Divine Truth it is evident they received without those discomposures of Soul and terrible shakings of Body which usually befell the old Prophets Evident also it is by the Sermons and Discourses that they uttered upon all occasions that the Knowledge they had they could
alwayes impart they were cloathed with the Holy Spirit neither did they need to prepare themselves to prophesie but were alwayes disposed and in a readiness to deliver such Truths of God as could no way be known but by the free Influx of the Divine Mind upon theirs i. e. by Prophecy had not all this been true it would be very hard to conceive how without any premeditation they could possibly have had a Mouth and Wisdom which all their Adversaries were not able to gainsay nor resist had not the Divine Spirit been alwayes present with them it had been impossible for them on all occasions even before Kings and other Rulers so to speak as that all their Adversaries could not with any shew of truth make any opposition against it and had it not been true that so they did it is altogether unlikely that their Adversaries would have burst out into such Rage and Passion such Cruelty and Inhumanity as we find they often did against them it seems therefore the degree they had of Prophecy was no whit inserior to that of Moses But whether it were or no is a Question that I am not solicitous about From what I have discoursed concerning the Nature of Prophecy in general it may not obscurely be collected that if Christ and his Apostles were men who by immediate influence from God upon their Minds and Faculties did attain to such knowledge of his Mind as by their Natural Abilities would be unattainable it is as much as I mean and contend for in the word Prophet Now that such Knowledge they had together with Commission from God to teach it it is the primary design of this Treatise to prove Yet that is not mine ultimate aim therein but besides that I have done mine endeavour as much as I could within the bounds of the proposed method to conciliate our most excellent Religion to our Reason and to settle it as much as in me lies upon its true foundations In order to this end I have in the fourth Chapter discoursed somewhat more largely than perhaps otherwise was requisite about the transcendent Wisdom of Christianity and have added the sixth Chapter almost on purpose to shake the sandy Foundation of bare Humane Authority whereon Mr. Hobbs and his Complices would have it wholly to depend I do most freely acknowledge that the Authority of the Civil Magistrate is very great about matters of Religion and that the Church of God is exceedingly obliged to those Christian Princes who by good and wholsom Laws are become its Nursing Fathers yet can I not believe there is nothing of obligation in Christianity besides what it receives extrinsecally from the Laws of Civil Sovereigns the reasons the Leviathan gives of this position I endeavour to ansâ—er and expose To this undertaking it is I hope nothing but a just resenâ—ment of the Affronts Mr. Hobbs hath cast and Injuries he hath done to our Religion thereby I can hardly think any man worthy the name of a good Christian much less of a Minister of Christ that can read such pernicious Principles and perverse disputings against the Honour of his Religion without something of Indignation for to make Religion so to truckle under Civil Sovereigns as in and of it self to have nothing of obligation what is it less than to clip the wings of all true Devotion towards God and render it unable to fly higher than the Thrones and Scepters on Earth yea also and to null the Authority of the Lord that bought us For though all Power be given to him in Heaven and in Earth yet this opinion makes him so far from being the Prince of the Kings of the Earth as that he is at best but their Counsellour modestly proposing his Advice which it seems they are not bound to take because that neither he nor his Apostles had a Kingdom and so could make no Laws for which reason such as it is the Leviathan affirms that the Commands of the Gospel are but Precepts or Invitations of men to receive it and Invitations we know we may accept of or refuse as we think fit and yet without sin so that our Acceptance is an act of Civility rather than of Duty and our Refusal an act of Unkindness and not at all of Disobedience Had not Civil Sovereigns done Christianity the kindness to imbody it into their Laws we had been under no obligation to be Christians We might have been Turks or Jews Pagans or Atheists and yet without Sin and what would a Laodicean desire more How kindly doth it cajole his Lukewarmness and how fairly doth it promise him security from danger by being against Christ in his Heart and Life as long as he is with him in his Profession Thus doth it turn Christianity into Hypocrisie and makes us to serve God for fear of Men. But if we are not so berest of Reason as to think that God borrows his Authority from his Lieutenants then the Philosophical Rudiments of that Epiâ—urean whereof the Author of the late Reflexions on Philosophy saith Thomas Hobbs is one of the boldest of these last Ages have taken care to corrupt our Religion another way and that is by perswading us to think that the obligation of yielding God obedience lies upon us by reason of our weakness This converts Religion into Superstition for it makes us to serve God not out of love to his Goodness but only for fear of his Greatness if we could resist him and escape harmless it were no matter it seems if we did but since we cannot we must obey Thus are we dragged to Obedience by the force of meer Omnipotence and when we are so it is evident we are acted by such dreadful and terrible Apprehensions of the Deity as debauch our Religion and make it a meer slavery utterly inconsâ—stent with that Charity or Love of God without which the most liberal Alms-deeds and Martyrdom it self much less inferiour acts of Worsâ—â—p will find no Acceptance this therefore I look on as another most pernicious Principle and for that cause I have made a long digression to prove that Gods Dominion is not founded in his sole irresistable Power but that he hath a right to Rule us from his great Mercy and Goodnesâ— to us in his works of Creation Providence and Redemption and forasmuch as it is requisite for all Christians rightly to understand this latter which was at first made known unto us by the Spirit of Prophâ—â—y in Christ and his Apostles I have sâ—â—ar enlarged the Digression as to giâ—e an account of it that from thence we may see what obligations â—herefrom do arise upon us to keâ—p the Commâ—nds of the Gospel and therewâ—â—h I put an end to this Treatise Wherein perhaps the Reader may find a coinâ—idâ—nce of expression and it may be of Matter also if he be inquisitive after the occasion of it he may please to know that it was written temporibus successivis which often were so
far apart as that not only the Eâ—pressions which dropt from my Pen but sometimes also the very Argument of Discourse was utterly fled my Memory I cannot therefore but suspect there may be some ungrateful but I hope not nauseous repetitions in it and the truth is my design not being auram captare but if not to convince Gainsayers whereof I fear this Age hath more than some former have had yet to make the weak stedfast in Faith and joyful through Hope rooted in Charity and resolute in Obedience I was not very sollicitous to avoid them but my chief care was to speak as clearly and to argue as strongly as I could and if by so doing I have done any thing that may be not injurious but serviceable to the truth of the Gospel as it was received in the Primitive Church and that I have much reason to believe was as it still is in ours if I say I have cast but two mites into this Corban I trust that God and all good men will accept of it and therefore I think I need no Apology at least shall make none for writing this Treatise THE CONTENTS Chap. I. IT is certain the Mind doth assent and that to Testimony the Testimony of Jesus what why so called the Nature of Prophecy what the Spirit of Prophecy what that Christ and his Apostles were Prophets proved by Scripture the method of proving it otherwise proposed Chap. II. Of the Notion of a Prophet and that there were Prophets among the Jews The Notion of a Prophet deduced from the Definition of Prophecy assented to by Mr. Hobbs it is agreeable to Reason and all mâ—n receive it that Moses was a Prophet proved by the Testimony of Heathens He promised in his Law that there should be Prophets among the Jews proved by Deut. 18. 15. the certainty that there were so thence deduced Chap. III. The Tryal of Prophets among the Jews Of the Conditions on which men were admitted to a Tryal Sect. 1 These transcribâ—d out of Maimonides the first of them impertinent to our purpose the second excepted against the original of Oral Tradition the Improbability of it the Falshood of it Concerning Alterations to be made in the written Law of Moses it was not Immutable an Objection out of Maimonides another Objection Moses himself and the Prophets taught that it should be changed an Objection The Antecedents or Concomitants of a Prophetick Spirit Sect. 2 These reduced to six Heads the Jews Maxim That Prophecy resteth on none but the Wise the Strong and the Rich we Christians may well except against it is not Vniversally true by their own Concessions yet may it be admitted on two conditions the Prophets Wisdom consisted not in Humane Learning acquired by Study but in Prudence and Knowledge supernatural their Strength consisted in Courage or Fortitude and their Riches in Contentment and all Probity of Manners Of Prophetick Predictions Sect. 3 The Warrant the Jews had thereby to make tryal of mens Pretences to the Spirit of Prophecy the difficulty thereof from Jer. 18. 7 c. how unfolded the Jews sense of Jer. 23 28. the vanity of Astrology Of Miracles Sect. 4 The Jews were not to expect them from all the Prophets that Moses and other of the Prophets wrought Miracles to confirm their Prophecies is both denied and granted by Maimonides proved by Scripture Chap. IV. The Application of the foregoing Discourse to Christ and his Apostles Sect. 1 That they ought not to have been denied a fair Tryal the Jews only were obliged to observe the Letter of the Law of Moses yet Christ and his Apostles as to the design and meaning of it did most excellently establish it among the Gentiles demonstrated out of Maimonides and Abravanels account of it compared with Christian Doctrine they themselves conformed to the Letter of the Law of Moses and taught the Jews so to do Of their Wisdom Sect. 2 That Christ and his Apostles were men of excellent Intellectuals Supernatural Knowledge was more especially enquired after by the Jews in the Tryal of Prophets that Christ and his Apostles had such Knowledge in respect of the manner of it and also in respect of its degree or measure Christian Theology more excellent than that of the Jews and that in a threefold reference viz. 1 to Faith the object whereof is more clearly revealed by Chriâ—tianity than it was by Judaisme 2 to Hope 3 to Practice the burdensomness of the Jewish Religion the Excellency of the Moral Law which was fulfilled by Christ an Objection from the Impossibility of kâ—eping that Law so filled up proposed the mitigation of the Law by the Gospel in four particulars the motives we have to obey the Gospel the assistance it gives us in well-doing from all which the Excellency of Christianity to Judaisme is concluded much more doth it excell the Philosophy of the Gentiles and that in respect 1 of the General Nature 2 of the Object 3 of ehe End and Scope of Wisdom from all which the transcendent Wisdom of Christ and his Apostles is demonstrated Of their Fortitude Sect. 3 The great degeneracy â—f the Jews their preposterous Zeal for their Religion their Malice against all that observed not their Traditions Christ detected the shortness and vanity thereof the horridness of the Gentiles condition the Fortitude of the Apostles thence deduced Of the Prophetick Riches of Christ and his Apostles Sect. 4 That they were Rich proved by the designed End of their Doctrine by their deportment among men distinctly of our Saviour of the Apostles from the multitude of their Followers and from the silence of their Adversaries Of the Predictions of Christ and his Apostles Sect. 5 The Destruction of Jerusalem the Predictions of its fore-runners and of its approach and consummation all exactly accomplished the calling of the Gentiles foretold accomplished Errors and Divisions among Christians foretold and apparently accomplished yea the Means and manner of their Production viz. the Addiction and Designs the Artifices and Cunning of Seducers together with the nature of their Doctrine and speciousness of their Pretences all foretold and fulfilled proved at large Of the Miracles of Christ and his Apostles Sect. 6 That they really wrought many and great Miracles proved 1 by Reason 2 by Tradition of the Church the great Credibility of this Tradition 3 by the testimony of Adversaries of all sorts an Objection the Answer they were not done by Inchantment proved 1 by Reason 2 by the continuance of Miracles in the Church for several Ages attested by the Fathers the evident certainty both that Christ and his Apostles wrought Miracles and that not by Inchantment thence deduced an Objection out of Hobbs against the Credibility of Miracles Ans 1 that Miracles have been done may be believed upon testimony 2 it is needless to demand the doing of Miracles to prove that there have been some done 3 it is wicked and absurd so to do the Tradition of the Church
Endowment with Goods both of Wit and Fortune 3. Sequestration from the common and profane manner of living 4. Convenience of Place and that they make proper to their own land 5. Seasonableness of time because say they all times are not equally apt for the reception of Prophecy 6. Divine Disposition or the free Gift and Suggestion of God The neceâ—sity of all these is deservedly questioned not only by Christians but also by some of the Jews themselves insomuth that as far as I can find there is no one of them that hath spoken distinctly of them all as Requisites to Prophecy Yet one Maxim there is pertinent to this Subject whereunto they all seem to yield Assent and that is That Prophecy restâ—th on none but the Wise the Strong and the Rich. This saying among the Jews is perhaps thought worthy of all acceptation yet by some Christians it is estâ—â—med more woâ—thy of rejâ—ction not only because the Holy Ghost hath not tyed his Gifts to such requisites but also because it sâ—ems to savour of a design to kâ—ep Pâ—ople in unbâ—lief of Christianity Such we know is the mâ—lice of the Jews against the Son of God as that their Rabbies labour what they can to hinder the growth of our Christian Faith to that end they have taught such Principlâ—s and Magisterially dictated such Sayings and Rules to the People as are apt to prepossess their Minds and fortifie their unbelieving Hearts with such Prâ—judices as make them impregnable by all the Weapons and Strength of our Christian Warfare Such as these are those Fundamental Articles of their Faith concerning the Perpetuity and Immutability of the Law of Moses and the time of the coming of the Mâ—ssâ—as which Opinions seem formed almost on purpose to hinder the Faith of Christ and to stop its Course among Men. And in mine apprâ—hension the Rule now under debate may be thought like unto them for while men believe that Prophecy rests on none but the Wise the Strong and the Rich how hard is it for them to believe that Christ and his Apostles were Prophets The reason is because in their Birth and Bodies their Education and Fortunes thâ—re seems little or nothing that may dâ—nominate them so qualified but much otherwise For this reason were there no other we Christians have just cause to quâ—stion this Rule of their Rabbies but moreover we are sure that it is not universally true and indeed the Jews themselves confess as much for they except Moses and Samuel Amos and Jonas from it whereunto they might have added Deborah and Elisha whereof the former although a Prophetess yet being one of the Weaker Sex surely was not so strong as this Râ—le would have the Prophets and Elisha was called from following the Plough and so not likely to have been so Wise and Learned as this Rule pretâ—nds the Prophets should And then as for Riches we may well say with Vorstius there is nothing more foolish and unsavoury than to joyn mattâ—r of Money with the Prophetick Office or Spirit His reason is manifest because 't is certainly apparâ—nt that many if not most of the Prophets were sometimes reduced to such Poveâ—ty as that they endurâ—d hunger yea perhaps cold and nakedness thâ—ough their Want and pentoy yet still the Spirit of Prâ—phecy rested on them By these their concâ—ssions and Observations it plainly appears that this their Rule according to the most common acceptation of the words among the Vulgar is not universally true there is no indispensible necâ—ssity of those things which that seâ—ms to make requisite for the Râ—ception of Prophecy I am therefore inclined to think that that Opinion concerning the Election of Prophets which Mâ—imenides ascribes to the Vulgar is the onely true one namely that God chuseth and sends whom he pleases without regarding whether they be wise and learned ignorant young or old and if so then we may conclude with Hottinger that this Rule is not worth a nut-shell or else we must find out some sâ—nse wherein it may be admitted but admit it I think we may not unless it be on these two conditions 1. That the Prophet's Wisdom distinct from that they had by Revâ—lation be not thought alwayes to consist in humane Learning acquirâ—d by sâ—udy but in their natural Sagacity or Prudence improved by Experience or otherwise and that their Strength was not alwayes that of the Body but the Fortitude of the Mind and lastly that their Riches be not those of the World but of Virtue and probity of Manners 2. That these things even thus understood be not made necessary Antecedents of Prophecy but concomitant Attendants on it they are not necessary for the Gift of Prophecy but convenient for the Office of a Prophet In this sense and this only the Jews perhaps may justifie their Rule and we may allow it some measure of Admittance and in this sence we are not unwilling that the Spirit or Gift of Prophecy which we assert to have been in Christ and his Apostles should be tryed by it in order whereunto it will not be amiss to take a distinct Survey of the Prophets Wisdome Strength and Riches By the Prophets Wisdom Maimonides understands humane Learning and Knowledge acquired by Study This therefore saith he is our foundation without without Study and Perfection no man can Prophesie and that the possibility of it depends thereon But was Samuel perfect in his Childhood had Elisha and Amos been so studious as to arrive at Perfection before God took the one from holding the Plough and the other from following the Flock It seems not although therefore Maimonides was a Master-builder in Israel yet he laid his Foundation in the Sand otherwise it could not have been so easily shaken We are not of his mind that Fools and Sons of the Earth can possibly Prophesie no more than an Ass or a Frog or the possibility of Prophecy hath a dependance on Study and Perfection acquired by it We dare not so to limit the Almighty or set bounds to Omnipotence yet we think it becoming the excellency of Prophecy and convenient for the Office of a Prophet that the Person inspired should be one of no contemptible Natural Parts and Prudence Not that Natural Sagacity or any acquired Endowments could conduce by way of Efficiency to the Gift of Prophecy but yet they might and did by way of Anticipation although they were not absolutely needful in order to the Production or Reception of the Spirit of Prophecy yet they were convenient to anticipate and prevent the Prejudices which otherwise would arise against the Persons of the Prophets How hard a thing was it especially if their age were such as ours to make men believe that the God of Infinite Wisdome would Inspire men of shallow Intellectuals and incompetent Apprehensions Prophecy is one of the highest degrees of Perfection whereof in this Life our humane Nature is capable and how hardly are we perswaded
an unreasonable Humour it importunes Almighty Power and Wisdom without any necessity to change the course of Nature or at least to act besides it and what affront more petulant and saucy can we easily offer to Divine Majesty It is also absurd as well as wicked for suppose a man in this Age should really work a Miracle if the Miracles of Christ and his Apostles may not be received on Testimony then neither may that how then shall the knowledge of it be conveyed to all that are concerned in it why they themselves must both see it done and use all means possible to consider whether it be such as no man can do the like by his Natural Power but that it requires the immediate hand of God It seems then if what one saith was confirmed by Miracles be of concern as Christian Religion is to all People in all Ages and places of the World there must be almost as many Miracles wrought to confirm this saying as there are single Persons how else should each Person concerned therein see one done and then Miracles would be no Wonders they would change their Nature and lose their Efficacy and besides that every one must then be a diligent searcher into Nature how else can he use all means possible to consider whether the pretended Miracle be such as no man can do the like by his Natural Power No saith the Author that is needless Herein also they must have recourse to Gods Lieutenant It seems then at last they must be assured by Testimony but why may not the Testimony or Tradition of the Holy Caâ—holick Church strengthened by the concessions and suffrages of its Enemies be believed as well as the word of Gods Lieutenant but I shall say no more hereby it is plain enough that this Author and his Followers seek not for Truth and Certainty but to palliate their Atheism or Infidelity And pity it is that their suggestions should disturb any ones reliance on the Pillar and ground of Truth the House and Church of the Living God by whose Testimony and Tradition we are so very well assured of the truth of our Saviour and his Apostles Miracles as that we have little or no reason to envy either the Jews or Gentiles whose eyes were blessed with the sight of them For to what purpose did their eyes then serve them Was it not to convey those their Credentials to their Understandings Yes doubtless they therein had little other benefit by the use of them And is not this abundantly supplied unto us by the Tradition of the Church Which if well considered will be found as incapable of Deception as our Senses For ought I know mine Eyes may as soon be deceived in an Object of Sight as the whole Church in this its Tradition however if Christ and his Apostles did not do Miracles it certainly is a Miracle that the World should receive their report without them and a lying Wonder much more incredible than what we plead for that the whole Church throughout all Ages should so confidently believe and teach that they did them Although therefore the sight of Miracles might perhaps make deeper Impressions on the Fancy and Affections yet the Tradition of the Church is full out as convincing to our Reason and Judgment that Christ and his Apostles wrought many and great Miracles CHAP. V. The Strength and Force of the Preceding Arguments NOthing now therefore râ—mains of my promise but the last Part which is to show that this way of proving Christ and his Apostles were Prophets is very sufficient and Rational And this it will appear to be on the account both of its Removal of all suspition that they were not and of its positive Evidence that they were All just Suspition that they were no Prophets must be Founded on a Probability either that they pretended not to the Spirit of Prophecy or if they did that they therein were deceived or else that they had a design to deceive others but by the preceding Arguments it is manifest that neither of these is true For 1. It is hardly possible for men to have the Antecedents or Concomitants and Consequents of Prophecy and to use them as they did â—n Order to the Propagation of Doctrine and yet not pretend to the Spirit of it Had their mouths been perfectly silent their Actions would have declared plainly to what they pretended Their Doctrine they Taught to be the Word of God and not of man In the Propagation of it they made Evidence of that Wisdome Fortitude and Vertue which attended the Prophets in the discharge of their Function and for the Demonstration of their Mission to Teach it they Foretold Future Contingences and wrought many and great Miracles And how could all this be without a pretense to the Spirit of Prophecy and the Office of Prophets and if this be Evident by their Actions without their Words much more so is it in conjunction with them for as a mans Actions may either Enervate or strengthen the credibility of his protestations and pretensions so his Words protestations or Declarations may very much Illustrate the purport of his Actions they remove all doubt that otherwise might be made concerning them Since then Christ and his Apostles did not only take upon them to do the Work of the prophetick Office but did also say that they were Prophets it is very Evident that they took themselves or at least pretended to be so 2. And that they were not deceived in taking themselves to be Prophets will hence also be Evident if we consider that this was hardly possible without Enthusiasme the Spirit of Divination or some such other Fantastick delusions but Enthusiasts or Diviners it is Evident they were not because they were wise Men of sound minds and discerning Intellects which were so great preservatives against the delusions of Enthusiasme and Divination as that in the Opinion of Plutarch prudence doth Repell and oftentimes Extinguish them hereof he insinuates a reason viz. Because Prudence doth cherish that modesty and sobriety which are destructive to those Calentures and Inâ—lammations which are requisite to the Being of them And these usually were therein so great and fervent as that during the prevalence of Enthusiasme or Divination Men had not the use of reason nor indeed could they because these things being in themselves such as partake not of reason they could rise no higher than the fancy where dwelling like storms and tempeâ—â—s in the middle Region of the Air they did disturb and disorder the Phantasmes and present them tumultuously to the Understanding and by so doing they did Eclipse its Light and hinder its influence in so much that either as Maimonides saith nothing of the rational Faculty could pass fâ—rth into Art or else at least it could pass no true Judgment on things so represented to it Hence no doubt it is that all sorts of Writers concerning them viz. Heathens and Jews as
then was the goodness of these Miracles how beneficial to their Bodies and obliging to ingenuous Spirits and that not of them only on whom they were wrought but of all their Friends yea of all in the like Condition throughout the Vicinage for they being no Select company but a Promiscuous Multitude of Foes as well as Friends on whom it pleased Christ and his Apostles to do these Miracles it was thereby made known unto all that all Men every where that were so or otherwise afflicted in Body might be relieved if either they themselves or others in their behalf would have made their due Addresses How Admirable then and Divine were these Miracles they did not only do good to the Bodies of many Thousands but proclaimed it to all that needed or desired it what a lively resemblance therefore were they of God whose mercy is over all his Works Nor was the goodness of these Miracles confined to Mens Bodies for doubtless their Souls were thereby instructed not only to make a better Use than formerly they had done of Gods Mercies but also in and by whom to seek for Salvation for thereby they might clearly perceive that He who did them or in whose Name they were done being a Teacher must needs be come from God and so had the Words of Eternal life abiding with him to whom then should they go but to Him for it But if they were so slow of understanding as not to get this good to their Souls by the Miracles wrought upon their Bodiâ—s yet doubtless there were some that did The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Catalogue of Miracles which our Saviour returned in Answer to St. John Baptists question were doubtless such poor as took the Stamp and received the impression of the Gospel and were thereby as really wrought upon transformed and altered in their Souls as the Blind or the Lame the Deaf or the Dead werein their Bodies The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some it seems have here rendred Actively as if the meaning of our Saviours Words were that the poor Viz. his Apostles Preach the Gospel but this is so far from a Miracle as that it seems a Lesson too trivial for so great a Master as our Saviour so Solemnly to Teach or so great a Scholar as St. John so Solemnly to Learn as it is here proposed here therefore as well as else where it is to be taken passively and observable it is that Verbs passive often import a Real passion or true Change in the Person or thing spoken of as well as one meerly Grammatical thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one that not only is persuaded but also effectually wrought upon and corrupted by Seducers and thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be tempted and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be offended signifie not barely to have a Temptation oâ— a Scandal cast before one but to be wrought upon by the Temptation and to be really discouraged in the ways of Godliness by the Scandal thus here the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be Evangelized is not barely to have the Gospâ—l Preached to the Poor but moreover to be Really Wrought upon Transformed and Changed by the Preaching of it their Understandings were Englightned by the Gospel and their Hearts subdued unto it their Natures were renewed and their whole Souls or all their Faculties changed for the better by it and in them that our Saviour makes mention of this Châ—nge seems to have been made almost as suddâ—nly and conspicuously as that in Saul's heart after his Unction to be King over Israel as when Jesus walking by the Sea of Galilce called Peter and Andrew James and John and immediately upon His call they forsook their Ships and their Nets their Father and All and followed Him what a strange and wonderful Change was there on a Sudden wrought in them how else was it possible that by a Word or two speaking they should be prevailed with to quit their worldly Interests Relations and Callings to follow a private Person whom 't is likely they had not seen perhaps never so much as heard of before they therefore undoubtedly were Evangelized on a sudden and so I conceive were the poor our Saviour speaks of in His Answer to St. John's Question and if so they were then well may this be Ranked among Miracles for indeed it is the greatest in all the Catalogue If not in regard of its Advance above the Power of Nature yet of its Goodness to the Souls of them on whom 't was done for before it they seem if not to have been oppressed with the insupportable burdens of a Wounded Spirit yet to have walked in some Darkness as to their greatest i. e. Their Eternal concerns and to such benighted Souls what so good as Light to such lost wanderers what so welcome as a Guide for such dejected broken hearts what so proper as Comfort to wounded troubled Spirits what so gracious as Refreshment and what Light is there so clear as that of the Sun of Righteousness what Guide so sufficient as that of Christ his Precepts and Example what Comfort so great as that of his Promises and what Refreshment so reviving as that of his Spirit and these Goods of the Soul being Adapted to and sufficient for its faculties as large and capacious as they are ought in all Reason to be preferred as far before the Goods of the Body as that exceeds them If then the poor were Evangelized by our Saviours Miracles they thereby received the greatest good whereof in this life they were capable However though perhaps we have not Evidence enough to be confident that the poor our Saviour speaks of were suddenly and Miraculously Evangelized yet this we are or may be sufficiently assured of Namely that the Ultimate End and Scope of all His and his Apostles Miracles was that They and We should be so and since so it was they certainly wereas good and gracious to Mens Souls in their Tendâ—ncy as they were to their Bodies in the Performance the Reason hereof is because as hath already been in part and may hereafter more fully be Demonâ—â—rated Christianity affords such supplies for the Wants and objects for the Faculties of our Souls as are not to be found in any one or in all other Religions whatever Now to the end that our Wants might be supplyed thereby and our Souls possessed thereof Christ and his Apostles have abundantly confirmed it unto us by their Miracles How great then is their goodness nothing but the incapaciâ—y of the Subject hinders it from bearing a full proportion with the Power that did them For it extends it self to all Men every where throughout all generations Those that did or do live in the remotest Regions and that in these Latter Ages may have heard of Christ and his Miracles and the Design â—f them being confirming his Doctrine to convey the most excellent Religion into their Souls it is
flesh only it teacheth us to distinguish between the affections and the frailty of them which if we do in the case now before us we â—hall find it not impossible to conceive how Compassion remains with him in Glory for as to the nature and essence of it it is we know little or nothing eâ—se but a motion of the appetite following the apprehension of anothers evil as for that grief and sorrow which in this life do sometimes follow it it is no way essential to it for they who are most generous and have the greatest spirits so that they fear not any evil to themselves and hold themselves above the power of fortune are not exempted from Compassion when they sâ—e the infirmity of other men and hear their complaints for it is a part of Generosity to bear good will to every man but the sadness of this Pity is not bitter And if not bitter then surely not grievous and if so then grief is not essential to compassion yea it seems so fâ—r may it be from being grievous as that it may be rather joyous for we take a delight to feel passâ—ons excited in us and this delight is an intellectual joy which may spring as well from sadness as all the rest of the passions Why then should it seem strange to any one that the Heart of Christ in Glory should be touched with a feeling of our infirmities It is true indeed such frailty of affections as is a distuâ—bance to the joy of his Soul or an impediment to either of the beatiâ—ick qualifications of his body is not to be thought to remain with him yet since our Faith assurâ—s us that our Blessed Saviour now â—itteth at the right hand of God in that very same Body which was Crucified at Jerusalem our Reason tells us that it hath true humane blood running in its veins and arteries as formerly it had and this blood and spirits by their motion may affect his Heart with Pity and Compassion on us and that without any the least diminution of his joy and glory or Impair to his Body by weakning themselves for his body being now a Spiritual body it lives not in Glory as formerly it did and ours do here on earth viz. by Meat and Drink produced out of corruptible elements but by the immediate â—usâ—entation of the Spirit so that the support of his life and joy being altered the same Affection of Pity and Compassion may be in him still which was in him heretofore yet without causing the least degree of grief in his Soul or of obstruction to the vital motion of the Heart in his Body as it formerly did in him and still doth in us here on Earth We may conceive that thus it may be and forasmuch as it is plainly revealed that notwithstanding his Exaltation above us he doth still sympathize with us it is at least probable that thus it is but whether it be or no is not material our Curiosity should give way to our Faith and let it so triumph over all its objections as that since it is revealed we should firmly believe that in that Christ hath suffered being tempted he is able i. e. out of Pity and Compassion disposed or of his own Will inclined to succour them that are tempted i. e. to afford them Grace and Mercy to help in time of need hereby then it appears that he is able to save to the uttermost them that come to God by him had he only conquâ—red the Devil and made atonement to God for us and so left us to work out our Salvation with only our own strength we should certainly have relapsed into the state of Nature after the Fall but since he hath not only conquered the Devil and made atonement to God but also ever liveth to make Intercâ—ssion for us to afford Succour and assistance to us it is evident that he hath most compleatly Redeemed us Nothing now is wanting to our Deliverance and Salvation but our own acceptance of what He hath done for us and submission to the directions which He by his Commands is Pleased to give us And hereunto we are undoubtedly obliged by what He hath done for us for an Obligation according to the definition that Civilians give of it is little or nothing else but a Bond of the Law whereby one is bound to pay what he owes Which definition if it be not restrained to the Laws of Men but extended to the Laws of God and Nature may be commodious enough for the Explication of those things which appertain to the Internal Court of Conscience as well as of those that belong to the Courts of Church or State and forasmuch as all Obligation as appears by the very definition of it takes its Original from some Law and there is a twofold Law the one Divine and Natural the other Civil and Humane there must also be a twofold Obligation the one Natural which by force of the Law of Nature i. e. of Gods Law obligeth in the Court of Conscience the other Civil which by force of Mens Laws bind Externally in Ecclesiastical Courts or Courts of Civil Jurisdiction At present I have nothing to do with the latter but only with the former viz. the Obligation that ariseth on Men from the Laws of God or of Nature and this again seemeth to be twofold the one we may call an Obligation of Authority the other of Goodness the First ariseth from the Sovereignty or Dominion of God the Second from his Beneficence or Goodness They both make it our duty to keep his Commandments the one because of his most Just Authority and Dominion over us the other because of his great Goodness Bounty and Beneficence towards us Now both these Obligations are layed upon us by the Redemption which our Blessed Lord Jesus hath wrought out for us for Christ as we have seen Redeemed us by force He conquered the Devil cancelled his claim to us and hath so far taken us out of his hand into his own Custody as that he cannot approach to hurt us but by his Permission so that we may be saved if we will in despite of the Devil and all his works it is not in his power to hinder it he cannot take us out of Christs hand but by our own voluntary revolts and backslidings to him the Captain of our Salvation hâ—th rescued us out of the power of Satan and if we do not run away from him by Infidelity or Disobedience he will keep us through Faith unto Salvation and the Devil and the World yea a whole World of Devils shall not be able to help it Taken therefore it is certain we are and kept also by the force of Arms or in War from the Devil and since as we have already observed out of Grotius all that are so taken by the Laws of Nations are Servants to them that so took them it follows that we are so to Him By his Redemptiâ—n therefore