teach them what they should say Exod. 4.12 15. And our Saviour tells his Disciples ye shall be brought before Governours and Kings for my sake for a testimony against them and the Gentiles But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak Matt. 10.18 19. And if Moses was inspired upon that particular occasion and the Apostles were inspired in things which were personal as in the defence that they made for themselves they must much rather be inspired in their Writings which concern the Church in all ages St Luke had perfect understanding of all things from above Luke 1.3 so Dr Lightfoot renders it with great probability for thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in many places of Scripture Joh. 3.3 31.19.2 Jam. 1.17.3.17 And this the Church of Coriuth expected from St Paul they sought a proof of Christ speaking in him 2 Cor. 13.3 as that Apostle tells them he did and that not in a weak and obscure but in a powerful and effectual manner He writes for the same reason to the Thessalonians ye know what commandments we gave you by the Lord Jesus 1 Thess 4.2 and he distinguisheth between his own Judgment assisted and enlightened though not infallibly by the Holy Ghost and the Commandments of the Lord or the infallible dictates of the Spirit 1 Cor 7.10 12 25 40. The Holy Ghost taught the Apostles all things and brought all things to their remembrance Jo. 14.26 and guided them into all Truth Joh. 16.13 and the Vnction from the holy one instructed 'em to know all things 1 Joh. 11.20 that is all things pertaining to Salvation this is said of their Disciples and therefore may in a more especial manner be affirmed of the Apostles themselves insomuch that the words themselves are ascribed to the Holy Ghost which things also we speak not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual 1 Cor. 2.13 For they were under the conduct and influence of the Holy Ghost in the choice of every word they used tho not so as to be inspired with a new style and dialect the words themselves were not always suggested but they were always inspired in the use of them and tho they might be permitted to chuse their own words and expressions yet it was with this limitation that they were never permitted to make choice of such as would not fully and infallibly express the mind of the Holy Ghost And therefore 1 Cor. 14.13 the Apostle gives this direction Wherefore let him that speaketh in an unknown tongue pray that he may interpret that is let him pray that he may have the Divine Inspiration to assist him in expressing himself in a known tongue by which he is enabled to speak in an unknown one and that he may be infallible in rendring that in his own tongue which he infallibly speaks in another Which makes it evident that when they spoke by Inspiration in their own language they had the Guidance and Inspiration of the Holy Ghost in the use of their words and this was the reason why those that spoke by Inspiration in a strange tongue durst not presume to interpret the words which the Holy Ghost dictated to them in that tongue so as to give them out for Divine Revelation unless they were particularly empowered to render them in their own language with the same exactness with which they were inspired to speak in a strange tongue For that the necessity of praying that they might interpret could not proceed from any inability to interpret by reason of the force and heat of the Rapture which was upon 'em that made 'em unable to utter their conceptions in their own language or to retain the sense of them in their minds afterwards seems plain from verse 27. if any man speak in an unknown tongue let it be by two or at the most by three and that by course and let one interpret c. For if they had been acted by such rapturous heats and extasies they could have been as little able to refrain when the Rapture was upon them and to remember what they had to deliver when their course came to speak as they are supposed to have been to remember what they were inspired to speak in one language when they went to express it in another Neither were they ignorant themselves of what they spoke but when it is said vers 14. for if I pray in an unknown tongue my spirit prayeth but my understanding is unfruitful the meaning of that is that it was of no benefit to others tho he that speaketh in an unknown tongue edifyeth himself vers 4. Some men were inspired to speak in strange tongues with as much readiness and more exactness than they could do in their native language but this was insignificant to such as understood not the tongue in which they spoke What is it then I will pray with the spirit and I will pray with the understanding also vers 15. i. e. I will pray by the Guidance and Inspiration of the Holy Ghost but in my own language in which my understanding is employed and the words are not all directly suggested to me by the Spirit as they must be in a language which I speak meerly by Inspiration but I am only so far guided and assisted in the choice and use of my words as to speak infallibly the mind of the spirit Else when thou shalt bless with the spirit c. verse 16. Those who had the gift of tongues were it seems so pufft up with it that they would worship God in no other but in those languages tho none of the Assembly understood them and would be always unnecessarily and unseasonably repeating the Revelations which they had received in strange languages the Apostle tells such men that it was very improper and absurd to deliver their Revelations in an unknown Tongue or to pray or give thanks in a Language not understood by those that heard them but that they should pray that they might interpret or forbear the use of the gift of to agues unless before them who understood the Tongues in which they spoke that it might be for edification For in their Inspirations they were consined at certain times to some particular Language as the Spirit gave them utterance and it might have done great prejudice to the Truth of Religion if they of themselves had ventured to render that into their own Language which was revealed to them in a strange Tongue and for this reason it was not permitted those who spoke with Tongues to speak in any but that in which the Revelation was made to them unless they were enabled to do it by being inspired with a Power of Interpretation For to speak with tongues and to interpret were distinct gifts 1 Cor. 12.10 30. and whatever
own thoughts in a way much more free and unconfin'd than in this Life as they have more knowledge in a separate state so they must have fitter means to communicate it And since the happiness of Heaven consists in the Vision of God that is in the communications of the Divine Wisdom and Goodness God certainly can as well act upon the minds of Men in this mortal state tho we be less capable of receiving or observing the influences of his Spirit Since finite Spirits can act one upon another it is reasonable to believe that the Spirit of God the God of the Spirits of all flesh doth move and work upon the Spirits of Men that he enlightens their understandings and inclines their Wills by a secret Power and Influence in the methods of his ordinary Grace And he can likewise act upon the Wills and the understandings of some men with a clearer and more powerful Light and Force than he is pleased to do upon others in such a manner as to render them infallible in receiving and delivering his Pleasure and Commandments to the World He can so reveal himself to them by the Operations of his Holy Spirit as that they shall be infallibly assur'd of what is revealed to them and as infallibly assure others of it Which kind of Revelation is styl'd Inspiration because God doth not only move and actuate the minds of such men but vouchsafes to 'em the extraordinary Communications of his Spirit the Spirit then more especially may be liken'd to the Winds to which it is compared in Scripture for by strong convictions and forcible but gracious Impressious he breaths upon their Souls and infuses his Divine Truths into them But upon those to whom God did thus reveal himself by inward light and knowledge he did moreover bestow a power of giving external evidence by miraculous works that their pretences were real and that what they spoke was not of them but was reveal'd to them from God This inspiration the Apostles profest to have both in their Preaching and Writings and this evidence they gave of it In speaking of the Inspiration by which the Scriptures were written I. I shall shew wherein the Inspiration of the Writers of the Scriptures did consist or how far it extended II. I shall from thence make such inferences as may afford a sufficient answer to the objections alledged upon this subject I. I shall shew wherein the Inspiration of the Writers of the Scriptures did consist or how far it extended And here we must consider both the Matter and the Words of Scripture The Matter is either concerning things reveal'd and which could not be known but by Revelation or it is something which was the object of Sense and Matter of Fact as when the Apostles testify that our Saviour was crucify'd and rose again or lastly it is matter of Reason as discourses upon Moral subjects and inferences made from things reveal'd or from matter of Fact God who is a Spirit can speak as intelligibly to the spirits and minds of Men as Men can speak to the ear and in things which could not be known but by Revelation the notions were suggested and infused into the minds of the Apostles and Prophets by the Holy Ghost but they might be left to put them into their ow 〈◊〉 * Praeterea scito unumquemque Prophetam pecuâ—iare quid habere ea lingua eaque loquendi ratione quae ipsi est familiaris consueta ipsum impelli à Prophetia sua ad loquendum ei qui intelligit ipsum Maimon More Nevoch Part 2. c. 29. Words being so directed in the use of them as to give infallibly the sense and full importance of the Revelation In matters of Fact their Memories were according to our Saviours promise assisted and confirm'd In matters of Discourse or Reasoning either from their own natural Notions or from things Reveal'd or from matters of Fact their understandings were enlightned and their Judgments strengthned And still in all cases their natural Faculties were so supported and guided both in their Notions and Words as that nothing should come into their Writings but what is infallibly true They had always the use of their Faculties tho under the infallible Direction and Conduct of the Holy Ghost and in things that were the proper objects of their faculties the Holy Ghost might only support and guide them as in matters of sense and natural Reason and Memory and in their Words and Style to express all these But in things of an higher Nature which were above their faculties and which they could have no knowledge of but from Revelation the things themselves were infused tho the words in most cases might be their own but they were preserv'd from error in the use of them by that Spirit who was to guide them into all Truth For tho the several Writers of the Scriptures might be allowed to use their own Words and Style yet it was under the infallible guidance and influence of the Spirit as when a man is left to the use of his own Hand or manner of Writing but is directed in the Sense and Orthography by one who dictates to him or assists him with his help where it is needful Prophecy came not in old time by the will of man but holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1.21 All Scripture is given by Inspiration of God 2 Tim. 3.16 The Holy Ghost saith by the Psalmist to day if ye will hear his Voice Hebr. 3.7 David saith of himself the Spirit of the Lord spake by me and his word was in my Tongue 2 Sam. 23.2 And God is said to speak by the hand of Moses his servant and by the hand of his servant Ahijah the Prophet 1 Kings 8.53.14.18 By which it appears that he used the Prophets as his Instruments in revealing his Will For as Miracles were by the immediate power of God though wrought by the hands of men so the Revelations were of God though spoken or written by the Prophets and Apostles But though God used them as his Instruments yet not as mechanical but as rational Instruments and as in working their Miracles they were not always necessarily determined to the place or to the persons on whom they were wrought but in general were guided to work them when they were proper and seasonable and the Actions by which they wrought them were their own though the power that accompanied them was of God so in their Doctrines they might be permitted to use their own Words and Phrases and to be guided by prudential Motives as to time and place and persons with a directive power only over them to speak and write nothing but infallible truth upon such occasions and in such circumstances as might answer the end of their Mission with which they were entrusted God promised Moses when he sent him to Pharaoh that he would be with his mouth and with Aaron's mouth and would
gift any one had received he was confined to the exercise of it and might not presume to pretend to another which he had not received The gift of tongues and of the interpretation of tongues being so particularly distinguished this must imply that the Apostles who are supposed to have had all the gifts which others had but in part were guided by the Spirit in their words and expressions since those who spoke by the Spirit were unable to interpret without a particular gift for no interpretation was sufficient but such as rendred the sense with infallible truth and exactness and if this exactness of words was requisite in their Assemblies it must be much rather necessary in the writings of the Apostles and Evangelists Among other gifts of the Holy Ghost are reckon'd the word of wisdom and the word of knowledge 1 Cor. 12.8 the former Grotius understands of speaking wise sayings and the latter of knowledge in History and to the rest was added the gift of discerning of spirits v. 10. And as there were several gifts so there were several offices in the Church Ephes 4.11 12. Now the several gifts of the Holy Ghost were not all bestowed ordinarily upon the same person but such as were necessary for that office and employment which he was to execute But as the Apostolical Power comprehended in it the powers of every other office so it was requisite that they should possess the gifts proper for the performance of whatever was to be done by them And when God by his providence and disposal of things gave the Apostles and Evangelists occasions of writing upon such and such subjects and to such and such persons or Churches he by his Spirit inwardly excited and assisted them in it bestowing upon them the gifts of Wisdom and Knowledge and of writing and speaking either in their own or any other Language in which they were required to write or speak For we are not to suppose that any gifts were bestowed upon others and yet denied to them to whom they were most useful and necessary in order to the delivering of that Faith and Doctrine which was to be the standing rule for the attainment of Salvation to all Christians unto the end of the world When others had the gift of speaking and interpreting strange Languages it cannot be conceived that the writers of the Holy Scriptures should be refused that necessary assistance in the Languages in which they wrote that might preserve them from error and if any without the gifts proper for it had undertaken any office or ministration the gift of discerning of Spirits was a security to the Church from any hurt that might ensue by the pretences of such undertakers We may be certain that all the Gifts which were bestowed for the edification of the Church were as far as they were needful vouchsafed more especially to all such as were to leave behind them for the benefit of the Church in all Ages an account of the Gospel of Christ and the terms of the Salvation to be obtained thereby and that no such Guidance and Direction of the Holy Ghost was wanting as might preserve them from error in any particular for there is no particular but it will fall under some one of those gifts which were bestowed upon the first Disciples They were not necessarily to write in an exact and elegant style but in such as was secured from error in whatever they delivered To what purpose else had been so many several Gifts To keep them from gross errors and fundamental mistakes there could have been no need of such a variety of Gifts but when every sort of error which men are prone to had a Remedy provided to prevent it we may be assured that no error was suffered in those Writings which were the most important work of the Apostolical Function and designed for the edifying of the Body of Christ not in one Age and Nation only but throughout all Ages and in all parts of the World II. I shall now proceed to make such Inferences as may afford a sufficient Answer to the objections alledged upon this subject 1. The Inspiration of the Writers of the Scriptures did not exclude humane means such as information in matters of fact either by their own senses or by the testimony of others or reasoning from their own notions and observations but the Holy Ghost guided them infallibly in the use of all such means 2. The Inspiration of the Prophets and Apostles or Evangelists did not exclude the use of their own words and style and as they might be permitted the use of these so they might be permitted or in some cases directed to use the words of others Many things delivered in one Book of the Scriptures are likewise delivered in another and some things are repeated in the same words that God revealing the same things and in the same express words at different times and by different persons might make the Revelation of them the more evident and remarkable For that in which several inspired persons concur is the more taken notice of and becomes the more observed as a thing of great weight and moment The reason why the Dream was doubled unto Pharaoh twice was because the thing was established by God and God would shortly bring it to pass Gen 41.32 It is in this as it is in all other things it is expedient that in matters of great concernment there should be the more solemnity and that they should be the oftner repeated and the more insisted upon and if they be exprest in the same words this implies that those words carry more than ordinary weight in them And therefore not only all the Divine Writers agree in the same purpose and design and testiâ—â—ie the same things as to the chief points of Religion but some Prophets have foretold the same things even in the same words with others as Isai 2.2 3 4. Mic. 4.1 â— 3. and several Laws and Matters of Fact are repeated in words which are very near the same 3. Tho some things are set down in the Scriptures indefinitely and without any positive assertion or determination this is no proof against their being written by Divine Inspiration For this doth not prove that the Pen-men of those passages were uncertain and doubtful in the particulars so exprest because the things were of that nature that it was needless to speak precisely of them As when St John says Jo. 21.8 They were not far from Land but as it were two hundred Cubits it cannot from hence be concluded that the Evangelist was ignorant how far they were from Land For it was not material to his design to be more particular in a circumstance of that nature but it was sufficient to say that they were about two hundred Cubits off at Sea and it is usual with all Writers to omit fractions and insert only whole numbers when it is not material to their purpose to insist upon every minute circumstance It
their Carnal Appetites have concluded that the Body was made not by God but by a wicked Being and that the Soul only was from God Since therefore God is pleased to regard our Bodies as Members of Christ and Temples of the Holy Ghost it was requisite that in contradiction to these and such like Errors they should by some Rite or Sign be devoted to him by which it might be declared that Christ is the Saviour of the Body Ephes v. 23. and by which such Grace might be communicated as to render it the Temple and place of Residence of the Holy Ghost set apart and dedicated to him and inhabited by him that the whole Spirit and Soul and Body may be preserved blameless unto the coming of our Lord Jesus Christ 1 Thes v. 23. It is the great and gracious Design of God to sanctifie the whole Man and therefore Christ took not only an Humane Soul but Humane Flesh likewise to dignifie it in the Assumption and offer it upon the Cross and translate it into Glory And as his Incarnation shews the particular Regard he has for the Body as well as for the Soul of Man so the whole Institution of the Gospel hath relation to both 4. Lastly The Sacraments are Foederal Rites of our Admission into the Church as into a visible Society and of our Union with it as such For we cannot be admitted into a visible Society nor communicate with it but by visible and outward Acts which must be performed in the Body So that whatever way we consider the Sacraments either in respect of God or of our selves or of others there is a necessary use and benefit from them and evident Reason for their Institution They are requisite as Symbols of our entrance into Covenant with God or of the Renewing and Confirmation of it and of Dedicating both our Bodies and Souls to his Honour and Service they are Instruments of his Graces and Pledges of his Promises made to us by Covenant and of the Reward and Happiness both of our Bodies and Souls at the Resurrection and are visible Marks and Evidences of our Profession as Members of the Church of our Admission into it and our Communion with it II. The Sacraments of Baptism and the Lord's Supper fully answer the End and Design of the Institution of Sacraments After the coming of Christ and the fulfilling of the Ceremonial Law by him it was of no longer use or continuance the Gospel being to introduce a Spiritual Service by teaching Men to worship God in Spirit and in Truth Yet there was need of some external Ordinances or Sacraments the Nature of Man and the State of this World requiring them but that they might be as few as possible Christ has appointed but two Sacraments as generally necessary to Salvation and these the fittest and most expedient for the benefit and wants of Men. 1. As to Baptism the Reasons and Designs in the Institution of Sacraments are all visible in it It is a very significant and apt Representation of the cleansing and purifying the Soul from Sin and in this Men of all Nations and of all Religions seem to have been agreed For nothing was more frequent among the Heathens than their Washings and Purifications and tho' they attributed a great deal too much to them yet the superstitious Opinion which they had of these outward Cleansings could never have so universally prevail'd if there had not been some Foundation for the use of them in the Nature of Things and that is the great fitness which is in these outward Washings to excite us to purity of Mind and to represent the great Duty which lies upon us to keep our Consciences undefiled which only can render us accepted with God And as these Washings and Purifications were common in other Religions so the Jewish Church was wont to receive Proselytes or Converts by Baptism for which Custom they alledge the command of God to Moses Exod. xix 10. but (i) Hebr. Talmud Exercit. on Matt. iii. 6. Dr. Lightfoot sets it higher and thinks it was begun by Jacob Gen. xxxv 2. And our Saviour who both in his Words and Actions throughout the whole Gospel condescended to a compliance with the Customs in use among the Jews so far as they might be serviceable to the ends of the Gospel was pleased to make choice of Baptism for the Admission of Persons to the Profession of his Religion as the Jews used it for the Admission of their Proselytes Baptism is very agreeable to the Nature of the Christian Religion being a plain and easie Rite and having a Natural significancy of that Purity of Heart which it is the design of the Gospel to promote and establish in the World and it is fitted to represent to us the cleansing of our Souls by the Blood of Christ and the Grace of Purity and Holiness which is conveyed in this Sacrament and the Spirit of Regeneration which is conferred by it John iii. 5. Tit. iii. 5. And it being in use both amongst Jews and Gentiles it was so much the more proper because both had already an Opinion of the expediency of it Christ came to abolish the Ceremonies of the Jewish Law and the vain and idolatrous superstitions of the Heathen Worship and yet some outward Rite of Worship was necessary to be made use of to dedicate the Body as well as the Soul to God's Honour and Service to be a Pledge of the Resurrection of the Body as well as of the Immortality of the Soul to put Men in mind of that Integrity and Purity of Life which the Gospel requires and to be a means of conveying it and to admit them as visible Members into the Church And as Baptism was very expedient to be Instituted upon all these Accounts so it had this peculiar advantage beyond any other Rite that it was already in great use and esteem and could seem strange neither to Jews nor Gentiles but it had been a very strange thing to both and very unsuitable to the Nature of Man if the most Spiritual and Heavenly Religion that can be on this side Heaven had been instituted without any external Rite for the Admission into it this had been to suppose the Church to consist of Angels and not of Men who have need of Assistance from outward Objects in their highest Acts of Religion it had been to make Men to suspect that the Body as some Hereticks imagined was little regarded of God if no notice had been taken of it at our Reception into Covenant with him and it besides had been to contradict the Notion which Mankind have ever had of Religion and to give the highest scandal both to Jews and Gentiles 2. The Sacrament of the Lord's Supper is so often the subject of Sermons and of every good Christians Meditation that very little needs to be here said of it For it is evident that the Elements of Bread and Wine have a peculiar suitableness to
for the most part have gone on in their wicked Courses still and would have deny'd God in their Lives though their Understandings were never so clearly and fully convinc'd of his Will and Commandments as well as of his Eternal Power and God-head For as St. Paul testifies the Heathen themselves were not ignorant of the Being of God but when they knew God they glorify'd him not as God No Man can be more certain of any Inspiration which he can receive than he is of the Being of that God from whom he receives it and therefore he who denies the Being of God must by Consequence deny the Truth of any such Inspiration unless it have that powerful Impulse upon his Mind as both to convince him and force him to an Acknowledgement at once of the Being of God and of the Operation of his Spirit upon his Soul And it is hard to conceive how any Inspiration which doth not over-rule the Will and Affections as well as convince the Understanding should be of more Efficacy upon the Minds and Lives of such Men than the Notion of a God is For if Men can so stifle the Notion of a God in their Minds as to doubt whether there be any God or no or at least to act as if there were none no Reason can be given why they might not as well act against any Conviction which they might receive by Inspiration or any other way of immediate Revelation unless it had an irresistible Effect upon them and either take it all for Fancy and Delusion or else so harden themselves against it as not to be reclaim'd by it And of this we have Balaam for an Example who notwithstanding the Revelations he receiv'd from God loved the Wages of Vnrighteousness 2 Pet. ii 15. But above all Men the Prophane and Obstinate Unbelievers can have least Reason to expect that God should vouchsafe them an immediate Revelation (c) Vid. Smith of Prophecy c. 8. The Jews have observ'd That the Spirit of Prophecy rested only upon Men of regular and pure Affections of gentle and meek and tractable Dispositions For the Lord will be found of them that tempt him not and sheweth himself to such as do not distrust him for froward Thoughts separate from God into a malicious Soul Wisdom shall not enter nor dwell in the Body that is subject unto Sin For the Holy Spirit of Discipline will flee Deceit and remove from Thoughts that are without Vnderstanding and will not abide when Vnrighteousness cometh in Wisd 1 2 3 4 5. And to the same Purpose (d) Quis rerum divinarum Haeres sit Philo p. 404. Philo speaks And for this Reason when Joseph had the Interpretation of Dreams revealed to him (e) See Dr. Hammond on Psal cv 19. the Word of the Lord is said to try him or to purge to clear and justifie him it being evident that God would not in that Manner Inspire one who had been guilty of the Crimes which Joseph was accus'd of It is not to be imagin'd that God should further reveal himself to all such in particular by an immediate Inspiration who have rejected all the Manifestations which he has made of himself in the Creation and Government of the World but that he would reserve these immediate Revelations as peculiar Favours to his faithful and obedient Servants God has sometimes indeed made use of wicked Men Baalam Caiaphas c. as his Instruments both in Prophecies and Miracles to shew that they are at his Disposal and proceed from his Bounty not from any Worth or Merit of Men and that he can over-rule the Designs and Intentions of the worst of Men and make them serviceable to him even against their Will whenever he pleaseth But then these are peculiar Cases in which these Gifts were afforded for particular Ends and for the Benefit of others and the Men themselves were never the better for them But as for the Disobedient St. Paul acquaints us how in the general Dispensations of his Providence God dealt with them God gave them over to a reprobate Mind Rom. i. 28. and he there sets down a Catalogue of those Sins which were the Consequence of this Reprobation The Apostle all along maintains that they had so much Knowledge of God as to render them without Excuse and that they would make no Improvement of it to the attaining the Knowledge of the Laws of Nature first and then of his Revealed Will and it was the just Judgment of God to give them up to their own hearts lusts to abandon them to the Tyranny of their Sins since they would take no notice of his Works and would not abide his Counsels and it must needs have been highly inconsistent to send immediate Revelations or afford particular Inspiration to all such Men as are there describ'd God's Spirit will not always strive with man but he withdraws his ordinary Grace from those that abuse it and therefore it can never be presum'd he should confer higher Favours upon them If Men will believe upon reasonable Motives they have sufficient Means of Salvation allow'd them but if they will not believe without some immediate Revelation they are never like to have that in this World but in the next God will Reveal himself with Terror and Vengeance upon all the workers of iniquity God doth both by Nature and by Revelation provide for the Necessities for the Welfare and Happiness but never for the Humours and Peevishness of Men and those who will not be sav'd but according to some new Way and Method of their own Invention must be miserable without Remedy I doubt not but the greatest Infidels would own that if Christ should personally speak to them in a Voice from Heaven or appear to them upon Earth and grant them that Conviction which he once granted to St. Thomas or St. Paul they would believe in him as these Apostles did But they would do well to consider what Reason there can be why so much Favour should be shewn to those who reject with Scorn and Derision all the Tenders of Grace and Means of Salvation and what Obligation God can be under to save them in such a Manner as themselves shall prescribe who will not be sav'd in his Way and according to the Terms of the Gospel And if God should vouchsafe to make some immediate Revelation of himself to these insolent Offenders and Blasphemers of his Name and Authority how can we be assur'd that they would be converted Would they not rather find out some Pretence to perswade themselves that it was no real Revelation but the Effect of natural Agents or of Melancholy and of a disturb'd Imagination For those who have so long not only rejected that were a modest thing but derided and revil'd Moses and the Prophets nay the Apostles and our Saviour himself would not believe though one should rise from the dead They might be terrify'd perhaps for the present but they would soon stifle
given to him a thorn in the flesh the Messenger of Satan to busset him lest he should be exalted above measure and declares himself to be nothing 2 Cor. xii 5 7 11. He gives all the Glory to God magnifying his Office and the Grace which enabled him in the administration of it and as upon all other occasions he speaks with the greatest abasement of himself so when the importunate malice of his Enemies constrained him to it and the Glory of God and the Salvation of Men required him to speak something less submissively of himself he discovers his great humility in that he used so much caution and put in so many lessening and abating Clauses that the Glory might redound to God and not to himself insomuch that it appears to have been one of the greatest instances of the Humiliation and self-denial of so truly humble and holy a man to be forced to speak things which might seem boasting and make him incur the censure of Pride and Folly But he was willing to be counted vain and proud for the sake of the Gospel and had so far mortified all pride and vain Glory as to be contented upon so just an account to incur the disgrace of being supposed guilty of it For there can be no higher instance of a truly humble and pious mind than to forego the esteem and reputation of being thought so when the Glory of God and Charity to the Souls of Men require it he is not throughly humble who in such a case would not be thought proud but his very Humility is matter of pride to him and it is the last degree of vanity which an humble Man can part with to be desirous not to be esteemed proud The Truth is if it were not for the pride of Men there would be no need of greater caution and reservedness when we speak of our selves than when we speak of others but men would speak the truth of themselves and others with the same freedom and plainness So that this was an infallible argument of the integrity and sincerity of the Apostles that they spoke always what was proper and seasonable to be spoken the praise or dispraise of themselves or others was not their business but the Glory of God and the good of Men. They write no Encomiums upon one another nor upon their Master himself and they write no invectives upon their worst Enemies Judas and Herod and Pontius Pilate but set down plain Truth and Matter of Fact whoever is concerned with the same simplicity with which they tell their own faults What qualifications then can be desired in any witness which do not all concur in the Apostles and Evangelists The Apostles shew by their Writings that they were Men of understanding sufficient to apprehend the things they attest and write about and indeed what Man of any understanding is not capable of witnessing that to be true which he sees and hears and perceives with every sense They had all the advantages and opportunities that ever any witnesses could have to know what they said to be true and they were plain men without Art or Disguise bred up most of them to mean and laborious Callings and they had no expectations of any thing but sufferings in this Life and therefore were as far from any Temptation as from any possibility of imposing upon the World and they set down their own faults upon all occasions as particularly as they do whatever else they relate having no regard to any thing but Truth CHAP. XVI Of the Prophecies and Miracles of the Apostles c. THere had been a long cessation or intermission both of Prophecies and Miracles in the Jewish Church till the coming of Christ but by the Descent of the Holy Ghost upon the Apostles the Prophecy of Joel was fulfilled and the Spirit of God was poured out in greater abundance than ever it had been before in bestowing the gifts of Miracles and of Prophecy in a more eminent manner and to greater numbers of men and those of all Nations than had ever been done at any time before for these were the latter days the last distinction of Time or the last period of the World in which God had purposed to reveal himself and this being the last was in all respects the fullest and most perfect Revelation I. A Spirit of Prophecy was bestowed upon the Apostles and others A Famine (a) Sueton in Claudio Dion Cass taken notice of by Heathen Authors which happened throughout all the world in the days of Claudius Caesar was prophesied of by Agabus Acts xi 28. and the same Prophet both by Actions and in express Words signified that St. Paul should be bound at Jerusalem and delivered to the Gentiles Acts xxi 11. which was likewise foretold by others even in every City where that Apostle came Acts xx 23. St. Paul himself foretold his own afflictions 1 Thes iii. 4. He foretold to the Elders of the Church of Ephesus that men would soon arise even from among themselves who would divide and disturb the Church Acts xx 29 30. and he foretold the same 1 Tim. iv 3. 2 Tim. iii. 1. St. Peter declared that in the last days there would come Scoffers walking after their own lusts 2 Pet. iii. 3. which Prophecy St. Jude saw fulfilled in his time Jude 18. and God knows we see it fulfilled in ours For the Scoffers at Religion would do well to consider that all their mockery and affronts are so far from doing any prejudice to Religion that they by that very means fulfil a Prophecy and add a confirmation to it when they think themselves most successful against it St. Paul forewarns the Thessalonians of the lying wonders and strong delusions and notorious wickedness which would break in upon the Church at the coming of Antichrist 2 Thess ii 3. and that this accordingly came to pass St. John witnesseth saying that even then there were many Antichrists 1 John ii 18. iv 3. 2 John 7. And though it be variously disputed who is the Antichrist 1 John ii 22. 2 John 7. supposed to be the Beast Rev. xiii Yet that the Prophecies concerning the Delusions and the impieties and cruelties of Antichrist express'd in the Texts now mentioned and more fully described in the Revelation of St. John have been in great measure already accomplished will admit of no dispute and the gradual and repeated accomplishment of them in divers Ages and in so many instances is that which has caused so much variety of opinion in this matter Learned men easily mistaking some of these many Antichrists for the Beast or the great Antichrist In the Revelation of St. John we have the state and events in the Church described and many things contained in it we know to be come to pass as what concerns the seven Churches of Asia c. and the obscurity of other places is elsewhere to be accounted for (b) Euseb Eccl. Hist lib. iii. c. 36. lib. iv
the Truth of what he said They stood now undaunted by to testify that their Master was again alive who had forsaken him as soon as he was apprehended and he that before so shamefully denied him thrice being startled and affrighted at the Question of the High Priest's Maid now speaks aloud in a vast concourse of people with so much stedfastness that this alone was a sufficient evidence of the truth of what he delivered They were not in the least concerned at the mockery and abuses that were put upon them the Spirit had descended on them and raised them above such mean and foolish apprehensions they were now full of the Holy Ghost and no worldly thoughts could move them they acted with the force and vigor of the Wind and Fire in which the Holy Ghost came upon them and with as much unconcernedness as if they had had no difficulties to encounter the world they very well knew and found was against them but they had the assurance of his help who had overcome the world They were pressed on every side with want and disgrace and all manner of hardships some mocked and reviled them others tormented them the rage the tumults the conspiracies of whole Cities and Countries broke loose upon them all the malice and contrivance of Men and Devils was joined against them and yet with what freedom doth St. Peter speak Ye men of Israel hear these words Jesus of Nazareth a man approved of God among you by miracles and wonders and signs which God did by him in the midst of you as ye your selves also know him being delivered by the determinate Counsel and fore knowledge of God ye have taken and by wicked hands have crucified and slain whom God hath raised up whereof we all are witnesses Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear Acts ii 22 23 24 32 33. And in the third Chapter The God of Abraham of Isaac and of Jacob the God of our Fathers hath glorified his Son Jesus whom ye delivered up and denied him in the presence of Pilate when he was determined to let him go But ye denied the Holy one and the just and desired a murtherer to be granted unto you and killed the Prince of Life whom God hath raised from the dead whereof we are witnesses Acts iii. 13 14 15. And before the Council O ye Rulers of the People and Elders of Israel if we this day be examined of the good deed done to the impotent man by what means he is made whole be it known to you all and to all the people of Israel that by the name of Jesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this man stand here before you whole This is the stone which was set at nought by you Builders which is become the head of the corner neither is there Salvation in any other for there is none other name under heaven given among men whereby we must be saved Acts iv 8 c. And again The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins and we are his witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him Act. v. 30 c. With what freedom and authority doth he now speak how unlike is he now to the man he was before when he thrice denyed his Master whilst alive And what could make such an alteration in him after his Masters death but a supernatural Power What could cause him thus frequently and earnestly to make an open confession of him in the midst of the people and before their Council if he had not known him to be risen from the dead and had not done all his Miracles by vertue of that Power which was bestowed upon him and the rest of the Apostles after Christ's Ascension And the same constancy and greatness of mind appeared in St. Stephen and the rest of the Disciples which yet was accompanied with equal humility and meekness Whether it be right in the sight of God to hearken unto you more then unto God judge ye for we cannot but speak the things which we have seen and heard Acts iv 19 20. You may do your pleasure but we must do our duty Nothing of fury and violence nor of wildness and extravagancy but a constant composedness and gravity and a rational sober zeal appeared in all their behaviour They told a plain truth and then wrought Miracles to confirm it and afterwards suffered any torments rather than they would renounce it or defist from Preaching it Though they could cure all Diseases and dispossess Devils and raise men from the dead or take away their Lives with a word speaking as in the case of Ananias and Saphira yet they were not exempted from sufferings because we must then have wanted one great argument for the confirmation of our Faith And the Gospel was to be founded upon principles of Love and Goodness not of Fear and Astonishment and there is something in the sufferings of good men which is apt mightily to work upon the affections and upon any seeds of good nature in us and therefore when by their Miracles they had raised the admiration of the Beholders and convinced them of the Power by which they were wrought their patience under sufferings not only confirmed them in the truth of Religion but laid the foundations of a Religious Life in gaining upon the inclinations and affections and in calming the spirits and preparing them by so great examples of patience to endure all the calamities incident to men Who is there that is not more affected with the meek and humble courage and invincible patience of the Apostles than with all the great Acts of the mighty conquerours and destroyers of Mankind A few poor unarmed defenceless men stand before armed Multitudes and speak with as much Authority as if all the Power of the world were in their hands and indeed all power was in their hands in as much as he assisted and inspired them who is above all They speak to Multitudes with as much freedom as to one man and to all Nations with as much ease as to one people And the same Holy Spirit who descended upon the rest of the Apostles on the day of Pentecost descended upon St. Paul at his conversion and gave that great Apostle so much confidence and resolution so much patience and zeal under his sufferings which were so severe and terrible that we can scarce read them with so little horror as he underwent them Thus did the Holy Ghost fit and prepare the Apostles to be witnesses to Christ by inspiring them with all that courage and
it is true because it is for the benefit of Mankind that it should be so and upon that account it carries the visible Characters of Divine Wisdom and Goodness in it for it is certain that the Religion which God has established in the World must be of this nature that none but wicked men can dislike it and that all sober and good men must be well satisfied with it and mightily enclined to believe it nay even the worst men must be forced to confess that they owe their own safety and protection to the Doctrines of it And that such is the nature of the Christian Religion will be evident if we consider that I. It teacheth an universal Righteousness both towards God and Man II. It layeth down the only true Principles of Holiness III. It proposeth the most effectual Motives IV. It affords the greatest helps and assistances to an Holy Life V. It expresseth the greatest compassion and condescension to our infirmities VI. The propagation of the Gospel has had mighty effects towards the Reformation and Happiness of Mankind VII The highest mysteries of the Christian Religion are not merely speculative but have a necessary relation to Practice and were revealed for the advancement of Piety and Virtue amongst men I. The Christian Religion teacheth an Universal Righteousness both towards God and Man It teacheth us the nature of God that he is a Spirit and therefore ought to be worshipped in Spirit and in Truth and gives us an account of the Power and Wisdom and Goodness of God in the Creation of the World and in the various dispensations of his Providence in the preservation and Government of it and especially in the wonderful work of our Redemption God is represented in the Scriptures as slow to anger and great in Power and who will not at all acquit the wicked Nahum i. 3. and we are required to love and serve him with all our Abilities both of Body and Mind Deut. vi 5. Matt. xxii 37. The Duties of men towards one another are no less strictly enjoyned than our duty towards God himself For the Scriptures oblige all men to the Conscientious performance of their several Duties in their respective capacities and relations They teach Wives and Children and Subjects and Servants Obedience not only for Wrath but also for Conscience sake and they teach Princes and Husbands and Fathers and Masters a proportionable care and kindness and affection they check and restrain the rich and powerful from violence and oppression and command them to relieve those that are in want and to protect all that are in distress and to root up the very seeds and principles of Vice in us they regulate our desires and give Laws to our words and looks and thoughts they command an universal Love and Charity towards all Mankind to hurt no body so much as in a Thought but to do all the good which is in our power they oblige men to do as they would be done unto in all cases to consider others as men of the same nature with themselves and to love and respect them accordingly upon all occasions I may add what Grotius has not omitted that more favour and equity is extended to one half of humane kind by the Christian Religion than ever had been by any other for among Infidels Women are esteemed but as slaves to the Lusts of men who may have as many Wives as they please and change them as often as they think fit II. The Scriptures propound to us the only true Principles of Holiness For they teach us to perform all Duties both towards God and Man upon Principles of Love and Charity which are the only Principles that can make men happy in the performance of their respective duties and that can cause them to persevere in it What men do upon Principles of Love they do with delight and what men delight in they will be sure to do but fear hath torment and men will use all Arts to get rid of their fears and of that sense of Duty which proceeds only from an apprehension of Punishments and therefore is perpetually grievous and burthensom to them Rewards themselves may become ineffectual by proposals of contrary Rewards for smaller advantages which are present and in hand may be more prevalent than never so much greater which are future and looked upon only at a distance But a sense of Love and Gratitude and Charity can never fail of its effect because this brings its reward with it and makes our duty a delight He who loves God will certainly obey him and he that does not love him never can truly obey him as he ought but will be ever repining at his Duty and will be for seeking all pretences to excuse himself from it He who doth not love his Neighbour will be for taking all opportunities of pursuing his own advantage against him but he who loves him as himself will never do him any injury He that loveth another hath fulfilled the Law For this thou shalt not commit adultery thou shalt not kill thou shalt not steal thou shalt not bear false witness thou shalt not covet and if there be any other commandment it is briefly comprehended in this saying namely Thou shalt love thy neighbour as thy self Love worketh no ill to his neighbour therefore love is the fulfilling of the Law Rom. xiii 8. The Love of God and of our Neighbour comprehends the whole duty of man which is a Doctrine no where to be met withal but in the Holy Scriptures all the Wisdom of Philosophers could never discover this Doctrine which sets before us the only infallible principles of obedience And it must be a most gracious and wise Law which makes Love the Principle and Foundation of our whole duty both towards God and Man III. The Christian Religion proposeth the most effectual motives of Obedience and Holiness of Life The moral Reasons and Arguments for a vertuous Life are so great and evident that those who live otherwise are generally convinced that they ought not to do it but because the Arguments from Reason are to faint and lifeless to oppose to sense and passion therefore the Christian Religion is purposely fitted to every faculty and presents us with greater objects of fear and love and desire than any thing in the world can do And as God will be served by us upon no other Principle but that of love so the chiefest Motive to our Obedience express'd throughout the Scriptures is the Divine Love They represent to us all the methods which God has been pleased to use as necessary to reclaim the world by his mercies and his judgments by sending his Prophets at sundry times and in divers manners and at last by sending his own Son He saw the fondness that men have for this World and for the pleasures and sins of it how subject they are to Temptations and how prone to comply with them and therefore he has been pleased to pursue
us with the endearments of his Love and with such condescentions of Grace and Favour as must needs mightily affect the most obstinate sinner who has but the sense and gratitude of a man left in him to consider them and then he has denounced his wrath and vengeance against all such as will not be led and persuaded to their own happiness by the infinite love of Christ He was born he lived he died for us he has procured our pardon he proffers us his grace and assistance he promises us eternal happiness with himself in heaven upon our obedience and last of all he threatens us with eternal misery if we will not be happy thus forcing us as it were to happiness if we will not be perswaded to it for this is all the force that free Agents are capable of And if all that infinite Love could do to excite our Love if all the rewards that infinite Mercy and Goodness could propose and the severest punishments that Almighty Vengeance can inflict will not prevail with men to follow Vertue and refrain from Vice nothing can possibly prevail with them Love is most apt to produce Love and hopes of Reward have a mighty effect upon men of any good temper and disposition but the fears of punishment are wont to work upon the very worst men and where infinite loving kindness eternal Rewards and eternal Punishments do all concur to bring men to the practice of Vertue no motive can be wanting by which human Nature is capable of being wrought upon IV. The Christian Religion affords the greatest helps and assistances to an holy Life God who is a Spirit and is the Author of the Being and of the Life and Motion of all things doth more especially act upon the Spirits and Minds of Men by putting into them good desires and by inclining their hearts to keep his commandments and perform his will And this Grace and Favour of God towards us this spiritual aid and strength is sufficient to enable us to conquer sin and over come Temptations And we are exhorted to come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in time of need Heb. iv 16. which we are assured shall be bestowed upon us for Christ's sake through his Merits and by vertue of his Mediation and Intercession All the world has been sensible of the great proneness in humane nature to evil and backwardness to what Reason it self seems to dictate as good and fit to be done but the Christian Religion only has provided a Remedy to cure this great corruption of our Nature and assist us in the performance of our duty V. The Christian Religion expresseth the greatest compassion and condescention to our infirmities Christ died to make satisfaction for our sins and to procure acceptance with God for us upon our repentance he interceeds for us and pleads the Merits of his own Death and Passion in our behalf we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins though they be never so great and heinous if we do but truly repent of them and forsake them And the sins of ignorance and surprize and infirmity are not inconsistent with the terms of Salvation but a general humiliation and repentance with a constant and sincere endeavour to serve and please God will through Christ's Merits be accepted of by him for such sins as we have no sufficient means or ability of knowing to be sins and for such as by reason of the frailty of our Nature we cannot live wholly free from Nothing is required of us but a sincere and honest diligence to do what we can and a lively Faith to rely upon Christ's Merits for the pardon of what sins we are not able wholly to avoid Men are forward to complain of the uneasiness of the Christian Yoke without any true experience and trial of it and without considering the Principles and Motives and Helps and the condescending and gracious Terms which the Gospel proposes Indeed to lay some injunctions and restraints more than are absolutely necessary is but what all Lawgivers have done For some things are to be forbidden as a prevention and a preservative from the commission of sin and others commanded as preparatory qualifications and dispositions to vertue and to make the practice of it more easie and certain to us And if men are allowed in all Governments to have this Authority certainly God who has an absolute Power over us and perfectly knows what is necessary for our good and for the ends of his Government has an undeniable right to forbid or command us some things which by the Law of nature we might have been allowed or excused from But these are very few and all things considered no Religion ever was so compassionate and easie as the Christian Religion VI. The Propagation of the Gospel has ever had great effects towards the reformation and happiness of Mankind What could be more beneficial to the world and more for the peace and happiness of all Mankind than to be taught to live under a perpetual sense and awe of the love and fear of God and to be constrained to perform our several Duties to each other in our respective capacities and relations with the utmost fidelity and integrity and to have this enforced upon the Consciences of Men by the hopes and terâ—ore of a future Judgment and an eternal state of happiness or misery as they shall prove obedient or disobedient These then must be acknowledged to be Doctrines most worthy of God and the proper subject of a Revelation For however men may wish as to themselves in particular that they had not been abridged their sinful pleasures yet in respect to the common good of Society it must needs be confess'd by the most inveterate Enemies of Christianity and by those who will believe nothing of another life that if the Christian Religion were as generally practised as it is professed it would make mankind as happy as it is possible for men to be in this Life through the belief and expectation of a Life to come And as much as the Practice of the Christian Religion has been neglected it is so far from being a speculative notion only that it has a real and perpetual Influence for the good of the world even in the worst and most degenerate Ages We are not at this distance of time easily made sensible how great Blessings the Christian Religion brought to mankind in that Reformation which it soon introduced into the world For upon their Conversion there became such a visible alteration in the Tempers and Lives of men that they seemed to have changed their very Natures and to be born again and become new Creatures from whence Conversion is stiled Regeneration This the Apologists generally insist upon that the Converts to Christianity became quite other men and practised all kinds of Vertue with incredible zeal though
would recover he died while the Answers were reading that foretold his Recovery For the sins of Men against natural Conscience and the contempt of the Divine Revelations made to Mankind and so often promulged amongst all Nations God might permit the Devil to delude the World with such Signs and Predictions as either were indeed true or could not be discerned to be false but by the Doctrines and Practices which they were brought to countenance and establish There is no doubt but that evil Spirits may be able to delude and impose upon men and to do many things by their sagacity and cunning which may be above the power of man not only to perform but to understand or find out but their Miracles were never wrought to confirm any sound and useful Doctrine nor had they been plainly foretold by ancient Prophecies as the Miracles of our Saviour and his Apostles had been And the power by which our Religion was attested and established was so much superiour to any power in the Heathen Gods that when they were adjured by Christians they were forced to confess themselves to be wicked and seducing Spirits as the Primitive Christians declare in their writings and appeal to the Heathens of their own times for the truth of it and undertake upon pain of death to prove it before them This Tertullian undertakes in (n) Tertul Apol. c. 23. his Apology as I have before observed written to the Emperor and Senate of Rome or at least to the proconsul of Afric and the Governours of the several Cities and Provinces And St. Cyprian affirms the like in his Treatise to Demetrianus a Judge of Carthage or as some think the Pro-consul to the same purpose likewise speak Origen Minutius Foelix and others of the Primitive Christians And we cannot imagine that men of common sense would ever have made such publick and repeated Appeals if their pretences had been false to the hazard of their own lives and the utter disgrace and extirpation of their Religion which they endeavoured to plead for by such confident and bold discourses so easie to be disproved if they had not been true Men who have the wealth and power of the world on their side may perhaps sometimes make large boasts and high pretences when they can easily hinder others from bringing them to the Test but men that had all the power and policy of the Empire against them would never have offered any thing of this Nature in defence of their Religion unless they had been able to make it good to the faces of their worst Enemies to whom their Apologies were directed CHAP. IV. The Defect in point of Doctrine in the Heathen Religions IT is undeniable that the Doctrines of all the Heathen Religions have been wicked and contrary to the Unity and Goodness and Purity of God and to the vertue and happiness of Mankind This might be made out at large by particulars as I. The Theology of the Heathens was so confused and absurd that the only Evasion which the Philosophers could find who undertook the defence of Paganism against Christianity was to expound their Theology by Allegories but this Philo (a) Eâ—seâ— praepar lib. i. c. 9 10. Biblius censures as absurd and maintains that it was a mere abuse and innovation in their Divinity in proof of which he alledges the authority of Sanchoniathan and Eusebius besides makes good the charge (b) Magnam molestiam suscepit minime necessariam primus Zeno post â—â—eanthes deinde Chrysippus commentitiarum balarum redâ—ere rationem Ciâ— de Nat. Deor. lib. iii. Zeno first begun this way of Allegorizing in which he was followed by Cleanthes Chrysippus and other Stoicks (c) Tertull. ad Naâ— lib. ii c. â— Aug. Civ De◠〈◊〉 6. c. 5. Varro makes three sorts of Heathen Theology in the Fabulous invented by the Poets The Physical or that of the Philosophers and the Civil or Popular being such as the several Cities and Countries had set up (d) Euseb praepar lib. 4. c. 5. The Greek Theology was thus distinguished 1. God who rules over all 2. The Gods who were supposed to govern above the Moon 3. The Daemons whose jurisdiction was in the Air below it and 4. The Heroes or Souls of dead men who were imagined to preside over Terrestrial affairs which gives some account of the prodigious multitude of their Gods (e) Hesiod oper Dier lib. i. v. 250. whereof Hesiod computes thirty thousand hovering in the Air unless he be to be understood of an indefinite number Orpheus reckoned but 365 (f) Theop ad Autol. lib. iii. and at his death in his Will asserted only one (g) Tertul Apol. c. 14. Gages survey of the W. Indies c. 12. Varro reckoned up three hundred Jupiters and the Gods of Mexico as the Indians reported to the Spaniards were two thousand in number Varro Tully and Seneca and most sober and discreet men were ashamed of the Heathen Gods and believed that there is but one God to which purpose the verses of Valerius Soranus (h) Aug. de Civ Dei lib. iv c. 31. vii 9. are produced and expounded by Varro The worship of their Gods and of their Images or Idols was so gross amongst the ancient Heathen and is to this day in China and in both the Indies that one would almost think it impossible for men to be so far deluded by the Devil they worshiped not only the Ghosts of dead men but Birds and Beasts and creeping things and the Devil himself under Images of such hideous forms and shapes as are frightful to look upon The wiser Heathens were ashamed of these Idolatries (i) Aug. Civ Dei lib. iv c. 31. and Varro particularly commends the Jews for using no Images in their Divine Worship which he fays were not in use at Rome till above one hundred and seventy years after the Foundation of the City (k) Plut. in vit Numae for Numa the contriver of their Religion forbad Images which makes it the more strange that the (l) Cic. de Nat. Deor lib. iii. de legib lib. ii Romans should afterwards erect Temples and Altars to the most unlikely things to a Fever and to ill Fortune as the (l) Cic. de Nat. Deor lib. iii. de legib lib. ii Athenians did to contumely and Impudence but it is still more amazing that they should deify the worst of men the very Monsters and reproaches of Mankind and whilst the Christians suffered for refusing Adoration to their Emperors they had divine Honours paid them by the gravest Heathens such as (m) Quint Inst lib. Prooem Quinctilian not only through fear of death but out of compliment and base flattery 2. All manner of Debauchery and Lewdness made up so great a part of the Heathen Religion that it is too shameful and too notorious to relate (n) Euseb Praepar lib. ii c. ult ex Dionys Halicaâ—â— lib. ii The Romans when they received
is ordinary with the best Writers to express things uncertainly which they were notwithstaning throughly acquainted withal and to seem ignorant of things which they perfectly understood but past over as not worth the taking notice of or not considerable enough for them to own the knowledge of them It is a known Elegancy to say nescio quid or nescio quem when the Author so speaking was not ignorant of the thing or person there meant but either signified his contempt of the person or thing or intimated that it was not worth his while to trouble himself or his Hearers or Readers with a more particular relation The * Credo haec eadem Indutiomarum in testimonio timuisse aut cogitasse qui primum illud verbum consideratissimum nostrae consuetudinis Arbitror quo nos etiam tunc utimur cum ea dicimus jurati quae comperta habemus quae ipsi vidimus ex toto teslimonio suo sustulit atque omnia se scire dixit Cic. pro M. Fonteio Romans out of that Awe and Reverence which they had for Oaths never spoke positively in giving evidence of things which they were certain of and had seen themselves And uncertain forms of Speech are observed †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uip. in Demost Olynth 1. by Vlpian to have been usual thy Aneient Greek Authors in their speaking of things whereof they were very well assured It could be of no use or moment in relation to the miraculous draught of Fishes to know whether the Ship were two hundred cubits or half a cubit or a quarter of a cubit over or under from the Land and it is usual with St John to express himself in this manner Jo. 2.6 6.10 19.14 Either then to keep to the same instance St John might know the precise distance and for the reasons mentioned not declare it or it not being of any use or consequence for us to be more particularly informed in a matter of that nature the Holy Ghost might suffer him to be ignorant of it if he had no other means of knowing it but by Inspiration For the Holy Ghost assisted the Apostles and Evangelists to write infallible Truth but not always to write every little circumstance concerning the things which they relate Many Miracles are wholly omitted and many circumstances not considerable or material to be mentioned are omitted of those Miracles which are recorded But if nothing be related which may lead us into error and nothing omitted which is necessary to be known this is sufficient and is all that can be expected in a Book which is to be a Rule of Faith and Manners to us It is necessary that nothing but Truth should be contained in it but not that every Truth should be in it for then the world itself could not contain the Books that should be written Suppose therefore that St John did not know precisely how many cubits the Ship was from shore what doth this prove That he did not know the Miracle which he there relates Doth it prove that he was not inspired in what he doth relate if he were not inspired in what he omits If he had determined the precise distance and had not known it this might have discredited the Authority of his Gospel but when he has not determined it can this be an argument in diminution of its Authority if he did not know what he did not profess to know Is it not 〈◊〉 good Argument in confirmation of its Authority that he would assert nothing but what he certainly knew if in what he was not persectly assured he mentions no further than he knew of it So St Paul acquaints us when he spoke himself and not the Lord which is an argument to us that in all other cases he did not speak of himself but the Lord spoke by him it is a consirmation of his Integrity that he would impose nothing upon us as of Divine Authority which is not really so because he that told us in any one case that he spoke of himself not as from the Lord would have made the same Declaration in other cases whenever he had written any thing without express Revelation 4. In things which might fall under human Prudence and Observation there the Spirit of God seems not to have dictated immediately to the Prophets and Apostles but only to have used a directive or conducting Power and Influence so as to supply such Thoughts and Apprehensions to them as might be most proper and seasonable and to keep them in the use of their own Reason within the bounds of Infallible Truth and of Expediency for the present case and occasion They might be permitted to insert such things as the state of affairs required which tho not immediately dictated by the Holy Ghost yet were agreeable to the end and design of his Inspiration and serviceable to the Ministry to which they were appointed There seems to be no necessity to assert that St Paul sent for his Cloak and Parchments by Inspiration of the Holy Ghost or that he had any immediate command or direction to salute the particular persons named at the end of his Epistles but only that his Doctrine was immediately inspired by the Holy Ghost and as he might be permitted to put that into his own words but so as never to be suffered to express it otherwise than in such a manner as was fully agreeable to the mind and intention of the Holy Spirit and therefore infallibly true So in these lesser and indifferent matters which some present occasion made requisite to be written of he had the guidance and assistance of the Holy Ghost to prevent him from writing any thing but what was expedient in those circumstances and serviceable to his calling and ministry in the propagation of the Gospel But things of an indifferent nature in themselves might become necessary as to time and place and persons and therefore might in some cases be of Divine Inspiration St Paul's journeying into Macedonia rather than into any other Country was in itself a thing indifferent but the salvation of many souls might depend upon it and therefore he was warned by Revelation not to preach the word in Asia nor to go into Bithynia but into Macedonia Acts 16.6 7 9. In like manner the Salutations of particular persons at the end of his Epistles tho they may seem to us to be of no great importance yet might be of mighty consideration and consequence to those who were concerned in them To be saluted by an Apostle in so particular and solemn a manner might revive their spirits and encourage them to perseverance under their Temptations and Asslictions for his Salutations include his Benediction which was the exercise of his Apostolick Office and Authority in one great branch of it And God himself might direct the Apostle to salute such persons for their support and comfort and encouragement in the Faith Besides the Salutation added at the end of the Epistles are
a confirmation of the Authority of them the persons there mentioned were as so many Witnesses to attest that they were genuine For besides the general concernment of the Catholick Church and of the several Churches more especially to which such Epistles were written the persons who were saluted by name in them were more particularly concerned to take cognizance of them and to know all the circumstances relating to them And St Paul's advice to Timothy to drink no longer Water but to use a little Wine for his stomach's sake and his often infirmities 1 Tim. v. 23. was requisite to be given in that Epistle that it might remain recorded in the Scriptures in confutation of that superstition which some were guilty of in abstaining from things lawful and particularly from Wine out of an opinion of Holiness in refraining from them and of sin in the use of them 5. That infallible Spirit which assisted and inspired the Apostles and other Sacred Writers was not permanent and habitual or continually residing in them nor given for all purposes and occasions as we may observe in St Paul who acquaints us in some things that he had not received of the Lord what he writes But the gifts of the Spirit were bestowed for the benefit and edification of the Church and therefore wâ—re given in such measures at such times and upon such occasions as might be useful for edification We find that in a matter of great concernment and importance to the whole Church the Apostles met together in Councel to decide the controversy both because according to our Saviours promise to them they might expect a more abundant effusion of the Holy Ghost upon them when they were assembled in his name for that purpose and because the thing in debate depended upon Matter of Fact viz. that the Holy Ghost was given to the Gentiles and therefore it was requisite that many should meet together and testifie of that matter Besides several that came down from Judea to Antioch had refused to submit to the Authority of St Paul and St Barnabas and it was necessary that these men should be convinced by the unanimous and joint Authority of the Apostles who being met in a full Councel declared It seemed good to the Holy Ghost and to us Acts 15.28 that is not only to us but to the Holy Ghost to the Holy Ghost as well as to us And this was for an Example and Precedent to the Church in future Ages to determine Controversies by the Authority of Councels 6. The Gifts of the Holy Ghost were bestowed upon men who might have personal failings and were men of like Passions with us Act. 14.25 They had this Treasure in earthen Vessels that the excellency of the Power might be of God and not of themselves 2 Cor. 4.7 But they werechosen to be Apostles and Evangelists and therefore must be so far exempt from error in the execution of their Office and Ministry as not to deliver false Doctrines in their Writings which were to be read and received of all Churches in all Ages of the World for this would have defeated and subverted the design of the Institution of the Apostles and of the Mission of the Holy Ghost and therefore this God would not suffer tho they might be suffered to incur such failings as were no prejudice to the Gospel of Christ 7. There being nothing asserted in the Canon of Scripture but what has some relation to the edification of the Church tho some parts of it have a less direct and apparent tendency to this end than others if any one passage or circumstance should have been erroneous this would diminish the Authority of the Scriptures and make them in some degree less capable to promote the end for which they were written And there being so many particular Gifts the Gift of Wisdom and of Knowledge of Tongues and of Interpretation of Tongues and of discerning of Spirits and so many distinct Offices as Apostles and Prophets and Evangelists and Pastors and Teachers we cannot conceive how those Gifts and these Offices could be better employed than in preserving that Book from error which was to be the standard of Truth for all Ages or how if that Book had not been secured from error by them these Gifts and Offices had answered the end of their appointment Thus much may suffice to prove the Scriptures to be infallible in all the parts and circumstances of them But it may be observed that if the Infallibility of the Sacred Writers had not extended to the words and circumstances but only to the substantial and fundamental points of Religion this of itself were enough to vindicate the Divine Authority of the Christian Religion Nay further if the Scriptures were written only with the same certainty and integrity that is in Thucydides or in any other credible Historian which the most obstinate and inveterate Adversary can never deny yet even then no man without much unreasonableness cou'd reject it CHAP. III. Of the Style of the Holy Scriptures WHen God reveals himself to men he must be supposed to do it in such a manner as is suitable to the necessities and occasions of those to whom the Revelation is made and in such Language and Forms of Speech as that he may be understood by those to whom he reveals himself he may be suppos'd to speak in the Idiom and in the Metaphors and Phrases in use amongst them and to allude to their customs and manner of life to have regard to the condition and state of their affairs and to condescend in some measure to their weaknesses to speak to their capacities so as to be understood in his Laws and to encourage and excite men to obey them For tho the particular reason and design of every Law be not always necessary to be known yet it is necessary that those to whom they are given should know what the Laws are and that they should have their Duty prescribed in such a way as may be effectual to recommend the Practice of it to them The style of the Holy Scriptures is a subject which has been largely discoursed of by Mr Boyle and others What I intend to say upon it I shall reduce to these Heads I. The Grammatical construction II. The Metaphors and Figures and Rhetorical Schemes of Speech III. The Decorum or suitableness of the Matter or the Things themselves IV. The Method I. The Grammatical construction and propriety of Speaking It has been by many observed that there is a great resemblance between the style of the Old Testament and that of Homer the most ancient Book we have besides and it is likewise observable that those things which are by some looked upon as defects in the Scripture style as the using one Gender or one Number or Case or Tense for another the putting Participles for Verbs the Comparative or Superlative for the Positive Actives for Passives or Passives for Actives are particularly taken notice of by
sign we are resolved to find fault and never to be satisfied with what we have unless we be humoured in every thing But we should do well first to consider how we can expect this at God's Hands or how well we have deserved it of Him The Secret of the Lord is with them that Fear him and he will shew them his Covenant Psal xxv 14. For the froward is an Abomination to the Lord but his Secret is with the Righteous Prov. iii. 32. There are Secrets and Mysteries in Religion which cannot be supposed to be known to any but those who are thro'ly acquainted with the plainer Doctrines both in the Study and the Practice of them and therefore if no such Reasons as have been now offered could be given for the obscurity of the Scriptures in some places it would be unreasonable however for such Men as make this an Objection to urge it they have no Right to object whatever others may have because they have never used the Means to know whether the Scriptures are so obscure as they pretend or or not But they will never be able to prove that if things necessary both in Faith and Practice be clearly set down there may not be other things deliverd which are hard to be understood and which those may wrest to their own Destruction who are unlearned and unstable that is who have neither Learning and Skill enough to judge of such Matters nor yet Constancy and Stedfastness enough in the Faith to adhere to what they do understand and not to perplex themselves and suffer themselves to be perverted by judging rashly of things above their Capacity The unlearned and unstable only are said to wrest the Scriptures to their own Destruction And tho' it is not in the Power and Capacity of every Man to be Wise and Learned yet it is in every ones Power not to be unstable but constant and stedfast to what he understands and never to depart from it for any By-ends or Respects Let us learn what is easy to be known and Practice what we know before we complain that the Scriptures are obscure Let us study and practise the Scriptures more and this Objection will not appear so formidable But the Truth is those that most use it neither study nor practise them And yet after all their Pretences of Obscurity they have a greater quarrel against the plain parts of Scripture than against the obscure ones they know many places of Scripture which are plainly against them and this makes them set themselves against all the rest What has been here said in general I hope may be in some Measure useful to those who desire to read the Scriptures for their Instruction and Edification and in particular Difficulties Books must be consulted or such Men as may be supposed to understand them But as for all that are fond of Objections and read the Scriptures only in search of thâ—m it cannot be expected that Discourses of this Nature should signify much with 〈◊〉 Teach us O Lord the way of thy Statutes and we shall keep it unto the End Give us understanding and we shall keep thy Law Yea we shall keep it with our whole Heart Great is the Peace that they have who love thy Law and they are not offended at it Psal Cxix 33 34 165. CHAP. VIII Of Places of Scripture which seems to contradict each other I. THough the sacred Writers no where contradict themselves or one another yet they were not solicitous to prevent the being suspected to do so by injudicious and rash Men as they would have been very cautious of giving any pretence for such a Suspicion if they had written any thing but Truth It could not be agreeable to the Sovereign Wisdom and Majesty of God to comply with the Humours and Fancies of Men but rather when he had by an infallible Guidance and Direction prevented the Pen-Men of the Holy Scriptures from writing any thing but Truth to suffer them to write so as that they might be liable to the Exceptions of the wilful and perverse Because it is more (x) Multum enim refert ut est in Epistola Adriani quam recitatcallistratus L. Testâ—uâ— D. De Teâ—tibus qui. simpliciter visi sunt dicere utrâ—m unum eundâ—â—â—qâ—â— meâ—tiatum sermo em attulerint an ad ea quae interrogati sunt ex tempore veriâ—milia respoâ—deriâ—t Grot. in Adject ad Dan. c. xiii 51. suitable to the simplicity of Truth not to be over-nice and solicitous about every Punctilio and smaller Circumstance but to speak fully and intelligibly and then to leave it to Men whether they will believe or not especially in what is told them for their own Advantage the Relators having no end or design to serve by it but only to do them the greatest Good they can and bringing all the evidence for their Conviction that Miracles and Prophecies can afford which are the only Means of God's revealing Himself to Mankind and then suffering in Testimony of what they have delivered Thus our Saviour when notwithstanding all his Mighty works many would not believe in Him but questioned His Authority and reviled His Person and blasphemed the Holy Spirit by which they were wrought was not concerned to work more Miracles merely for the Satisfaction or rather at the captious Demands of these Men when they required him to do it For if they would be convinced by any reasonable Means he had given it them if they would not it would be to their own Prejudice he was not solicitous what they thought of him And thus it is likewise in the Government of the World God has given Men sufficient Evidence of His Being and Providence but if Men will disâ— believe His Providence and deny His Being he doth not vouchsafe by any immediate 〈◊〉 particular Act of His Power to conâ—â—â—◠〈◊〉 Pretences And if because of some places that are difficult in the Scriptures Men will reject the whole rather than be at the pains to search out the true Meaning of these places or than be so modest and humble as to suppose that there may be ways of Reconciling those which appear to them contradictions tho' they have not yet found them out they must fall under the same Condemnation with those who will deny the Being of God if they cannot satisfy themselves how he made and governs the world or with those that would believe none of our Saviour's Miracles unless he would work them when and where and just in what manner they pleased But the wisdom of God sees that nothing would satisfy these Men and that they only tempt God and design no real Satisfaction to themselves and therefore he cannot be obliged to new model the World and alter the Scriptures for their sakes since there is enough in them for the Satisfaction of all that are sincere in their Enquiries after Truth II. The only way to judge rightly of the particular places of any Book is to consider
Vers 13. The Sun stood still or was silent and the Moon staid where the Word applied to the Moon signifies properly to stay or stand still but the Word used concerning the Sun is Metaphorical as if it had been purposely so ordered because the Moon moves but the Sun only seems to do so which is further confirmed by the following part of the same Verse where in the Citation from the Book of Jasher the same Word is used of the Sun which was before used of the Moon signifying that the Sun properly stood still For the Book of Jasher is cited in its own words but when Joshâ—a who wrote by Inspiration set down the words of the Holy Spirit he exprest the thing so that it cannot be from thence inferr'd that the Sun must be supposed to move but rather the contrary tho' immediately after in a Citation from another Book he inserts the Expression of an Author who had followed the vulgar Opinion III. Gen. i. 6. And God said let there be a Firmament in the midst of the Waters The Word translated Firmament is in the Margin rendred Expansion by which seems to be meant this Orb in which the Earth is placed and by the Waters above the Firmament or Expansion may be meant the Waters beyond the Circumference of our Orb and belonging to the Planets and by the Waters under the Firmament may be understood the Waters belonging to the Earth and contain'd within its Expansion For at first all was one confused Heap of Waters without any Distinction of Orbs the Mass of Waters being extended throughout before the several Orbs were appointed but then the Waters belonging to each Orb were caused to subside towards their several Centers till they being gathered together in their proper Channels and Receptacles the dry Land appeared I confess I once thought this had been only an Explication of my own but I have since found that it is of equal Date with the Modern Philosophy and that it has likewise been lately used by others Indeed it seems to be so easy an Exposition that I believe it would come into most Mens Minds who would consider how this Text may be explain'd according to the new Philosophy Others suppose the Firmament to signify the Region of the Air and by the Waters above the Firmament they understand the Vapours contained in the Clouds When he uttereth his Voice there is a Multitude of Waters in the Heavens and he causeth the vapours to ascend from the ends of the Earth Jer. x. 13. IV. The Sun and Moon are called Two great Lights Gen. i. 16. But this doth not imply that either of them is greater than the fixt Stars which are not spoken of till the latter end of the Verse But the Sun is the great Light that rules the day and the Moon the great Light that rules the Night the Moon being in respect of the Light which she gives us bigger than any fixt Star for She gives us more Light than they do in some sense however and with respect to us the Moon is the greater Light tho' the Stars are the greater Luminous Bodies Consider this Luminary as it concerns us and it is in that conception greater than the biggest Star Yet the Sun and the Moon are not said to be greater Lights than the fixt Stars nor as great as they are But are only called great Lights which they certainly are tho' every Star should be bigger than either of them The Stars are plainly spoken of by themselves and apart from the Sun and Moon without any comparison or relation to them And God made two great Lights the greater Light to rule the Day and the lesser Light to rule the Night He made the Stars also That is besides the two great Lights which are the Sun and Moon He made the Stars which are distinguished from these and not reckoned with them but are spoken of by way of Parenthesis The Stars being of another Division of Celestial Bodies and belonging to other Orbs are mentioned here distinctly and not with any comparison to the Sun and Moon But will any Man deny that the Sun and Moon are great Lights because the Stars are great Lights too and as big perhaps as the Sun and bigger than the Moon There are in Europe many great Cities and there are great Cities likewise in other parts of the World Doth therefore he that says there are great Cities in Europe to Rule the Neighbouring Countries and Cities in other parts of the World also say That the Cities of Europe are greater than any Cities in the rest of the World Or if any one should say God made four great Rivers to Water Paradise and Rivers in other places also would he thereby affirm that the Rivers of Paradise were larger than all the Rivers in the World besides V. 1 Sam. ii 8. We read of the Pillars of the Earth but this is spoken Metaphorically and by Pillars of the Earth may be meant the Power of the Princes of the World mentioned but just before In the like sense it is said Psal lxxv 3. The Earth and all the Inhabitants thereof are dissolved I bear up the Pillars of it We find mention made of the Pillars of the Earth Job ix 6. which is to be understood of the Earth's unmoveable stability (x) Colamnas hoc loco pro stabilitate terrae intelligamus quam Deuâ—super semeâ— ipsamiâ—â—anbilissimâ— mole â—daviâ— St. Hierâ—â— ad Job ix 6â— as St. Jerom observes and so the other Texts may likewise be understood by the Pillars of the Heavens Job xxvi 11. we are to understand that Power which supports and upholds them VI. Job xxxvii 18. The Sky is said to be strong and as a Molten Looking-glass that is to be durable and resembling a Molten Looking-glass But however they be taken these are the Words of Elihu And Job's Friends sinned in what they charged him withal and therefore he may be supposed to make so innocent a mistake as to think the Heavens solid or at least he as well as the rest might speak the Language of those that did think so VII Job speaks strictly according to Philosophy when he saith that God hangeth the Earth upon Nothing Job xxvi 7. And we read Psal xxiv 2. That the Lord hath founded the Earth upon the Seas and established it upon the Floods and Psal Civ 5. that he hath laid the Foundations of the Earth that it should not be removed for ever All which is as exactly as any Philosopher can speak For the Foundation of a pendulous Globe can be nothing but its Center upon which all the parts lean and are supported thereby And the Waters continually flowing thro' the Bowels and Concavities of the Earth from the depths of the Sea by a constant Course and Circulation constitute an Abyss of Waters in the lowermost parts of the Earth So that with great Propriety of Speech the Terraqueous Globe is said to hang upon nothing and the
humanae vitae speculum constitutum est Novatian de lib. Judaic c. 3. signification of such Prohibitions is implied in the Proverb alleged by St. Peter concerning Dogs and Swine which are two of the Animals prohibited the Jews 2 Pet. ii 22. Sacrifices and Offerings were to represent to them that they depended upon God for all they had and therefore they were to offer something of every kind in Acknowledgment that they had received all which they enjoyed from him They were likewise designed to signify to them that their Sins deserved Death even Everlasting Burnings The daily Sacrifices were to be Remembrances to them of that Acceptable and Living Sacrifice which they were to offer to God a broken and a contrite Heart and an Innocent and Blameless Life Ps iv 4 5. Cxli. 2. And the Scriptures frequently testify how little Pleasure God took in the Sacrifices of Beasts and in Burnt-Offerings Incense and Oblations and how small Regard he had to them He never required these things for themselves and upon their own Account or because there is any thing acceptable to him in them Psal xl 6 4. l. 8 li. 17. To do Justice and love Mercy is more acceptable to God than all Sacrifices Prov. xxi 3. Jer. vii 22 23. This is so evident throughout the whole Old Testament that the Scribes and Pharisees in the most superstitious and corrupt Age of the Jewish Church could not but confess that the Love of God and of our Neighbour is of more Account in God's sight than all the Sacrifices and Oblations in the World Mark xii 37. The Ceremonial Part of the Law was always to give place to the Moral thus Acts of Charity were to be done tho' it happened that they were performed by the violation of the Jewish Sabbath and the Prophets were upon necessary Causes held exempted from the Legal Observances For I desired Mercy and not Sacrifice and the knowledge of God more than Burnt-Offerings Hos vi 6. 3. All the Jewish Worship appointed by the Mosaical Law was Typical of Christ and his Gospel By a Type we are to understand the Likeness and Resemblance which one thing has to another as that of the Impression to the Seal or of the Shadow to the Substance or of the Picture to the Man whom it represents Thus the Death of Christ was typified or resembled or represented and prefigured by the Death of the Beasts which were Sacrificed they were signs appointed to keep up the Remembrance that Christ was to be Sacrificed and were very apt and proper to put Men in Mind of it It was acknowledged by the Jews and received from the Beginning as a certain Rule for the Interpretation of Scripture that there was a Typical as well as a Literal Sense of it relating to the Messias and his Kingdom Circumcision was to signify to them that Christ was to be born of the Seed of Abraham to whom Circumcision was first enjoyned upon the Promise made to him of Isaac from whom Christ was to descend And the Blood shed in Circumcision was Typical of that Blood which Christ was to shed for us The most probable Account of the Origiginal of Sacrifices is that they were at first of Divine Institution and were appointed soon after the Fall of Man as Types of the Sacrifice of the Death of Christ who was promised to be sent to die for the Expiation of Sin For tho' there be a natural Reason why we shouuld not Offer unto the Lord our God of that which doth Cost us nothing but should Honour the Lord with our Substance 2 Sam. xxiv 24. Prov. iii. 9. and should present some part of the best of what we have in Devotion and Gratitude to him from whom we have received the Whole Yet no sufficient Reason can be given why Beasts should be Slain in Sacrifice before they were used as far as it appears for Food by Men or how it should be imagined that God would accept of the Blood of any Creature or be pleased with the taking from it that Life which he had given it or why a peculiar Efficacy towards the Expiation of Sin was supposed to be in the Blood unless it had been upon the Account of the Blood of Christ which was Typically prefigured by the Blood of Beasts By Faith whereof Abel offered his Sacrifice and was accepted Heb. xi 4. The Paschal Lamb was a plain Type of Christ for which Reason Christ is styled the Lamb of God and our Passover which is Sacrificed for us Jo. i. 29. 1 Cor. v. 7. And for the same Reason the Feast of the Passover was appointed to the Israelites just before their Escape out of Aegypt to be a Type to thâ—m of that Deliverance which Christ was to accomplish of which their Deliverance out of Aegypt was but a Figure Aaron was a Type of Christ and all the Sacrifices he offered were Types of Christ's Sacrifice upon the Cross They were appointed to take away the Legal Uncleanness to restore Men to a State of Legal Purity which was Typical of Moral and Spiritual Purity and to put the Legal Worshipers into such a Condition as the Law required to qualify them for the Legal Service and Worship and herein they were Figures of that one Sacrifice which was to be offered up once for all in Attonement for the Sins of all Mankind Hebr. ix 14. whereby Men might be rendred Capable of paying God an acceptable Service in Spirit and in Truth Legal Purifications were Typical of that Purification which is by the Blood of Christ Tit. ii 14. 1 John i. 9. And the smoak of the Incense ascending signified how the Prayers of the Saints come up before God Rev. v. 8. viii 3 4. The State and Dispensation of the Gospel is exprest by the Prophet Malachi under the Figure of Incense and a Pure Offering Malach. 1.11 The whole Epistle to the Hebrews is written upon this subject to shew that all the Legal Rites and Ceremonial Worship were but Shadows and Types and Figures of Christ and of that Redemption Righteousness and Sanctification which was to be wrought by him and that therefore they were to cease when in him they had received their Accomplishment Their Incense and Purificatitions their Sacrifices their Temple and the Priests themselves were all but so many Types of Christ and his Kingdom under the Gospel Christ had been promised to our first Parents immediately after their Fall and this Promise had been renewed to Abraham with an Assurance that he should descend from Isaac and Circumcision was instituted as a perpetual mark in the Flesh of that Covenant and all Sacrifices from the beginning of their Institution were as so many Types and Memorials of the Sacrifice of Christ which was promised before any Sacrifice had been offered And more especially that of the Passover at the deliverance of the Israelites out of Aegypt was a lively Representation of our Redemption by the Death of Christ They had ever
instructed in the Rewards and Punishments of the Life to come and Temporal Rewards and Punishments were appointed by Moses as Pledges and Types to represent and prefigure to them those of a Future State For that Abraham and the Patriarchs before him had a true and full Notion of a Life after this we are certain from Heb. xi 10 13. And we have as great Certainty that Abraham did instruct his Children and his Houshold after him Gen. xviii 19. and Moses wrote of Christ Jo. v. 46. Gen. iii. 15. xii 3. xlix 10. Deut. xviii 15 18. These things were delivered in the Books of Moses and well understood by the Generality of the Jews in all Ages the Sadducees were singular in denying the Resurrection of the Dead and some other Doctrines in which all the rest were agreed But if there were any Obscurity or Difficulty in the Books of Moses they had besides the Priests a constant Succession of Prophets for many Ages to Interpret them and to maintain and inculcate those Fundamental Doctrines of Religionâ— The Rewards of Heaven are declared Psal xvi 11. xvii 15. Prov. xv 24. Eccles xii 14. Dan. xii 2 3. The Torments of Hell are asserted Psal xvi 10. Eccles xi 9. xii 14. Isai xxxiii 14. Dan. xii 2. The Resurrection of the Dead Psal xvii 15. Isai xxvi 19. Ezek. xxxvii 1. Dan. xii 2. Hos xiii 14. And in the Book of Job which is of the greatest Antiquity Job xiv 12. xix 26.27 In that Expression that David and others Slept with their Fathers is implyed not only the Imortality of the Soul but the Resurrection of the Body For it implies that there was not a total end of them but as they Slept so must they awake and rise again Psal xvii 15. And this Expression is taken from the Old Testament and applied to the same Sense in the New Our Saviour speaking of Regeneration says to Nicodemus art thou a Master in Israel and knowest not these things Joh. iii. 10. and he bids the Jâ—ws search the Scriptures of the Old Testament for in them says he ye think ye have Eternal Life and they are they which testify of me Joh v. 39. it was in them fore-told that a much clearer Revelation was to be made by the Gospel Jer. xxxi 31. When our Saviour by his Resurrection gave a fuller Manifestation of a future Immortal State than could be given by any other Means and brought Life and Immortality to Light thro' the Gospel 2 Tim. i. 10. Yet this it self was Typifyed in the Old Testament by raising Dead Men to Life again and the Translation of Enoch and Elijah into Heaven was for a Testimony and Assurance of a Future State both of Body and Soul The Doctrin deliverd by Moses and the Prophets was as effectual a Caution and warning to Men to keep them from the place of Torments as a Message from the Dead could have been Luke xvi 31. The Old Testament therefore is not deficient in any necessary Point of Salvation but the Ceremonial Law was enjoyned as a suitable Help and Expedient for the retaining those Truths which had been revealed before Which was so well known (x) Origen contra Cels lib. 2 that Celsus puts this as an Objection into the Mouth of the Jews whom he brings in Arguing against the Christian Religion that it taught them nothing but what they knew before concerning the Resurrection of the Dead and a future Judgment and a State of Rewards and Punishments in another World And it cannot be denied that the Apocryphal as well as the Canonical ' Books teach these things The Honour and Authority of our Religion amongst Men depends very much upon a right Knowledge and a due consideration of this Subject And those who profess never so great Veneration for the New Testament but have little esteem for any part of the Old understand neither the one nor the other as they ought They refer all along to each other and must stand or fall together for the one is but a Draught as it were or Model of the other all things being though obscurely yet sufficiently taught in the Old Testament which are fully and lively exprest in the New The Sum of all is this The Faith in the Messias to come and the Principles of Religion and Morality had been delivered down from the Beginning by Adam and Noah to their Posterity And when Moses by God's Direction and Appointment gave Laws to the Children of Israel the End and Design of these Laws was the preservation of this Faith and Practice amongst them And this was effected by visible Objects and sensible Remembrances the Jewish Dispensation was ordain'd in condescension to the Circumstances and Capacities of those Ages and that Nation in such a manner as was most suitable to their Condition and most Worthy of God the rest of the World had wholly given up and abandoned themselves to Carnal Ordinances and Superstitions and God who produceth Good out of Evil made use of this Fondness and Dotage of Mankind to the Preservation and Advancement of Truth and Holiness amongst Men. The Ceremonial Worship was no farther acceptable to God and no otherwise design'd by Him than to keep his People from running into Idolatry to which they had so great a Proneness to put them in mind of their own Sinfulness and Unworthiness to preserve a Sense of Moral Duties and of an inward and spiritual Service and to retain a Remembrance and Expectation of that Sacrifice Oblation and Satisfaction which had been foretold and was in the Fulness of time to be offered upon the Cross for the Sins of the World Thanks be to God that we are instructed to worship him in Spirit and in Truth without so many burthensome Ceremonies but in those Ages of the World nothing would have seem'd more strange and absurd than a Religion without some Pomp and Solemnity of Ceremonies And God appointed for his People those which were innocent to restrain them from all that were wicked and hurtful He appointed the Sacrifices of Beasts to be Types of Christ's Sacrifice and to withhold them from Humane Sacrifices which were practised in other Nations and enjoyn'd by other Religions he commanded them to abstain from certain Meats that they might not eat of Things offer'd to Idols and these innocent Ceremonies he made useful and serviceable to the Great Ends of Faith and Righteousness Nothing impracticable can be supposed to be prescrib'd by God to any People nothing which is above their Abilities and present Attainments and therefore would be of no use and benefit to them But rather the Divine Goodness would condescend to their Infirmities and comply with them in giving them such Laws as may be agreeable and convenient for them in their present State and may fit them for an higher and more excellent Dispensation Whatsoever we may think of it now nothing at the time when the Law was given would have look'd like Religion that had
been without abundance of Rites and Ceremonies And herein the Wisdom of God appears that to such a People and in such an Age he gave a Law so admirably proper and well contriv'd to preserve the Life and Substance of Religion under the Veil of Ceremonies and to prepare them for the coming of his Son when it was to be of no longer continuance The Law was given by Moses but Grace and Truth came by Jesus Christ Joh. i. 17. that is the Grace of the Gospel and the Truth and Reality or Substance of those Things which were prefigured by the Law CHAP. XVI Of the Cessation of the Jewish Law OUR SAVIOUR was the GREAT PROPHET who was to come as Moses had foretold and who was expected at the time of His coming and it was likewise expected that that Prophet should work Miracles as Moses had done whom he was to be like and he was to be a Lawgiver as Moses had been The Jews had a general Expectation that the Messiah would manifest Himself by Miracles Joh. vii 31. Miracles had not been for a long time wrought in the Jewish Church but it was receiv'd as a known and undoubted Truth that they were to be reviv'd by Him The (x) Maiman More Nevoch Part 2. c. 36. Rabbins still teach that the Gift of Prophecy is to return at the coming of the Messiah according to God's express Promise And the Samaritans themselves had this Notion of the Messiah that he was to give full Instructions in all things relating to the Worship of God Joh. iv 25. And the Prophecies concerning the Birth and Life and Death of Christ in all things necessary to prove him the true Messiah were litterally fulfilled in our Saviour and those things which concern the Nature of His Kingdom have been explain'd by Him and his Apostles So that it being fully prov'd that Jesus is the Christ by the Accomplishment in Him of the Antient Prophecies concerning the Messiah we ought to rest satisfied in his Authority both for the Cessation of the Law of Moses and for any Explication which He and his Apostles have given us of it But this is not all we are able to prove against the Jews from the Books of the Old Testament that their Laws was to cease when the Messiah was come The Gospel is so far from containing any thing contrary to the Law that it is the Fulfilling and Accomplishment of it The Moral Precepts are improv'd and advanced and the Ceremonial and Ritual Part was not properly abrogated and abolish'd but it continued for as long time as it was design'd to do and then expir'd of it self it serv'd these Ends for which it was instituted and afterwards must of consequence cease The Ceremonial Worship therefore was permitted to the Jews who became Converts to the Christian Faith till the Destruction of their City and Temple and then it was no longer practicable but must of necessity cease and the Cessation of the Law of Moses when once it had its Period and Accomplishment was as much the Will of the Legislator at its first Institution as its former Obligation could be The Jewish Law being Figurative and Typical it follows that it was to cease of course when the Things prefigur'd and typified by it should be brought to pass that is when the Messiah should come For then the Types and Figures being fulfilled could be of no longer use nor the Law which enjoyn'd them of any longer continuance when once this Principal Reason of it ceased and all other ends design'd by it might be better attain'd without it by the Worship of God in Spirit and in Truth And this Law was so contriv'd as not only to expire upon the fulfilling of it by the Messiah but to become impracticable and impossible to be observ'd afterwards I shall therefore prove the Cessation of the Jewish Law I. Because the Messiah is come in whom it was fulfilled II. Because it was foretold by the Prophets that the Law should cease upon the coming of the Messiah III. Because after the coming of the Messiah it was to become impracticable and impossible to be observ'd 1. The Messiah is come in whom the Law is fulfilled As the coming of the Messiah was prefigur'd in the various Types and Ceremonies of the Law which were therefore to receive their Accomplishment in him so it is manifest that our Saviour is the Messiah since the Prophecies concerning the Messiah have been all fulfill'd in Him This has been already prov'd at large and the Prophecies of Zechariah and Malachy are so very plainly and undeniably fulfilled that (a) Munster de stessia some of the Jews to evade them have been forced to say that the Messiah was born before the Destruction of the second Temple tho' he doth not yet appear but that he was seen at Rome and has ever since lain conceal'd as Moses did in the House of Pharaoh and that the time will come when he shall require the Dismission of the Jews from the Pope as Moses demanded of Pharaoh the Dismission of the Children of Israel But they say that he defers the Manifestation of himself by reason of their Sins and upon this account have made many solemn Humiliations to implore his Help and hasten his coming particularly A. D. MDII. they appointed a Publick Humiliation for Young and Old Men Women and Children in all Parts of the World for nigh a whole Year together (b) Just Martyr Dialog Trypho did not deny that Christ was born and might be somewhere unknown but said that he could not know himself to be Christ nor work Miracles till Elias had anointed him and manifested him to the World (x) Muâ—ster ib. Others have said that there is to be a Third Temple and during the time of the last the Messiah will come only because Abraham call'd the Place where the Temple stood a Mountain Isaaâ— a Field and Jacob an House Some are of Opinion that their Sins hinder his coming some again think that they are neither sinful enough nor righteous enough For say they he must come in a Generation altogether sinful or altogether righteous The Prophecy of Daniel's Weeks is so punctually in all its Circumstances fulfilled that not only (f) Joseph Antiqu judiac lib. x. c. 12. Secundum Scriptum Judai apud Limborch Josephus and the modern Jews apply it to the Destruction of Jerusalem by Titus but (i) Lud. Viv. de ver Fid. lib. 3. some of the Jews when they could not deny the Computation to be true and to agree exactly with the time of our Saviour's Birth have even dared to say that Daniel himself was mistaken in the Account others have confest that all the Terms of Time assigned for the coming of the Messiah are past and that now their only hopes of deliverance and redemption are to be placed in their Repentance and others lay a Curse upon such as presume to fix any particular Time for the
and Instruments whereby he is pleas'd to convey into our Souls the blessed Influences of his Holy Spirit Or lastly they may be consider'd as visible Rites whereby we are admitted into the visible Society of Christ's Church or profess our Communion with it And in all these respects it will appear how beneficial and requisite the Institution of Sacraments is and how fitting it is that God in his Dispensations with Men should appoint something outward and visible to be done or received by them I. Ceremonies and Rites of Initiation and of Worship have been Instituted in all Religions which is Evidence sufficient that the Nature of Man requires them and that our Worship cannot be wholly Mental and Spiritual And God is pleas'd in his Dealings with Mankind to condescend to their Capacities to ascribe to himself their Passions to allude to their Customs and to make use of such Means and Methods as Men are accustomed to in their Dealings with one another He best understands Humane Nature and knows all the dispositions and tendencies of it he knoweth our frame he remembreth that we are dust Ps ciii 14. He considers that we are Flesh as well as Spirit he fully comprehends the strict Union between the Soul and the Body and the cause and manner of it and how great influence the one hath upon the other in their several Operations he planted in us all our Powers and Faculties and sees all their Motions and Inclinations the secret Springs of Action and Passion and has accordingly fitted and proportioned the Institution of his Laws and Ordinances We see among Men that they are not content only to understand one anothers Meaning or to express their Minds in words tho' they be the most solemn and significant but are wont to use some Ceremony and Solemnity of Action and Circumstances in matters of great Importance because this makes greater impression upon the Mind and lays upon it a more forcible and lasting engagement by taking in the Senses and Passions as Parties concerned with it and this is by experience found to have the best effect to all the ends and purposes of Agreement and Obligation between Men. Oaths themselves are not found to be so secure to be rely'd upon when they are only pronounc'd as when they are taken with such Circumstances of words and gesture as may create an awe and reverence in those who take them For the manner and circumstances in which any action is done raise and fix the Attention and express the Mind and Design of the Doer and are better retain'd in the Memory and work more upon the Will and Affections than the Action of itself can do This Orators very well understand for the Art of Rhetorick is almost nothing else but a skilfull management of the circumstances of actions to the advantage of a Cause And Philosophy informs us that the evil or goodness of Actions depends chiefly upon their Circumstances from whence we learn what the intention of the Mind is and to what degree of Resolution it came in the performance of any Action If an Action be performed at a solemn time and place in the presence of Witnesses met together for that very purpose upon great deliberation with such words and gestures as are very significant to express our full Design and Intention all these Circumstances consider'd make it much more our own proper Act and Deed than if it were done without them tho' the Intention were the same For what we declare before others to be our mind and purpose to do or undertake we cannot but think our selves bound to under more obligations than if we barely design'd it or promis'd it only to the Persons concern'd because the design of declaring it is to lay upon our selves a farther obligation to perform it and to call others as Witnesses against us if we neglect the performance of it and since our Resolution may be declar'd as well by Actions as by Words he that expresses his Resolution both these ways shews a farther design to oblige himself than if he should only use words to express it and if the Circumstances of Actions be stated and solemn and significant then all the ways and means concurr by which it is possible for Men to declare and express their Minds in any Case and to oblige themselves to the performance of any Covenant Now Sacraments are the Seals of the Covenant between God and Man and when God is pleas'd to receive Men into Covenant with himself it is requisite that Men should not barely give their assent to the Terms and Conditions of it and declare that they will undertake them but it is farther necessary that this should be done with all the Solemnity of Words and Actions that may engage them to the performance of it and render them inexcusable if they transgress it it is fitting it should be entred into and renewed in the presence of Witnesses that the Words should be Solemn and the Actions Significant and that nothing should be wanting which may testifie the Sincerity and secure the Fidelity of the Undertakers For if Covenants between Man and Man be made with all the formality of Witnesses and Hands and Seals and Delivery in solemn and express words if Men know themselves too well to trust one another without all this Solemnity it may well be expected that when God is pleas'd to permit them to enter into Covenant with himself he should not receive them under less Obligations of Caution and Security for their Integrity than Men are wont to use amongst themselves For every breach of Covenant with him is infinitely more affronting and sinful than any breach of Covenant with Man can be and therefore God who will not be mocked has appointed the most effectual Means to secure his Laws from contempt he knows the deceitfulness of Man's heart how perverse and stubborn it is especially in things of such a Nature as these are of to which Men are obliged by that Promise and Vow that they are required to make to him and that all the Restraints and all the Remembrances which Words or Actions can afford are little enough to keep Men in any tolerable measure to their Duty God was pleas'd to confirm his Promise to Abraham with an Oath and therein shew'd himself willing to give all the assurance that the most Incredulous Man can desire of the fix'd and unalterable stedfastness of his purpose and the Immutability of his Council that we might have a strong Consolation Heb. vi 17 18. And when God himself is pleas'd so far to condescend for our comfort and satisfaction it is most reasonable that he should oblige us to perform our part of the Covenant by all the ways that may put us in remembrance of our Duty and make us faithful and constant in the performance of it And this could be effected by no better Means than by outward Acts and visible Signs to testifie and profess in the most serious and solemn
is their Knowledge the same there is nothing in their common Nature to determine them that they should be born or die together or that there should be any mutual communication of the Thoughts and Operations of their Minds much less that their Life and Death and Operations should be all the very same So that this Principle of Individuation whatever be assigned to be it cannot belong to the Divine Nature which is Omnipresent Eternal and Omniscient the Existence Knowledge and Local presence of Men are Personal not Essential but Omnipresence Eternity and Omniscience are Essential Attributes of God and not Personal or do not belong to each Person as they are distinguished from one another but as they are united in the same Essence for they are predicated of the Father as God of the Son as God and of the Holy Ghost as God and not of each severally as Father as Son and as Holy Ghost Every of these Essential Attributes therefore cannot be numbred with the Persons in the Deity but can be but One as the Essence itself of the Deity is and tho' the Father be Eternal the Son Eternal and the Holy Ghost Eternal yet they are not Three Eternals or Three Individual Beings of Eternal Existence as Three Humane Persons are Three Men of a Finite Existence It is a Contradiction that there should be Three separate Infinite Persons for their being separate must suppose them to be Finite or to have a limited and confined Subsistence and therefore Three Infinite Persons can be but One God or One Being which has all the perfections of Personal Distinction without the imperfection of the Division of Persons 3. From hence appears the Difference between the Divine Persons and Humane Persons The Persons of Men are distinct Men as well as distinct Persons but this is no ground for us to affirm that the Persons in the Divine Nature are distinct Gods because the Divine Nature is acknowledged to be Infinite and Incomprehensible and when we speak of Three Persons in it we do not mean such Three Persons as Three several Men are But we read of the Person of the Father Hebr. i. 3. and of Three that bear record in Heaven the Father the Word and the Holy Ghost and these Three are One 1 Joh. v. 7. and when we speak of Three Intelligent Beings we can have no Conception of them but under the Notion of Persons We learn from the Scriptures that there are Three Persons in the Deity which bear that Relation to each other which is best express'd by the Terms of Father Son and Holy Spirit but the Terms of Father Son and Spirit are not therefore so to be understood as they are in Humane Relations and the word Person is not to be understood as it is of Humane Persons and therefore whereas we use the word Person the Greeks call them Subsistencies but acknowledge that they mean the same thing under that difference of words And yet this is all the foundation of any pretence of contradiction in the Notion of the Blessed Trinity that Men will needs understand the Terms of Person and of Father Son and Spirit when they are applied to God as they do when we speak of Men and from thence they conclude that Three Persons in the Divine Nature must be Three Gods as Three Persons amongst Men are Three Men and that the Father must be Superiour and Elder than the Son as it is in Humane Generations But this is all Mistake Adam is stiled the Son of God in a sense of the word peculiar to himself Luke iii. 38. God is in one sense the Father of all Mankind and in another sense he is the Father of the Regenerate only and when in either sense we call him our Father we take not the Word Father in the same sense that we take it in when we apply it to Men and when we say he is the Father of his only begotten Son this is another sense of the word Father very different from all the former The Relation between the Father and Son is not the same in the Nature of God that it is amongst Men nor are the Divine Persons such as the Persons of Men are but these are the fittest and the most proper and significant Terms to express the Nature of God to us that Humane Language and Humane Understandings are capable of We must acknowledge that there is a vast disproportion and impropriety in these expressions and that they give us but a very imperfect conception of the Divine Nature but it is the most perfect that we are able to have of it or that it is necessary for us to have of it in this Mortal state and if we will but allow for the incompetency of our own Faculties to have Words and Notions adequate to the Divine Nature and will remember that God is God and that we are but Men there will appear to be no contradiction in the Notion of the Trinity The Divine Nature is such that it has Three distinct Principles of Operation and Subsistency which are so described and represented in the Scriptures by Personal Acts and Properties that we know them to be as really distinct as Humane Persons are which yet being but One God cannot in this respect be like Humane Persons And whoever will oppose this Doctrine of the Holy Trinity must prove that the Three Persons of the Trinity cannot be as really distinct as the Persons of Three Men are tho' they are not such Persons as the Persons of Men. And to prove this he must understand the Nature of God as well as he understands the Nature of Man for otherwise he can never be able to prove that Three Divine Persons may not be One God tho' Three Humane Persons cannot be One Man That they are distinct Persons is revealed and that these Three distinct Persons are but one God is revealed but wherein the Distinction and the Unity of these Three Persons consists is not revealed nor is it possible for us to understand it at least without a Revelation The Distinction of the Persons of Men is founded in a separate and divided Subsistence but this cannot be the foundation of the Distinction of the Divine Persons because Separation and Division cannot belong to an Infinite Nature There is then not Repugnancy in saying that there are Three Subsistencies or Three distinct Principles of Personal Acts and Properties in one undivided Infinite Nature or that the Persons in the Trinity act as distinctly and personally as Persons do amongst Men but are united in one Infinite Nature which is uncapable of existing in separate Subsistencies tho' not of acting and subsisting in Three distinct Persons or as distinctly from each other as the Persons among Men do act and subsist The Summ is that in the most perfect Unity of the Divine Nature do subsist the Father the Son and the Holy Ghost between whom is a real Distinction which tho' not the same yet is