A Saint or a Brute, Part 2 · Chapter 3
CHAP. III. Full proof (in twentie Queries) from Reaſon it ſelf that there is a Life to come, and Holineſs is the way to it; and the Better Part: And that the Goſpel is the certain Word of God (in fifteen Queries more) with Anſwers to the Infidels Objections.
ANd by this time I come ſomewhat nearer to the Infidel, and am ready to anſwer his fore-going Queſtion, [Where ſhall I find the Judgement or Teſtimony of the Lord?] O, ſaith the Unbeliever, if I were but ſure that there were a life hereafter, where the godly and the wicked ſhall be differently Rewarded, as the Scripture speaks, then I muſt confeſs he were no better then a … man that would prefer this world, or wilfully live in ſin and Would not ſeek Heaven with all his might, and be as earneſt i… Holi… the ſtricteſt Saint! But I am not ſure that this is true, and that there is any ſuch difference after death, to be expected.
Anſw. Alas poor wretch! Art thou at that paſs! Haſt thou ſo far loſt the Knowledge of God, and of thy ſelf, and of thy end and buſineſs here, and of the word and works of God, as to turn worſe then Jew, or Turk, or Heathen, even to think thy ſelf a beaſt, that hath no life nor happineſs but this? If this be thy caſe, I cannot now ſtand to deal with thee according to thy neceſſity. I am now dealing with them that confeſs a Life hereafter: And becauſe we cannot in all our writings repeat over the ſame things, I deſire thee to peruſe what I have already written for ſuch as thee, in the Second Part of The Saints Reſt, and in a Treatiſe called The unreaſonableneſs of Infidelity; and at preſent take only ſome brief advertiſments for thy conviction.
1. And firſt, whereas you ſay you are not ſure of a Life hereafter, I demand of you, Whether you are ſure that there is no ſuch life? I am ſure you are not. If you think you are, (which none but a debauched man can think, that hath put out the eye of Natural Light) let us hear your Proof, and you ſhall ſoon be told the vanity of it. But if you are not ſure that there is no ſuch life, then I would know of you, Whether a Poſſibility of ſuch Everlaſting things deſerve not greater care and diligence then is uſed by the Holyeſt Saint on earth? You ſay, You are not ſure that there is a Heaven for Saints. But what if it prove true, (as nothing more true) will you ſit ſtill, and loſe it for you know not what? or for want of a little care in ſeeking it? You ſay, You know not whether there be a Hell for ungodly men, or no: But what if it prove true (as certainly it will) where are you then? Will you venture your ſelves upon the Poſſibility of ſuch an Endleſs Loſs and Torment, which now you might on reaſonable terms eſcape? You will confeſs that a Poſſibility of a Kingdom ſhould be more regarded, then a Certainty of a pin or a feather: And a Poſſibility of ſome Tormenting diſeaſe but for twenty years, ſhould more carefully be avoided then the Certain ſtinging of a Nettle.
Quer. 2. You ſay, You are not ſure that there is a life to come? But are you ſure to continue the life you have? Or is it any great matter that you are called to loſe, for the obtaining of … that you are not ſure of? You know the contrary, or eaſily may do. You are ſure that you have not long to be here. Nothing more ſure then that you will ſhortly die. And your are not ſure but it may be to morrow. And while you are here, it is nothing worth the naming (but what hath reference to another life) that you do poſſeſs. What have you to your fleſh, but meat, and drink, and ſleep, and luſt, and ſuch kind of beaſtial delights! Which it is better be without, then have, if we could alſo be without the need of them. Can you call theſe by the name of Happineſs, without renouncing your Reaſon and Experience? You ſay, You know not what God will do for you hereafter: But you know what ſin and the world will do for you here: Even Nothing but hold you in a tranſitory dream, and then diſmiſs you into rottenneſs and duſt. If you were not certain of another life, as long as you are moſt certain of the vanity of this, doth not Reaſon tell you, that a Poſſible Everlaſting Glory, ſhould be preferred before a Certain vanity? If you were not ſure to get any thing by God and a Holy Life, yet as long as you are ſure, even as ſure as you live, that you can loſe nothing by it, that is worth the talking of, is not the caſe then reſolved, which way is the Better? If you ſay, you ſhall loſe your fleſhly pleaſures; I anſwer, They are not worth the having. The pleaſure doth not countervail the trouble: no more then the delight of ſcratching (as I ſaid before) doth countervail the trouble of the itch. Moderation and temperance is ſweeter then exceſs. If too much be better then enough, and that which hurteth nature better then that which helpeth it, then ſelf-deſtroying and fighting againſt your bodily welfare, would be beſt. Is not a temperate meal more pleaſant then a gluttonous ſurfet, that is worſe to the feeling of the glutton the next day? Is not common food that coſteth not much, and kindleth no troubleſom itch in a mans appetite, more pleaſant then enticing coſtly dainties? Is not ſo much drink as nature requireth, much better then that which makes the ſtomack ſick, the brain witleſs, if not the purſe pennyleſs, and breedeth many noyſom diſeaſes to the fleſh, and haſteneth death, that haſteth of it ſelf? By that time the gawdy apparel, the dainty fare, and drink is paid for; and by that time the fleſh hath ſuffered all that pain and ſickneſs that are the ordinary followers of exceſs, me thinks you ſhould ſay, that if there were no Hell, your ſin were a puniſhment it ſelf, and that in this life it brings more pain then pleaſure, and that ſuch kind of pleaſure is no… worth the keeping, to the hazard of the leaſt Poſſibility of … Everlaſting life. Wouldſt thou under thy hand and ſeal give away thy hopes and poſſibility of everlaſting life, and run the hazzard of an everlaſting Torment, for the Pleaſures of ſin, or to avoid the trouble of a Holy life? Why then thou maiſt as well even ſell it all for pins, or points, or childrens rackets Then thou art as fooliſh as the worſt of Witches, that ſell their ſouls to a lying ſpirit, that, whatever he doth promiſe them, doth pay them with nothing but calamity and deceit. When thou comeſt to know better what it is that the world can do for thee, thou wilt then confeſs there was nothing in it, that ſhould not have been ſleighted for the ſmaleſt hopes of an Everlaſting life. Do…t thou think the world will be much better to thee, for the time to come than hitherto it hath proved? Deceive not thy ſelf; it will prove the ſame: yea and worſt at laſt. Look back now upon all the pleaſures of thy life, from thy infancy to this day, and tell me what the better thou art for them. If this were the hour of thy death, would all the profits or pleaſures of thy life, be any comfort to thee, or make thy death a whit the eaſier? Have the duſt or bones of the Carkaſſes of Voluptuous ſinners, any comfort or benefit now, by all the pleaſure of their former ſin? Surely I need not all theſe words to a man of common underſtanding, to convinee him that if Heaven were as uncertain as the Infidel doth imagine, a man of Reaſon ſhould venture all that he hath upon the meer Poſſibility; becauſe his All indeed is Nothing, and he is ſure he can be no loſer by the bargain: it being not ſo much as the venture of a pin for the Poſſibility of a Crown.
Quer. 3. But thats not all. What if I ſhall prove to thee paſt all denyal, that even in this life, Holineſs is far the moſt delightful, gainful, honourable life, and that the ungodly live in a continual miſery? Will not this ſerve turn to convince thee that a Holy life, ſhould be undertaken for a meer Poſſibility of Heaven, if we had no more? Read but the Proofs of this anon, and if I make it not good to thee, call me a deceiver. But if I prove that Holineſs is the ſweeteſt life on Earth, and Heaven the ſure Reward hereafter; and that ſin is a miſery it ſelf to the ſinner, and Hell the certain puniſhment hereafter, then ſee that thou confeſs that God is a good Maſter, and the Devil a bad one; for at laſt thou ſhalt be forced to confeſs it.
Quer. 4. Well▪ You ſay You are not ſure that there is another life for man. But have you uſed the Means to make it ſ… to you, and to be well-reſolved? If you have, then you have impartially ſearched, and prayed, and meditated on the Word of God, and heard what can be ſaid by Wiſer men, for that which you ſay you are not ſure of; but if you have truſted to your own underſtanding, and neglected Meditation, Prayer, Enquiry, and other needful means, what wonder then if you be uncertain, Even whether there be a Heaven or Hell? Its no diſgrace to Phyſick, or Aſtronomy, or Muſick, or Languages, or Navigation, but to you, if you ſay that you are uncertain of all their concluſions, when you never ſtudied them, or at leaſt never ſtudied them with that diligence and patience as thoſe muſt do that will attain a certain ſatisfying knowledge.
Quer. 5. Moreover, if you are ſo uncertain of a Life to come, I would ask you, Whether in all your ſearch and ſtudy, you have behaved your ſelves as Learners, or rather as proud ſelf-conceited men, that think themſelves wiſe enough before they learn, to try and judge their Books and Teachers. If this be your caſe, no wonder if you be Infidels. If you come with ſuch a diſpoſition to read a Book of Aſtronomy or Phyſick, you will never learn. If you go to any Schoolmaſter, or to learn any language or ſcience, and think your ſelves able before you have learnt them, to try and judge your Teacher and all the Books you read, and ſo will reject all that you do not underſtand, or agreeth not with you former conceits, you will ſooner prove doting fools then Schollars, and ſooner be the deriſion of Rational men, then come to the knowledge …ch you pretend to ſeek. Come to Chriſts School as little children in meekneſs and humility and a willingneſs to be taught, and patiently continue in the uſe of means till Learning can be attained, before you think your ſelves fit to cenſure the Truth of God which you are learning, and then tell me whether God doth not reſolve you.
Quer. 6. Moreover, I would know of you that doubt ſo of the life to come, Whether you have been true to ſo much Light as you received, and have lived in obedience to the Truth which God revealed to you. Or rather whether you have not wilfully and knowingly lived in ſome ſecret or open ſin, and ſtriven againſt the Light and Spirit of Chriſt, and abuſed the truth which you have known, and uſed violence with your own conſcie… If ſo (which its ten to one is your caſe) it is no wonder … are Infidels, forſaken of God whom you firſt forſook, and given up to Pride and Self-deceit.
Quer. 7. If Man have no Life to live but this, and no further End of his Actions then a Beaſt, nor any further account to give, then he is indeed but one of the higher ſort of Beaſts, differing but gradually from a Dog, as a Dog doth from a Swine. And if this be indeed thy judgement of thy ſelf, I demand, Whether or no thou be content to be uſed as a Beaſt? Wilt thou not take it ill to be called or judged a Beaſt by another? Or wouldſt thou have others judge better of thee then thy ſelf? Wouldſt thou have no man regard thy Propriety, or Life any more then a Beaſt is to be regarded? A Beaſt hath no Propriety, no not of that which Nature hath given him. You accuſe not your ſelves of doing him any wrong, when you deprive the ſheep of his fleece, nor when you make a conſtant drudge of your Horſe or Ox. And do you think it lawful before God, for any one that can but maſter you, to do the like by you? to ſtrip you naked, and to make pack-horſes of you, and uſe you as their ſlaves? We take it to be no ſin to take away the lives of Beaſts, if it be but for our own commodity: We kill Oxen, and calves, and ſheep, and ſwine, and fowle and fiſhes for our daily food. And is it lawful before God for others to do ſo by you? Should nothing reſtrain them but want of Power to overcome you? If you ſay that you are Beaſts, as Beaſts you ſhould be uſed.
Quer. 8. Moreover I would know of you, Whether you think that there is any other world, which ſpiritual inhabitants do poſſeſs? If you ſay, No, you go againſt all Reaſon and experience. Againſt Experience: becauſe that many a hundred Witches, and many Apparitions and haunted houſes have put the matter out of queſtion (for all that many reports of ſuch things have been falſe.) And againſt all Reaſon; becauſe we ſee that this inferiour world is everywhere repleniſhed with inhabitants: The earth hath men and beaſts, the aire hath birds, the water hath fiſhes; And can a man of common Reaſon then think that the ſuperiour Regions which we ſee and which we ſee not (which for greatneſs and for ſpendor and excellency are a thouſand fold above this earth) ſhould all be uninhabited and deſtitute! and that there are not creatures alſo there for excellency and Number incomparbly beyond the inhabitants of this leſſer lower world? Certainly nothing is made in vain; nor are the works of God ſo monſtrouſly diſproportioned and diſcompoſed, as for the Nobler parts to be only for the baſer. The Heavens that are over us, and all the vaſt and moſt excellent parts of the Creation, have a uſe that is anſwerable to their excellency. God makes not cottages to be inhabited, and Pallaces and Cities to lie waſt and deſert to no uſe.
But if you grant there is another world proportionaby thus repleniſhed with creatures, you may eaſily ſee from thence a Probability, that man ſhall be tranſlated thither. Why not the ſoul of man, as well as thoſe ſpirits that in aſſumed ſhapes have made their appearances unto man? As all things ripen to their perfection, why ſhould it ſeem any more improbable that the ſoul ſhall paſs hence into the world of ſpirits, then that the chicken ſhall come out of the ſhell, and the infant out of the wombe, into ſo wide and light a world as this, when before they were ſhut up in a narrow darkneſs, and never heard nor knew any thing of that world, which they enter into?
Quer. 9. Do you know why it is that God hath given man that knowledge, and free-will, and capacity to ſeek another life, which beaſts have not, if he be intended for no other life then beaſts? If God be no moſt Wiſe, he is not God. If he be, then he maketh not ſo excellent faculties as theſe in vain, but fitteth all his Creatures to their uſes. Every workman will do ſo by his work. Why is a knife made keen, but to cut with? And what are the wheels of your watch or clock made for, but to ſhew you the hour of the day? Look now into the whole frame of the ſoul of man, and judge by its aptitude what it is made for.
1. Man is capable of Knowing that there is a God, and knowing his Attributes, which Beaſts are not; becauſe they be not made to enjoy him.
2. Man is capable of knowing his Relation to this God, that he is our Creator, and we his Creatures; he our Lord and we his Own; he our Ruler, and we he Subjects; he our Benefactor, and we his Benificiaries: And we are capable of Knowing our Duty in theſe ſeveral Relations. And certainly all this is not in Vain.
3. Man is capable of Knowing that the Everlaſting Love of God is that alone that can make him Happy: And why would God ſhew him this, if he were not capable of enjoying it? Reaſon tells men that nothing here can make us Happy, and that … do it.
4. Man is capable of Knowing that certain Duties are to be performed in order to the Pleaſing of his Lord, and what thoſe Duties are: which would not be, if we were not capable of Pleaſing him, and ſo of being happy in him.
5. Man is made capable of Deſiring after the Everlaſting Love of God; and that above all things in this world. And God hath not made ſuch Deſires in vain.
6. Man is capable of Loving God as an Object Everlaſtingly to be enjoyed, and that above all other things.
7. Man alſo is capable of referring all the creatures unto God, and uſing all things but as Means to this Everlaſting end. Thus do believers, And ſurely all this is not in vain.
8. Man is a Creature that cannot regularly be moved according to his nature, to the performance of his Duty to God and Man, unleſs it be by Motives fetcht from the life to come. Take off that poiſe, and all his orderly motion will ſoon ceaſe. Nothing below ſuch Everlaſting things are fit or ſufficient Morally to govern him, and cauſe him to live as man ſhould live▪
9. He is poſſeſſed of actual fears of Everlaſting Puniſhment▪ and ſhall never perfectly overcome theſe fears by his greateſt Unbelief.
10. He is capable of fetching his higheſt Pleaſures from the fore-thoughts of Everlaſting. Happineſs, and receiving from hence his encouragement in well doing and foretaſt of the Reward. Now this being the Natural frame of man, as is paſt denyal (when Brutes have no ſuch thing at all,) let Reaſon judge whether the God of Nature have made this nature of man in vain that we ſee hath ſuited every other creature to its uſe: our horſes to carry us, and our Ox to draw for us, and the earth to bear its ſeveral▪ fruits for them and us: And hath he miſtaken only in the making of man, and gone beyond his own Intention, and fitted him for thoſe uſes and enjoyments that he was never meant for? Theſe are not Imputations to be caſt upon the moſt wiſe and gracious God.
Quer. 10. Moreover I demand of you, What is the End of man and all theſe ſpecial faculties, if there be no life for him after this? Either he hath an End which he is to intend, or he hath …one. If none, then he hath nothing to do in the world. For all actions of man are nothing elſe but the Intending of ſome End, and the choiſe and uſe of means for the attaining it. Man muſt lie down and ſleep out his days, if this be true that he hath … end. Nay ſleep it ſelf hath ſome. And he cannot chooſe but Intend ſome End and ſeek it, if he would never ſo fain, unleſs he will take ſome opiate ſtupifying potion, or run mad. And he that made him alſo and placed him here, had ſome End in it: For if man had thus no End, he could have no Maker or Efficient cauſe: For every Rational efficient intendeth an end in all his works. (And he that made men Rational, is Eminently much more Knowing then his Creature) And if we had no Maker, then we have no Being, and ſo are no Men.
But if Man unqueſtionably have an End, it is either ſomething that is Nobler or Baſer then himſelf, and ſome ſtate that is Better or Worſe then that in which he ſeeks his end. Baſer it cannot be: for that were Monſtrous, that Baſer things ſhould be the End of the more Noble. Beaſts are made for Man, and therefore not Man for Beaſts. The Earth is made for Beaſts and Men, and therefore we are not made for the Earth. Our Means is not our End. If you grant that we are made for God that made us (as nothing more ſure) then How is it that God can be our End if there be no life but this? 1. Here we are but in ſeeking him, and ſtill are forced to complain that we fall ſhort. Here we are but in the uſe of means. 2. We find that our Knowledge, Deſires, and Love, will here reach no higher then to carry us on towards that perfection that is in our eye, and not to ſatisfie the ſoul. The creature that doth attain his End, hath Reſt in it, and is better then before. But we have nothing here like Reſt, and ſhould be in a worſe condition hereafter, if we had no more. 3. Here we ſin againſt the Lord, and wrong him more then we ſerve him: we know but little of him and his work; and ſerve and praiſe him but a little, and not according to the capacity of our nature. And therefore if he have not a higher end for us, and we a higher end to ſeek then any is in this world to be found, our Natures ſeem to be in vain. For my part, though it be in weakneſs, I muſt needs ſay it is my trade, and daily work to ſerve my God, and ſeek after an immortal bleſſedneſs: And if I thought that there were no ſuch thing to be had▪ and no ſuch uſe for me, I muſt needs ſtand ſtill, and look about me, or in my practice unman my ſelf by a brutiſh life, as I had brutified my ſelf in my eſtimation and Intention. For what … I find to do in the world! What ſhould I do with my Reaſon and Knowledge, or any faculty above a beaſt, if I had no higher a work and end then beaſts? Verily, if I had loſt the Hopes of another life, I knew not what to do with my ſelf in the world! but muſt become ſome other creature, and live ſome other kind of life, then now I live.
Quer. 11. Moreover, I deſire you to conſider, Whether it … credible to a man of Reaſon, that God made his nobleſt creature in this world with a Nature that ſhould be a Neceſſary Miſery and Vexation to it ſelf above all the miſery of the baſer creatures? and that the wiſer any man is, the more miſerable he muſt needs be?
This is not credible. Yet thus would it be, if there were no life but this. For 1. the Knowledge that man hath of a ſuperiour Good (which beaſts have not) would Tantalize him and torment him: To know it, and muſt not partake of it, is to be uſed as a Horſe that is tyed near his Provender, which he muſt not reach.
2. The Love, and Deſires, and Hopes, that I before deſcribed, would all be our Vexation. To Love and Deſire that which we cannot attain, and that with the chief of our Affections, is but to make us miſerable by vertue.
3. To uſe all thoſe Means, and do the Duties before-mentioned in vain, when we are not capable of the End, is but to roll at Si…iphus ſtone, and to be made to waſh Blackamores, or to fill a bottomleſs tub?
4. No creature here but man, hath Fears▪ of any miſery after death, and therefore none would be here ſo miſerable. There is no Infidel but muſt confeſs, that for ought h… knows there may be a life of puniſhment for the wicked. And this [may be] will breed more fears in a confiderate man, then Death it ſelf alone could do.
5. Or if there were no Fear of that, yet Man hath Reaſon to think before-hand of his Death, and to think of his abode in Darkneſs, which Beaſts have not. To think of being turned to …tinking carrion, and to a clod, and ſo continuing for ever, without any Hope of a Reſurrection, would be matter for continual horrour to a confidering man, which Brutes are not moleſted with. And wiſe men that can fore-ſee, would be tormented more then fools. All this is incredible, that God ſhould make his nobler creature to be Naturally moſt miſerable; and give him Knowledge and Affections, and ſet a Certain Death, and Poſſible Torment continually before his eyes, to Torment him, without any Remedy! And beſides the Hoped Life hereafter, there is none.
Quer. 12. Do you think that the Belief of another life, is needful or uſeful, to the well governing of this world, or not? If you ſay no, 1. Why then do Infidels and Brutiſts ſay, that Religion is but the device of men for the Governing of the world? and that without it ſubjects would not be Ruled? You confeſs by this your frivilous objection, that the world cannot be Ruled well without the Belief of a life to come.
2. And it is moſt manifeſt from the very nature of man, and from the common experience of the world. 1. If man be wellgoverned, it muſt be either by Laws containtng Rewards and penalties, or without. Not without. For, 1. All the world doth find it by experience, that it cannot be; and therefore every Commonwealth on earth is Governed by Laws, either Written, Cuſtomary or Verbal.
2. If the Love of Vertue for it ſelf ſhould prevail with one of a thouſand, that would be nothing to the Government of the world.
3. Nor could any man be effectually induced to love Vertue for it ſelf, according to the doctrine of the Brutiſts: For Vertue it ſelf is made no Vertue by them, but a deformity of the mind, while they overthrow the End, and Object, and Law that it is meaſured and informed by (as I ſhall more fully open to you anon). It is therefore moſt certain that no Nation is or can be Governed as beſeemeth man, without Propoſed puniſhments and Rewards.
And if ſo, then theſe muſt be either temporal puniſhments and benefits, or ſuch as are to be had in the Life to come. That Temporal puniſhments and benefits cannot be Motives ſufficient for any tolerable (much leſs perfect or ſufficient) Government, is a moſt evident Truth: For 1. de facto we ſee by experience, that no people live like men that be not Governed by the Belief of another life. The Nations that believe it not, are Savages almoſt all; living naked and beſtially, and knowing nothing of vertue or vice., but as they feel the commodity or diſcommodity to their fleſh: They eat the fleſh of men, for the moſt part, and live as brutiſhly as they believe. And if you ſay that in China it is not ſo, I anſwer, one part of them there believe the Immortality o… the ſoul, and moſt of them take it as probable, and ſo the Nation hath the Government which it hath, from everlaſting Motives.
And if you ſay that the antient Romans had a ſufficient Government, I anſwer, 1. The moſt of them believed a life to come, and it was but a few that denyed the Immortality of the ſoul: and therefore it was this that Governed the Nations. For thoſe that believed another life, had the Government of the few that did not believe it, or elſe the Government it ſelf had been more corrupt. 2. And yet the faultineſs of their belief appeared in the faultineſs of their Government. Every Tyrant took away mens lives at pleaſure. Every Citizen that had ſlaves (which was common) at pleaſure killed them, and caſt them into the fiſhponds. The ſervants ſecretly poyſoned their maſters, and that in ſo great numbers, that Seneca ſaith, Epiſt. 4. ad Lucul. that the [Number of thoſe that were killed by their ſervants, through treachery, deceit, or force, was as great, as of them that were killed by Kings]; which was not a few.
2. It is apparent that the world would be a Wilderneſs, and men like wild and ravenous beaſts, if they were not Governed by Motives from the Life to come.
1. Becauſe the Nature of man is ſo corrupt and vicious, that we ſee how prone they are to evil, that everlaſting Motives themſelves are too much uneffectual with the moſt.
2. Every man naturally is ſelfiſh, and therefore would meaſure all Good and Evil with referrence to themſelves, as it was commodious and incommodious to them. And ſo vertue and vice would not be known, much leſs regarded.
3. By this means there would be as many Ends, and Laws, or Rules, as Men; and ſo the world would be all in a Confuſion.
4. If Neceſſity forced any to combine, it would be but as Robbers, and ſtrength would be their Law and Juſtice; and he that could get hold of another mans eſtate, would have the beſt Title.
5. All thoſe that had but ſtrength to do miſchief, would be under no Law, nor have any ſufficient Motive to Reſtrain them. What ſhould reſtrain the Tyrants of the world, that rule over many Nations of the earth, if they believe no Puniſhment after death, but that their Laws and Practiſes ſhould be as impious and beſtial, as their luſts can tempt them to deſire? What ſhould reſtrain Armies from Rapes and Cruelty, that may do it unpuniſhed? Or popular tumults that are ſecured by the multitude.
6. And there would be no reſtraint of any villany that could but be ſecretly committed. And a wicked wit can eaſily hide the greateſt miſchiefs. Poyſoning, ſtabbing, burning houſes, defaming, adultery, and abundance the like, are eaſily kept ſecret by a man of wit, unleſs a ſpecial Providence reveal them (as uſually it doth).
7. At leaſt, the probability of ſecrecy would be ſo great, and alſo the probability of ſinful advantage, that moſt would venture.
8. And all thoſe ſins would be committed without ſcruple▪ which the Law of man did appoint no puniſhment for: as Lying, and many odious vices.
9. If one man, or two, or ten ſhould be deterred from poyſoning you, or burning your houſes, or killing your cattle, &c. by humane Laws, a thouſand more would be let looſe and venture.
10. All the ſins of the heart would have full Liberty, and a defiled ſoul have neither cure nor reſtraint. For the Laws and judgments of men extend not to the heart. All the world then might live in the Hatred of God, and of their neighbours, and in daily Murder, Theft, Adultery, Blaſphemy of the heart. Wit his they might be as bad as Devils, and fear no puniſhment; for man can take no cognizance of it. And it is the heart that is the M…n. You ſee then what perſons the Infidels and Brutiſts would have us all be! What hearts and lives mankind ſhould have according to their Laws! Be Devils within, and murder, and deceive, and commit adultery as much as you will, ſo you have wit to ſcape the Gallows, and you are Schollars fit for ſuch beſtial Maſters.
11. Yea let me add this one more miſchief: Hereby they would deſtroy all Charity and Good works, except the very beſtial Love of thoſe that pleaſe mens luſts. For no Laws of men compell men to the Love of God or man: Nor much to Good works! Who would do any thing comparatively, that believed not a Reward and Puniſhment hereafter? If we give all that we have to the poor, we can here have no Reward, but the breath of … … mouth, which at death we underſtand not. Take down the everlasting Ends and Motives, and all good works, and inward virtues too that ſhould produce them, are taken down.
And by this time you may ſee, what a litter of bears, what a pack of ravening dogs, what Cannibals the world ſhould be turned into, by the doctrine of the Brutiſts, that deny the life to come.
Well! but perhaps you will by this time have ſo much ſenſe, as to confeſs that Threatnings and Puniſhments, Hopes and Fears of the State of another Life are neceſſary to the well governing of this world. And if ſo, I deſire no more, to ſatisfie any man that believes that there is a God, (and that is any man that hath not drowned his wits in ſin.) For 1. This will then ſhew that the Nature of man, is formed for another life: and God did not make him ſuch in vain. 2. And certainly if everlaſting Motives muſt be put into the Laws that govern us, and into our Hopes and Fears, then it is not poſſible, but ſuch things there are to be expected. For any man to imagine that God would make a world, which he cannot Govern but by falſehood and deceit, this is to ſay that God is no God. For all lying and falſhood comes either from a want of Power, or Wiſdom, or Goodneſs, when men either cannot make good their words or otherwiſe attain their ends; or when they have not wit to know what is, or was, or will be, or when they are ſo bad as to be dispoſed to deceive. But he that aſcribeth any of theſe to God, doth worſe then to ſay that there is no God. If I hate deceit and Lying my ſelf; the God that gave me all that little Good which I have, muſt hate it more. Dream not of any but a worm, or fool, or impious tyrant, that needs or loves deceit and falſhood to attain their ends. Judge by the frame of Heaven and Earth, and by that little Good that is in Good men, whether the living God be one that needs ſuch Helliſh Engines to Rule the world.
If therefore in order to the Government of mankind we muſt needs Believe a …fe to come, it is certainly True; And why do not you believe that which Government requireth you to believe.
Quer. 13. Moreover I demand of you, Whether you take God indeed to be the Governour of this world, or not? By [Governour] I mean properly, One that Ruleth the Rational Creature as ſuch, by Moral Means, even Laws and Executions. I exclude not his Potential, Efficacious operations, but conclude a Neceſſity of Moral Government. I know a ſelf-conceited Popiſh Infidel hath endeavoured to perſwade the world, that Gods Soveraignty and Moral Government are Metaphorical expreſſions, ariſing from the miſconceivings of weak men; and that Wiſer men like himſelf do conceive of Gods Government only as of an Artificers diſpoſal of his works, that Phyſically accompliſheth all his Will. As if Gods Natural Cauſations, and his Moral were inconſiſtent; Or as if God were not Wiſe and Good as well as Almighty! or did not in his Government of man demonſtrate his ſapience in his Laws, and his Goodneſs in Attractive Benefits, as well as his Power in meer Natural Motion! Or as if man were not a Rational Creature, and a free-agent, and were not to be governed according to his Nature, by Objects ſuited to his Intellect and Will: but muſt be uſed and ruled like a ſtone, or beaſt! Or as if God could not infallibly attain his Ends by a Sapiential Government, and by preſerving the liberty of the Will, as well as by a meer Neceſſitating cauſation! This man was ſo enamoured upon his ſuppoſed skill in Phyſicks and Metaphyſicks, that he not only loſt his Morality, but grew to be ſuch an Enemy to it, as to blot out all true Morality, Civility, Policy, Oeconomy at a daſh; and ſtands with the reſt of the Proud fraternity, as a Monument of Gods juſtice againſt the Proud, ſo deplorately forſaken even in the Reaſon that he glorieth of, that children may perceive his folly. He that is all for Operations of Power, as excluding Sapiential Government by Laws, and their juſt executions, doth think ſure that a horſe hath more of the Image of God then a man: For he is much ſtronger. Bruitiſh force would be more excellent then the Attraction of Goodneſs and the Conduct of Wiſdom, if the Government (which is no Government) that theſe men dream of, were the moſt excellent. As he will allow his Artificer to ſhew as much at leaſt of his wit, by making a Watch or Clock that ſhall, though by a neceſſity, move without the finger of the workman continually moving it; ſo methinks he ſhould allow the Infinitely Wiſe and Gracious God, to be nevertheleſs Wiſe or Gracious, if he Rule the Rational-free-agent, without a forcible Phyſical Neceſſitation, by a Gracious Attraction and Sapiential Conduct, agreeable to the Reaſon and Liberty of the Creature, as long as we exclude not the Co-working of Omnipotency, nor deny the infallibility of Divine Predefinition, which may be ſecured with the ſecurity of the Creatures Liberty.
In a word, to deny God to be the Soveraign Governour of the world in proper ſenſe, 1. Is a denying him to be God: it being a term of Relation, comprizing Government, and not of meer Nature: When it is commanded us that we have no other Gods, and when we are required in the holy Covenant to take the Lord for our God, and give up our ſelves to him as his people, it moſt plainly expreſſeth that his Governing Authority, or his Soveraignty is comprehended in the term God. And indeed having made a Rational-free-creature, whoſe Nature requireth Moral Government, it followed by neceſſary reſultancy that he that had ſole Authority and ſufficiency, muſt be his Soveraign.
2. Theſe Proud Blaſphemers that deny Gods proper Government, do contradict the very drift of Scripture, that calleth him our King and Governour, and requireth our ſubjection and obedience.
3. They deny the being of Gods Laws, both the Law of Nature, and the Written Laws, and ſo blot out the Word of God, and the ſenſe and uſe of all his works. Though they allow them a certain Phyſical operation on us, yet as Laws they do obliterate them: that is, as they are Norma officii & judicii, our Rule of duty, and expectation, and Gods reſolved way of Judging.
4. They hereby overthrow all Duty as ſuch; and make Good actions to be but as the motion of the arrow that hits the white, and to have none but a Phyſical goodneſs in them. For there can be no proper obedience, where there is no proper Government or Law.
5. Hereby alſo they deny all Inward Virtue: For this alſo can have but a Phyſical Goodneſs, if Government and Laws be down.
6. Hereby they deny the Being of ſin: For where there is no Law and Government, but meer Phyſical neceſſitating motion, there is no Tranſgreſſion. And therefore when they make a deal of talk about Purging away ſin, it is not ſin indeed, that they mean; but a meer Phyſical diſeaſe to be Phyſically expugned.
7. Hereby they deny all the proper Judgement of God by Chriſt at the laſt day, and make his Judgement to be nothing but Execution.
Yea, and 8. All proper Execution is denyed, as Vindictive, or Remunerative, and ſo all Juſtice.
9. The Authority of every Prince on earth is overthrown. For there can be no Authority but from Gods Soveraign Authority, any more then any Being without derivation from the firſt being. They may talk to the ignorant of Contracts, and Peoples Wills being the Original of Governing Authority, and deifie the multitude and make them give that which they never had; but a mean underſtanding may perceive their folly.
10. Hereby they deſtroy all humane Laws, that muſt receive their ſtrength from Gods Laws, or have none: and ſo they abſolve all ſubjects in the world from conſcientious obligations to obedience. If God have no proper Governing Laws but Phyſical motions, then we are no further obliged to obey men, by any Law of God, then we are effectually moved to it, and then we do obey them. And if ſo, then we can owe no more obedience to Parents, Maſters, or Princes then they force us to! If they can make us obey them, well and good: If not, we break no Law of God by diſobedience.
Theſe and many ſuch like are the conſequents of that horrid doctrine that denyeth God to be the Soveraign Ruler of the world. In a word, it daſheth out at once all Government, Laws, Juſtice, Obedience, Good Works, and all Morality, diſſolving the whole frame of the Univerſal Monarchy of the world, and d…nying God to be our God, and man to be man and his ſubject.
But if you yield that God is the Governour of the world, it is then moſt evident that there's a life to come. For if he Govern us, it is by Laws, and Judgement: And if by Laws, which are they? There is nothing known among Rational men, by the name of a Law of God, which containeth not Promiſes and Threatnings of Rewards and Puniſhments hereafter. He hath no Laws for the Governing of this world, that contain no Motives but from Temporal things. And I ſhewed you before, that he need not, he cannot Govern the world by falſhood and deceit. And we ſee here by experience, that there is no ſuch Execution in this life, of the Laws of God, as are ſufficient to the ends of Government. The wicked proſper, and deſtroy the juſt: The beſt do moſt deny their fleſh, and are oppreſt by others. You ſee this your ſelves, and make it an Argument for your Infidelity. But ſtay a little till the Aſſizes come. It follows not that there is no Government or Juſtice, becauſe the Thief or Murderer is not hanged before the Aſſizes, or as ſoon as he hath done the fact. Eternity is long enough for their puniſhment. If God then be the Governour of the world as moſt certainly he is, then is there a Reward and Puniſhment hereafter; and Gods Day will come, when Mans is paſt.
Quer. 14. My next Queſtion is, Whether you think that God ſhould be Loved, and Obeyed, or not? If not, then certainly none ſhould be Loved or Obeyed. For none deſerves it, if he deſerve it not, from whom we are, and have all our benefits. But if he be, then I further Queſtion you.
Whether it be likely or poſſible, that any man, or at leaſt all the beſt people in the world, ſhould be loſers by God, and their Love and obedience to him? And whether it be Credible, that Goodneſs and Obedience to the Lord, ſhould be the conſtant certain way to mens undoing, loſs or miſery? I think you will ſay, if you believe that there a God, that this cannot be. For certainly, he that ſets us a work, will own us in it, and ſave us harmleſs. An honeſt man will take it for a diſgrace to him, that his ſervice ſhould be the ſhame and miſery of his ſervants, and he ſhould make them no ſatisfaction. If God be not Able to bear us out, he is not God. And his Wiſdom and Goodneſs aſſure us that he Will do it. So that there is no Poſſibility that Goodneſs ſhould be mans loſs, and any ſhould finally be loſers by God. On this aſſurance I am encouraged to lay out all my time and labour, and dare boldly venture all that I have, in the work of God: For I am ſure I cannot loſe by him.
But be thou judge thy ſelf whether his ſervice would not make us loſers, if there were no life but this (though I confeſs the loſs would be ſmall and ſhort:) Who are ſo hated, and perſecuted as they that ſerve God beſt? How many thouſands of them have been fain to give up their bodies to Tormentors, and their lives to the devouring flames? The very work of God conſiſteth in fleſh diſpleaſing things: To deny our ſelves and contemn this world, and live ſoberly, and righteouſly and godly in the world, and to be for this the ſcorn of men, is the lot of the obedient.
If you ſay, This is not the Lot of any but thoſe that are overrighteous, I anſwer 1. We cannot be over obedient to God. 2. You contradict the experience of all ages. Even the form of Godlineſs is hated by the Profane; and temperance by the drunkard; and he ſhall be their ſcorn that runs▪ not with them to exceſſes of ryot: Seneca tells us that it was ſo even at Rome among the Heathens, that he was their deriſion that would not be as bad as the reſt. If therefore in this life only we had hope, we were of all men moſt miſerable, 1 Cor. 15. 19. Not but that even here we have the far better life then wicked men: But that is becauſe it ſavoureth of the life to come to which it hath relation. Otherwiſe we ſhould loſe onr credit, eaſe, pleaſure, profit in the world, and have nothing for it. Faithfully Labour for God, O my ſoul; and never fear being a loſer by his work.
Quer, 15. I further aske, Whether you would be alone of this brutiſh Opinion, or would you have all others of your mind? If you would not have others Believe as you do, it ſeems you think not well of your own opinion but take it to be naught for men to hold. And why ſhould not all men hold it if it were true? But if you would have all of that mind, it were time for you to look about you. Certainly the Law makers would make other Laws then now they do, and men would lead other kind of lives: And what ſecurity you would have of your goods; or houſes; or lives a week, from the malice or covetouſneſs of others, I cannot imagine. You would not dare to travel by the way, or look out among men: You could not truſt your ſervants, nor your wives, or husbands, becauſe there would be nothing but temporal puniſhment to reſtrain them, which cunning might eſcape. I do not think but you would rather have ſervants, or neighbours or husband, or wife, that believe a Life to come, then thoſe that do not, if you had tryed others but a little while, and ſeen how little they were to be truſted, and conſequently how bad your opinion is.
Quer. 16. And I would know, Whether you pretend to any honeſty and Conſcience, or not? If not, you will give us leave to judge of you, and truſt you accordingly. If you do, then upon what ground is it poſſible for you to be honeſt? If you believe no life to come, you muſt take your pleaſure here on earth for your chiefeſt happineſs: and you cannot believe any proper Government of the world by the Laws, Rewards, and puniſhment, ſufficient to reſtrain men from their ſin. Vertue can be no Vertue, if God no more regard it; and ſin is no ſin, if againſt no Law. Indeed while you live among Believers, where vice is in diſgrace, you may for your credit ſeem to be vertuous: But your Profeſſion alloweth us to judge that you avoid no evil that you dare commit, if it do but ſuit with your fleſhly intereſt. He that believeth no Life to come, and tells me ſo, doth bid me, in effect, to ſuppoſe him reſolved for all the wickedneſs imaginable, ſo far as he dare, and hath temptations and opportunity. Are you of this Brutiſh judgement! I ſhall expect from you then no better then a brutiſh life: and truſt you leſs then I would do a brute, becauſe you have more intereſt and temptation to do evil, and more cunning to perform it. Are you Brutiſts in opinion? Then you are already habitually perfidious, cruel, covetous, malicious, murderers, whoremongers, thieves, lyars, and worſe, if any thing be worſe! For honeſt you cannot for ſhame expect that any ſhould eſteem you. I will not believe a word you ſay, further then ſome intereſt of your own is concerned in the truth of it.
Qu. 17. If it be not the very Light and Law of Nature that teacheth and obligeth a man to believe a life to come, how comes it to paſs, that all the world, except a few Savages and Cannibals, and here and there an Apoſtate among us, do univerſally profeſs to believe it? The Jews, the Turks, the Heathens of moſt Nations, beſides the Chriſtians, do all make it an Article of their Belief. We differ indeed about the way (and yet are all agreed that Godlineſs and Honeſty; fearing God, and doing Righteouſneſs, are neceſſary); but that there is another life, we are in almoſt all the world agreed. And will you go againſt the light of humane Nature it ſelf? Or with what face can you expect that here and there ſuch a wretch as you, ſhould be though wiſer then all the world, till you give us better evidence of your wiſdom? And how juſtly do they periſh that will follow you?
Quer. 18. Are not thoſe that Believe the Life to come of Holyer lives (for the generality) then thoſe that do not? And whether is it like that God ſhould reveal his mind to them, or unto wicked wretches? and is it liker that he ſhould forſake all the holy perſons of all ages, and give them up to deceit in the greateſt matters, who moſt diligently ſtudy and pray for Knowledge, rather then forſake thoſe ſenſual wretches that wilfully forſake him?
Quer. 19. Is there not in thy own Conſcience, at leaſt ſometimes, ſome fears yet left of a life to come? I believe there is: and when thou haſt done thy worſt, thou wilt hardly perfectly overcome them. Doth not conſcience ſay, O but what if there ſhould be a Hell for the ungodly? Where am I then? Hearken then to thy Conſcience.
Quer. 20. Doſt thou believe that spirits in borrowed ſhapes have oft appeared unto men, and in voio…s spoaken to them, to draw them to ſin, or to perdition? If thou do believe it, thou maiſt eaſily believe that there is a Hell which they are ſo buſie to perſwade us to, and a Heaven of which they would deprive us. If thou believe not that there have been ſuch Apparitions, I am able to give thee undenyable teſtimonies. Read what I have ſaid in my Treatiſe againſt Infidelity of this. Read Remigius, Bodin, Dan…us, Malle…s Maleficorum, &c. of Witches; and Read a little Book called The Devil of Maſcon, where is abundant teſtimony of his Vocal conference, for about a quarter of a year together, in the houſe of a godly Miniſter in a populous City, before Papiſts, Proteſtants, and all. Many I could give you that were done here at home.
In theſe twenty Queſtions I have but endeavoured to prepare you to Believe, by ſhewing you the very Light of Nature: But it is a lively faith in the word of God that effectually prevaileth againſt Infidelity: and therefore next let us come to that. I will not ſo much loſe my time as to cite particular Texts of Scripture, for that which is the very work and drift of the Scripture. But becauſe thou canſt have no ſhift in the world for thy Brutiſh unbelief, but by denying the Scripture to be the Word of God, I referr thee to that which I have written in the Books forementioned to prove it: And at this time ſhall add to what is there ſaid, but theſe few Questions.
Qu. 1. If the Scripture be not the Word of God, How could it tell us of the making of the world, and ſuch like things, which none but God alone could tell? I know you will ſay, I know not whether it tell us true or not; or whether the world were not, as Ariſtotle thought, from eternity. But tell me this then (to paſs by the reſt now) How comes it to paſs that in all the world, there are no Books or Monuments known of any longer ſtanding then the time that Scripture aſſigneth to the Creation? It is not ſix thouſand years ſince the Creatiou. If the world had laſted thouſands and millions of years before, is it poſſible that all its Antiquities ſhould be loſt, and not one to be ſeen, nor mentioned by man in all the world, (For the ſabulous tales of ſome in China, without all proof, are not worth the mentioning.) Certainly ſome Book would have been ſaved, or ſome Cities, or laſting piles or ſtony monuments preſerved, or ſome ſign or tradition kept alive, of ſome of all thoſe many thouſand years.
If you ſay, that Writing or Printing were not then known; you come to that which confounds you more. How is it poſſible that in ſo many hundred thouſand years, the world grew to no more experience, and Arts and Sciences were ripened no more, when now they have ripened in a ſhorter time? How is it that Printing and Writing were not found out? and that all Sciences and Arts are of ſo late invention, and as it were, but in their youth? Certainly Knowledge is the daughter of Experience, and Experience the daughter of Time; and therefore if the world had been from eternity, it muſt needs have been many a hundred thouſand years ago at … far higher ſtate of Knowledge then is yet attained in the world. For every age receiveth the experiences and writings of the former, and hath opportunity ſtill to make improvement of them. At leaſt the world could not have been ignorant ſo long, of Printing, Writing, and a hundred things that are certainly of late invention. It is therefore an incredible thing that an Eternal world ſhould loſe all the memorials and monuments of its Antiquity, before the Scripture-time of the Creation. And therefore doubtleſs it began but then.
Qu. 2. And if God were not the Author of the Scripture, how come ſo many clear and notable Propheſies of it to be fulfilled? How punctually doth David, and Iſaiah (53▪) deſcribe the ſufferings of Chriſt, and Daniel foretell the very year? and ſo of many others?
Qu. 3. And how comes it all to contain but one entire frame, conſpiring to reveal the ſame doctrine of grace and life, (at firſt more darkly, and in types and promiſes, and afterwards more clearly in performance) when▪ the writers lived at hundreds and thouſands years diſtance from each other?
Qu. 4. And if thou hadſt not a blinded prejudiced mind, thou wouldſt perceive an unimitable Majeſty and ſpirituality in the Scripture, and wouldſt ſavour the ſpirit of God in it as its author: and wouldſt know by the image and ſuperſcription, that it is the Word of God. It beareth unimitably the Image of his Power, and Wiſdom, and Goodneſs; ſo that the bleſſed Author may to a faithful ſoul be known by the work.
Qu. 5. If the Scripture came not from the Spirit, it could not give or cauſe the ſpirit; and if it bore not Gods Image it ſelf, how could it print his Image upon the ſouls of ſo many thouſands as it doth? The Image of God is firſt engraven on the ſeal of his holy Doctrine, and thereby imprinted on the heart. There is no part of that holy change on man, but what that holy Doctrine wrought. If therefore the change be of God, the Doctrine that wrought it is of God: For both of them are the ſame Image, anſwering each other, as that on the ſeal and on the wax. But it is moſt certain that the Holy change on the ſoul, is of God. The nature of it ſheweth this: For it conſiſteth in the deſtruction of our ſin, and the denyal of our ſelves, and the raiſing the heart above this world, and the total Devoting of our ſelves and all that we have to God, and conforming our ſelves to his will, and reſting in it, and ſeeking and ſerving him with all our power, againſt all temptations, and living in the fervent Love of God, and of our Brethren, and deſires after everlaſting life; and a taking Chriſt for our Lord and Saviour, to reconcile us to God, and do all this in us by his Spirit: And ſurely ſuch a work as this muſt needs be of God. If it be Good, it muſt needs be Originally from him that is moſt Good: this is undenyable. (And he that will ſay, this is Evil, is ſo much of the Devils nature and mind, that it is no wonder if he follow him, and be Brutified). And you cannot ſay, that the Work is good, and the Doctrine bad: For the Work is nothing but the Impreſs of the Doctrine: And God doth not uſe to appoint or uſe a frame of falſhoods and deceits, as his ordinary means to renew mens ſouls, and work them to his Will.
Perhaps you will ſay, that you ſee no ſuch change made by the Word, nor any ſuch ſpirit given by it unto men, but only the effects of their own Imaginations. But, 1. The Queſtion is, Whether they are True or falſe Imaginations? Gods truth cauſeth that Impreſs on the mind of man, which you call his Imaginations: For where ſhould Truth be received, but in the mind? and how ſhould it work, but by cogitation? They are cogitations above and contrary to thoſe of fleſh and blood, that are wrought by this holy Doctrine. It is nevertheleſs oſ the ſpirit, becauſe it moveth man by conſideration.
2. And if you ſee not a work on the hearts of the regenerate appearing in their lives, which raiſeth them to a far better ſtate then others, it can be no better then ſtrangeneſs or malice that can ſo far blind you.
3. But if it be ſo with you, give leave yet to the perſons that know this holy change in themſelves, to believe the more confidently the Word that wrought it. We know that we are renewed and paſſed from our former ſpiritual death to life: and therefore that it was the Truth of God that did the Work of God upon us. Nothing but Truth can ſanctifie: But the Word doth ſanctifie: therefore the Word is Truth.
Indeed the Holy Church of Chriſt throughout all ages of the world, hath been his living Image, and ſo a living Witneſs of his Word, as ſhewing by their lives the tranſcript of it in their hearts. It is eaſie for any that know them, except the maliciouſly blind, to perceive that the true ſervants of Chriſt are a more purified, refined, honeſt, conſcionable, holy, heavenly people then the reſt of the world. For my part, I am fully convinced of it; I ſee it; there is no compariſon: for all their imperfections which they and I lament, I am fully ſatisfied that there is much more of God on them then on others. And therefore there is much more of God in the Doctrine that renewed them, then in any other: The Church is the living Scripture, the pillar and ground of the truth, 1 Tim. 3. 15. the Law is written in their hearts, Heb. 8. 10. better then it was in the Tables of ſtone, 2 Cor. 3. 3. And by their holy Love and Works, the world may know that Jeſus Chriſt was ſent of the Father, and may be brought to believe in him, by their Unity, John 17. 21, 22, 23. Matth. 5. 16. God would not concurr ſo apparently and powerfully with a falſe doctrine, to make ſo great a change in man; nor ſo far own it, as to uſe it for the doing of the moſt excellent work in all this world, even the gathering him ſuch a Church, and ſanctifying to himſelf a peculiar people, zealous of good works, Tit. 2. 14.
If you ſay that ſome of the Heathens have been as good: I anſwer, 1. The Goodneſs found in them, is but in temperance, fidelity, and ſuch like; and not a holy ſpirituality, or heavenlineſs, no nor a through-conſcienciouſneſs in what they knew.
2. That good was rare in compariſon of that which the Goſpel worketh, as well as ſmall.
3. That good which they had, was wrought only by ſome …eraps or parcels of the ſame holy Truth that is contained in the Scriptures. And therefore even ſo much Truth among the Heathens as proficed them to any Reformation, was the word of God, and owned by him.
Quer. 6. Do you believe that Jeſus Chriſt did riſe again from the dead, or not? and that he and his Diſciples did work thoſe many uncontrolled Miracles, or not? If you do believe it, then what need you further teſtimony to prove the doctrine to be of God? or to prove that there is a Life to come? Shall the Captain of our Salvation himſelf Riſe from the dead, and conquer death, and aſcend up into Heaven, to ſhew us that there is a Life to come, and yet will you not believe it? Or would God lend to any man his Power to confirm a falſe doctrine to the world? If ſo, then 1. It would be God himſelf that ſhould miſlead us: For it is he that worketh the Miracles, or granteth ſpecial Power to the inſtrument to do it. 2. Man ſhould be unavoidably miſled. For if a man riſe from the Dead, and raiſe others, and give to thouſands the guifts of Languages, healing, and the like, and all this have no greater contrary evidence from God of ſome contradiction or controllment, I am unavoidably deceived; and neither my greateſt innocency, or diligence, or any other help from men, could poſſibly relieve me. And he that can believe that the Infinitely Powerful, Wiſe, and Good, is either neceſſitated or diſpoſed to deceive the world, and Rule them by deceit and falſhood, and to lend his power to confirm a doctrine that he hateth, and is againſt himſelf, this man indeed believeth not that there is any God. 3. Even the Brutiſts themſelves and all the Infidels with whom we talk, will confeſs that if they ſhould ſee Chriſt Riſe, or ſee ſuch Miracles, they would believe: and therefore they do confeſs that they are cogent Evidence to thoſe that know of them.
Obj. Did not the ſorcerrers in Egypt work Miracles? Anſ. 1. Wonders they did, but not Miracles. 2. They were controlled and ſhamed and diſowned by God, by Moſes his contradictory conqueting Miracles.
Obj. But ſome might have dyed between the Magicians wonders and Moſes controlment, and ſo have been unavoidably loſt. Anſw. 1. The time was neer, and that not likely of thoſe that knew of them. 2. At the firſt wonder of the Magicians, Aarons Rod ſwallowed up their Rods, Exod. 7. 12. and therefore the conqueſt obliged them to ſuſpend belief of the other. 3. The Miracles of Moſes were not to reveal a new doctrine of ſalvation that could not otherwiſe be known: but partly to convince Pharaoh that the Lord was God, and partly to cauſe him to let go the Iſraelites. The peoples ſalvation lay not on the later; and the former they had abundant means to know by the works and light of Nature it ſelf. And the Magicians wonders were not to reveal a New falſe doctrine any further then to contend againg Moſes Miracles; and if they had, yet being againſt the doctrine of the whole Creation, that revealeth the Creator, no man could be excuſable for believing them, becauſe God hath given ſo full a teſtimony before againſt them, ſo that this objection is plainly but an impertinent cavil.
But I doubt not but you will ſay, that you are not ſure that Chriſt roſe again, and that ever ſuch Miracles were done. I Ask therefore,
Quer. 7. Whether it be poſſible, that ſo many and ſo wiſe and godly men (as their writings prove them) ſhould give up their lives and all that they had and could have hoped for in this world, to perſwade the world that they ſaw Chriſt Riſen, if it were falſe; and to draw them to believe a falſhood that tended to the worldly ruine of them all?
Quer. 8. And is it poſſible that if they had been ſo bad and mad, that ſo many thouſands would have believed them, when their own frequent Miracles, Language, &c. were the witneſs of their fidelity to which they openly appealed? and this in the very age and place where all theſe things might eaſily be confuted if untrue? If I ſhould pretend to convince the world by Languages not learned, and by other Miracles and guifts which I never had, would countreys, or any ſober perſons believe me? or ſhould I not be the common ſcorn? Would the Churches of the world have been planted by pretended Miracles that never were? would they all have given up eſtates and lives upon an evident lye? It was eaſie for them all to ſee and hear whether theſe things were done or not. And therefore he that ſeeth thoſe Churches which were the proper effects of Miracles, may know the Cauſe; A real effect had a real cauſe.
Quer. 9. Was it poſſible that ſo many hundred or thouſand perſons, diſperſed about the world on a ſudden, could without coming neer each other, agree both upon one and the ſame falſe doctrine throughout, and on the ſame practices to deceive the world?
Quer. 10. Is it poſſible that among ſo many thouſands, that torments, or death, or common ingennity, would not have forced ſome to have repented, and opened the deceits of all the reſt?
Quer. 11. Is it poſſible that ſo many Hereticks that did fall from them and ſet againſt the true Apoſles, would none of them have diſcloſed the deceit, if really the Miracles had not been done?
Quer. 12. Is it poſſible that none of the Jews, their bitter Enemies, nor any of the Learned Romans of that age, would have diſcovered the fraud, and by writing confuted the matters of fact, being publik, and if falſe, ſo eaſily confuted? Where are the Books that ever any one of them wrote to diſprove any of theſe Miracles? If you ſay, The Chriſtians burnt them; give us the leaſt proof of it if you can. When did any Jew complain of ſuch a thing? Nay how could the diſperſed perſecuted Chriſtians deſtroy the writings of their reigning enemies? The writings of Jews and Romans then written remain to this day, and had fuller humane advantages of preſervation, then any that are againſt them. No Jews or Romans complained or to do this day complain of ſuch a thing; nor tell us of any ſuch writings of theirs, that ever were in the world.
Quer. 13. Nay the Jews confeſſed the Miracles themſelves, and had no ſhift left for their unbelief, but by Blaſpheming the Holy Ghoſt, and ſaying that they were done by the Power of the devil.
Quer. 14. All the diſperſed Churches and Chriſtians of the world, have univerſally concurred in delivering us down theſe matters of fact, and the Writings that contain them; and this as a thing that they grounded all their hope of Salvation on, and for which they contemned this preſent world: And the Enemies that gainſaid their doctrine, did not gainſay theſe matters of fact. Could this be feigned?
Quer. 15. Have I not fully manifeſted in my Book againſt Infidelity (to which I muſt again diſmiſs you) that there is a full and infallible Evidence, that this Scripture was written by the Apoſtles, and Evangeliſts, and theſe Miracles done, as there is that any of the Statutes of this Land are the currant Statutes of thoſe Parliaments that are ſaid to make them? And your Lands and Lives are held by the credit of theſe Statutes.
A word or two to the objections of a Masked Infidel of this Countrey, Clem. Writer.
Saith he, Men be not commanded to believe theſe Statutes on pain of damnation: Therefore the caſe is not like.
Anſw. But men are commanded to obey them upon pain of death; and believing is prerequiſite to obeying: therefore the caſe is like. Death is the utmoſt penalty that man can inflict: or if there be greater, it all runs on the ſame foundation: And ſure that evidence that proves men culpable for breaking mans Laws, muſt prove him culpable for breaking Gods. You have no other eyes to read the Laws of God, then thoſe by which you read mans Laws▪ And doth it follow that God muſt not condemn you for breaking his Laws, when men do but hang you for breaking theirs? Sure Gods Laws and mans may be printed in the ſame Character, and read with the ſame eyes, and both have the ſame Natural means of delivery, and yet the ſin and puniſhment differ as the Authority doth.
Objection. But (ſaith he) Can the Miracles confirm the Scripture, when it is the Scripture that reports the Miracles?
Anſw. 1. Cannot a Statute tell you what Parliament made it, and what matters of fact were the occaſion, and alſo what ſhal be your duty upon pain of death? ſo that the Makers and facts ſhall give force unto the Law, and yet the Law reveal the makers and facts? Do not Church Conſtitutions do the ſame? The Scripture hath two parts: the Hiſtory and the Doctrine. May not the Hiſtory confirm the doctrine, and that doctrine oblige us to our duty?
2. But you ſuppoſe that the Miracles and facts can only be known by a Divine belief of the Hiſtory? But that is falſe. The common Evidence that all Statutes, Hiſtories, and Actions in the world have to make them certain to poſterity, (as Cicero's or Virgils Writings, or Caeſars Reign, &c.) the ſame have the Books and Miracles of Scripture to us. And by theſe we can know them de facto to be ſuch, before we believe them by a Divine faith. And as the Scripture is a Hiſtory that hath the ſame Evidence as the beſt of Hiſtories have, ſo it may concur with abundance of other Evidence (which I have recited in my my Determination againſt Infidelity, and in my Key for Catholicks,) to prove the Facts: and then thoſe Facts will fully prove the Truth of all the Doctrines which they atteſt, and conſequently, we ſhall add to our humane Faith and Knowledge, a Divine faith concerning the Hiſtory it ſelf.
Object. 3. But (ſaith Writer) If God had means that the Scripture ſhould be a Law to all, he would not have writ it in a language which they underſtand not?]
Anſw. Any thing will ſerve to make an Infidel, when the mind is corrupted and deplorate. Were they no Laws which the Romans wrote in Latin, for the Government of all the Nations of the Roman World? It was enough that the Rulers of the Previnces cauſed them to be ſo far underſtood by the People as was neceſſary to a righteous Government. I mean, thoſe Laws that were added to the proper Laws of that people.
2. Was there any one Language then that all the world underſtood? And was it not enough that God appointed the Miniſterial Office purpoſely to preſerve and publiſh this Goſpel to the world from generation to generation? And is not Tranſlating (whether by Voice or Writing) a part of that preaching or explication? Did not the Miniſters of Chriſt preach the ſame doctrine to the world then, in the ſeveral languages of the Nations where they came? And were not the Scriptures preſently tranſlated according to the uſe of the Churches? Upon how ſilly a pretence then would your ſilly Imperial Majeſty impoſe it on the God of Heaven, to write his word in as many Languages as are in the world, if he would be believed?
I'le trouble you with no more ſuch wretched Cavils: Theſe three are the main ſtrength of three Pamphlets written againſt the Holy Scriptures and me, by this Apoſtate. Their ſum is [Man is man: therefore we are not ſure that Scripture is true, or that God is God:] I mean [Men cannot underſtand the minds of others but by ſigns: All ſigns whether words or deeds, have ſome ambiguity, or lyableneſs to miſunderſtanding; therefore nothing can be known concerning God or man by ſigns.] Theſe are not his words; but the true ſcope and life of all the Writings of him and all the Infidel Seekers.
If you chide me for troubling the Chriſtian Reader here with ſo much againſt the Infidels and Brutiſts: I anſwer, 1. I did it becauſe that ſort increaſe, and threaten the Land. 2. Becauſe the ſtrengthening of the Belief of the beſt Chriſtians, is the removing the Cauſe of all their weakneſs and complaints. 3. And Principally, becauſe when once the certain Truth of another Life is manifeſted, he muſt be a Bedlam or worſe that will not be Godly, or that will open his mouth any more againſt a Holy Life. What! is it poſſible for a ſober man to Believe that he is ſo near an Everlaſting Joy or Miſery and yet to neglect it, and oppoſe them that make it their chiefeſt care and labour to prepare for it? The Brutiſt hath drowned his Reaſon; and the careleſs Profeſſor laid it to ſleep; the Malicious ungodly Profeſſor of Chriſtianity ſights againſt it: and only the ſerious Holy Chriſtian doth uſe it for his Everlaſting good.