The Saints Everlasting Rest, Treatise 2 · Chapter 4

The Saints Everlasting Rest · Treatise 2 · Chapter 4

p. 191CHAP. IIII. The first Argument to prove Scripture to be the Word of God.

SECT. IIII.§ 1.

HAving thus shewed you in what sense the Scriptures are the word of God, and how far to be believed, and what is the excellency, necessity and authority of them;2 Tim. 3.16.2 Tim 3:16 I shall now adde three or four Arguments to help your Faith, which I hope will not onelyonly prove them to be Divine Testimony to the substance of Doctrine (though that be a usefull work against our unbelief) but also that they are the very written Laws of God, and a perfect Rule of Faith and duty. My Arguments shall be but few, because I handle it but on the by; and those such as I finde little of in others writings, least I should wast time in doing what is done to my hands.

1. Those writings and that Doctrine which were confirmed by many & real **Donum Miraculorum & linguarum dandarum fuisse & extraordinarium, et a solis Apostolis (peculiari privelegio dato a Christo) conferri solitum certo certius est. Danaeus contr. Bellar. de Baptismo. pag. 443.Miracles, must needs be of God, and consequently, p. 192of undoubted Truth! But the books and Doctrine of Canonicall Scripture were so confirmed: Therefore, &c.

Against the major proposition nothing of any moment can be said: For its a Truth apparent enough to nature, that none but God can work real Miracles, or at least none but those whom he doth especially enable thereto. And it is as manifest, that the Righteous and Faithfull God will not give this power for a seal to any falshood or deceit.

The usuall Objections are these. First, Antichrist shall come with lying wonders.

Answ. They are no true **F…erunt miracula ut … atque praecones quib…s Evangelium commandab…t…. V… nim L…x Mosis comp…uribus miraculis in monte Sina & per desertum authoritatem sibi conciliavit. quae pos…ea destiterunt cum ad terram promissionis ventum est; eâdem ratione miracula nunc quoque sublata sunt, cum Eva…gelium per universum orbem diffusum est. Promissio igitur quam Christus in Marco. 16 17. scribi voluit, non ad omnia tempora pertinebat. Pet. Mart. Loc. Commun. Class. 1. cap. 8. §. 20.Miracles. As they are foreign, 2 Thess. 2.9▪ lying, in sealing to a lying doctrine: so also in being but seeming and counterfeit Miracles. The like may be said to those of Pharaohs Magicians, and all other Sorcerers and Witches, and those that may be wrought by Satan himself. They may be wonders, but not Miracles.

Object. 2. God may enable false Prophets to work Miracles to try the world, without any derogation to his Faithfulness.

Answ. No: for Divine power being properly the attendant of Divine Revelation, if it should be annexed to Diabolicall delusions, it would be a sufficient excuse to the world for their believing those delusions. And if Miracles should not be a sufficient seal to prove the Authority of the witness to be Divine, then is there nothing in the world sufficient; and so our Faith will be quite overthrown.

Object. But however, Miracles will no more prove Christ to be the Son of God, then they will prove Moses, Elias, or Elisha to be the Son of God: for they wrought Miracles as well as Christ.

Answ. Miracles are Gods seal, not to extoll the person that is instrumentall, nor for his glory: but to extoll God, and for his own Glory. God doth not entrust any creature with this seal so absolutely, as that they may use it when and in what case they please. If Moses or Elias had affirmed themselves to be the sons of God, they could never have confirmed that affirmation with a Miracle: for God would not have sealed to a lye. Christs power of working Miracles did not immediatly prove him to be the Christ. But it immediately proved his Testimony to be Divine, and that Testimony spoke his nature and office. So that the power of Miracles in the Prophets and Apostles, was not to p. 193a…est to their own greatness, but to the truth of their Testimony con…rning Christ. Whatsoever any man affirmes to me, and works a real Miracle to confirme it, I must needs take my self bound … believe him.

Object. But what if some one should work miracles to confirme a Doctrine contrary to Scripture? Would you believe it? Doth not Paul say, if an Angel from Heaven teach any other Gospel, let him be accursed?

Answ. I am sure God will never give any false teacher the power of confirming his Doctrine by Miracles: else God should subscribe his name to contradictions. The appearance of an Angel is no Miracle, though a wonder.

Secondly, But the maine assault I know will be made, against the Minor proposition of the Argument, and so the question will be de facto, whether ever such Miracles were wrought or no? I shall grant that we must not here argue circularly, to prove the Doctrine to be of God by the miracles, and then the miracles to have been wrought by the Divine Testimony of the Doctrine, and so round. But yet to use the Testimony of the History of Scripture, as a humane Testimony of the matter of fact, is no circular arguing.

SECT. II.§ 2.

TOward the confirmation of the Minor, therefore I shall first lay these grounds.1. Position. That there is so much certainty in some Humane Testimony, that may exclude all doubting, or cause of doubting; or there is some Testimony immediately Humane, which yet may truly be said to be Divine. 2. Position.That such Testimony we have of the **Fides humana non hab…t suâ natura certitudinem in…all…b…m: quamvis sit fides hum… quae moralit…r loquendo evid…ns & infallib…l… cens…tu…; ut quod Roma sit, quod Indi sint, &c. Am…s. in disput. de fidei divl…. veritate, Thes 3.Miracles mentioned in Scripture. If these two be cleared, the Minor will stand firme, and the maine work here will be done. First, I will therefore shew you that there is such a certainty in some Humane Testimony. Both experience and Reason will confirme this. First, I would desire any rationall man to tell me, Whether he that never was at London, at Paris, or at Rome, may not be certaine by a Humane faith, that there are such Cities? For my own part, I think it as certaine to me, nay more certaine then that which I see: and I should sooner p. 194question my own sight alone, then the eyes and credit of so many thousands in such a case. And I thinke the Scepticks Arguments against the certainty of sense, to be as strong as any that can be brought against the certainty of such a Testimony. Is it not somewhat more then probable, think you, to the multitudes that never saw either Parliament or King, that yet there is such an Assembly and such a person? May we not be fully certaine that there was such a person as King James, as Queen Elizabeth, as Queen Mary, &c. here in England? Yea, that there was such a man as William the Conqueror? May we not be certaine also that he conquered England? With many other of his actions? The like may be said of Julius Caesar, of Alexander the Great, &c. Sure those that charge all humane Testimony with uncertainty, do hold their lands then upon an uncertaine tenure. Secondly, It may be proved also by reason. For if 1. the first testifiers may infallibly know it, and 2. also by an infallible means transmit it to posterity, and 3. have no intent to deceive, then their Testimony may be an infallible Testimony. But all these three may be easily proved (I had thought to have laid down here the Rules by which a certaine Humane Testimony may be discerned from an uncertaine, but you may easily gather them from what I shall lay down for the confirmation of these three Positions.) For the first, I suppose none will question, whether the first testifiers might infalliby know the truth of what they testifie? If they should, let them consider, First, If it be not matter of Doctrine (much lesse abstruse and difficult points) but only matter of fact, then its beyond doubt it may be certainly known. Secondly, If it be those also who did see and hear, and handle, who do testifie it. Thirdly, If their senses were sound and perfect, within reach of the object, and having no deceiving medium. Fourthly, Which may be discerned 1. If the witnesses be a multitude, for then it may be known they are not blind or deaf, except they had been culled out of some Hospitalls: especially when all present do both see and hear them 2. When the thing is done openly in the daylight. 3. When it is done frequently, and neer at hand: for then there would be full opportunity to discover any deceit. So that in these cases it is doubtless, sense is infallible, and consequently those that see and hear are most certaine witnesses.

2. Next let us see, whether we may be certaine that any Testimony p. 195is sincere, without a purpose to deceive us. And I take that for undoubted in the following cases. 1. Where the party is of ingenuity and honesty. 2. And it is apparent he drives on no designe of his own, nor cannot expect any advantage in the world. 3. Nay of his Testimony will certainly undo him in the world, and prove the overthrow of his ease▪ honour, estate and life. 5. And if it be a multitude that do thus testifie, How can they do it with an intent to deceive? 6. And if their severall Testimonies do agree. 7. And if the very enemies deny not this matter of fact, but only refer it to other causes; then there is no possibility of deceit (as I shall further anon evince when I apply it to the Question.)

Thirdly, VVe are to prove, that there are infallible means of transmitting such Testimony down to posterity, without depraving any thing substantiall. And then it well remaine an undoubted truth, that there is a full certainty in some humane Testimony, and that to posterity at a remote distance. Now this tradition is infallible in these cases. 1. If it be (as beforesaid) in matter of fact only, which the meanest understandings are capable of apprehending. 2. If it be also about the substance of actions, and not every small circumstance. 3. And also if those Actions were famous in their times, and of great note and wonder in the world, and such as were the cause of publike and eminent alterations. 4. If it be delivered down in writing and not only by word of mouth, where the change of speech might alter the sense of the matter. 5. If the Records be publike, where the very enemies may see them: yea published of purpose by Heralds and Ambassadors, that the world may take notice of them. 6. If they are men of greatest honesty in all Ages, who have both kept and divulged these Records. 7▪ And if there have been also a multitude of these. 8. And this multitude of severall countries, where they could never so much as meet to agree upon any deceiving councells: much lesse all accord in such a design: and lest of all be able to manage it with secrecy. 9. If also the after preservers and divulgers of these records could have no more self-advancing ends, then the first testifiers. 10. Nay if their divulging and attesting these records did utterly ruinate in the world, their states and lives, as well as it did the first testifiers. 11. If there be such a dispersing of the copies of these records all over the world, that the cancelling and abolishing them is a thing impossible. p. 19612. If the very histories of the enemies do never affirme any universall abolishing and consuming of them. 13. If all these dispersed copies through the world, do perfectly agree in every thing materiall. 14. If it were a matter of such moment in the judgement of the preservers, neither to add nor diminish, that they thought their eternall Salvation did lye upon it. 15. If the histories of their enemies do generally mention their attesting these records to the losse of their lives; and that successively in every age. 16. If these records and attestations are yet visible to the world; and that in such a form as none could counterfeit. 17. If the enemies that lived neer or in those times when the things were done, do 1. write nothing against them of any moment, 2. but oppose them with fire and sword in stead of Argument, 3. nay if they acknowledge the fact, but deny the cause **Justin Martyr telleth Tryphon in his Dialogue, of the wickedness of the Jewes, that they sent out into all parts of the world their choicest man to perswade the people against the Christians, they were Atheists and would abolish the Deity, and that they were convict of gross impi…ty. And yet this mischievous industry of the Jews did not prevail.only. 18. And if all the enemies were incompetent witnesses, 1. witnessing to the Negative, of which they could have no certainty, 2. and carryed on with apparent malice and prejudice, 3. and having all worldly advantages attending their cause, 4▪ and being generally men unconscionable and impious. 19. If all these enemies having all these worldly advantages, could neither by Arguments nor Violence, hinder people from believing these famous and palpable matters of fact, in the very age wherein they were done, when the truth or falshood might most easily be discovered, but that the generality of beholders were forced to assent. 20. If multitudes of the most ingenuous and violent enemies, have in every age from the very acting of these things to this day, been forced to yield, and turned as zealous defenders of these records and their doctrine, as ever they were opposers of them before. 21. If all these Converts do confesse upon their coming in, that it was ignorance, or prejudice, or worldly respects that made them oppose so much before. 22. If all the powers of the world, that can burn the bodies of the witnesses, that can overthrow Kingdoms, and change their Laws, could never yet reverse or abolish these Records. 23. Nay if some notable judgement in all ages, have befallen the most eminent opposers thereof. 24. And Lastly, if successions of wonders (though not Miracles as the first,) have in all ages accompanied the attestation of these records. I say, if all these twenty four particulars do concurre, or most of these, I leave it to the judgement of any man of understanding, p. 197Whether there be not an infallible way of transmitting matter of Fact to posterity? And consequently, whether there be not more then a probability, even a fall certainty in such a humane Testimony?

SECT. III.

2. THe second thing now which I am to manifest, is, That we have such a Testimony of the Miracles,§. 3. which confirmed the Doctrine and Writings of the Bible.

And here I must run over the three foregoing Particulars again; and shew you; first, That the witnesses of Scripture-Miracles, could, and did infallibly know the Truth which they testified: secondly, That they had no intent to deceive the world; and thirdly, That it hath been brought down to Posterity by a way so infallible, that there remains no doubt, whether our Records are Authentick. For the first of these I think will be most easily acknowledged: Men are naturally so confident of the infallibility of their own senses, that sure they will not suspect the senses of others. But if they should, let them apply here what is said before to put them out of doubt.Maxima est differentia inter 1. testificationem primitiva Ecclesiae quae fuit tempore Apostolorum: 2. Inter testificationem Ecclesiae quae proximè post Apostolorum temporae secuta est, quaequa primae Ecclaesiae testificationem a…eperat: 3. Et inter testificationem praesentis Ecclesiae de Scripturâ. Quae enim & nunc est & antea fuit Ecclesia, si potest ostendere testimonia eorum qui acceperant & noverant testificationem primae Ecclesiae de Germanis scriptis, credimus ei, ut testi probanti sua dicta: Non autem habet potestatemstatuendi aut decernendi aliquid de libris sacris cujus non possit certa documenta ex testificatione primitivae Ecclesiae proferre. Chemnitius Exam. Con. Tridentin. part. 1. in initio. pag. 86. First, It was matter of Fact, which might be easily discerned. Secondly, The Apostles and others who bear witness to it, were present, yea, continuall companions of Christ, and the multitude of Christians were eye-witnesses of the Miracles of the Apostles, Thirdly, These were men neither blinde nor deaf, but of as sound and perfect senses as we. Fourthly, This is apparent: first, Because they were great multitudes, even that were present, and therefore could not all be blinde, if they had, how did they walk about? Fifthly, These Miracles were not done by night, nor in a corner, but in the open light in the midst of the people. Sixthly, They were not once or twice onelyonly performed, but very oft, of several kindes, by several persons, even Prophets, p. 198and Christ himself and his Apostles in many Generations; so that if there had been any deceit,Quisquis adhuc prodigia ut credat inquirit, magnum est ipse prodigium, qui mundo credente non credit. Dr. Humfredus in Jesuitism. part. 1. pag. 166. it might have been easily discovered. Seventhly, and lastly, It was in the midst of vigilant and subtil enemies, who were able and ready enough to have evinced the deceit.

So that it remains certain, That the first Eye witnesses themselves were not deceived.

2. Let us next consider, whether it be not also as certain that they never intended the deceiving of the world?

First, It is evident that they were neither fools nor knaves, … but men of ingenuity, and extraordinary Honesty: There needs no more to prove this then their own Writings, so full of enmity against all kinde of vitiousness, so full of conscientious zeal, and heavenly affections: Yet is this their Honesty also attested by their enemies; sure the very remnants of Natural Honesty are a Divine off-spring, and do produce also certain effects according to their strength and nature: God hath planted and continued them in man, for the use of societies, and common converse; for if all Honesty were gone, one man could not believe another, and so could not converse together. But now supernatural extraordinary Honesty will produce its effect more certainly: If three hundred, or three thousand honest godly men should say, they saw such things with their eyes, he is very incredulous that would not believe it. 2. It is apparent that neither Prophets, Apostles, nor Disciples in Attesting these things could drive on any designs of their own. Did they seek either Honor, or Ease, or Profits, or worldly Delights? Did their Master give them any hopes of these? or did they see any probability of their attaining it? or did they see any of their fellows attain it before them? 3. Nay, was it not a certain way to their ruine in the world? Did not their Master tell them when he sent them out, That they should be persecuted of all for his sake and the Gospels? Did they not finde it true, and therefore expect the like themselves? Paul knew that in every City Bonds and Afflictions did abide him: and they lay it down as a granted Rule, That he that will live godly in Christ Jesus, must suffer persecution. Now I would fain know, whether a mans Self, his State, his Liberty, his Life, be not naturally so neer and dear to all, that they would be loath to throw it away, meerly to deceive and cosen the world? All that I know p. 199can be objected, is, That they might do it out of a desire to be admired in the world for their godliness and their suffering. Answ. First, Go see were you can finde thousands, or millions of men that will cast away their lives to be talked of. Secondly, Did they not on the contrary renounce their own Honor and Esteem, and call themselves Vile and Miserable Sinners, and speak worse of themselves then the most impious wretch will do, and extoll nothing but God and his Son Jesus? Thirdly, Did not their Master foretell them, that they should be so far from getting credit by his Service, that they should be hated of all men, and their names cast out as evil doers? Did they not see him spit upon, and hanged on a Cross among theeves before their eyes, some of them? Did they not finde by experience, that their way was every where spoken against? And the reproach of the Cross of Christ was the great stumbling block to the world? And could men possibly chuse such a way for Vainglory? I am perswaded it is one great reason why Christ would have the first Witnesses of the Gospel to suffer so much, to confirm their Testimony to future Ages, that the world may see that they intended not to deceive them. 5. Consider also what a multitude these Witnesses were: How could so many thousand of several Countreys lay the plot to deceive the world? They were not onelyonly thousands that believed the Gospel, but thousands that saw the Miracles of Christ, and many Cities and Countries that saw the Miracles of the Apostles. 6. And the Testimony of all doth so punctually accord, that the seeming contradiction in some smaller circumstances, doth but shew their simplicity, and sincerity, and their agreement in the main.**Of the Heaten ancient Writers attestation to the several Histories of the Bible, I shall particularly say little, it being done so fully by Grotius de Verit. Christian. Reliligio. l. 1. p. 40. &c. Tertullianus de praescriptione affirmat, ipsas authenticas Apostolorum literas, hoc est ipsa foreign Apostolorum suo adhuc temtempore in Ecclesis Aposiolicis conservata extitisse. 7 And lastly, The very enemies acknowledg this matter of Fact; onelyonly they ascribe it to other causes. They could not deny the Miracles that were wrought: Even to this day the Jews acknowledg much of the works of Christ, but slanderously father them upon the power of the Devil, or upon the force of the name of God sewed in Christs thigh, and such like ridiculous Stories they have: even the Turks confess much of the miracles of Christ, and believe him to be a great Prophet, though they are profest enemies to the Christian name.

So that I think by all this it is certain, That the first Witnesses of the Miracles of Christ and his Apostles, as they were not deceived themselves, so neither had they any intent to deceive the world.

p. 2003. We are next to shew you, that the way that this Testimony hath come down to us, is a certain and undeceiveable way. For,

First, Consider, it is of matter of Fact: (for the Doctrine we are not now mentioning, except de facto, that this was the Doctrine attested.) 2. They were the substances of the actions that they chiefly related, and that we are now enquiring after the certainty of. Though men may mistake in the Circumstances of the fight at such a place, or such a place, yet that there were such fights we may certainly know. Or though they may mistake in smaller actions, circumstances or qualifications of Henry the eight, of William the Conqueror, &c. yet that there were such men we may certainly know. Now the thing we enquire after, is, Whether such Miracles were wrought or no? 3. They were aaThe occasion of writing the several Books of the new Testament, you may see in Chemnit. Exa. Concilii Trident. in the beginning.Actions then famous through the world, and made great alterations in States▪ They turned the world upside down; Cities were converted, Countries, and Rulers were turned Christians. And may not the Records in eminent Actions be certain? VVe have certain Records of Battels, of Sieges, and of Successions of Princes among the Heathens before the coming of Christ, and of the great alterations in our own State for a very long time. 4. It was a formed bbDico Evangelium Lucae quod tuemur apud Ecclesias Apostolicas, & jam universas, ab initio editionis sed stare. Tertul. adv. Marc. Vide Sibrandum Jubbertū de principiis Christianorum dogmatum, lib. 2. &c.Record in the very words of the first VVitnesses in VVriting, which hath been delivered to us, and not onelyonly an unwritten Testimony; so that mens various Conceivings, or Expressions could make no alteration. 5. These Records which we call the Scripture, have been kept publikely in all these Ages; so that the most negligent enemy might have taken notice of its depravation. Yea, God made it the office of his Ministers to publish it whatever came of it to all the world, and pronounced a wo to them if they Preach not this Gospel; which Preaching was both the divulging of the Doctrine and Miracles of Christ, and all out of these authentick Records; And how then is it possible, there should be an universal depravation, and that even in the narration of the matters of Fact, when all Nations almost, in all the Ages since the Original of the History, have had these Heralds, who have proclaimed it to the death. 6. And it is most apparent that the Keepers and Publishers of these Records, have been men of most eminent Piety and Honesty. The same Testimony which I gave before for to prove the honesty of the first Witnesses, will prove p. 201theirs, though in a lower degree: A good man, but a Christian, was the Character given them by their very foes. 7. They have been a multitude, almost innumerable. 8. And these of almost every Countrey under heaven. And let any man tell me, How all these, or the chief of these could possibly meet, to consult about the depraving of the History of the Scripture? And whether it were possible if such a multitude were so ridiculously dishonest, yet that they could carry on such a vain ccEven among the Papists the more learned and modest maintain the perfection of the Hebrew Text of the old Testament, as Arias, Pagninus, Vatablus, Cajetan Quid est gens Judaeorum nisi quaedam seriniaria chri…ianorum bajulans legem & prophetas in testimonium assertionis Ecclesiae. August. cont. Faust. Manichaeum. lib. 12. cap. 23.design with secrecy and success? 9. Also the after divulgers of the Miracles of the Gospel, could have no more self-advancing ends for a long time then the first Witnesses. 10. Nay, it ruined them in the world, as it did the first; So that let any man judg, whether there be any possiblity, that so many millions of so many Nations should ruinate themselves, and give their bodies to be burned, meerly to deprave those Scriptures which they do profess. 11. Consider also when this sacred History was so dispersed over the world, whether the cancelling and extirpation of it were not a thing impossible, especially by those means that were attempted. 12. Nay, There is no History of the Enemies that doth mention any universal abolition or depravation of these Records: **Antiochus did what he could, but left the Jews their Scripture entire in despight of him. Nam cum tot secula intercesserint, nemo tamen quicquam addere vel auferre vel permutare ausus fuit: omnibus enim nostrae gentis hominibus insita quodammodo atque ingenita fides est, credere haec Dei ess… consulta, & his acquiescere, ac pro ipsis, si ita res posceret, libenter animam ponere, Josep. cont. Appion. lib. 1. Sic & Euseb. Eccles. Hist. lib. 3. cap. 10. Ita Philo, referente Eusebio, Preparat. Evang. lib. 8 cap. 2. Mirabile mihi videtur duobus annorum millibus, imo majore tempore jam sere transacto nec verbum unum in lege illius esse immutatum, sed centies unusquisque Judaeorum morietur, quam legis Mosaicae derogabit.When was the time, and where was the place, that all the Bibles in the world were gathered together, and consumed with fire, or corrupted with Forgery? Indeed Julian thought by prohibiting the Schools of Learning to the children of Christians, to have extirpated Christianity, but Christ did quickly first extirpate him. 13. All the Copies of those sacred Writings do yet accord (in all things material) which are found through the world. And consider then if they had been depraved, whether multitudes of Copies, which had escaped that depravation, would not by their diversity or contradiction have bewrayed the rest? 14. It was a matter of such a hainous quality, both by the sentence of the Law, and in the Consciences of the Preservers and Divulgers of it, for to add or diminish the least title, that they p. 202thought it deserved eternall damnation. And I refer it to any man of reason, whether so many thousands of men through the world, could possibly venture upon eternal torment, as well as upon temporal death, and all this to deceive others by depraving the Laws which they look to be judged by; or the History of those Miracles which were the grounds of their Faith? Is not the contrary somewhat more then probable? 15. Furthermore, The Histories of the Enemies do frequently mention that these Scriptures have been still maintained to the flames. Though they revile the Christians, yet they report this their attestation, which proves the constant succession thereof, and the faithful delivery of Christianity, and its Records to us. It would be but labour in vain, to heap up here the several reports of Pagan Historians, of the numbers of Christians, their obstinacy in their Religion, their Calamities and Torments. 16. These Records, and their Attestations are yet visible over the world, and that in such a form as cannot possibly be counterfeit. Is it not enough to put me out of doubt, whether Homer ever wrote his Iliads, or Demosthenes his Orations, or Virgil and Ovi… their several Works, or Aristotle his Volums of so many the Sciences, when I see and read these Books yet extant; and when I finde them such, that I think can hardly now be counterfeited, no nor imitated? but if they could, who would have been at that excessive pains, as to have spent his life in compiling such Books, that he might deceive the world, and make men believe they were the Works of Aristotle, Ovid? &c. would not any man rather have taken the honor to himself; so here the case is alike: Yea, these Scriptures though they have less of Arts and Sciences, yet are incomparably more difficult to have been counterfeited then the other; I mean before the first Copies were drawn. I would here stand to shew the utter impossibility of any mans forging these VVritings, but that I intend to make up in a peculiar Argument.

17. VVhether any Enemy hath with weight of Argument confuted the Christian Cause? VVhether when they have undertaken it, it hath not been onelyonly an arguing the **They think the Scripture Miracles incredible; and yet every age still hath such wonders as the next ages will not believe. Why is not the raining of Manna or Quailes from heaven, as credible as the raining of that grain about ten years ago in England? It fell in many parts of the Kingdom▪ It was like a withered Wheate corn, but not so long, with a skin of a dark colour▪ which being pulled of, the grain had a taste somewhat sha…p and hot: I tasted it, and kept some of it long, which fell on the Leads of the Church, and of the Ministers House in Bridgenorth, where I preached the Gospel. Tiberius upon a Letter from Pilate of the Miracles, Death, and Resurrection of Christ, did move in the Senate to proclaime him to be God, but they refused, because the motion was not first from themselves, but the Emperor did abide in his opinion still. Egesip. Anacephaleos. Wherefore Tertullian bids them, Go look in your Registers, and the Acts of your Senate, in Apolog Vid. Usher. Brit. Eccl. prim. p. 3.4.improbability, or assigning p. 203the Miracles to other causes, or an opposing the Doctrine delivered by the Christians, rather then these miraculous actions in question? I leave those to judg who have read their VVritings. Yea, whether their common Arguments have not been Fire and Sword? 18. It is an easie matter yet to prove, that the enemies of Scripture have been incompetent VVitnesses: First, Being men that were not present, or had not the opportunity to be so well acquainted with the Actions of Christ, of the Prophets and Apostles, as themselves and others that do attest them. Secondly, Being men of apparent malice, and possessed with much prejudice against the persons and things which they oppose. This I might easily and fully prove if I could stand upon it. Thirdly, They had all worldly advantages attending their Cause, which they were all to lose, with life it self, if they had appeared for Christ. Fourthly, They were generally men of no great Conscience, nor Moral Honesty, and most of them of most sensual and vitious conversation. This appears by their own Writings, both Doctrinal and Historical. What sensual Interpretations of the Law, did the very strict Sect of the Pharisees make? What fleshly Laws have the followers of Mahomet? VVhat Vices did the Laws of the Heathens tolerate? Yea what foul errors are in the Ethicks of their most rigid Moralists? And you may be sure that their lives were far worse then their Laws: And indeed their own Histories do acknowledg as much; To save me the labor of mentioning them, Read Dr. Hackwels Apology on that Subject. Sure such men are incompetent Witnesses in any cause between man and man, and would so be judged at any impartial Judicature. And indeed, how is it possible that they should be much better, when they have no Laws that teach them either what true Happiness is, or what is the way and means to attain it? Fifthly, Besides all this, their Testimony was onelyonly of the Negative, and that in such cases as it could not be valid.

19. Consider also, that all the Adversaries of these Miracles and Relations, could not with all their Arguments or violence hinder thousands from believing them, in the very time and Countrey where they were done: but that they who did behold them, did generally assent, at least to the matter of Fact: So that we may say with Austin, Either they were Miracles, or not: If they were, why do you not believe? If they were not, behold the p. 204greatest Miracle of all, that so many thousands (even of the beholders) should be so blinde, as to believe things that never were, especially in those very times when it was the easiest matter in the world to have disproved such falshoods. If there should go a Report now of a man at London, That should raise the Dead, cure the Blinde, the Deaf, the Sick, the Possessed; feed thousands with five Loaves, &c. And that a multitude of his Followers should do the like, and that a great many times over and over, and that in the several parts of the Land, in the presence of Crouds, and thousands of people: I pray you judg, whether it were not the easiest matter in the world to disprove this if it were false? And whether if were possible that whole Countries and Cities should believe it? Nay, whether the easiness and certainty of disproving it, would not bring them all into extreamest contempt? Two things will be here objected: First, That then the Adversaries not believing, will be as strong against it, as the Disciples believing is for it. Answer, Read what is said before of the Adversaries incompetency, and it may satisfie to this. **Julian when he scorneth Christ, doth acknowledg his Miracles. What (saith he) hath this Jesus done worthy of memory or of any account in all his life? Save that he cured a few blinde and lame, and delivered some from Devils that possessed them, &c. The Star that appeared at Christs birth is mentioned by Pliny lib 2. cap. 25. So do divers others, as Origen reports, Cont. Celsum. Herods killing the children is mentioned in Augustus taunt I had rather (saith he) be Herods Swine then his Son, because he killed a son of his own among the rest. Macrob. Saturnal.Secondly, And consider also that the generality of the Adversaries did believe the matter of Fact, which is all that we are now enquiring after. The recitall here of those multitudes of Testimonies that might be produced from Antiquity, is a work that my streight time doth prohibit; but is done by others far more able. OnelyOnly that well known passage in Josephus I will here set down. In the time of Tiberias there was one Jesus, a wife man (at least if he was to be called a man) who was a worker of great Miracles, and a teacher of such who love the truth, and had many, as well Jews as Gentiles who clave unto him. This was Christ. And when Pilate upon his being accused by the chief men of our Nation, had sentenced him to be crucified, yet did not they who had first loved him forsake him: For he appeared to them the third day alive again, according to what the Prophets Divinely inspired, had foretold concerning him; as they had done an innumerable number of very strange things besides. And even to this day, both the name and sort of persons called Christians, so named from him, do remain. Thus far Josephus a Jew by Nation, and Religion, who wrote this about eighty six years after Christ, and fourteen years before the death of St. John; Himself being born about five or six years after Christ.

20. Consider also how that every Age hath afforded multitudes p. 205of ddJosephus relates the life of John the Baptist as the Evangelists do. The Darkness and Earthquake at Christs death is acknowledged by Phlegon in lib. Chron. 13. Lucian bid his Tormentors search their own Chronicles, and they should finde that in Pilates time the light failed in the midst of the day, and the Sun was darkned while Christ was suffering. Tertullian also appealeth to their ewn Chronicles. Apol. And that it was no Natural Eclipse is known to Astronomers. See Marsilius Ficinus of the Star. The death of Herod is set out by Josephus, Antiq. lib. 19 cap. 7. as by Luke. Ireneus affirmeth, that in his time the working of Miracles, the raising of the Dead, the casting out of Devils, healing the sick by meer laying on of hands and Pr…phesying were still in force: And that some that were so raised from death, remained alive among them long after. See Nicepho. Eccles. Histor. Tom. 1. lib. 4 c. 13 And Justin Martyr saith, That the gift of Prophesying was famous in the Church in his time, Dialog. ad Tryphon.VVitnesses, who before were most bitter and violent enemies; And divers of these men of note for Learning and place in the world. How mad was Saul against the Truth? Surely it could be no favour to the Cause, nor over-much credulity that caused such men to witness to the death, the truth of that for which they had persecuted others to the death but a little before. Nor could childish Fables, or common flying Tales have so mightily wrought with men of Learning and Understanding. (For some such were Christians in all Ages) 21. Nay, observe but the Confessions of these Adversaries, when they came to believe: How generally and ingenuously they acknowledg their former ignorance and prejudice to have been the cause of their unbelief. 22. Consider also how unable all the enemies of the Gospel have been to abolish these sacred Records. They could burn the Witnesses by thousands, but yet they could never either hinder their succession, or extinguish these Testimonies. 23. Nay, the most eminent Adversaries have had the most eminent ruine: As Antiochus, Herod, Julian with multitudes more: This stone having faln upon them hath ground them to powder. 24 It were not difficult here to collect from unquestioned Authors, a constant succession of VVonders (at least) to have in several Ages accompanied the Attestation of this Truth: and notable judgments that have befaln the persecutors of it. And though the Papists by their Fictions, and Fabulous Legends have done more wrong to the Christian Cause, then ever they are able to repair; yet unquestionable History doth afford us very many Examples; And even many of those actions which they have deformed with their fabulous additions, might yet for the substance have much truth: And God might even in times of Popery work some of these wonders, though not to confirm their Religion as it was Popish, yet to confirm it as the Christian Religion; for as he had then his Church, and then his Scripture, so had he then his special Providences to confirm his Church in their▪ belief, and to silence the several enemies of the p. 206Faith. And therefore I advise those, who in their inconsiderate zeal are apt to reject all these Histories of Providences meerly because they were written by Papists, or because some Witnesses to the Truth were a little leavened with some Popish errors, that they would first view them, and consider of their probability of Truth or Falshood, that so they may pick out the Truth, and not reject all together in the lump, least otherwise in their zeal against Popery, they should injure Christianity.

And now I leave any man to judg whether we have not had an infallible way of receiving these Records from the first VVitnesses?

Not that every of the particulars before mentioned, are necessary to the proving or certain receiving the Authentick Records without depravation, for you may perceive, that almost any two or three of them might suffice; and that divers of them are from abundance for fuller confirmation.

§ 4.SECT. IV.

ANd thus I have done with this first Argument drawn from the Miracles which prove the Doctrine and VVritings to be of God.Objection against this Argument Answered.

But I must satisfie the Scruples of some before I proceed. First, Some will question, whether this be not: 1. To resolve our faith into 1the Testimony of man. 2. And so to make it a Humane faith; And so 3. To jump in this with the Papists,Answ. who believe the Scripture for the Authority of the Church, and to argue Circularly in this as they. To this I Answer, First, I make in this Argument the last Resolution of my faith into the eeNos fidem quae verbis Dei habetur, etsi non prorsus nasci ex miraculis, attamen ex cis confirmari possumus cred…re, Pet. Martyr. Loci Commun cap. 8 pag. 38. vid. plura ibidem.Miracles wrought to confirm the Doctrine. If you ask why I believe the Doctrine to be of God? I Answer, because it was confirmed by many undeniable Miracles. If you ask why I believe those Miracles to be from God? I Answer, because no created power can work a Miracle: So that the Testimony of man is not the Reason of my believing, but onelyonly the means by which this matter of Fact is brought down to my Knowledg. Again, Our Faith cannot be said to be Resolved into that which we give in Answer to your last Interrogation, except p. 207your Question be onelyonly still of the proper grounds of Faith: But if you change your Question from, what is the Ground of my Faith? to, what is the ffNon per alios dispositionem salutis nostrae cognovimus, quam per… eos per quos Evangelium pervenit ad nos; quod quidem tunc preconiavêrunt, postea verò per Dei voluntatem in Scripturis nobis tradiderunt, fundamentum & columnam fidei nostrae futurum. Irenaeus adver. haeres l. 3. c. 1.means of conveying down the History to me? Then my faith is not Resolved into this means. Yet this means, or some other equivalent, I acknowledg so necessary, that without it, I had never been like to have believed. 2. This shews you also that I argue not in the Popish Circle, nor take my faith on their common Grounds: For First, When you ask them, How know you the Testimony of the Church to be Infallible? They prove it again by Scripture; and ther's their Circle. But as I trust not on the Authority of the Romish Church onelyonly, as they do; no nor properly to the Authority of any Church; no nor onelyonly to the Testimony of the Church, but also to the Testimony of the enemies themselves: So do I prove the validity of the Testimony I bring from Nature, and well known Principles, in Reason, and not from Scripture it self, as you may see before. 3. There is a Humane Testimony which is also divine, and so an Humane Faith which is also divine. Few of Gods extraordinary Revelations have been immediate,; (The **Aquin. summ. 3. q. 55. 2. c.best Schoolmen think none of all) but either by Angels or by Jesus himself, who was man as well as God. You will acknowledg if God reveal it to an Angel, and the Angel to Moses, and Moses to Israel, this is a divine Revelation to Israel: For that is called a divine Revelation, which we are certain that God doth any way Reveal. Now I would fain know, why that which God doth naturally and certainly Reveal to all men▪ may not as properly be called a Divine Revelation, as that which he Reveales by the Spirit to a few. Is not this Truth from God [That the Senses apprehension of their Object (rightly stated)s certain] as well as this [Jesus Christ was born of a Virgin, &c.] Though a Saint or Angel be a fitter Messenger to Reveal the things of the Spirit, yet any man may be a Messenger to reveal the things of the flesh. An ungodly man if he have better Eyes and Ears may be a better Messenger or Witness of that matter of Fact, which he seeth and heareth, then a godlier man that is blinde or deaf; especially in cases wherein that ungodly man hath no provocation to speak falsly; and most of all, if his Testimony be against himself. I take that Revelation whereby I know that there was a fight at York, &c. to be of God, though wicked men were the chief p. 208witnesses. For I take it for an undeniable Maxime, That there is no Truth but of God, onelyonly it is derived unto us by various means.

§. 5.SECT. V.

2. ANd as I have evideently discovered the full certainty of this Testimony of man concerning the forementioned matter of Fact: So I will shew you why I chuse this for my first and main Argument; and also that no man can believe without the foresaid Humane Testimony. First then, I demanded with my self; By what Argument did Moses and Christ evince to the world the verity of their Doctrine? And I finde, it was chiefly by this of Miracles; and sure Christ knew the best Argument to prove the divine Authority of his Doctrine, and that which was the best then, is the best still. If our selves had lived in the dayes of Christ, should we have believed a poor man to have been God, the Saviour, the Judg of the world, without Miracles to prove this to us? Nay, would it have been our duty to have believed? Doth not Christ say, If I had not done the Works that no man else could do, ye had not had sin? That is, Your not believing me to be the Messias, had been no sin: For no man is bound to believe that which was never convincingly revealed:What the sin against the Holy Ghost is. And (to tell you my thoughts, If you will but pardon the novelty of the Interpretation) I think that this is it which is called the sin against the Holy Ghost, when men will not be convinced by Miracles, that Jesus is the Christ. That which some Divines judg to be the sin against the Holy Ghost (an opposing the known Truth onelyonly out of malice against it) Its a Question whether Humane Nature be capable of it. And whether all Humane opposition to Truth be not through ignorance, or prevalency of the sensual lusts? And so all malice against Truth, is onelyonly against it as conceived to be Falshood, or else as it appeareth an enemy to our sensual desires; Else how doth mans Understanding, as it is an Understanding, naturally chuse Truth (either real or appearing) for its object? So that I think none can be guilty of malice against Truth as Truth; And to be at emnity with Truth for opposing our sensuality, is a sin that every man in the world hath been in some measure guilty of: And indeed our Divines do so define the sin against the Holy Ghost, that I could p. 209never yet understand by their definition what it might be: some placing it in an Act incompatible with the Rational soul; and others making it but gradually to differ from other sins, **How Hunnius was assaulted with this temptation [that he had sinned against the holy Ghost] you may read in his life and death. And it is stil a common temptation. Matth. 12.24. &c. Mar 3.28. Joh 5.39 33. 45, 46, 47. Joh. 15 22.24.Matt 12:24Mark 3:28John 5:39John 15:22John 15:24which hath cast so many into terror of soul, because they could never finde out that graduall difference.

The sense of the place (which the whole context if you view it deliberately will shew you, seems to me to be this; As if Christ had said; While you believed not the Testimony of the Prophets, yet there was hope: The Testimony of John Baptist might have convinced you; yea, when you believed not John, yet you might have been convinced by my own Doctrine: Yea, though you did not believe my Doctrine, yet there was hope you might have been convinced by my Miracles: But when you accuse them to be the works of Beelzebub, and ascribe the work of the Divine Power, or Spirit, to the Prince of Devils, what more hope? I will after my Ascention send the Holy Ghost upon my Disciples, that they may work Miracles to convince the world, that they who will believe no other Testimony, may yet through this believe; But if you sin against this Holy Ghost (that is, if they will not believe for all these Miracles) (for the Scripture frequently calls▪ Faith by the name of Obedience, and Unbelief by the name of sin,) there is no other more convincing Testimony left, and so their sin of (unbelief) is incurable, and consequently unpardonable: And therefore he that speaketh against the son of Man (that is, denieth his Testimony of himself) it shall be forgiven him (if he yet believe by this Testimony of the Spirit) but they that continue unbelievers for all this (and so reproach the Testimony that should convince them, as you do) shall never be forgiven (because they cannot perform the condition of forgiveness.)

This I think to be the sense of the Text; And the rather when I consider what sin it was that these Pharisees committed; for sure that which is commonly judged to be the sin against the Holy Ghost, I no where finde that Christ doth accuse them of; but the Scripture seemeth to speak on the contrary aaAct 3.17.Acts 3:17that through ignorance they did it, bb1 Cor. 2.8.1 Cor 2:8for had they known they would not have crucified the Lord of Glory. And indeed it is a thing to me altogether incredible, that these Pharisees should know Christ to be the Messiah whom they so desirously expected, and to p. 210be the Son of God, and judg of all men, and yet to crucifie him through meer malice: charge them not with this, till you can shew some Scripture that chargeth them with it.

Obiect. Why then there is no sin against the Holy Ghost now Miracles are ceased.

Answ. Yes: though the Miracles are ceased, yet their **Nunc non ut olim sunt necessaria miracula: priusquam crederet mundus necessaria fuere ad hoc, ut mundus crederet, ut August de Civit. Dei. lib. 22. c. 8.Testimony doth still live. The death and Resurrection of Christ are past, and yet men may sin against that death and Resurrection. So that I think when men will not believe that Jesus is the Christ, though they are convinced by undeniable Arguments, of the Miracles which both himself and his disciples wrought, this is now the sin against the Holy Ghost. And therefore take heed of slighting this argument.

§. 6.SECT. VI.

SEcondly, And here I would have those men, who cannot endure this resting upon **Yet do I believe that that of 2 Pet. 1.20. is generally mistaken: as if the Apostle did deny private men the liberty of interpreting Scriptures even for themselves. When it is in regard of the object, and not of the interpreter that the Apostle calleth it [Private]. As if he should say: The Prophets are a sure Testimony of the Doctrine of Christianity: but then you must understand that they are not to be interpreted of the Private men that spoke them, for they were but types of Christ the Publique person, so Psal. 2. & 16. &c. are to be interpreted of Christ, and not of David only a private person, and but a type of Christ in all, so that Peter answereth the Question of the Eunuch in Acts 8. Of whom doth the Prophet speak? of himself (privately) or some other (more publike) man? This is I think the true meaning of Peter.2 Pet 1:20Ps 2Acts 8humane Testimony, to consider of what necessity it is for the producing of our Faith. Something must be taken upon trust from man whether they will or no: and yet no uncertainty in our Faith neither. First. The meer illiterate man, must take it upon trust, that the book is a Bible which he heares read, for els he knows not but it may be some other book. Secondly, That those words are in it, which the Reader pronounceth. Thirdly, That it is translated truly out of the originall languages. Fourthly, That the Hebrew and Greek Copies, out of which it was translated, are true Authentick Copies. Fifthly, That it was originally written in these languages. Sixthly, Yea and the meaning of divers Scripture passages, which cannot be understood without the knowledg of Jewish customes, of Chronologie, of Geography, &c. though the words were never so exactly translated. p. 211All these with many more the vulgar must take upon the word of their Teachers. And indeed a faith meerly humane, is a necessary preparative to a faith Divine, in respect of some means and Praecognita necessary thereto. If a Scholar will not take his masters word, that such letters have such or such a power, or do spell so or so: or that such a Latine or Greek word hath such a signification; when will he learn, or how will he know? Nay how do the most learned linguists know the signification of words in any language, and so in the Hebrew and Greek Scriptures, but only upon the credit of their Teachers and Authors? And yet certaine enough too in the maine. Tradition is not so useles to the world or the Church as some would have it; Though the Papists do sinfully plead it against the sufficiency of Scripture, yet Scriptures sufficiency or perfection is only in suo genere, in its owne kind, and not in omni genere, not sufficient for every purpose. Scripture is a sufficient rule of Faith and life, but not a sufficient means of conveying it self to all generations and persons. If humane Testimony had not been necessary, why should Christ have men to be witnesses in the beginning? And also still instruments of perswading others, and attesting the verity of these sacred records to those that cannot otherwise come to know them? And doubtles this is a chief ccThe Vse of Church Governours and Teachers; and how far they are to be obeyed.use of Ministers in the Church, and the great end of God in the stating and continuing that function; that what men are uncapable of believing explicitly, with a faith properly Divine, that they might receive implicitly, and upon the word of their Teachers, with a humane faith. Every man should labor indeed to see with his own eyes▪ ddOportet discentem credere, Aristot. in Analytic. post.and to know all that God hath revealed, and to be wiser e…en his Teachers; but every man cannot bestow that time and pains in the study of Languages and Sciences, without which that knowledg is not now attained. We may rather wish then hope,eeTit. 1.7. 1 Cor. 4.1. 1 Cor. 12.16.17.21. Luke 12.42. Heb. 13.3.17.24. 1 Tim. 3.5. Act. 20.28. 1 Tim. 3.…, 5. 1 Pet. 5.2. 1 Cor. 4.15.Titus 1:71 Cor 4:11 Cor 12:161 Cor 12:171 Cor 12:21Luke 12:42Heb 13:3Heb 13:17Heb 13:241 Tim 3:5Acts 20:281 Tim 31 Pet 5:21 Cor 4:15 that all the Lords people were Prophets. The Church of Christ hath been long in a very doleful plight, betwixt these two extreams, taking all things upon trust from our teachers, and taking nothing upon trust▪ And yet those very men who so disclaime taking upon trust, do themselves take as much upon trust as others.

Why els are Ministers called the eyes and the hands of the body? Stewards of the mysteries, and of the house of God? Overseers, Rulers, and Governers of the Church? And such as p. 212must give the children their meat in due season? Fathers of their people? &c. Surely the clearly known Truth and Duty must be received from any one though but a childe; and known errror and iniquity must be received from none, though an Angel from Heaven. What then is that we are so often required to obey our Teaching Rulers in? Surely it is not so much in the receiving of new instituted Ceremonies from them, which they call things indifferent: But as in all professions the Scholar must take his masters Word in learning, till he can grow up to know the things in their own evidence: and as men will take the words of any ddHaec duo dictat ipsa ratio. Primò, In mysteriis quae superant rationem, non nitendum esse ratiocinantis Logicá sed Revelantis authoritate. Secundò, In consequentiis deducendis aut obscuris in Religione interpretandis, magis fidendum esse caetui in nomine Domini legitimè congregatis, quam privatis spiritibus seorsim sapientibus, & recalcitrantibus, Doct. Prideaux Lect. 22. de Auth. Eccl. pag. 361. See Doctor Jackson Eternall truth of Scripture, lib. 2. chap. 1.2, 3, 4, 5, 6.a… tificers in the matters that concern their own trade, and as every wise patient will trust the judgement of his Physitian, except he know as much himself; and the Client will take the word of his Lawyer, so also Christ hath ordered that the more strong and knowing should be teachers in his school, and the young and ignorant should believe them and obey them, till they can reach to understand the things themselves. So that the matters which we must receive upon trust from our teachers, are those which we cannot reach to know our selves: and therefore must either take them upon the word of others, or not receive them at all: so that if these Rulers and Stewards do require us to believe, when we know not our selves whether it be truth or not; or if they require us to obey, when we know not our selves whether it be a duty commanded by God or not; here it is that we ought to obey them: For though we know not whether God hath revealed such a point, or commanded such an action, yet that he hath commanded us to obey them that Rule over us, who preach to us the word of God, this we certainly know, Heb. 13.7. Yet I think not we are so strictly tyed to the judgement of a weak Minister of our own, as to take his word before anothers that is more Judicious in a neighbour congregation. Nor do I think, if we see but an appearance of his erring, that we should carelessely go on in believing and obeying him, without a diligent searching after the Truth▪ even a liklyhood of his mistake must quicken us to further enquiry, and may during that enquiry suspend our belief and obedience: For where we are able to reach to know probabilities in divine things, we may with diligence lightly reach to that degree of certainty which our Teachers themselves have attained, or at least to understand the Reason of their Doctrine. But still p. 213remember what I said before, that fundamentals must be believed with a Faith explicit, Absolute, and Divine.

And thus I have shewed you the flat necessity of taking much upon the Testimony of man: And that some of these humane Testimonies are so certaine, that they may well be called Divine. I conclude all with this intimation: You may see by this, of what singular use are the monuments of Antiquity, and the knowledg thereof, for the breeding and strengthening of the Christian faith: especially the Histories of those times. **I may say of many of them for doctrine, as Fulbeck of Bracton, Britton, &c. Direct. p. 27. There be certaine ancient writers, whom as it is not unprofitable to read, so to relye on them is dangerous, their books are Monumenta adorandae rubiginis, of more reverence then authority.I would not perswade you to bestow much time in the reading of the Fathers, in reference to their judgement in matter of Doctrine: Gods word is a sufficient Rule, and latter times have afforded far better Expositors. But in reference to matters of fact, for confirming the Miracles mentioned in Scripture, and relating the wonderfull providence since; I would they were read an hundred times more: Not onelyonly the writers of the Church, but even the Histories of the enemies, and all other antiquities. Little do most consider, how usefull these are to the Christian faith!