The Lively Oracles Given to Us, Section 2

The Lively Oracles Given to Us · Section 2

p. 9SECT. II. The divine Original, Endearments, and Authority of the Holy Scripture.

MENS judgments are ſo apt to be biaſt by their affections, that we often find them readier to conſider who ſpeaks, then what is ſpoken: a temper very unſafe, and the principle of great injuſtice in our inferior tranſactions with men; yet here there are very few of us that can wholly diveſt our ſelves of it, whereas, when we deal with God (in whom alone an implicit faith may ſecurely be repoſed) we are nice and wary, bring our ſcales and meſures; will take nothing upon his word which holds not weight in our own balance. 'Tis true, he needs not our partiality to be juſtified in his ſayings, Pſal. 51.4. His words are pure, even as the ſilver tryed ſeven times in the fire, Pſal. 12.6. able to paſs the ſtricteſt teſt that right reaſon (truly ſo called) can put them to. Yet it ſhews a great perverſeneſs in our nature, that we who ſo eaſily reſign our underſtandings to fallible men, ſtand thus upon our guard againſt God; make him diſpute for every inch he gains on us; nor will afford him what we daily grant p. 10to any credible man; to receive an affirmation upon truſt of his veracity.

2. I am far from contradicting our Saviors Precept, of Search the Scriptures, Jo. 7. or Saint Pauls, of proving all things, 1 Theſ. 5.21. we cannot be too induſtrious in our inqueſt after truth, provided we ſtill reſerve to God the deciſive vote, and humbly acquieſce in his ſenſe, how diſtant ſoever from our own; ſo that when we conſult Scripture (I may add reaſon either) 'tis not to reſolve us whether God be to be believed or no in what he has ſaid, but whether he hath ſaid ſuch and ſuch things; for if we are convinc't he have; reaſon as well as religion commands our aſſent.

3. WHATEVER therefore God has ſaid, we are to pay it a reverence merely upon the account of its Author; over and above what the excellence of the matter exacts: and to this we have all inducements as well as obligation: there being no motives to render the words of men eſtimable to us, which are not eminently and tranſcendently appliable to thoſe of God.

4. THOSE motives we may reduce to four: firſt, the Autority of the Speaker; ſecondly, his kindneſs; thirdly, his wiſdom; and fourthly, his truth. Firſt, for that of Autority; that may be either native, or acquired; the native is that of a parent, which is ſuch a charm p. 11of obſervance, that we ſee Solomon, when he would impreſs his counſels, aſſumes the perſon of a Father; Hear O my children the inſtructions of a Father, Prov. 4.1. And generally through that whole Book he uſes the compellation of my Son, as the greateſt endearment to engage attention and reverence. Nay ſo indiſpenſible was the obligation of children in this reſpect, that we ſee the contumacious child that would not hearken to the advice of his Parents, was by God himſelf adjudged to death. Deut. 21.20.

5. NOR have only Gods, but mens Laws exacted that filial reverence to the dictats of Parents. But certainly no Parent can pretend ſuch a title to it as God, who is not only the immediate Father of our perſons, but the original Father of our very nature; not only of our fleſh, but of our ſpirits alſo, Heb. 12.9. So that the Apoſtles Antitheſis in that place is as properly applied to counſels as corrections; and we may as rightly infer, that if we give reverence to the advices of our earthly Parents, much more ought we ſubject our ſelves to this Father of our ſpirits. And we have the very ſame reaſon wherewith to enforce it: for the Fathers of our fleſh do as often dictate, as correct according to their own pleſures; preſcribe to their children not according to the exact meſures of right and wrong, but after that humor which moſt predominates p. 12in themſelves. But God alwaies directs his admonitions to our profit, that we may be partakers of his holineſs, Heb. 12.11. So that we are as unkind to our ſelves, as irreverent towards him, whenever we let any of his words fall to the ground; whoſe claim to this part of our reverence is much more irrefragable then that of our natural Parents.

6. BUT beſides this native Autority there is alſo an acquired; and that we may diſtinguiſh into two ſorts; the one of dominion, the other of reputation; To the firſt kind belongs that of Princes, Magiſtrates, Maſters, or any that have coercive power over us. And our own intereſt teaches us not to ſlight the words of any of theſe, who can ſo much to our coſt ſecond them with deeds. Now God has all theſe titles of juriſdiction; He is the great King, Pſ. 48.2. Nor was it only a complement of the Pſalmiſts; for himſelf owns the ſtile, I am a great King, Mal. 1. He is the Judg of all the World; Gen. 18. yea, that Ancient of daies, before whom the Books were open'd, Dan. 7.10. He is our Lord and Maſter by right, both of creation and redemtion; and this Chriſt owns even in his ſtate of inanition; yea, when he was about the moſt ſervile imploiment; the waſhing his Diſciples feet: when he was moſt literally in the form of a ſervant; yet he ſcruples not to aſſert his right to that oppoſite title; You call me Maſter, p. 13and Lord; and ye ſay well, for ſo I am; Jo. 13. Nor are theſe emty names, but effectively attended with all the power they denote. Yet ſo ſtupid are we, that whilſt we awfully receive the dictates of our earthly Superiors, we ſlight and neglect the Oracles of that God who is King of Kings, and Lord of Lords. When a Prince ſpeaks, we are apt to cry out with Herods Flatterers, the voice of a God, and not of a man, Act. 12. Yet when it is indeed the voice of God, we chuſe to liſten to any thing elſe rather then it. But let us ſadly remember, that notwithſtanding our contemts, this word ſhall (as our Savior tells us) judg us at the laſt day, Jo. 12.48.

7. A ſecond ſort of acquir'd Autority is that of reputation. When a man is famed for ſome extraordinary excellencies, whether moral or intellectual, men come with appetite to his diſcourſes, greedily ſuck them in, nor need ſuch a one beſpeak attention; his very name has don it for him, and prepoſſeſt him of his Auditors regard. Thus the Rabbies among the Jews, the Philoſophers among the Greeks, were liſtened to as Oracles, and to cite them was (by their admiring Diſciples) thought a concluding argument. Nay, under Chriſtianity this admiration of mens perſons has bin ſo inordinate, that it has crumbled Religion away in little inſignificant parties; whilſt not only Paul, Apollo, or p. 14Cephas, but names infinitly inferior, have become the diſtinctive characters of Sects and and ſeparate Communions. So eaſily alas are we charm'd by our prepoſſeſſions, and with itching ears run in queſt of thoſe doctrins which the fame of their Authors, rather then the evidence of truth commend to us.

8. AND hath God don nothing to get him a repute among us? has he no excellencies to deſerve our eſteem? Is he not worthy to preſcribe to his own creatures? if we think yes, why is he the only perſon to be diſregarded? or why do we ſo unſeaſonably depart from our own humor, as not to give his Word a reverence proportionable to that we pretend for him; nay, which we actually pay to men of like paſſions with our ſelves? A contemt ſo abſurd as well as impious, that we have not the example of any the moſt barbarous people to countenance us. For tho ſom of them have made very wild miſtakes in the choice of their Deities, yet they have all agreed in this common principle, that whatever thoſe Deities ſaid, was to be receiv'd with all poſſible veneration; yea, ſuch a deference gave they to all ſignifications of the divine will, that as they would undertake no great enterprize without conſulting their Auguries; ſo upon any inauſpicious ſigns they relinquiſht their attemts. And certainly if we had the ſame reverence for the true God p. 15which they had for the falſe, we ſhould as frequently conſult him. We may do it with much more eaſe and certainty: we need not truſt to the entrails of Beaſts, or motion of Birds: we need not go to Delphos, or the Lybian Hammon for the reſolving our doubts; but what Moſes ſaid to Iſrael is very applicable to us, the Word is nigh thee, Deut. 30.14. That Word which David made his Counſellor,, Pſal. 119.24. his Comforter, ver. 50. his Treſure, ver. 72. his Study, ver. 99. And had we thoſe awful apprehenſions of God which he had, we ſhould pay the like reverence to his Word. Did we well ponder how many titles of Autority he has over us, we ſhould ſurely be aſham'd to deny that reſpect to him in whom they all conſpire; which we dare not deny to them ſeparately in human Superiors.

9. A ſecond motive to eſteem mens words, is the kindneſs of the ſpeaker. This has ſuch a faſcinating power, as nothing but extreme ill nature can reſiſt. When a man is aſſur'd of the kindneſs of him that ſpeaks, whatever is ſpoken is taken in good part. This is it that diſtinguiſhes the admonitions of a friend from the reproches of an enemy; and we daily in common converſation receive thoſe things with contentment and applauſe from an intimte and familiar, which if ſpoken by a ſtranger or enemy would be p. 16deſpis'd or ſtomach'd. So inſinuating a thing is kindneſs, that where it has once got it ſelf believ'd, nothing it ſaies after is diſputed; it ſupples the mind, and makes it ductile and pliant to any impreſſions.

10. BUT what human kindneſs is there that can come in any competition with the Divine? it ſurpaſſes that of the neareſt and deareſt relations; Mothers may forget, yet will not I forget thee, Iſa. 49.15. And the Pſalmiſt found it experimentally true, When my Father and my Mother forſake me, the Lord taketh me up, Pſ. 27.10. the tendereſt bowels compared to his are adamant and flint: ſo that 'tis a moſt proper epithet the Wiſe man gives him; O Lord, thou lover of ſouls; Wiſ. 11.26. Nor is this affection merely mental, but it atteſts it ſelf by innumerable effects. The effects of love are all reducible to two heads, doing and ſuffering; and by both theſe God has moſt eminently atteſted his love to us.

11. FOR the firſt, we cannot look either on our bodies or our ſouls, on the whole Univerſe about us, or that better World above us; but we ſhall in each ſee the Lord hath don great things for us, Pſal. 114. Nay, not only our enjoiments, but even the capacity to enjoy, is his bounty. Had not he drawn mankind out of his original clay, what had we bin concern'd in all the other works of his Creation. So that if we put any value either upon what p. 17we have or what we are, we cannot but account our ſelves ſo much indebted to this his active love. And tho the paſſive was not practicable by the divine Nature ſimply and apart, yet that we might not want all imaginable evidences of his love, he who was God bleſſed for ever, linkt his impaſſible to our paſſible nature; aſſum'd our humanity, that he might eſpouſe our ſorrows, and was born on purpoſe that he might die for us. So that ſure we may ſay in his own words, greater love then this hath no man; Io. 15.13.

12. AND now tis very hard, if ſuch an unparallel'd love in God, may not as much affect us, as the ſlight benefactions of every ordinary friend: if it cannot ſo much recommend him to our regard, as to reſcue his word from contemt, and diſpoſe us to receive impreſſions from it; (eſpecially when his very ſpeaking is a new act of his kindneſs, and deſign'd to our greateſt advantage.)

13. BUT if all he has don and ſuffer'd for us cannot obtein him ſo much from us, we muſt ſurely confeſs, our diſingenuity is as ſuperlative as his love. For in this inſtance we have no plea for our ſelves. The diſcourſes of men 'tis true may ſomtime be ſo weak and irrational, that tho kindneſs may ſuggeſt pity, it cannot reverence; But this can never happen in God, whoſe wiſdom is as infinite as his love. He talks not at our vain rate who p. 18often talk only for talkings ſake; but his words are directed to the moſt important ends and addreſt in ſuch a manner as befits him in whom are all the treſures of wiſdom and knowledg, Col. 2. And this is our third conſideration, the wiſdom of the Speaker.

14. HOW attractive a thing Wiſdom is, we may obſerve in the inſtance of the Queen of Sheba, who came from the utmoſt parts of the earth, as Chriſt ſaies Mat. 12.42. to hear the Wiſdom of Solomon. And the like is noted of the Greek Sages, that they were addreſt to from all parts, by perſons of all ranks and qualities, to hear their Lectures. And indeed the rational nature of man do's by a kind of ſympathetic motion cloſe with what ever hath the ſtamp of reaſon upon it. But alas, what is the profoundeſt wiſdom of men, compar'd with that of God? He is the eſſential reaſon; and all that man can pretend to is but an emanation from him; a ray of his Sun, a drop of his Ocean: which as he gives, ſo he can alſo take away. He can infatuate the moſt ſubtil deſigners; And (as he ſaies of himſelf) makes the diviners mad; turns the wiſe men back, and makes their wiſdom fooliſhneſs, Eſay 44.25.

15. HOW impious a folly is it then in us, to Idolize human Wiſdom with all its imperfections, and deſpiſe the divine? yet this every man is guilty of, who is not attracted to the p. 19ſtudy of ſacred Writ by the ſupereminent wiſdom of its Author. For ſuch men muſt either affirm that God has not ſuch a ſupereminency, or that, tho he have in himſelf, he hath not exerted it in this writing: The former is down-right blaſphemy; and truly the later is the ſame, a little varied. For that any thing, but what is exactly wiſe can proceed from infinite wiſdom, is too abſurd for any man to imagin. And therefore he that charges Gods Word with defect of wiſdom, muſt interpretively charge God ſo too, For tho 'tis true, a wiſe man may ſomtimes ſpeak fooliſhly; yet that happens through that mixture of ignorance, or paſſion which is in the moſt knowing of mortals: but in God, who is a pure act, and eſſential wiſdom, that is an impoſſible ſuppoſition.

16. NAY, indeed it were to tax him of folly beyond what is incident to any ſenſible man; who will ſtill proportion his inſtruments to the work he deſigns. Should we not conclude him mad, that ſhould attemt to fell a mighty Oak with a Pen-knife, or ſtop a Torrent with a wiſp of Straw? And ſure their conceptions are not much more reverend of God, who can ſuppoſe that a writing deſign'd by him for ſuch important ends, as the making men wiſe unto ſalvation, 2 Tim. 3.15. the caſtdown all that exalts it ſelf againſt the obedience of Chriſt, 2 Cor. 10.5. ſhould it ſelf be fooliſh p. 20and weak: or that he ſhould give it thoſe great attributes of being ſharper then a two-edged ſword, piercing even to the dividing a ſunder of ſoul and ſpirit, of the joints and marrow, Heb. 4.14. if its diſcourſes were ſo flat and inſipid as ſome in this profane Age would repreſent them.

17. 'TIS true indeed, 'tis not, as the Apoſtle ſpeaks the wiſdom of this world, 1 Cor. 2.6. The Scripture teaches us not the arts of undermining governments, defrauding and circumventing our brethren; but it teaches us that which would tend much more even to our temporal felicity; and as reaſon promts us to aſpire to happineſs, ſo it muſt acknowledg that is the higheſt wiſdom which teaches us to attain it.

18. AND as the Holy Scripture is thus recommended to us by the wiſdom of its Author; ſo in the laſt place is it by his truth, without which the other might rather raiſe our jealouſy then our reverence. For wiſdom without ſincerity degenerates into ſerpentine guile; and we rather fear to be enſnar'd then hope to be advantag'd by it. The moſt ſubtil addreſſes, and moſt cogent arguments prevail not upon us, where we ſuſpect ſom inſidious deſign. But where wiſdom and fidelity meet in the ſame perſon, we do not only attend, but confide in his counſels. And this qualification is moſt eminently in God. The p. 21children of men are deceitfull upon the weights, Pſal. 62.9. Much guile often lurks indiſcernibly under the faireſt appearances: but Gods veracity is as eſſentially himſelf, as his wiſdom, and he can no more deceive us, then he can be deceiv'd himſelf. He is not man that he ſhould lie, Num. 23.19. He deſigns not (as men often do) to ſport himſelf with our credulity; and raiſe hopes which he never means to ſatisfy: he ſaies not to the ſeed of Jacob, ſeek ye me in vain, Ex. 45.19. but all his promiſes are yea and Amen, 2 Cor. 1.20. He is perfectly ſincere in all the propoſals he makes in his Word: which is a moſt rational motive for us to advert to it, not only with reverence but love.

19. AND now when all theſe motives are thus combined; the authority, the kindneſs, the wiſdom, the veracity of the ſpeaker, what can be requir'd more to render his words of weight with us? If this four-fold cord will not draw us, we have ſure the ſtrength, not of men, but of that Legion we read of in the Goſpel, Mat. 5.1. For theſe are ſo much the cords of a man, ſo adapted to our natures, nay to our conſtant uſage in other things, that we muſt put off much of our humanity, diſclaim the common meſures of mankind, if we be not attracted by them. For I dare appeal to the breaſt of any ſober, induſtrious man, whether in caſe a perſon, who he were p. 22ſure had all the fore-mention'd qualifications, ſhould recommend to him ſom rules as infallible for the certain doubling, or trebling his eſtate, he would not think them worth the purſuing, nay, whether he would not plod and ſtudy on them, till he comprehended the whole Art. And ſhall we then when God in whom all thoſe qualifications are united, and that in their utmoſt tranſcendencies, ſhall we, I ſay, think him below our regard, when he propoſes the improving our intereſts, not by the ſcanty proportions of two or three, but in ſuch as he intimated to Abraham, when he ſhewed him the Stars, as the repreſentative of his numerous off-ſpring, Gen. 15.5. when he teaches us that higheſt, and yet moſt certain Alchimy, of refining and multiplying our enjoyments, and then perpetuating them?

20. ALL this God do's in Scripture; and we muſt be ſtupidly improvident, if we will take no advantage by it. It was once the complaint of Chriſt to the Jews, I am come in my Fathers name and ye receive me not, if another ſhall come in his own name, him ye will receive. Jo. 5.43. And what was ſaid by him the eternal eſſential Word, is no leſs applicable to the written; which coming in the name, and upon the meſſage of God, is deſpis'd and ſlighted, and every the lighteſt compoſure of men preferr'd before it. As if that ſignature p. 23of Divinity it carries, ſerved rather as a Brand to ſtigmatize and defame, then adorn and recommend it. A contemt which ſtrikes immediatly at God himſelf, whoſe reſentments of it, tho for the preſent ſuppreſt by his long-ſuffering, will at laſt break out upon all who perſevere ſo to affront him, in a judgment worthy of God. Wiſ. 12.26.

21. BUT after all that has bin ſaid, I foreſee ſom may ſay, that I have all this while but beaten the air, have built upon a principle which ſom flatly deny, others doubt of, and have run away with a ſuppoſition that the Bible is of divine Original, without any attemt of proof. To ſuch as theſe I might juſtly enough object the extreme hard meſure they offer to Divinity above all other Sciences. For in thoſe, they ſtill allow ſom fundamental maxims, which are preſuppoſed without proof; but in this they admit of no Poſtulata, no granted principle on which to ſuperſtruct. If the ſame rigor ſhould be extended to ſecular caſes, what a damp would it ſtrike upon commerce! For example, a man expects fair dealing from his neighbor, upon the ſtrength of thoſe common notions of Juſtice he preſumes writ in all mens hearts: but according to this meſure, he muſt firſt prove to every man he deals with, that ſuch notions there are, and that they are obligatory: that the wares expos'd to ſale are his own; that dominion p. 24is not founded in grace, or that he is in that ſtate, and ſo has a property to confer upon another; that the perſon dealt with, paies a juſt price; do's it in good mony; and that it is his own; or that he is in the ſtate of grace; or needs not be ſo, to juſtify his purchaſe, and at this rate the Market will be as full of nice queſtions as the Scholes. But becauſe complaints and retortions are the common refuge of cauſes that want better Arguments, I ſhall not inſiſt here; but proceed to a defence of the queſtion'd Aſſertion, that the Bible is the Word of God.

22. IN which I ſhall proceed by theſe degrees. Firſt, I ſhall lay down the plain grounds upon which Chriſtians beleive it. Secondly, I ſhall compare thoſe with thoſe of leſs credibility which have generally ſatisfied mankind in other things of the like nature. And thirdly, I ſhall conſider whether thoſe who are diſſatisfied with thoſe grounds would not be equally ſo with any other way of atteſtation.

23. BEFORE I enter upon the firſt of theſe, I deſire it may be conſider'd, that matters of fact are not capable of ſuch rigorous demonſtrative evidences as mathematical propoſitions are. To render a thing fit for rational belief, there is no more requir'd, but that the motives for it do over poiſe thoſe againſt it; and in that degree they do ſo, ſo is the belief ſtronger or weaker.

p. 2524. NOW the motives of our belief in the preſent caſe, are ſuch as are extrinſic, or intrinſic to the Scriptures; of which the extrinſic are firſt, and preparative to the other; and indeed all that can reaſonably be inſiſted on to a gainſaier, who muſt be ſuppos'd no competent judg of the later. But as to the former I ſhall adventure to ſay, that the divine Original of the Scripture hath as great grounds of credibility as can be expected in any thing of this kind. For whether God inſpir'd the pen-men of Holy Writ, is matter of fact, and being ſo is capable of no other external evidence but that of teſtimony: and that matter of fact being alſo in point of time ſo remote from us, can be judg'd of only by a ſeries of teſtimonies deriv'd from that Age wherein the Scriptures were written, to this: and the more credible the teſtifiers, and the more univerſal the teſtimony; ſo much the more convincing are they to all conſidering men.

25. AND this atteſtation the Scripture hath in the higheſt circumſtances, it having bin witneſs'd to in all Ages, and in thoſe Ages by all perſons that could be preſum'd to know any thing of it. Thus the Old Teſtament was own'd by the whole nation of the Jews, as the writings of men inſpir'd by God; & that with ſuch evidence of their miſſion, as abundantly ſatisfied thoſe of that Age, of their p. 26being ſo inſpired; and they deriv'd thoſe Writings with that atteſtation to their poſterity. Now that thoſe of the firſt Ages were not deceiv'd, is as morally certain as any thing can be ſuppos'd. For in the firſt part of the Bible is contain'd the hiſtory of thoſe miracles wherewith God reſcued that people out of Egypt, and inſtated them in Canaan. Now if they who liv'd at that time knew that ſuch miracles were never don, 'tis impoſſible they could receive an evident Fable as an inſpir'd truth. No ſingle perſon, much leſs a whole Nation can be ſuppos'd ſo ſtupid. But if indeed they were eie-witneſſes of thoſe miracles, they might with very good reaſon conclude, that the ſame Moſes who was by God impower'd to work them, was ſo alſo for the relating them; as alſo all thoſe precedent events from the Creation down to that time, which are recorded by him.

26. SO alſo for the preceptive parts of thoſe Books, thoſe that ſaw thoſe formidable ſolemnities, with which they were firſt publiſh'd, had ſure little temtation to doubt that they were the dictats of God, when written. Now if they could not be deceiv'd themſelves, 'tis yet leſs imaginable that they ſhould conſpire to impoſe a cheat upon their poſterities; nor indeed were the Jews of ſo eaſy a credulity, that 'tis at all probable the ſucceeding Generations would have bin ſo impos'd p. 27on: their humor was ſtubborn enough, and the precepts of their Law ſevere and burdenſom enough to have temted them to have caſt off the yoak, had it not bin bound upon them by irreſiſtible convictions of its coming from God. But beſides this Tradition of their Elders, they had the advantage of living under a Theocracy, the immediat guidance of God; Prophets daily rais'd up among them, to fore-tell events, to admoniſh them of their duty, and reprove their backſlidings: yet even theſe gave the deference to the written Word; nay, made it the teſt by which to try true inſpirations from falſe: To the Law and to the Teſtimony; if they ſpeak not according to it, there is no light in them, Eſay 8.20. So that the veneration which they had before acquir'd, was ſtill anew excited by freſh inſpirations, which both atteſted the old, and became new parts of their Canon.

27. NOR could it be eſteem'd a ſmall confirmation to the Scriptures, to find in ſucceeding Ages the ſignal accompliſhments of thoſe prophecies which were long before regiſtred in thoſe Books; for nothing leſs then divine power and wiſdom could foretell, and alſo verify them. Upon theſe grounds the Jews univerſally through all ſucceſſions receiv'd the Books of the Old Teſtament as divine Oracles, and lookt upon them as the greateſt truſt that could be committed to p. 28them: and accordingly were ſo ſcrupulouſly vigilant in conſerving them, that their Maſorits numbred not only the ſections, but the very words, nay letters, that no fraud or inadvertency might corrupt or defalk the leaſt iota of what they eſteem'd ſo ſacred. A farther teſtimony and ſepiment to which, were the Samaritan, Chaldee, and Greek verſions: which being made uſe of in the Synagogs of Jews, in their diſperſions, and the Samaritans at Sichem could not at thoſe diſtances receive a uniform alteration, and any other would be of no effect. Add to this, that the Original exemplar of the Law, was laid up in the Sanctuary, that the Prince was to have a Copy of it alwaies by him, and tranſcribe it with his own hand; that every Jew was to make it his conſtant diſcourſe and meditation, teach it his children, and wear part of it upon his hands and forehead. And now ſure 'tis impoſſible to imagin any matter of fact to be more carefully deduced, or irrefragably teſtified, nor any thing believ'd upon ſtronger evidence.

28. THAT all this is true in reference to the Jews, that they did thus own theſe Writings as divine, appears not only by the Records of paſt Ages, but by the Jews of the preſent, who ſtill own them, and cannot be ſuſpected of combination with the Chriſtians. And if theſe were reaſonable grounds of conviction p. 29to the Jews, (as he muſt be moſt abſurdly ſceptical that ſhall deny) they muſt be ſo to us Chriſtians alſo; who derive them from them: and that with this farther advantage to our Faith, that we ſee the clear completion of thoſe Evangelical prophecies which remain'd dark to them, and conſequently have a farther Argument to confirm us, that the Scriptures of the Old Teſtament are certainly divine.

29. THE New has alſo the like means of probation: which as it is a collection of the doctrin taught by Chriſt and his Apoſtles, muſt if truly related be acknowleged no leſs divine then what they orally deliver'd. So that they who doubt its being divine, muſt either deny what Chriſt and his Apoſtles preacht to be ſo; or elſe diſtruſt the fidelity of the relation: The former ſtrikes at the whole Chriſtian Faith; which if only of men, muſt not only be fallible, but is actually a deceit, whilſt it pretends to be of God, and is not. To ſuch Objectors we have to oppoſe thoſe ſtupendous miracles with which the Goſpel was atteſted; ſuch as demonſtrated a more then human efficacy. And that God ſhould lend his omnipotence to abet the falſe pretenſions of men, is a conceit too unworthy even for the worſt of men to entertain.

30. 'TIS true, there have bin by God permitted p. 30lying miracles; as well as true ones have bin don by him: Such as were thoſe of the Magicians in Egypt, in oppoſition to the other of Moſes; but then the difference between both was ſo conſpicuous, that he muſt be more partial and diſingenuous, then even thoſe Magicians were, who would not acknowledg the diſparity, and confeſs in thoſe which were truly ſupernatural, the finger of God, Exod. 8.19. Therefore both in the Old and New Teſtament it is predicted, that falſe Prophets ſhould ariſe, and do ſigns and wonders, Deut. 13.1. Mat. 24.11.24. as a trial of their fidelity who made profeſſion of Religion; whether they would prefer the few and trivial ſleights which recommended a deceiver, before thoſe great and numberleſs miracles which atteſted the ſacred Oracles deliver'd to the ſons of men by the God of truth. Whether the trick of a Barchochebas to hold fire in his mouth; that of Marcus the heretic, to make the Wine of the Holy Sacrament appear bloud; or that of Mahomet, to bring a Pidgeon to his ear, ought to be put in balance againſt all the miracles wrought by Moſes, our Savior, or his Apoſtles. And in a word, whether the ſilly ſtories which Iamblichus ſolemnly relates of Pythagoras, or thoſe Philoſtratus tells of Apollonius Tyaneus, deſerve to rival thoſe of the Evangeliſts. It is a moſt juſt judgment, and accordingly threatned by p. 31Almighty God, that they who would not obey the truth, ſhould believe a lie, 2 Theſ. 2.11. But ſtill the Almighty, where any man or devil do's proudly, is evidently above him, Exod. 18.11. will be juſtified in his ſayings, and be clear when he is judged, Rom. 3.4.

31. BUT if men will be Sceptics, and doubt every thing, they are to know that the matter call'd into queſtion, is of a nature that admits but two waies of ſolution; probability, and teſtimony. Firſt for probability, let it be conſider'd, who were the firſt promulgers of Chriſts miracles. In his life time they were either the patients on whom his miracles were wrought, or the common people, that were ſpectators: the former, as they could not be deceiv'd themſelves, but muſt needs know whether they were cur'd or no; ſo what imaginable deſign could they have to deceive others? Many indeed have pretended impotency as a motive of compaſſion; but what could they gain by owning a cure they had not? As for the Spectators, as their multitude adds to their credibility; (it being morally impoſſible that ſo many ſhould at once be deluded in a matter obvious to their ſenſes) ſo do's it alſo acquit them from fraud and combination. Cheats and forgeries are alwaies hatcht in the dark, in cloſe Cabals, and privat Juncto's. That five thouſand men at one time, and four thouſand at another, ſhould p. 32conſpire to ſay, that they were miraculouſly fed, when they were not; and all prove true to the fiction, and not betray it: is a thing as irrational to be ſuppos'd, as impoſſible to be parallel'd.

32. BESIDES, admit it poſſible that ſo many could have join'd in the deceit, yet what imaginable end could they have in it? Had their lie bin ſubſervient to the deſigns of ſom potent Prince that might have rewarded it, there had bin ſom temtation: but what could they expect from the reputed ſon of a Carpenter, who had not himſelf where to lay his head? Nay, who diſclaim'd all ſecular power; convei'd himſelf away from their importunities, when they would have forc'd him to be a King: And conſequently, could not be lookt on as one that would head a Sedition, or attemt to raiſe himſelf to a capacity of rewarding his Abettors. Upon all theſe conſiderations, there appears not the leaſt ſhadow of probability; that either thoſe particular perſons who publiſh'd the cures they had receiv'd, or thoſe multitudes who were witneſſes and divulgers of thoſe, or his other miracles; could do it upon any ſiniſter deſign, or indeed upon any other motive but gratitude and admiration.

33. In the next place, if we come to thoſe miracles which ſucceeded Chriſts death, thoſe moſt important, and convincing, of his Reſurrection p. 33and Aſcenſion, and obſerve who were the divulgers of thoſe, we ſhall find them very unlikely to be men of deſign; a ſet of illiterate men, taken from the Fiſher-boats, and other mean occupations: and ſuch as needed a miracle as great as any of thoſe they were to aſſert (the deſcent of the Holy Ghoſt) to fit them for their office. What alas could they drive at, or how could they hope that their teſtimony could be received, ſo much againſt the humor and intereſt of the preſent rulers; unleſs they were aſſur'd not only of the truth of the things, but alſo of ſom ſupernatural aids to back and fortify them? Accordingly we find, that till they had receiv'd thoſe; till by the deſcent of the Holy Ghoſt they were endued with power from on high, Luk. 24.49. they never attemted the diſcovery of what they had ſeen: but rather hid themſelves, kept all their aſſemblies in privacy and concealment for fear of the Jews, Jo. 20.19. and ſo were far enough from projecting any thing beſides their own ſafety. Afterwards, when they began to preach, they had early eſſays, what their ſecular advantages would be by it; threatnings and revilings, ſcourgings and impriſonments, Act. 4.20.5.18.40. And can it be imagined, that men who a little before had ſhewed themſelves ſo little in love with ſuffering, that none of them durſt ſtick to their Maſter at his apprehenſion, but p. 34one forſwore, and all forſook him; can it, I ſay, be imagin'd that theſe men ſhould be ſo much in love with their own Fable, as to venture all ſorts of perſecution for the propagating it? Or if they could, let us in the next place conſider what probability there could be of ſucceſs.

34. THEIR preaching amounted to no leſs then the Deifying of one, whom both their Roman and Jewiſh Rulers, nay, the generality of the people had executed as a malefactor: ſo that they were all engag'd, in defence of their own Act, to ſift their teſtimony with all the rigor that conſcious jealouſy could ſuggeſt. And where were ſo many concern'd inquiſitors, there was very little hope for a forgery to paſs. Beſides the avow'd diſpleſure of their Governors made it a hazardous thing to own a belief of what they aſſerted. Thoſe that adher'd to them could not but know, that at the ſame time they muſt eſpouſe their dangers and ſufferings. And men uſe not to incur certain miſchiefs, upon doubtful and ſuſpicious grounds.

35. YET farther, their doctrin was deſign'd to an end to which their Auditors could not but have the greateſt reluctancy: they were to ſtruggle with that rooted prepoſſeſſion which the Jews had for the Moſaical Law, which their Goſpel out-dated; and the Gentiles for the Rites and Religion of their Anceſtors; p. 35and, which was harder then either, with the corruptions and vices of both: to plant humility and internal ſanctity, ſo contrary to that ceremonial holineſs, upon which the Jews ſo valued themſelves, and deſpis'd others: and Temperance, Juſtice, and Purity, ſo contrary to the practice, nay, even the religion of the Heathen: and to attemt all this with no other allurement, no other promiſe of recompence but what they muſt attend in another world, and paſs too through reproches and afflictions, torments and death. Theſe were all ſuch invincible prejudices, as they could never hope to break thorow with a lie, nay, which they could not have encounter'd even with every common truth, but only with that, which being divine, brought its aids with it; without which 'twas utterly impoſſible for all the skill or oratory of men to overcome ſuch diſadvantages.

36. AND yet with all theſe did theſe rude inartificial men conteſt, and that with ſignal ſucceſs: no leſs then three thouſand Proſelytes made by Saint Peters firſt Sermon; and that in Jeruſalem, the Scene where all was acted, and conſequently where 'twas the moſt impoſſible to impoſe a forgery. And at the like miraculous rate they went on, till as the Phariſees themſelves complain, they had filled Jeruſalem with their doctrin, Acts 5.28. nor did Judea ſet bounds to them; their ſound went p. 36out into all Nations, Rom. 10.18. and their doctrin ſpred it ſelf through all the Gentile world.

37. AND ſure ſo wonderful an event, ſo contrary to all human meſures, do's ſufficiently evince there was more then man in it. Nothing but the ſame creative Power that produc'd light out of darkneſs, could bring forth effects ſo much above the proportion of the cauſe. Had theſe weak inſtruments acted only by their natural powers, nothing of this had bin achiev'd. Alas, could theſe poor rude men learn all Languages within the ſpace of fifty daies, which would take up almoſt as many years of the moſt induſtrious Student, and yet had they not bin able to ſpeak them, they could never have divulg'd the Goſpel to the ſeveral Nations, nor ſo effectually have convinc'd the by-ſtanders, Act. 2. that they acted by a higher impulſe. And to convince the world they did ſo, they repeted their Maſters miracles as well as his doctrin; heal'd the ſick, caſt out devils, rais'd the dead; And where God communicated ſo much of his power, we may reaſonably conclude he did it to promote his own work, not the work of the devil, as it muſt have bin if this whole Scene were a lie.

38. WHEN all this is weigh'd, I preſume there will remaine little ground to ſuſpect, that the firſt planters of Chriſtian Faith had p. 37any other deſign then what they avowed, viz. the bringing men to holineſs here, and ſalvation hereafter. The ſuſpicion therefore, if any, muſt reſt upon later times; and accordingly ſom are willing to perſwade themſelves and others, that the whole Scheme of our Religion, is but a lately devis'd Fable to keep the world in awe; whereof Princes have made ſom uſe, but Clergy-men more; and that Chriſt and his Apoſtles are only actors whom themſelves have conjured up upon the ſtage to purſue their plot.

39. IN anſwer to this bold, this blaſphemous ſuggeſtion, I ſhould firſt deſire theſe ſurmiſers to point out the time when, and the perſons who began this deſign; to tell us exactly whence they date this politic Religion, as they are pleas'd to ſuppoſe it. If they cannot, they are manifeſtly unjuſt to reject our account of it when they can give none themſelves; and fail very much of that rigid demonſtration they require from others. That there is ſuch a profeſſion as Chriſtianity in the world, is yet (God be bleſt) undeniable; (tho at the rate it has of late declin'd, God knows how long it will be ſo:) we ſay it came by Chriſt, and his Apoſtles, and that it is atteſted by an uninterrupted teſtimony of all the intervening Ages, the ſuffrage of all Chriſtian Churches from that day to this. And ſure they who embraced the doctrin, are the p. 38moſt competent witneſſes from whence they received it.

40. YET leſt they ſhould be all thought parties to the deſign, and their witneſs excepted againſt, it has pleaſed God to give us collateral aſſurances, and made both Jewiſh and Gentile Writers give teſtimony to the Antiquity of Chriſtianity. Joſephus do's this, lib. 20. chap. 8. and lib. 18. chap. 4. where, after he has given an account of the crucifixion of Chriſt exactly agreeing with the Evangeliſts; he concludes, And to this day the Chriſtian people, who of him borrow their name ceaſe not to increaſe. I add not the perſonal elogium which he gives of our Savior; becauſe ſom are ſo hardy to controul it: alſo I paſs what Philo mentions of the religious in Egypt, becauſe ſeveral Learned men refer it to the Eſſens, a Sect among the Jews, or ſom other. There is no doubt of what Tacitus and other Roman Hiſtorians ſpeak of Chriſt as the Author of the Chriſtian doctrin; which it had bin impoſſible for him to have don, if there had then bin no ſuch doctrin, or if Chriſt had not bin known as the Founder of it. So afterward Plinie gives the Emperor Trajan an account both of the manners, and multitude of the Chriſtians; and makes the innocence of the one, and the greatneſs of the other, an Argument to ſlacken the perſecution againſt them. Nay, the very bloody Edicts p. 39of the perſecuting Emperors, & the ſcoffs and reproches of Celſus, Porphyri, Lucian, and other profane oppoſers of this Doctrin, do undeniably aſſert its being. By all which it appears, that Chriſtianity had in thoſe Ages not only a being, but had alſo obtain'd mightily in the world, and drawn in vaſt numbers to its profeſſion; and vaſt indeed they muſt needs be, to furniſh out that whole Army of Martyrs, of which profane, as well as Eccleſiaſtic writers ſpeak. And if all this be not ſufficient to evince that Chriſtianity ſtole not clancularly into the world, but took its riſe from thoſe times and perſons it pretends, we muſt renounce all faith of teſtimony, and not believe an inch farther then we ſee.

41. I ſuppoſe▪ I need ſay no more to ſhew that the Goſpel, and all thoſe portentous miracles which atteſted it, were no forgeries, or ſtratagems of men. I come now to that doubt which more immediatly concerns the Holy Scripture, viz. whether all thoſe tranſactions be ſo faithfully related there, that we may believe them to have bin dictated by the ſpirit of God. Now for this, the proceſs need be but ſhort, if we conſider who were the penmen of the New Teſtament; even for the moſt part the Apoſtles themſelves: Matthew, and John who wrote two of the Goſpels were certainly ſo: and Mark, as all the Ancients aver, was but the Amanuenſis to Saint Peter, p. 40who dictated that Goſpel. Saint Luke indeed comes not under this firſt rank of Apoſtles; yet is by ſom affirm'd to be one of the ſeventy Diſciples: however an Apoſtolical perſon 'tis certain he was, and it was no wonder for ſuch to be inſpired. For in thoſe firſt Ages of the Church men acted more by immediat inflation of the Spirit then ſince. And accordingly we find Stephen, tho but a Deacon, had the power of miracles; and preacht as divinely as the prime Apoſtles, Act. 7. And the gift of the Holy Ghoſt was then a uſual concomitant of converſion, as appears in the Story of Cornelius, Acts 10.45, 46. Beſides, Saint Luke was a conſtant attendant on Saint Paul (who derived the Faith not from man, but by the immediat revelation of Jeſus Chriſt, as himſelf profeſſes, Gal. 1.12.) and is by ſom ſaid to have wrote by dictat from him, as Mark did from Saint Peter. Then as to the Epiſtles they all bear the names of Apoſtles, except that to the Hebrews, which yet is upon very good grounds, preſum'd to be Saint Pauls. Now theſe were the perſons commiſſionated by Chriſt to preach the Chriſtian doctrin, and were ſignally aſſiſted in the diſcharge of that office; ſo that as he tells them, it was not they, who ſpake, but the ſpirit of the Father that ſpake in them, Mat. 13.11. And if they ſpake by divine inſpiration, there can be no queſtion that they wrote ſo alſo. Nay, indeed of the p. 41two, it ſeems more neceſſary they ſhould do the later. For had they err'd in any thing they orally deliver'd, they might have retracted and cured the miſchief: but theſe Books being deſign'd as a ſtanding immutable rule of Faith and manners to all ſucceſſions, any error in them would have bin irreparable, and have entail'd it ſelf upon poſterity: which agreed neither with the truth, nor goodneſs of God to permit.

42. NOW that theſe Books were indeed writ by them whoſe names they bear, we have as much aſſurance as 'tis poſſible to have of any thing of that nature, and that diſtance of time from us. For however ſom of them may have bin controverted; yet the greateſt part have admitted no diſpute, whoſe doctrins agreeing exactly with the others, give teſtimony to them. And to the bulk of thoſe writings, it is notorious that the firſt Chriſtians receiv'd them from the Apoſtles, and ſo tranſmitted them to the enſuing Ages, which receiv'd them with the like eſteem and veneration. They cannot be corrupted, ſaies Saint Auſtin in the thirty ſecond Book againſt Fauſtus the Manich. c. 16. becauſe they are and have bin in the hands of all Chriſtians. And whoſoever ſhould firſt attemt an alteration, he would be confuted by the inſpection of other ancienter Copies. Beſides, the Scriptures are not in ſom one Language, but tranſlated into many: ſo that the faults of one p. 42Book would be corrected by others more ancient, or in a different Tongue.

43. And how much the body of Chriſtians were in earneſt concern'd to take care in this matter, appears by very coſtly evidences; multitudes of them chuſing rather to part with their lives then their Bibles. And indeed 'tis a ſufficient proof, that their reverence of that Book was very avowed and manifeſt; when their heathen Perſecuters made that one part of their perſecution. So that as wherever the Chriſtian Faith was receiv'd, this Book was alſo, under the notion we now plead for, viz. as the writings of men inſpir'd by God: ſo it was alſo contended for even unto death; and to part with the Bible was to renounce the Faith. And now, after ſuch a cloud of teſtimonies, we may ſure take up that (ill-applied) ſaying of the high Prieſt, Mat. 26.65. what farther need have we of witneſſes.

44. YET beſides theſe, another ſort of witneſſes there are, I mean thoſe intrinſic evidences which ariſe out of the Scripture it ſelf; but of theſe I think not proper here to inſiſt, partly becauſe the ſubject will be in a great degree coincident with that of the ſecond general conſideration; and partly becauſe theſe can be argumentative to none who are not qualified to diſcern them. Let thoſe who doubt the divine Original of Scripture, well digeſt the former grounds which are p. 43within the verge of reaſon; and when by thoſe they are brought to read it with due reverence, they will not want Arguments from the Scripture it ſelf to confirm their veneration of it.

45. IN the mean time, to evince how proper the former diſcourſe is to found a rational belief that the Scripture is the word of God; I ſhall compare it with thoſe meſures of credibilty upon which all human tranſactions move, and upon which men truſt their greateſt concerns without diffidence or diſpute.

46. THAT we muſt in many things truſt the report of others is ſo neceſſary, that without it humane ſociety cannot ſubſiſt. What a multitude of ſubjects are there in the world, who never ſaw their Prince, nor were at the making of any Law? if all theſe ſhould deny their obedience, becauſe they have it only by hear-ſay, there is ſuch a man, and ſuch Laws, what would become of goverment? So alſo for property, if nothing of teſtimony may be admitted, how ſhall any man prove his right to any thing? All pleas muſt be decided by the ſword, and we ſhall fall into that ſtate (which ſom have fancied the primitive) of univerſal hoſtility. In like manner for traffic and commerce; how ſhould any Merchant firſt attemt a trade to any foreign part of the world, if he did not believe p. 44that ſuch a place there was? and how could he believe that, but upon the credit of thoſe who have bin there? Nay indeed how could any man firſt attemt to go but to the next Market Town, if he did not from the report of others, conclude that ſuch a one there was? ſo that if this univerſal diffidence ſhould prevail, every man ſhould be a kind of Plantagnus, fixt to the ſoil he firſt ſprung up in. The abſurdities are indeed ſo infinite, and ſo obvious, that I need not dilate upon them.

47. BUT it will perhaps be ſaid, that in things that are told us by our contemporaries, and that relate to our own time, men will be leſs apt to deceive us, becauſe they know 'tis in our power to examin and diſcover the truth. To this I might ſay, that in many inſtances it would ſcarce quit coſt to do ſo; and the inconveniences of trial would exceed thoſe of belief. But I ſhall willingly admit this probable Argument, and only deſire it may be applied to our main queſtion, by conſidering whether the primitive Chriſtians who receiv'd the Scripture as divine, had not the ſame ſecurity of not being deceiv'd, who had as great opportunities of examining, and the greateſt concern of doing it throly, ſince they were to engage not only their future hopes in another world, but (that which to nature is much more ſenſible) p. 45all their preſent enjoiments, and even life it ſelf upon the truth of it.

48. BUT becauſe it muſt be confeſt that we who are ſo many Ages remov'd from them, have not their means of aſſurance, let us in the next place conſider, whether an aſſent to thoſe teſtimonies they have left behind them, be not warranted by the common practice of mankind in other caſes. Who is there that queſtions there was ſuch a man as William the Conqueror in this Iſland? or, to lay the Scene farther; who doubts there was an Alexander, a Julius Caeſar, an Auguſtus? Now what have we to found this confidence on beſides the faith of Hiſtory? And I preſume even thoſe who exact the ſevereſt demonſtrations for Eccleſiaſtic Story, would think him a very impertinent Sceptic that ſhould do the like in theſe. So alſo, as to the Authors of Books; who diſputes whether Homer writ the Iliads, or Virgil the Aeneids, or Caeſar the Commentaries, that paſs under their names? yet none of theſe have bin atteſted in any degree like the Scripture. 'Tis ſaid indeed, that Caeſar ventured his own life to ſave his Commentaries, imploying one hand to hold that above the water, when it ſhould have aſſiſted him in ſwiming. But who ever laid down their lives in atteſtation of that, or any human compoſure, as multitudes of men have don for the Bible?

p. 4649. BUT perhaps 'twill be ſaid, that the ſmall concern men have, who wrote theſe, or other the like Books, inclines them to acquieſce in the common opinion. To this I muſt ſay, that many things inconſiderable to mankind have oft bin very laboriouſly diſcuſt, as appears by many unedifying Volumes, both of Philoſophers and Schole-men. But whatever may be ſaid in this inſtance, 'tis manifeſt there are others, wherein mens real and greateſt intereſts are intruſted to the teſtimonies of former Ages. For example, a man poſſeſſes an eſtate which was bought by his great Grand-father, or perhaps elder Progenitor: he charily preſerves that deed of purchaſe, and never looks for farther ſecurity of his title: yet alas, at the rate that men object againſt the Bible, what numberleſs Cavils might be rais'd againſt ſuch a deed? How ſhall it be known that there was ſuch a man as either Seller or Purchaſer? if by the witneſſes; they are as liable to doubt as the other; it being as eaſy to forge the Atteſtation as the main writing: and yet notwithſtanding all theſe poſſible deceits, nothing but a poſitive proof of forgery can invalidate this deed. Let but the Scripture have the ſame meſure, be allowed to ſtand in force, to be what it pretends to be, till the contrary be (not by ſurmiſes and poſſible conjectures) but by evident proof evinc'd; and its greateſt Advocats will ask no more.

p. 4750. A like inſtance may be given in public concerns: the immunities and rights of any Nation, particularly here, of our Magna Charta, granted many Ages ſince, and depoſited among the public Records: to make this ſignify any thing, it muſt be taken for granted, that this was without falſification preſerved to our times; yet how eaſy were it to ſuggeſt that in ſo long a ſucceſſion of its keepers, ſom may have bin prevail'd on by the influence of Princes to abridg and curtail its conceſſions, others by a prevailing faction of the people to amplify and extend it? Nay, if men were as great Sceptics in Law, as they are in Divinity, they might exact demonſtrations that the whole thing were not a forgery. Yet, for all theſe poſſible ſurmiſes, we ſtill build upon it, and ſhould think he argued very fallaciouſly, that ſhould go to evacuate it, upon the force of ſuch remote ſuppoſitions.

51. NOW I deſire it may be conſider'd whether our ſecurity concerning the holy Scripture be not as great, nay, greater then it can be of this. For firſt, this is a concern only of a particular Nation, and ſo can expect no foreign atteſtation; and ſecondly, it has all along reſted on the fidelity of its keepers; which has either bin a ſingle perſon, or at beſt ſom ſmall number at a time; whereas the Scriptures have bin witneſs'd to by perſons of all Nations, and thoſe not ſingle, but collective p. 48Bodies and Societies, even as many as there have bin Chriſtian Churches throout the world. And the ſame that are its Atteſtors have bin its Guardians alſo, and by their multitudes made it a very difficult, if not an impoſſible thing to falſify it in any conſiderable degree; it being not imaginable, as I ſhew'd before from St. Auſtin, all Churches ſhould combine to do it: and if they did not, the fraud could not paſs undetected: and if no eminent change could happen, much leſs could any new, any counterfeit Goſpel be obtruded, after innumerable Copies of the firſt had bin tranſlated into almoſt all Languages, and diſperſt throughout the world.

52. THE Imperial Law compil'd by Juſtinian, was ſoon after his death, by reaſon of the inroads of the Goths, and other barbarous Nations, utterly loſt in the Weſtern world; and ſcarce once heard of for the ſpace of five hundred years, and then came caſually to be retriv'd upon the taking of Amalſis by the Piſans; one ſingle Copy being found there at the plundering of the City. And the whole credit of thoſe Pandects, which have ever ſince govern'd the Weſtern world, depends in a manner on that ſingle Book, formerly call'd the Piſan; and now, after that Piſa was taken by the Florentines, the Florentine Copy. But notwithſtanding this; the body of the Civil Law obtains; and no man thinks it reaſonable p. 49to queſtion its being really what it pretends to be, notwithſtanding its ſingle, and ſo long interrupted derivation. I might draw this parallel thro many other inſtances, but theſe may ſuffice to ſhew, that if the Scriptures might find but ſo much equity, as to be tried by the common meſures of other things, it it would very well paſs the teſt.

53. BUT men ſeem in this caſe (like our late Legiſlators) to ſet up new extraregular Courts of Juſtice, to try thoſe whom no ordinary rules will caſt, yet their deſigns rerequire ſhould be condemn'd: And we may conclude, 'tis not the force of reaſon, but of prejudice; that makes them ſo unequal to themſelves as to reject the Scriptures, when they receive every thing elſe upon far weaker grounds. The bottom of it is, they are reſolv'd not to obey its precepts; and therefore think it the ſhorteſt cut to diſavow its autority: for ſhould they once own that, they would find themſelves intangled in the moſt inextricable dilemma; that of the Phariſees about John Baptiſt: If we ſay from heaven, he will ſay, why then did you not believe him? Mat. 21.25. If they confeſs the Scriptures divine, they muſt be ſelf-condemn'd in not obeying them. And truely men that have ſuch preingagements to their luſts, that they muſt admit nothing that will diſturb them; do but prevaricate when they call for greater evidences p. 50and demonſtrations: for thoſe boſom Sophiſters will elude the moſt manifeſt convictions; and like Juglers, make men disbelieve even their own ſenſes. So that any other waies of evidence will be as diſputable with them, as thoſe already offer'd: which is the third thing I propoſed to conſider.

54. IT has bin ſomtimes ſeen in popular mutinies, that when blanks have bin ſent them, they could not agree what to ask: and were it imaginable that God ſhould ſo far court the infidelity of men, as to allow them to make their own demands, to ſet down what waies of proof would perſwade them; I doubt not there are many have obſtinacy enough, to defeat their own methods, as well as they now do Gods. 'Tis ſure there is no ordinary way of conviction left for them to ask, God having already (as hath alſo bin ſhew'd) afforded that. They muſt therefore reſort to immediat revelation, expect inſtant aſſurances from heaven, that this book we call the Bible is the word of God.

55. MY firſt queſtion then is, in what manner this revelation muſt be made to appear credible to them. The beſt account we have of the ſeveral waies of revelation is from the Jews, to whom God was pleas'd upon new emergencies ſignally to revele himſelf. Theſe were firſt dreams; ſecondly, viſions; by both which the Prophets received p. 51their inſpirations. Thirdly, Vrim and Thummim. Fourthly, the Bath-col (as they term it) Thunder and voice from Heaven. Let us conſider them diſtinctly, and ſee whether our Sceptical men may not probably find ſomwhat to diſpute in every one of theſe. And firſt for dreams; it is among us ſo hard to diſtinguiſh between thoſe that ariſe from conſtitution, prepoſſeſſion of phancy, diabolical or divine infuſion, that thoſe that have the moſt critically conſider'd them, do rather difference them by their matter, then any certain diſcriminating circumſtances: and unleſs we had ſom infallible way of diſcerning, our dependence on them may more probably betray then direct us. 'Tis unqueſtionable that uſually phancy has the greateſt ſtroke in them. And if he that ſhould commit himſelf to the guidance of his waking phancy, is not like to be over-wiſely govern'd, what can we expect from his ſleeping? All this and more may doubtleſs be ſoberly enough objected againſt the validity of our common dreams.

56. BUT admit there were now ſuch divine dreams as brought their evidence along with them; yet ſure 'tis poſſible for prejudic'd men, to reſiſt even the cleareſt convictions. For do we not ſee ſom that have made a ſhift to extinguiſh that natural light, thoſe notions which are interwoven into the very frame and conſtitution of their minds, that p. 52ſo they may ſin more at eaſe, and without reluctancy? and ſure 'tis as poſſible for them to cloſe their eies againſt all raies from without too, to reſiſt revelation as well as inſtinct; and more likely, by how much a tranſient cauſe is naturally leſs operative then a permanent. An inſtance of this we have in Balaam; who being in theſe nightly viſitations prohibited by God to go to Balack; and tho he knew then, what he afterwards ſaies, Num. 23.19. that God was not a man that he ſhould lie, nor the ſon of man that he ſhould repent: yet he would not take God at his firſt word, but upon a freſh bait to his covetouſneſs, tries again for an anſwer more indulgent to his intereſt. Beſides, if God ſhould thus revele himſelf to ſom particular perſons, yet 'tis beyond all preſident or imagination, that he ſhould do it to every man; and then how ſhall thoſe who have theſe dreams, be able to convince others that they are divine?

57. 'TIS eaſy to gueſs what reception a man that produces no other autority, would have in this ludicrous Age: he would certainly be thought rather to want ſleep, then to have had revelations in it. And if Jacob and the Patriarchs, who were themſelves acquainted with divine dreams, yet did not believe Joſephs; any man that ſhould now pretend in that kind, would be ſure to fall under the ſame irony that he did, to be entertain'd with p. 53a behold this dreamer cometh, Gen. 37.19.

58. THE ſecond way of revelation by viſion was, where the man was wrapt into an extaſy, his ſpirit for a while ſuſpended from all ſenſible communication with the body, and entertain'd with ſupernatural light. In theſe the Prophets ſaw emblematical repreſentations of future events, receiv'd knowledg of divine Myſteries, and commiſſion and ability to diſcharge the whole prophetic office. Now ſuppoſe God ſhould now raiſe us Prophets, and inſpire them after this manner; what would the merry men of this time ſay to it? Can we think that they who rally upon all that the former Prophets have writ, would look with much reverence on what the new ones ſhould ſay? Som perhaps would conſtrue their raptures to be but like Mahomets Epilepſy; others a fit of frenzy, others perhaps a being drunk with new wine; Act. 2.13. but thoſe that did the moſt ſoberly conſider it, would ſtill need a new revelation to atteſt the truth of this: there being far more convincing arguments to prove the Scriptures divine, then any man can allege to prove his inſpiration to be ſo. And 'tis ſure a very irrational method, to attemt the clearing of a doubt, by ſomwhat which is it ſelf more doubtful.

59. A third way, was by Vrim and Thummim, which Writers tell us was an Oracle reſulting from the Letters which were graven page missing p. 54the High Prieſts Pectoral, to which in all important doubts the Jews of thoſe Ages reſorted, and receiv'd reſponſes; but whether it were by the ſuddain prominency, or reſplendency of the letters, or by any other way, is not material in this place to enquire: one thing is certain, that the Ephod, and conſequently the Pectoral was in the Prieſts cuſtody, and that he had the adminiſtration of the whole affair. Now I refer it to conſideration, whether this one circumſtance would not (to thoſe prejudic'd men I ſpeak of) utterly evacuate the credit of the Oracle. They have taught themſelves to look on Prieſt-hood, whether Legal or Evangelical, only as a better name for impoſture and coſenage: and they that can accuſe the Prieſts for having kept up a cheat for ſo many Ages; muſt needs think them ſuch omnipotent Juglers, that nothing can be fence againſt their Legerdemain: and by conſequence, this way of revelation would rather foment their diſpleſure at the Eccleſiaſtics, then ſatisfy their doubts of the Scripture.

60. LASTLY, for the fourth way, that of thunder and voice from Heaven, tho that would be a ſignal way of conviction to unprejudiced men, yet it would probably have as little effect as the reſt upon the others: men that pretend to ſuch deep reaſoning would think it childiſh to be frighted out of their p. 55opinion by a clap of Thunder; ſom philoſophical reaſon ſhall be found out, to ſatisfy them that 'tis the effect only of ſom natural cauſe, and any the moſt improbable ſhall ſerve turn to ſupplant the fear of its being a divine teſtimony to that, which they are ſo unwilling ſhould be true. As for the voice from Heaven, it muſt either be heard by others, and related to them; or elſe imediatly by themſelves: if the former, 'twill lie under the ſame prejudice which the Bible already do's; that they have it but by hear-ſay, and reporters would fall under the reproach either of deſign or frenzy; that they meant to deceive, or were themſelves deceiv'd by their own diſtemper'd phancy. But if themſelves ſhould be Auditors of it; 'tis odds but their bottomleſs jealouſies in divine Matters would ſuggeſt a poſſibility of fraud, tho they knew not how to trace it: nay 'tis more then poſſible that they will rather disbelieve their own ſenſes, then in this inſtance take their teſtimony with all its conſequences.

61. NOR is this a wild ſuppoſition: for we ſee it poſſible not only for ſingle men, but multitudes to disbelieve their ſenſes, thro an exceſs of credulity; witneſs the doctrin of Tranſubſtantiation. Why may it not then be as poſſible for others to do the like thro a greater exceſs of incredulity? Beſides, mens prepoſſeſſions and affections have a ſtrange p. 56influence on their Faith: men many times will not ſuffer themſelves to believe the moſt credible things, if they croſs their inclination. How often do we ſee irregular patients that will not believe any thing that their appetite craves will do them hurt, tho their Phyſitians, nay, their own even ſenſitive experience atteſt it to them? And can we think that a diſeas'd mind, gaſping with an Hydropic thirſt after the pleſures of ſin, will ever aſſent to thoſe premiſes, whoſe concluſion will engage to the renouncing them? Will not a luxurious voluptuous perſon be willing rather to give his ears the lie, to disbelieve what he hears, then permit them more deeply to diſoblige his other ſenſes, by bringing in thoſe reſtraints and mortifications which the Scripture would impoſe upon them?

62. THUS we ſee how little probability there is, that any of theſe waies of revelation would convince theſe incredulous men. And indeed, thoſe that will not believe upon ſuch inducements as may ſatisfy men of ſober reaſon, will hardly ſubmit to any other method, according to that Aſſertion of Father Abraham; If they hear not Moſes and the Prophets, neither will they be perſwaded, tho one roſe from the dead, Luk. 16.31. Now at this rate of infidelity, what way will they leave God to manifeſt any thing convincingly to the world? which is to put him under an impotency p. 57greater then adheres to humanity: for we men have power to communicate our minds to others, to tell whether we own ſuch or ſuch a thing, to which we are intitled; and we can ſatisfy our Auditors that it is indeed we that ſpeak to them: but if every method God uſes, do's rather increaſe then ſatisfy mens doubts, all intercourſe between God and man is intercepted; and he muſt do that of neceſſity, which Epicurus phancied he did of choice; viz. keep himſelf unconcern'd in the affairs of mortals, as having no way of communicating with them. Nay (what is yet, if poſſible, more abſurd) he muſt be ſuppos'd to have put the works of his Creation out of his own reach, to have given men diſcourſive faculties, and left himſelf no way of addreſs to them.

63. THESE inferences how horridly ſoever they ſound, yet I ſee not how they can be diſclaim'd by thoſe, who are unſatisfied with all thoſe waies by which God hath hitherto revel'd himſelf to the world. For can it be imagin'd, that God who created man a reaſonable creature, that himſelf might be glorified in his free and rational obedience; (when all other creatures obey upon impulſe and inſtinct) can it, I ſay, be imagin'd, that he ſhould ſo remiſly purſue his own deſign, as to let ſo many Ages paſs ſince the Creation, and never to acquaint mankind with the p. 58particulars wherein that obedience was to be exercis'd. This ſure were ſo diſagreeable to his wiſdom and goodneſs, that it cannot be charg'd upon his will: and conſequently they who own not that he has made any ſuch revelation, muſt tacitly tax him of impotence, that he could not do it. But if any man will ſay he has, and yet reject all this which both Jews and Chriſtians receive as ſuch, let him produce his teſtimonies for the others, or rather (to retort his own meſure) his demonſtrations. And then let it appear whether his Scheme of doctrin, or ours, will need the greater aid of that eaſy credulity he reproches us with.

64. I have now gon thro the method I propoſed for evincing the Divine Original of the Scriptures, and ſhall not deſcend to examin thoſe more minute and particular Cavils which profane men make againſt them; the proof of this, virtually ſuperſeding all thoſe. For if it be reaſonable to believe it the Word of God, it muſt be reaſonable alſo to believe it of perfection proportionable to the Author; and then certainly it muſt be advanc'd beyond all our objections. For to thoſe who except to the ſtile, the incoherence, the contradictions, or whatever elſe in Scripture; I ſhall only ask this one queſtion, whether it be not much more poſſible that they (who can pretend to be nothing above fallible p. 59men) may misjudg, then that the infallible God ſhould dictate any thing juſtly liable to thoſe charges; I am ſure they muſt depart as much from Reaſon as Religion, to affirm the contrary. But alas, inſtead of this implicit ſubmiſſion to Gods Word, men take up explicit prejudices againſt it; condemn it without ever examining the truth of the Allegation. 'Tis certain, that in a writing of ſuch Antiquity, whoſe original Language has Idioms and Phraſes ſo peculiar, whoſe Country had cuſtoms ſo differing from the reſt of the world; 'tis impoſſible to judg of it without reference to all thoſe circumſtances. Add to this, that the Hebrew has bin a dead Language for well nigh two thouſand years, no where in common uſe: nor is there any other ancient Book now extant in it, beſides thoſe, yet not all neither, of the Old Teſtament.

65. Now of thoſe many who defame Holy Writ, how few are there that have the induſtry to inquire into thoſe particulars? And when for want of knowledg, ſom paſſages ſeem improper, or perhaps contradictory; the Scripture muſt bear the blame of their ignorance, and be accus'd as abſurd and unintelligible, becauſe themſelves are ſtupid and negligent. It were therefore methinks but a reaſonable propoſal, that no man ſhould araign it, till they have uſed all honeſt diligence, taken in all probable helps for the underſtanding p. 60it: and if this might be obtain'd, I believe moſt of its Accuſers would like thoſe of the woman in the Goſpel, Jo. 8.9. drop away, as conſcious of their own incompetency: the loudeſt out-cries that are made againſt it, being commonly of thoſe who fall upon it only as a faſhionable theme of diſcourſe, and hope to acquire themſelves the reputation of wits by thus charging God fooliſhly. But he that would candidly and uprightly endeavor to comprehend before he judges, and to that end induſtriouſly uſe thoſe means which the providence of God by the labors of pious men hath afforded him, will certainly find cauſe to acquit the Scripture of thoſe imputations which our bold Critics have caſt upon it. I do not ſay that he ſhall have all the obſcurities of it perfectly clear'd to him; but he ſhall have ſo many of them as is for his real advantage, and ſhall diſcern ſuch reaſons why the reſt remain unfathomable, as may make him not only juſtify, but celebrate the wiſdom of the Author.

66. YET this is to be expected only upon the fore-mention'd condition, viz. that he come with ſincere and honeſt intentions; for as for him that comes to the Scripture with deſign, and wiſhes to find matter of cavil, and accuſations; there is little doubt but that ſpirit of impiety and profaneſs which ſent him thither, will meet him there as a ſpirit p. 61of deluſion and occecation. That Prince of the Air will caſt ſuch miſts, raiſe ſuch black vapors; that as the Apoſtle ſpeaks, the light of the glorious Goſpel of Chriſt ſhall not ſhine unto him, 2 Cor. 4.5. Indeed were ſuch a man left only to the natural efficacy of prejudice, that is of it ſelf ſo blinding, ſo infatuating a thing, as commonly fortifies againſt all conviction. We ſee it in all the common inſtances of life; mens very ſenſes are often enſlav'd by it: the prepoſſeſſion of a ſtrong phancy will make the objects of ſight or hearing appear quite different from what they are. But in the preſent caſe, when this ſhall be added to Satanical illuſions, and both left to their operations by Gods with-drawing his illuminating grace, the caſe of ſuch a man anſwers that deſcription of the Scripture. They have eies and ſee not, ears have they and hear not, Rom. 11.8. And that God will ſo withdraw his grace, we have all reaſon to believe; he having promis'd it only to the meek; to thoſe who come with malleable ductile ſpirits, to learn, not to deride or cavil. Saint Peter tells us, that the unlearned and unſtable wreſt the Scripture to their own deſtruction, 2 Pet. 3.15. And if God permit ſuch to do ſo, much more will he the proud and malicious.

67. I ſay not this, to deter any from the ſtudy of Holy Scripture, but only to caution them to bring a due preparation of mind along p. 62with them; Gods Word being like a generous ſoveraign medicament; which if ſimply and regularly taken, is of the greateſt benefit; but if mixt with poiſon, ſerves only to make that more fatally operative. To conclude, he that would have his doubts ſolv'd concerning Scripture, let him follow the method our bleſſed Lord has preſcrib'd: Let him do the will of God, and then he ſhall know of the doctrin, whether it be of God, Jo. 7.17 Let him bring with him a probity of mind, a willingneſs to aſſent to all convictions he ſhall there meet with: and then he will find grounds ſufficient to aſſure him that it is Gods Word and conſequently to be receiv'd with all the the ſubmiſſion and reverence, that its being ſo exacts.