PArables are vocall Hieroglyphicks, live­ly images of usefull Truths, fitted for in­struction. Like Pi­ctures; [...], they are drawn in the proportions of some reall thing; and they do, as the Epistle to the He­brewes saith of Moses his sha­dows [...] Cap. 8.5. [Page 2] [...], by way of type and re­semblance they do minister to the knowledge of heavenly matters; a way of teaching very much used by the great Bishop of our souls; who did, by this kind of discourse, appo­sitely set forth divine things, making fescues of known earth­ly resemblances to point to spiritual and heavenly do­ctrines,Joh. 3.12. If I have told you earthly things and you believe not, how will you believe, if I tell you of heavenly things? Many of these were so plain, that they had no veyle, but their plainnesse; by reason of which, many that pretended to be great enquirers into pro­found mysteries, could not per­ceive any wisdome in them, [Page 3] that is, they could not see wood for trees, nor discern truth, unlesse it were hid a little more under Philosophi­cal shadowes: as if Christ came not to save sinners, but to teach Philosophy to those, who had more already then they made use of, to the right end

It is true; some of them were more obscure; and good reason; both to hide the truth from such who had more then once shut their eyes against it: (and why should not God pu­nish malitious winking with just darknesse?) and to make good men inquisitive; and to them they were never uselesse, both because Christ was plea­sed, for the most part, to adde the interpretation, and the lo­vers [Page 4] of truth were alwayes more incited to enquire: that so they might see the Picture, which hung behind the Cur­taine.

It slugs the affectious of lo­vers, if their desire may be ob­tained with a slight endeavour: as the learned Deacon said of old, who, speaking of the rich sense treasured up in the Scrip­tures, requiring the search of most careful meditation, breaks forth into these expressions.

O Abysse of rich notions, inviting all that are willing to draw as much truth as their [Page 5] vessels will hold, though not as much as thy Sea contains. Were the secrets of Philosophy hid in Figures, or lockt up in such Labyrinths of Discourse, that none could come at them without a clue; that one might say of them as Aristotle of his books, [...], they were, and they were not di­vulged. Nay, must the mysti­cal rites of superstitious and idolatrous worships, have their maskes, lest they should be prostituted to vulgar contempt by naked representations? which there was great reason to fear, if they had not hid their basenesse with thick cur­tains; Now, though Christs doctrines need no veyle for such respects, for they blush [Page 6] not before the Sunne; yet, why only should the pearles of in­comparable price be exposed to unworthy swine? No, Christ justly hid the mysteries of his kingdome f [...]on the ma­licious, and wisely put the plain-hearted upon the study of their own concernments, for, though he hath laid plain before them, whatsoever is ne­cessary, yet, by seeking, they find more of that, which is next to necessary (i.e.) very profita­ble, and so perfect their under­standings with abundance of Truth, and more firmly establish their Faith, by the considerati­on of it; and either of these pay­ments, is a sufficient price of their labour: so much of Para­bles in generall.

[Page 7]Now, though this paragraph (beginning verse the 19. to the end of the Chapter) be not expressely called a Para­ble, as many others, which are unquestionably such, are also set down without the name; yet, I cannot understand it otherwise. For, what tongue could Dives have, whose bo­dy was in the Grave? Or, what fingers should Lazarus dip in water, who was unbodied? Do flames of material fire burn souls, or singe our thoughts as they passe through them? The great Gulf denotes a hinde­rance of converse between blessed and damned spirits. What comfort can the just, made perfect, give to those, who are, not only condemned, [Page 8] but executed? To upbraid the miserable is a thing unspeaka­bly below the temper of the blessed, who are so because they were forgiven; and now their tranquillity is freed from the groanes and cries of the damned, as a most unacceptable disturbance. It is unlikely that those which are in Hell make prayers to the Saints in Hea­ven; so that, what is set down as spoken, signifies only what was fit to be said, if any words were to be made of such mat­ters. Our expectation there­fore from this Scripture must lie upon that, which is indeed the main of all Parables, The scope to which it was direct­ed: and here Christ teacheth two things.

[Page 9]1. That a poor man whose soule is rich in goodnesse, though he be distressed in this world, shall one day be carri­ed into the Regions of Repose and Blisse: and the luxurious unmercifull rich shall suffer in­effable torments.

2. That observance of the directions of the holy Scrip­tures, is the right way to escape those torments, and to be made partakers of rest in Abra­hams bosome; that is, true hap­pinesse.

My designe is upon the lat­ter, which lies fair in the ver­ses read. For, our Saviour, repre­senting mans foolish after-wit by Dives his request, that Laza­rus might rise from the dead; and, with relations of strange [Page 10] things in the other world fright his brethren from their sins, doth also shew the true way to the Living in Abrahams answer, They have Moses and the Pro­phets, the sufficient guidance of the Scriptures; and if they will not follow that, there is no reason one shonld be sent from the dead, to preach to them, neither if one did come, would they heed him.

Now, lest any should stum­ble at the threshold of my dis­course, before I go any fur­ther, I will remove a scruple or two, which may possibly lie in the way. Once is, Why do you say,Object. 1. the guidance of the holy Scriptures? so the New Testa­ment is included, whereas it is said here, onely Moses and the [Page 11] Prophets, that is, the Old Te­stament?

I say the New Testament al­so because Moses and the Pro­phets direct so,Answ. and that is a good warrant: to observe the direction of the New Testa­ment, is a great piece of the guidance of the Old. As for Mo­ses, he wrote so much of Christ, that, when he himself dispu­ted with the Jewes, he thence convinced them of malitious unbeliefe.Joh. 5. 46. Had you believed Moses sayings, you would have believed me, for he wrote of me. What did he write? you may read in his book called Deuteronomy these words,Chapt. 18. 15. God will raise up unto thee a Prophet like unto me, of thy brethren, according to thy desire, and I [Page 12] will put my words into his mouth, and whosoever will not hearken unto the words which he shall speak in my Name, I will require it of him. The sin­gle-hearted Jews, aware of the divine truth of this Prophesy, were guided, as the Magi, by a star, to Christ. So Philip and Nathanael, true Israelites, embraced him, saying with joy,Joh. 1. 45. We have found him of whom Moses wrote in the Law. Whom when the degenerate Jewes rejected, the wise Apo­stles reproved them from the same Moses, quoting the fore­cited words; as we see, Acts 3. 22. therefore well might our Saviour say, Had you belie­ved Moses? that is, Had you been, as you pretend, true chil­dren [Page 13] of Abraham and genuine disciples of Moses, you would not have disowned me, whom Moses acknowledged for his Master, and esteemed so wor­thy of honour, that he counted the sufferings of Christ greater riches then the treasures of Egypt. For, as Abraham saw my day afar off, and rejoyced, so, Moses knew the liquid Rock, which followed them in the Desert was, (i.e.) did signifie, Christ.

The Prophets also told the same tale,Mal. 4. and Malachi that brought up the rear, and claspt the Old Testament, bad the Jewes expect the Sunne of Righteousnesse, which was to rise and spread his wholesome rayes like wings of salvation [Page 14] over the world. This was written in the close of that Oeconomy: since therefore Moses and the Prophets told us the desire of all Nations, whom they had long waited for, was coming; and bad the people to prepare his way, by fitting their wicked hearts for so great a comfort, whofoever doth not receive Christs Gos­pel, doth not hear Moses and the Prophets: Neither do they consider the great reasons which they afford to convince us of this matter. For they taught that Christ was to be the light of the Gentiles, and the Glory of Israel, and this in a sence so raised, that the for­mer glory stood valuable by it in no degree of comparison. [Page 15] He was to fulfill the Prophe­sies, which had been but glo­rious vanities, if he had not made them good. He was to chase away shadows, and what is the day to night? To heigh­ten their motives with better promises, and take off the false Comments, which had crept upon the Law by the iniquity of the times, viz. the care­lesnesse of the people, and the wickednesse of the Pharisees; so that the New Testament must not be left out.

But then one may say (and some have been as foolish as to say it;Object. 2.) We do not care for Moses and the Prophets, we have no need of the Old Te­stament.

This is to run upon the o­therAnsw. [Page 16] post of the doore. He that is no better advised, is just like a man, who having a great cause depending, is resolved, let it go right or wrong, he will use but one witnesse; he can have more, but he cares not for them. We do not use to burn the Records of our Ancestors, nor to cut in pieces the evi­dences of our lands, nor the Counter-parts of deeds. He which values the possession of truth, will not easily part with one of its best witnesses. The Scripture saith as much as one can well desire in this point. Moses and Elias appeared in the transfiguration of Christ, and were witnesses of his glory, The Gospel is his spiritual transfi­guration, and unto that Glory [Page 17] they bear a full and well a­greeing witnesse. This spirit might murmur thus, Why could not one Cherubin have served to cover the Mercy-seat? God put two, whose fa­ces were towards each other, and their wings did meet. So do both the Testaments spread their golden wings over our Throne of Grace, Christ Jesus.

What is thus said of the Old Testament, we easily learn of Christ and his Apo­stles, who acknowledged the usefulnesse of its divine Truth, whilest they proved their asser­tions by it; nay, they decla­red nothing but what the Pro­phets foretold, and longed to have seen; by which it appears, that God hath so put them [Page 18] together, that it is devillish to attempt a divorce. The Apo­stle Paul did not only advise Timothy to read them,2 Tim. 3.15. but told him that they were able to make him wise to salvation; (i.e.) were full of divine instru­ctions, and as fit for the Jews to walk by towards heaven, as the morning light is for a tra­veller to begin his journey, and as to himself, he professed that he had great consolation and hope through the knowledge of the rare instances of the Old Testament,Rom. 15.4. in which he saw his hopes verified. Who would destroy such famous memori­als of Truth? and, writing to the Ephesians concerning the Church under the New Te­stament, which is an habitation [Page 19] of God through the spirit, he saies it is built upon the foun­dation of the Prophets and Apo­stles, Christ being the great Cor­ner-stone. Eph. 2. 20. When wise men pull stones out of the foundations of their houses, then good Chri­stians may reject the writings of Moses, and the Prophets. So having reconciled two that were never at oddes (only some weak, or ill-minded people seek occasion to put difference a­mongst near friends) and ha­ving proved that neither are to be refused as superfluous, it remains to shew, (for some doubt it) that both are enough, and of that we have this four­fold assurance.

• 1. As they are Perfect Counsels of excellent wisdom, [Page 20] concerning the way to happi­nesse.
• 2. As they are strict injun­ctions of Divine Authority concerning our Duties.
• 3. As they containe the strongest Proofes of our Obli­gation to these Duties, and such as are no where else, and so are the best perswasions to our Wills.
• 4. As they are a Proposal of all these Truths to our un­derstandings, in a way of most fair and full credibility.

1Arg. They are perfect Counsels of excellent wisdome concerning the way to Happinesse. They are a full advice, and a most exact Method of attaining Blisse, prescribed by him who is the Way, the Truth, and the [Page 21] Life, or the true way to Life, What lay scatter'd in many places, and must have been gathered with much care, and many collections, difficult to our short apprehensions, of­ten tired, and so missing, it may be, what was not much further then we had gone, is here com­prized to our hands in a per­fect summary. Truths, other­where hid under much Rub­bish, and mixed with many mi­stakes, are here pure and clear in the spring, not mudded with carelesse or beastly feet. What is obscured in others by natu­rall weaknesse or affected stile, is here plain enough through the superintendency of the Divine spirit. So that good men may here expect whatso­ever [Page 22] is true, wise, necessary or usefull. There is no plant of Righteousnesse, no wholesome herb in the world, but it was carried out of Christs gar­den (who planted them in Pa­radise?) and therefore he might well put them in his Gospel, they were his own, and when they were scatter'd, he gather­ed them together again: as God shewed his regard to the Deca­logue, by writing it the second time, after Moses had rashly broken the first Tables.

After God had spoken by severall parcels, and after di­vers manners by the Prophets, at last he sent his Son to per­fect the book, write it full, and seal it up: and this is so well done, that whosoever shall adde [Page 23] any thing, instead of mending the work, and doing the world a curtesie, he shall but bring a curse upon himselfe: for Christ hath made it [...], (i.e.) a perfect Canon.

Now that appears thus.Mat. 17. 5. God hath declared Christ to be our Prophet, Joh, 12. 49. commanded us to hear him, Colos. 1. 19. told him all his mind con­cerning us, laid up in him all the treasures of divine wisdom. Joh. 15. 15. He told his Disci­ples, all that he heard of his Father, Mat. 28. 20. bad them go and preach it, Mar. 16. 15,16. and promised salvation to all that should believe it. Acts 20. 27. Paul professed that he had declared the whole Councell of God in his preaching,Gal, [...] 8. and pronoun­ced a curse upon any Angel, [Page 24] that should bring another Gos­pel. The Evangelist Luke wrote all that Christ taught till his Ascension, Acts. 1. 1,2. Joh. 20. 31. and Saint Iohn added as much concern­ing the miracles of Christ, as was enough for motive to faith.

From all which we argue, Christ was in the bosome of the Father, and knew all; he came from thence and told all, his Scholars at his command preached; and, for the benefit of future times, wrote all. We acknowledge they did, recei­ved their books, and are satis­fied; only the Papists and some other Hereticks, that they might have the honour and profit to make the supply, say they did not; but who will believe them? when Christ [Page 25] sayes, Go and preach what I have taught you, and promiseth salvation to those which be­lieve that and no more. They will make pretty work, that after this appoint other neces­saries to be believed, (i e.) such necessaries to salvation, as one may be saved, and not believe them.

Now whereas 'tis objected,Object. That Christ no doubt taught his Disciples all things neces­sary, and it may be they wrote them, but they are lost; howe­ver they were trusted with the Church, and that is to supply the defects of Scripture with unwritten Traditions.

Those which say this would deserve lesse blame for their boldnesse,Answ. if either they truly [Page 26] honoured the Church, as they pretend, or we read not the Scriptures, or if, reading the Scriptures, they told us their own imperfection, and gave notice of a Church intrusted with a power to supply their defect. But they honour the Church just as Haman did Mordecai; he would never have said so much should have been done to him whom the King would honour, but that he thought himself to be the man.

And if we did not read the Scriptures, their lie might be more easily swallowed. For they declare a perfection as to all necessaries, and so these men peradventure speak worse then they thought at first, for [Page 27] they make the Scriptures, not only imperfect, but Lyars.

But, as it should have been difficult to say such things (for men ought to speak the truth) so, it is harder to prove them, for the holy Scriptures, and the all-wise Providence are not so easily slander'd. Not the Providence of God: for, as he was careful to give us sufficient means of salvation, and hath preserved many things which are not necessary, but because they were written, would he not preserve what was necessa­ry to be written and pre­served?

And, if he had meant to send us to the Church upon this Errand, he would certain­ly have told us where she [Page 28] dwelt. It were as bad as no di­rection, to say there is a cer­tain advice for you lockt up in a chest, kept in terra incognita, (i. e.) no body knowes where. Abraham had given, if not mis­advice, yet but imperfect dire­ction, when he said, Hear Mo­ses and the Prophets, if this were the businesse.

The Scripture sayes enough to vindicate it selfe, and to give satisfaction to all conside­ring men. That very place which they would suborn, to speak against it self, resolves against them.Joh. 20. 30,31. There are many more miracles which Iesus did, but these are written, that you might believe. If one question what they were which are not written, that doubt must re­main, [Page 29] as to the particulars, for it sayes nothing of them. But it can never be proved, that these which Rome would ob­trude upon us are they; much lesse that they are necessary; for the place asserts those which are recorded to be e­nough. The spirit of Truth doth often leave men to their wilfull mistakes; the Text speakes of miracles, and they quote it for Doctrines.

But that the Scripture hath no defect in this point, a man may soon see; for, let any body compare the Provisions which are in the Scripture with his own necessities, and if he be not supplyed there, we may safely say, he hath some want, that is beyond the case [Page 30] of men that need nothing but salvation. As to salvation, we need instruction only in three points, and there we have it.

1. As to God; and for that the [...] hath suffi­ently declared to us his Nature and his Will, what he is, and what he would have us do, and what we may expect, How he will be worshipped; How we may partake of his love, continue in it, and be happy in him.

2. As we relate to others, he hath taught us how to be­have our selves to them in his most perfect Rules, Love thy neighbour as thy self, Do what thou wouldst have done to thee, and what thou wouldst not have done to thee, do not to another.

[Page 31]These he hath explained in speciall precepts, so filled with all necessary instances of Duty, Justice, and Charity, that well may a wronged man complain of his Brothers inju­ry, but not of Christ, because he did not forbid him to do it. The murmuring poore may complain of their hard-hearted neighbour, but not of Christ for neglecting to command Charity. He hath bid us imi­tate the Father with Charity as large as the Sun-beams, to forgive love, and help our enemies, and overcome all evill with good.

3. As to the Government of our selves, how discreet and prudent would that be, if we followed Christs directions?

[Page 32]He, if any, taught the [...], the right estimations of soul and body, that we are, what we are, most upon the account of soul, whole nature and duration he hath decla­red and taught to provide for immortality. He hath also chal­ked out the proportions of worldly cares, the measures of our passions. Both the roots of Passion are secure, if we keep his rules for Desire and Anger. One may say to all other Physitians, not onely, How imperfect are your cures in comparison of Christs, but how short your prescriptions? what sobernesse of mind? What Temperance, Meekness, and Peace, are the products of his precepts? He which reads [Page 33] Christs words duly, is perfectly instructed to every good work. He that hath lodged these pro­visions in his soul, may bring out of his treasures new and old, like a Scribe throughly instructed to thè Kingdome of God.

So that if the Grace which Christ hath brought to light in the Gospel, hath taught us Godlinesse, Righteousnesse, and Sobriety, we may say with Ter­tullian;Lib. de praescrip. adversus Haeret. Nobis curiositate opus non est post Christum Iesum, nec inquisitione post Evangelium. Hoc enim prius credimus, non esse quod ultra credere debemus. The Scripture is so far from defect in this kind, that it is re­dundant; we have many things, very profitable added, besides [Page 34] the necessary, and both these more then once, or in one book. See a strange appetite! when men have more then they will do, though it be ne­cessary, yet they would have more to do, though it be not necessary; nor it may be at all profitable. What folly is this? This is a design not to be keep­ers, but makers of Commande­ments, praeceptorum emendato­res, as Hilary calls them; not to do Gods will, but serve their own! Our Saviours words do easily accommodate themselvs to such people, You teach for doctrines the Commands of men, and make the word of God of no effect by your Traditions.

Arg. 2.But at what perill any can adde to Gods word, the se­cond [Page 35] Argument will shew. which is, That the Scrip­tures are also strict injuncti­ons of Divine Authority con­cerning our duties. The reason of our faith and obedience to the Scriptures, is resolved into their divine Authority, which as it is the greatest of all; so upon lesse we may not de­pend. Of his Authority we may truly say that it is

God is infallible in his un­derstanding, faithfull in his declarations, and so highly de­serves our Assent. He is Al­mighty and most true, and therefore we believe and hope in the promises of his word. As God, he hath a Right to com­mand, [Page 36] and we as creatures are obliged to obey, and so we receive his commands. Gods authority onely could justly make us believe, obey, and fear, what is there decla­red, promised, commanded, and threatned.

There is a place of Scripture which the Papists do imperti­nently alledge for the obscu­rity, (i. e.) the dishonour of Gods word; which as it is no­thing to their purpose, so it doth most excellently serve to prove what we have in hand.2 Pet. 1. 20,21. [...] Know­ing this first, that no prophesie of the Scripture is of any pri­vate interpretation. The de­signe of the Apostle was the [Page 37] same with mine, to exhort Christians to give heed to the Scriptures, as such Oracles which would not deceive them. He affirms the prophe­tick word surer then a private revelation, which he, Iames & Iohn had in the Mount, and commends the diligent heed they gave to it, till the day-star should arise, peradventure till the truth of the prophesies of Christ shined forth in their ac­complishment. But the stresse of all this hope in the Scrip­tures, lies upon this, that none of them were [...] of pri [...] impulse; meaning, as Saint [...]aul sayes in other words, [...],2 Tim. 3. 16. All Scripture is divinely inspired. And this appeares by the verse [Page 38] that followes:Vers. 21. For the prophe­sie came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. So that [...] signifies they are not of mens private will, but from the divine spirit. The Prophets did not go on their own head, as we say, but on Gods errand. When God re­proved those that went with­out his bidding, he sayes thus, [...] I sent them not,Jer. 23. 21. and yet they ran: So that the sence will be, those holy men who deliver'd the Scriptures, upon which you relie, w [...]ot what came into their minds as from themselves, but they set down Gods will.

The other sence of [...] for [Page 39] solution or explication, in which some worthy persons do take it, and in which sence it is used in good authors (for so Iamblicus in the 21 Chapter of his Protrepticks, being about to expound Pythagoras his short precepts, sayes, [...] I will give the exposition of every precept:) is so far from disagreeing with the former, that it is a neces­sary consequence from it, as the best ground: for if the Prophets deliver'd not their own will, but Gods mind, we must not resolve them into our sence, but take his. The Scri­ptures were given to expresse Gods meaning, not to have ours impressed upon them. So that take the word in any [Page 40] possible sence, this place is pi­tifully urged against the plain­nesse of the Scriptures, unlesse we imagine that the Apostle should urge good men to trust the Scriptures, because they could not tell what they meant; which as it is most absurd to his purpose, so all that it does afford for argument to prove the obscurity of the Scriptures is but this, Because a man will not let me put what sence I please upon his words, therefore I cannot tell what he sayes,

But as we see what little reason there is for that tri­umph in which the Papists bring this particular Scripture to accuse the whole of obscu­rity (for it neither speaks of [Page 41] their obscurity nor plainnesse) so we see by it, how great rea­son we have to believe the Scriptures, since their autho­rity is from God. It is a plain consequence, since the holy perimen neither invented them by their wit, nor writ them of their own will, but delivered Gods sence at his appoint­ment, that we ought to give them all possible credit and observance.

But what should I speak of mens authority, or of believe­ing Moses, the Prophets or Apostles upon their own ac­count? Moses was but a ser­vant, and once so disobedient, that for it he was kept out of Canaan, and if his design had been to have had credit for his [Page 42] own authority, he would ne­ver have lessened it with that story. The Prophets were sub­ject to like passions with our selves (i.e.) they were men. The Apostles were weak in them­selves, and so far from being the New Wine of the Gospel, that till Christ had strengthen­ed them with new principles, they were like old torn bottles, they could not receive it. But this hinders not their accep­tance, their authority is from God. He took the stammer­ing Moses; and made him a God, (i.e.) a divine teacher to the Church. Moses was con­scious of his own inability, and loth to stir, but at Gods com­mand he took up his bundle of ceremonies, and carried an [Page 43] Vmbrella to the Sun of Righ­teousnesse. The Prophets, as was said just now, spake not of private impulse, but God spake by the mouth of his holy Prophets ever since the world began. The Apostles were com­manded to stay till they were cloathed with power from on high, and when they had that divine accomplishment, they preacht, and Christ whom they preacht, was believed on in the world: So that it is great reason we should believe their wri­tings, for they are the word of God.

If any ask, How does that appear? I answer, By three di­vine Seales annexed to them, and a peculiar signature or mark of divine authority, [Page 44] which I do not find in any other book.

• 1. The spirit of Prophesie, which foretold such things as are beyond the skill of nature, and art to foresee.
• 2. The power of miracles which performed such things as are above the power of nature, and art, to doe.
• 3. The resurrection of the great Preacher of the Gospel, Christ Iesus, after he had been dead aad buried three dayes.

1. The spirit of Prophesie which foretold such things as are beyond the skill of nature, and art to foresee: I call the first Seale. All the world hath acknowledged divinity in such praescience. The Latines made known their sense of it to be [Page 45] such in the name by which they called it, that is, Divi­natio, and they and the Greeks both confirmed, this opinion, by offering sacrifice when they consulted their Oracles con­cerning things to come. Men can fore-see what is visible in the causes, and curious eyes will discern that which is hid from common sight: but to foretell future contingents, as we call them, is a thing not to be done but by extraordinary communion with God. Isaiah by this divine prerogative, put the heathen Idols to a Non-plus, Declare things to come, that we may know you are Gods.

Nebuchadnezzars Magi would have been as much to seek for [Page 46] the true interpretation, if he had told them his prophetical dream, as they were for the dream it self, when he had lost it, which a pen-man of the ho­ly Scripture found out and in­terpreted; and they confessed the Truth, that it was onely by the power of the immortall God.

Of this testimony the Scrip­ture hath abundance of instan­ces, and though they be not so common in the New Testa­ment, there is good reason for that, because then was the time of accomplishing predictions; and therefore it sayes, This is the acceptable time, behold the Lamb of God, &c. To foresee now was to overlook, yet this spirit also appears manifestly [Page 47] in the Gospel, both in Christ and his Apostles. Who hath not read the twenty fourth of Mat­thew? where the whole progress of the Gospel is foretold, to wit, that it should be preacht to all nations by the Apostles, that they should be questioned before Rulers and Judges a­bout it, that Jerusalem should be destroyed for disobedience to it; and since the prophesies which concerned Christ the Messiah, were concredited to the Jewes, Christ did let them see the Justice of their destru­ction, because they knew not the day of their visitation, though all the marks of pro­phesie concerning it were vi­sible, Christ himself often holding them before their eys; [Page 48] A deplorable sign of a ruinous state, a fatall blindnesse.

Miserable wretches! how can they escape destruction? they neither see what is good for them, though it be laid be­fore their eyes, nor give heed to those who for a long time warned them of their danger.

That the Apostles of Christ had this spirit also, is manifest by their respective writings.

2. The second seale is the power of miracles, that is, such things as are above the power of nature, and art to do. Mira­cles are demonstrations of the divine presence in a way ex­traordinary: Nothing can pro­duce [Page 49] an effect above the pow­er of its causality. Those things which Christ perform­ed, transcend all ordinary power, A privatione ad habi­tum non datur regressus natu­ralis. But he raised the dead, Lazarus also was buried four days. As he spake as never man spake, so to make his works pa­rallel with his words, he did as never man did, It was never so seen in Israel. Nicodemus infer­red right, he did such things as no man can do, unlesse God be with him; meaning, above or­dinary concourse; and there­fore added rationally, We know thou art a Doctor sent from God. It was a double argument of the Messiah, which Christ sent to Iohn by his disciples in [Page 50] his Symbolicall answer, The blind receive their sight, the lame walk, the deaf hear, &c. (i. e.) such things as were not only for [...]told, but miraculous.

It is true, Mountebanks may play tricks, and cunning men put cheats upon easie people, so the Thessalians, knowing the time of Eclipses, made their ig­norant neighbours believe, that they pull'd downe the Moon with their verses; but by which of their Devices, nay, by which of Hippocrates A­phorismes may one learn to cure a lame man with ones sha­dow, or a fever with a hand­kerchief?

What is further to be said in confirmation of this proof, I shall bring in by and by to dis­credit [Page 51] the mock-miracles of some heathen pretenders quo­ted in opposition to Christ; only here I may add these two things concerning such De­vices.

1. That they are not onely a testimony of the worlds opi­nion concerning the Divinity of miracles, but also a tacit confession that Christ did them; As counterfeit coin speaks the use of true money. If there had not been such a way of proof, why did they ape it?

2. That they were foretold by Christ and his Apostles, and so people were not only fore­warned of a danger, but con­firmed in the beliefe of the Truth, when they saw the pre­dictions written concerning [Page 52] Impostors exactly fulfilled. For as the predictions and prefigu­rations of Christ by the Pro­phets, made way for his recep­tion, when he came as the true Messia, so the predictions and predescriptions of Antichrist, written by Christ and his Apo­stles, gave argument against them, when they came accor­dingly to be Impostors.

3. The third Seale is the Resurrection of the great Do­ctor of divine Truths, after he had bin dead and buried three dayes, And here behold the incomparable wisdome of di­vine Providence, which brings day out of darknesse, and turns the shadow of death into the morning, the death of Christ (a great piece of the mystery [Page 53] of Redemption, for his blood was shed for the Remission of our sins) put a doubt upon his doctrine, and stagger'd his Di­sciples. But this cloud made onely way for a more illustri­ous appearance of his Truth, for the Resurrection took off all doubts arising from his death, and his Gospel gained confirmation, as a Truth doth from a clear answer, to a strong objection. Indeed it was to be feared, that the doctrines of Christ would have lien in the dust, if he had not brought it forth with his own Resurre­ction: and therefore Saint Paul doth well say, that he was strongly declared to be the Son of God, Rom. 1. 4. by the Resurrection from the dead.

[Page 54]Indeed his murderers per­swaded the souldiers with money, to affirm that his Di­sciples stole him from the grave, but how came they to steale his soule into him, and to steale a power from his life to work miracles in his name? It is possible to make a lye, but impossible to hide it in so great a matter. Why did none of the Antichrists rise out of their graves, and confront those which adhered to Christ, and after forty dayes converse with worthy persons by a glo­rious ascension before compe­tent witnesses endeavour to get belief in the world? No, no, God will not be a witnesse of falshood.

Besides these, there is also [Page 55] a peculiar kind of signature or mark of divine authority upon these writings; one may think that Gods character, which men never usurp't (i.e.) Dread­full threatnings pronounced a­gainst such as should disobey this Revelation. What Phi­losopher ever used the mode of such Authority? for the things menaced; what Tyrant ever mentioned them? or if he had, the Majesty had been ridicu­lous. Eternall punishments! poor men! when they are so ill minded they can kill the bo­dy, but that is all they can do; God sayes, fear me who can cast soul and body into Hell. What man ever stamp't that Image upon his book!

There are most becomming [Page 56] the divine Majesty, for they are not onely Authority, but full of wisdom and love; for since fear was a tool meet for Gods work, he made fit matter for it, and in the use of these threatnings, the great Father of the world threatens his chil­dren, that so by a wise feare they may escape the feeling of his Rod.

And as the same Poet sayes excellently in another place,

He punisheth in love, and his threatnings are in their natural tendency wholesome, since God hath among many other things formed them for our preserva­tion. [Page 57] Threatnings are prudence and love clothed with Majesty. Since men are not sufficiently frighted with being sinners, and think it not enough to see how ugly sin is in it self, God sets also before them its mise­rable Attendants, Pale Death, Wan Fear, Grim Terrours, and these Eternall. Who but God commanded his servants and threatned them Hell, if they o­beyed not? Fear ye not me who set bounds to the Sea, and when it swells, makes its own waves roule it in again, as a stubborn slave is pull'd back by his own haire? Fearest thou not me, in whose hand is thy life, thy breath and all thy wayes? who will come in fla­ming fire, and render vengeance [Page 58] to all that wilfully know me not, and disobey my Gospel? So much for the consideration of the divine authority of the Scrip­ture.

Arg. 3.The Scriptures contain the strongest proofs of our obligation to our duties, and such as are no where else, and so are the best perswasives to our wills. I shall number onely four, and those briefly.

1. The Incarnation of the Son of God, the word was made flesh; A wonderfull grace to our nature, and denied to An­gels. That we might not doubt but we may go up to God, behold; he cometh down to us, his Tabernacle is pitched in flesh, I, now he is Emmanuel. God comes into our Nature to [Page 59] call us home to himself. What will make us like unto God, if he do not, when he is made so like unto us? Who can unfold the mercies lapp't up in this Mystery? In this good An­gels find wonder and joy, De­vills horror and envie, but all good men the greatest occasi­on of love aud obedience ima­ginable; especially if it be joyned with the second consi­deration.

2. And that is the wonder­full death of the Son of God, so made man. He offered up him­self by the Eternall Spirit, and shed his blood for the pardon of our sins. He took our Bond and nailed it to his Crosse, and there cancell'd it with his blood. Look up sinner and [Page 60] behold the guilt of thy Tres­passes falling off, like the waxe of a broken Seale. That we the enemies of God, might learn the goodnesse of Recon­ciliation, God doth act it first, who was not engaged to it, but by the goodnesse of his own Nature. The Father loves, the Son dies; we are loved and pardoned, that we might see how base a thing it is to sin, be impenitent, and hate. He slew the enmity upon the Crosse, in his own death he killed our hate, or in himself, I, in himself, where else should he break the flint, but upon the Cushi­on, our hard hearts, upon his own most soft and loving bo­some?

3. We have here the most [Page 61] excellent example of Christ, which doth secure our directi­on, and perfect our encourage­ments. Men think themselves in a good safe road, where they have ever and anon a Mercurial Statue pointing to their way, but what perfecti­on would be added to their guidance if it went along with them? Christ doth not one­ly shew us, where we should go, as in a Map, but goes be­fore us as a sure guide, and a comfortable companion. Si quis unquam fuerit, ille comes in via pro vehiculo est. I, may we say, now we know what we should be, and do in these bodies, for the word made flesh hath shewn us. This is great encouragement to all [Page] [...] [Page] [...] [Page 62] that are of the right brood of Travellers; for in the worse way Christ goes before, breaks the Ice, and when we go up hill, lends us his hand. But why do I point any longer un­to this Sun, which from the Scriptures shines so comforta­bly upon all good men?

4. He hath engaged our obe­dience with most incomparable promises; such as he onely could make, such as he onely could perform. What the Pharisees said of one sort, we may say of the rest, Who can forgive sins but God? It is im­possible to serve God for no­thing. For he payes all his ser­vants before hand, but he is not so content, for he will adde such wages, as none can [Page 63] give their servants; Not Earth or Tinne, or poor matters in the power of Kings, but things worthy of God, Eternall Life, and Blisse. If these were as truly believed, as they are plainly revealed, we should find our selves sufficiently ob­liged to obedience, and it con­cerns all that desire to be saved to look to it: but because they are so plainly revealed, I shall speak no further of them.

Now if any say that these things are enough,Arg. 4. if they can be proved to be true, I hasten to the fourth particular head; (i.e.) That the Scriptures are a proposal of all these Truths to our understandings in a way of most fair and full credibility, & that appears in these three things.

• [Page 64]1. The way of proposall is most credible.
• 2. The things propounded, are in themselves evidently true.
• 3. The expressions in which they are laid down, are plain, and fairly intelligible.

No man can say, but when things are propounded so, he is fairly dealt withall.

1. First, The way of propo­sall is most credible, That whatsoever God sayes is true, is the ground upon which this assertion sets its foot, and that is such a great Truth, that it is above the necessity of proof. He which believes there is a God, believes his Veracity, and he which believes not that there is a God, hath no reason [Page 65] to believe any thing. He hath no reason to believe any thing, if there be not Truth. And if there be not a God, there is nothing, and so no truth.

But as that foundation is firm and unquestionable, What God saith is true, I must build two things upon it, and on them the credibility of the first particular is founded. viz.

• 1. That since, what God sayes is true, we ought to receive whatsoever, we have abundant reason to believe that God did say it.
• 2. Whatsoever comes to us as Gods word, we ought by no means to reject it, without most weighty reasons to make us think that God did not say it.

[Page 66]1. As to the first, Scripture is the way of proposal, (i. e.) God hath written his mind to us; now we have two great reasons to make us believe this writing to be his word.

• 1. Because writing was the fittest way to communicate his will to us.
• 2. Because since all writings need witnesse, that we might not doubt this to be his, he hath sent it attested by the witnesse of all those that were worthy to be be­lieved, (i. e.) the good men of all ages.

1. Because writing was the fittest way to communicate the Gospel or his will to us, that appears thus; All the Nations and ages of the world, could not be present at the birth of [Page 67] Christ, nor be eye-witnesses of his miracles, see him rise out of grave, and ascend into heaven, put their fingers into his side, &c. what then? will they not believe unlesse they do? shall Christ be crucified afresh in every age, that we may see him rise from the dead? but be­cause Christ was not to remain alwayes below, nor come again in that manner, and it concern­ed the world to know the Gos­pel, God committed it to wri­ting, and hath made the holy Scriptures the safe Reposito­ries of his Truth, that is, ex­cellent preservatives against weaknesse of memory, and the rust of malicious designes,Orig. in divers. Hom. 2. Mo­numentum Christi est divina Scriptura, in qua divinitatis [Page 68] & humanitatis ejus mysteria densitate literae veluti quadam muniuntur Petra.

How much God was in love with this way appeared of old, for though he was pleased to converse familiarly with his plain friends the Patriarchs, yet lest his counsels should slip out of the frail minds of men, he commanded Moses to write them. Litera scripta manet. The Jewes nice care of the let­ters was well made use of by God; for it became Septum Legis, whilest they looked to the words, God secured the sence: and how unsure all other wayes are, we may per­ceive in that the Church hath not preserved the remem­brance of Christs miracles, [Page 69] which were unwritten. Lan­guage is the Garb of Truth, it comes not abroad till it be cloathed in words; and since Christ was not to stay here to preach alwayes, he enabled those whom he deputed to de­clare his will in several langua­ges, that it might be under­stood by divers Nations, when it was spoken and heard, and because the Apostles were to die too, he commanded them to write it, and hath enabled his Church to translate it into the several languages of the world, and so they understand it being written and read.

And herein God shewed his care of the Vnlearned, who are the greater part of the world; for though they can­not [Page 70] read the Originall; yet ha­ving a Translation, which, in that it is a Translation, agrees with the Original, they receive the same mind of God that the Learned do. Why should any man be unsatisfied with this way of delivery, whereas Prin­ces and States, in matters which they esteem the greatest, re­ceive the Proposals of Ambas­sadours by an Interpreter? If to read, or hear these read, be not sufficient to direct us, what shall become of the blind, who can neither read Original nor Translation? And if any think that they say a great matter a­gainst Translations, when they affirm, That we know not the signification of Hebrew and Greek words, but by the report [Page 71] of men. They may as well say so of our Mother-tongue; for we know not that this word Book signifies, that which men commonly understand when they heare that word pro­nounced, but that we are told so; shall an English-man for this fine reason doubt, whe­ther he can speak true English or no? or shall any child neg­lect his Duty to his Parents, whom he can know but by Re­port? Behold how many ways can the divine Providence use one thing? The first division of Tongues broke a foolish at­tempt of scaling the skies; This second further'd a Noble Designe of lifting us up the right way to Heaven. By the curtesie of so many Translati­ons, [Page 72] the Holy Ghost appears again in cloven Tongues. Those men which would make us be­lieve the written word, is no fit Rule, because every body skills not the Hebrew and Greek, do not onely say that they are not a rule to us, but that they were not to the Jews or Grecians. For it is proba­ble some Jews, and more then probable, that many Greeks could no more read Greek or Hebrew, then many now can read English: and how did they do? If we may be deceived by those which interpret, so might they by those which read. But if they say, as they would fain have it, that the Jews had an in­fallible spirit, then it's lawfull to ask where he lay asleep, [Page 73] whilst the Jews, being wickedly misled, rejected the Messiah?

2. As the Scripture was the best way, and therefore most likely to be made use of by the wise God, so that we might be­lieve that he did, We have the testimony of all that were wor­thy to be believed, (i. e.) good men in all ages. The first age saw things, writ the truth, and so witnessed to it. The next age received, believed, and o­beyed the truth, and expressed as great effects of the power of it, as the first, and so on. So that we may say as Saint Paul to Timothy, We will mind the Scriptures, knowing of whom we have received them. Those who could not be willing to deceive themselves (for they [Page 74] ventur'd this and the other world on't) and they which did so, what design could they have upon us?

2. The second assertion a­bove-mentioned is, that what­soever comes to us as Gods word, we ought not to reject it without weighty reasons, to make us think he did not say it, Against the Scriptures, we can imagine but two things obje­ctable in this point.

• 1. Invalidity in the evi­dence given for them.
• 2. Sufficient Counter-wit­nesse against them.

1. As to the first, what can invalidate the evidence? In­sufficiency can be imputed but upon two accounts, either they know not the things they wrote, [Page 75] or they did not write the truth they knew, as some Hereticks said in Tertullians time.Libr. Contra Haeret. Solent dicere non omnia Apostolos scis­se, eadem agitati dementia, qua rursus, convertunt, omnia quidem Apostolos scisse, sed non omnia omnibus tradidisse, in utroque Christum reprehensioni subjicientes, qui aut minus in­structos aut parum simplices A­postolos miserit. They use to say that the Apostles knew not all things, and being acted by the same madnesse, they confesse that the Apostles might know all things, but that they did not deliver them; in both reproach­ing Christ, as one that sent mes­sengers, which either knew not their errand, or were not so ho­nest as to deliver it. What [Page 76] did they not know? how could they but know? they were the Disciples of Christ, or such as conversed with them. Quis integrae mentis cre­dere potest eos aliquid ignorasse, quos Dominus individuos ha­buit in comitatu, in discipulatu, in convictu? &c. They were such as walkt with Christ, eat with him, or were scarce ever out of his company, or such as wrote from the mouthes of these, & therefore they knew: and that they should not relate truly what they knew, what can make any wise man think? What, would they lose their present fortunes, and capacity to all worldly advantages, and expose themselves to all contempt and cruelty for what [Page 77] they knew to be a lie? and this too only to please them­selves in writing Christian Religion, which of all things doth abominate a lie?

2. There is no sufficient Counter-witnesse against them, none ought to be esteemed such but the first age, and that affords none, for they saw the things done, and many wrote them, and their pens did but bear witnesse with their eyes; and the rest saw them or might see them. [...];Luke 24. 18. Art thou only that one of all that so­journe in Jerusalem, that know­est not these things? or though thou dost but sojourn there, how canst thou be ignorant of them? for they were not done in a cor­ner, [Page 78] as Saint Paul said to Agrip­pa. They were of a publick cognizance, and notoriously known, which had almost per­swaded him to become a Chri­stian, which how was it possi­ble, if they had not been per­fectly void of all suspicion of falshood?

For the next age, who can imagine, but they would have hissed them off the Stage, if they had acted any thing but true stories? Could the se­cond age, which saw not the things themselves, be seduced to believe them, when they were against their worldly interest, and such things, as they which related them; could not prove to be true in an or­dinary way, but that they had [Page 79] good assurance that they came from God? So that what any raile afterward, is of too late a date, to signifie any thing to wise and good men. Who e­ver of any credit; nay who at all wrote against Christ, as the Apostles wrote for him? What they saw with their eyes, or heard with their eares, as Saint Iohn, Joh. 1.1. or [...] as Saint Luke. Luke 1. Even as they de­livered them unto us, which from the beginning were eye­witnesses, and Ministers, of the word. Christ had three fa­mous Ranks of enemies, and they gave their testimony for him, Iews, Devils, and Hea­then Philosophers.

1. The Iewes were his [Page 80] sworne enemies, and when they brought Christ or his fol­lowers before Magistrates, they accused them of civil sedition, or for speaking that which they then owned, but not for forgery, as we read in the accusation of Christ at Ierusalem by the High Priest, and by Tertullus Oration before Festus. The Magistrates, though most of them had a mind to please the Jewes, and were few of them such as they should be, yet they onely commanded them to preach no more in that name, but not reproved them for ly­ing, which to have done, would have been as vain an attempt, as the former proved. For they were no sooner gone forth, but they preached Christ, [Page 81] and confirmed the truth with miracles, as we read in the Acts of the Apostles.

Besides this, the Iewes in their books say so much for him, that they are a proof a­gainst themselves of falshood, in what they spake against Christ. They confesse him to have been a great Prophet, and to have wrought miracles, (i.e.) in their opinion, he had Gods witnesse:Ioseph. apud Eu­seb. de demonst. Evang. lib. 3. ( [...]) And what can any man un­lesse malice hath made him mad, say against him, in whose behalf he confesseth, that God hath borne Testimony? But see whither malice will carry one! A man will fall rather then be supported by one [Page 82] whom he causelesly hates. If there be not a New Testament, what will become of the Old? Christian Religion and the Ve­rity thereof is the only proof, that Moses and the rest were true Prophets.

2. The Devills were noto­rious enemies, and pretended that Christ tormented them before their time with his ap­pearance, and spoyled their Devillish sport. [...] yet they confessed him to be the Son of God, though he slighted their witnesse, if their witnesse was worth any thing, he had it; if they thought to lessen him by their testimony, the malice of their design was a confirmation of his goodnesse. But why should he own their testi­mony [Page 83] whom he knew to be ly­ars from the beginning? so the Lacedaemonians would not have a good saying sullied with a wicked mouth.

But as the Devils durst not but give Christ his due, so the heathen world had reason to believe their testimony, for they took the Devils sayings for divine Oracles, and as they saw them silenc'd,Iuven. Delphis ora­cula cessant, so the Oracle told them who did it, as it was breathing some of its last gasps.

The Hebrew child com­mands me to hold my tongue [Page 84] and be gone. Porphyrie the enemy of Christ doth not on­ly confesse the former.

Buth doth also plainly confesse who that Sun was; [...]. Since Christ was worshipped, Euseb. de prepar. Evang. lib. 5. cap. 1. we lost the publick benefit of the Gods. The Oracle which Iulian also consulted could not speak, being choaked with the bones of a Christian Martyr Babylas, who was buried hard by.Lib. de def. orac. Had Plutarch but minded this, it would have saved him a [Page 85] great deal of labour, vvhich he spent in vain, to assign to ma­ny foolish causes of the defect of Oracles. Neither vvould he have so perverted the story, vvhich he reports concerning the hovvling of the Devils up­on Thamus his proclaiming, [...] The news of great Pan's death; as he failed by the Palodes, it vvas but a con­tradiction to himself to think any great Devill vvas dead, and that the rest hovvl'd for him, for the esteemed them immor­tal spirits. But if by that great Pan the God of Shepherds, vvas fignified Christ, the Shepherd of the Sheep,Heb. 13. 20. [...], great in his death, as the Authour to the Hebrevves calls him, (though our Translation per­verts [Page 86] the sence of the place) who died about this time: They had great reason to howle, for by death he destroyed him that had [...], the Kingdom or Dominion of death, (i. e.) the Devill. for so

He killed death, tormented Hell, and slew the murderer. For as Christ had before told us that he would, so now he did bind the strong man, the Devill, and spoyled his goods, those Tri­podes, Images, and the rest of the Idolatrous Luggage, were his chief houshold-stuff, which he took up & went his way, as Plutarch witnesseth. [...]

3. The Heathen Philosophers [Page 87] bore witnesse to him, many of which being convinced with the demonstration of his truth became Christians. Dionysius the Areopagite, Polycarp, Iustin, Irenaeus, Athenagoras, &c. They were acknowledged Philoso­phers, and whether they were true converts or no, they shew­ed, for divers of them became Martyrs, I may adde to those named before Origen, who when the deluge of Idolatry had overspread the learned world, was that holy Ark in which Philosophy was preser­ved for the service of Christi­an Religion; a sufficient proof of this he gave in the confu­tation of that railer Celsus; for he took off the danger of his blafphemies, and chastised the [Page 88] bold wit of his lying pen, and spoyled the heathenish hopes by undoing that foolish obje­ction, to wit, that none but the rude multitude became disci­ples of Christ, they saw it was not want of learning that made them Christians, for Origen had so much, that the most learned Plotinus seeing him amongst his Auditors blusht, and after a few words abrupt­ly brake off his Lecture.

But why should I go about to reckon those starres, which gave light to this truth? and whereas 'tis said, that there were many others; which dark­ned all those that misled Con­verts could say, we may easily make answer to this.

Amongst these Celsus must [Page 89] have the disgrace to be named first, for he was the first that wrote against Christian Religi­on. He denied not the miracles of Christ, but would needs per­swade the world that they were Magical. But as he might learn this of the Iewes, for he read the New Testament, though to a most hellish end, so there he might have learned an an­swer. When Christ cast out Devills, they said it was by Beelzebub a Prince among them, but Christ does con­vince them of folly for think­ing that a Prince would as­sist to destroy his own king­dom, and condemns them by their owne Disciples, whom they acknowledged to do it by divine power; by which [Page 90] meanes they were convinced of saying nothing to the pur­pose, or else more then they wist against themselves. Celsus his design was not onely over­thrown in words by Origen, as appears in his most excellent books, but whilest he disputed against motion, Origen walked up and down, (i.e.) whilst one cavil'd at Christs miracles, the other and his contemporaries did them by his Name and Prayers. So the Disciples of Christ long before by speciall Miracles, ( [...]) cover­ted the [...], those which used Magical Arts, and they burnt their Conjuring books. Acts 19. 19. It's most unreasonable to think that the Devils had a finger in this work: for the [Page 91] Gospel which these miracles confirmed, was their extirpa­pation where-ever it came.

So Origen having in word and deed, made a just vindica­tion of our Saviours honour, to cut off all further objections at one blow (in the second of his books against Celsus) sets him this impossible task. [...] (i.e.) Let him shew us not many but a few, nay but one, such as Christ was, who with the divine glory of his Miracles and powerful wisdom of his holy doctrine did so much good unto mankind, mended the world which lay in wickednesse, [Page 92] and of the worst of men, made so many thousands good.

Arnobius seeing them gra­vel'd with this,Disput. cont. Gent. lib. 1. made them a great abatement, and put the challenge with this variation. Potestis aliquem nobis monstra­re ex omnibus illis magis, qui unquam fuere per secula, con­simile aliquid Christo millesi­ma ex parte qui fecerit! qui si­ne ulla vi carminum, &c. (i.e.) Can you shew us any of the Ma­gicians in any age, which per­formed but the thousand part of what Christ did? who without any inchantments, juices of herbs, observations of sacrifi­ces, or times, did such things by the power of his great Name? Nothing hurtfull, nothing de­structive, but things worthy of [Page 93] God, full of goodnesse, and help to men, &c.

Unto these demands Porphy­ry could give no satisfaction; though he took up the Cudg­ells vvhich vvere beaten out of the hands of Celsus, moved probably vvith indignation, to see the blood of one of his ovvn party run dovvn so fresh, vvhose head vvas justly not long before broken by Origen. But he resolved to expresse his hatred of the Chri­stian Religion, thongh he had nothing to stuffe his books withall, but such railing as Cel­sus had before him used, as Hierom witnesseth in his pre­face to his Commentaries upon the Epistle to the Galatians. A little after, Hierocles think­ing [Page 94] the matter but imperfectly done, tried once more to mend it, & he went so far in the way of the former, that as Euse­bius reports, he wrote again the very selfe-same things which they had wrote before him. [...]. He stole im­pudently out of their writings not only the sence, but the very words and syllables, only he at­tempted to answer the questi­on of Origen by naming Apol­lonius Tyanaeus whom he would needs put as a great Antichrist in comparison of our Saviour as equalled and excelled by his works. But the answer to him is not hard, for as the things which he opposes are no way [Page 95] comparable, so the evidence of of them is very insufficient, viz. the book of one single Fa­bler. The things were slight; for though he tells strange stories, they go far short of his purpose, being some grossly wicked, sun­dry of them Magicall devices, many pitifully insignificant, and ridiculous, all of them of con­temptible quotation to frame a comparison against Christ.

Some are grossely wicked, Lib. 4. Cap. 4. as his offering sacrifice to ap­pease the Ghost of Palamedes, and his making prayers to him to lay aside his anger against the Greeks, which it seems re­mained still with him in the other world, & that he would give leave, that many of them might grow wise and good; [Page 96] and yet he himself durst not teach Antisthenes, who desired to learn of him, because the Ghost of Achilles forbad him,Ibid. Antisthenes being forsooth one that used to speak well of his enemy, Hector. Also at the command of this envious soul, he went an Ambassodor to the Thessalians, to perswade them to renew their sacrifices at the grave of Achilles, Lib. 4. Cap. 7. vvhich at his Mediation they did. A good man indeed, that could find in his heart to offer sacrifice to pacifie the wicked soules of men that kept anger and re­venge, after they had departed this life?

Lib. 3. Cap. 13.Among his Magical devices I reckon his seven rings, which he called after the names of the [Page 97] seven Planets, which he wrote each day differently accord­ing to the name of the Planet, which the day bore. These he received of the Indians, whom Philostratus confesses Magici­ans, and tells many pretty sto­ries of them, as of their Tables, Lib. 3. Cap. 6. which moved of themselves, and brought in dinner of bread, fruits and herbs, which put themselves in order, better then any Cook could do. As also of their Cisterns, two of wine, and two of water; one hot, one cold, which came into the Dining-Room of themselves, and of little pages of black brass, which mingled the wine with water, Lib. 3. Cap. 3. and powred it forth, also of two Hogs-heads, one filled with water, another with wind, from which they [Page 98] supplyed the Countrey, with showers, if it was drye, or as occasion required, with fresh aire, not much unlike to Ho­mers, or the Laplanders bottles. These things Apollonius ap­proved, and makes great hope concerning himself, that he should prove some-body, be­ing one that had drunk of the Cup of Tantalus, Lib. 3. Cap. 15. that is, com­municated with them in their secret mysteries, as we read in his letter to Iarchas, and what he practised according to these principles, Philostratus sets down at large.

Other things were extreme­ly ridiculous, as that in his jour­ney to India, Lib. 1. Cap. 16. finding a dead Lionesse that had eight young ones in her belly. he foretold [Page 99] that his stay in that countrey should be a yeare and eight months, the Lionesse signifying a year forsooth, and the young whelps, months. How ridicu­lous also is that converse, which he pretended to have with the Ghost of Achilles?Lib. 4. Cap. 5. he only asked him a few slight questions concerning Homers fabulous stories; as whether Achilles was buried according to the relation of the Poets, whe­ther the Muses wept for him, whether Polixena was killed for his sake, whether Helen was ever at Troy, and how Greece was able to send so ma­ny gallant men against it, and lastly, whether Homer knew Palamedes, or if he did, why he did not set down his discourses? [Page 100] These were the five great que­stions which he asked Achilles, the resolution of such queries did as much good to the world, as a man got with going in­to Iupiters Temple in Arcadia; for when he came forth, they said his body did cast no sha­dow; for which was he better or worse? These things thus storied of Apollonius, are so far from proving him equall to Christ, that they leave him a great way short of a good man. Did our Saviour seek glory by such things? did the Apo­stles lean upon such reeds? Or if it be said that he perform­ed some things of better note, and particularly some great cures; I answer, so did, and so do many Physitians, that de­sire [Page 101] not to be adored for it. And if he taught some good things, so did many excellent Philosophers, Heathenish and Christian, which one should foolishly compare with Christ. So that though Celsus bragged that many might easily appear like unto Christ, (but named none) and Hierocles would needs take this for one, yet we see with what little reason he did it; as to the things reported.

And as they are not to be named in the same day with Christs most glorious underta­king, and performances; so their testimony for what they are, is contemptible, one single Philo­stratus, Lib. 1. Cap. 3. and he confesses that what one Damis an Assyrian whom Apollonius took up in [Page 102] his way to India, had not very hansomely written concern­ing his travels; and what Maximus a Cilician added con­cerning what Apollonius did in the City AEgae: he gathered together at the request of Queen Iulia, and so patched up his story. Alas, what is this to the testimony of thousands, and ten thousands of wise and good men, that lived in the confession of Christ, and died for the Confirmation of his Gos­pel. Apollonius his name for all those stories outlives his ho­nour, neither could that wri­ting support any great regard of him in the world; and in­deed all it comes to is only a doubtful remembrance of such things as most of the world [Page 103] never heard of, and the wisest, of those that do, deride. Pho­tius in his forty fourth book, as also in the twenty fourth, hath marked them with these black coales. [...]. (i.e.) Philostratus gathered to­gether a company of absurd and incredible things, full of madnesse, meer fables, invent­ed to please Apollonius, which none of any sence or reason would believe. And therefore Eusebius in his book entituled against Hierocles, but written chiefly against Philostratus, did justly taxe Hierocles, who was otherwise a grave Philosopher, for the unreasonable credulity, [Page 104] which he gave to such odde relations, so insufficiently wit­nessed, and let him see that Christians are not such fooles as he would make them, for believing in Christ Jesus, not­withstanding all that Hierocles could gather out of that book.

Lest any should make obje­ction against what I have said, as if the Honour of Apollonius depended not upon the single testimony of Philostratus, I shall adde a few words. It's true,In Divo Aureli­ano. there is also a short story related by Flavius Vopiscus concerning the apparition of Apollonius many yeares after his death to Aurelian the Em­perour, a little before the ta­king of Tyana, and that he charged the Emperour to shew [Page 105] mercy to the Inhabitants, Au­reliane, si vis vincere, nihil est quod de civium meorum nece cogites, &c. whereupon, he saith, that Aurelian, though he had vowed, upon their shut­ting the gates against him, not to leave so much as a dog alive in the Town, intending the utter ruine of the place, yet he only killed the Dogs, but spared all the people, except Heraclammon, by whose treachery he gained the place; and promised a Tem­ple and Statues to Apollonius.

If we grant this apparition to have been true, it is not such great matter. It was not the first time, that the Devill ap­peared in a Prophets mantle. But we may well suspect the Truth of it, both because it is [Page 106] not mentioned in Aurelians letter to Mallius Chilo, where­in he gives him an account of the taking of Tyana, and why he killed Heraclammon, though he spared the rest, where it seems utterly improbable, that he would have concealed that apparition, had it been the reason of his clemency. Be­sides, Vopiscus, though he saith, he had this Tale from grave men, and read it written in lin­nen in the Vlpian Library, yet grants that he believed it, the rather because of the great­nesse of Apollonius, which he understood from Greek books, that is, those of Philostratus, which are discredited already. And confesseth in the begin­ning of his story, that Iunius [Page 107] Tiberianus, at whose request he wrote it, in honour of Au­relian, of whom he claimed kindred, bad him fill it up with lies or any thing, Scribe nt libet: securus, quod velis, di­cas, habiturus mendaciorum co­mites, quos historicae eloquentiae miramur autores) and to take off his scruples if he had any, which he makes no shew that he had concerning Truth, he told him, that he should not be the first that wrote lies among true things, many other Histo­rians having done the same.

I have made no mention of Iulian called the Apostate, be­cause I suppose his dying con­fession witnessed to the Truth, that he contradicted before, if that be true, which Theodoret [Page 108] relates,Lib. 3. Cap. 20. (i.e.) that he flung his blood in the ayre, not with a [...], Here Cyclops, drink thy wine, buth with the discontent of a conquered e­nemy, making a murmuring acknowledgement of victory, [...], Galilaean thou hast overcome. Poor Iulian! [...]: Is thy tongue re­generated, and dost thou thus joyn with the Churches of the Galilaeans? which words he used by way of scorn, in one of his Epistles to Iamblicus.

This I have said in part, to answer what is objected by the Heathen Philosophers, but if we look a little further, we shall find others of their own, more deserving faith, that [Page 109] blurr'd all the fore-mentioned contradictions with sufficient reproach; by reporting much more against their own Reli­gion, in which there is nothing of worthy mention, but they witnessed against it, (i. e.) their Gods, their Worshippers, their Worship, and the Motives of it, which were fained miracles.

Of their Gods, what sayes the learned Satyrist deriding the AEgytians for worshiping Onions and Leeks.

O Sanctas Gentes, Iuven. Sat. 15. [...] quibus haec nascuntur in hortis Nu­mina!

O heavenly people! their Gods grow in their gardens. And Poliaenus in Petronius ha­ving killed a Goofe which was consecrated to the obscene Idol [Page 110] of Lampsacum, when the Prie­stesse, or rather Witch scolded at him, Peace saith he. Ecce duos aureos pono, unde possitis & Deos & Anseres emere, here is money for thee to buy both Gods and Geese.

The forementioned Satyrist speaking of the Roman wor­shippers having described their vile manners, by which they were loathsome to all good men, addes.

Iuven. En animam & mentem, cum queis dii nocte loquantur!

These are soules meet for di­vine communion, which are in­deed fitter to be transported into swine, then to know divine Ex­tasies.

As for their worship, the ob­scure Poet who it may be wrote [Page 111] as plain as he durst, sayes that their oblations wanting that which is the spirit and excellen­cy of true worship;

(i.e.) Holinesse of soules deep­ly tinctur'd with vertue, were to as slight purpose as could be.

Nempe hoc quod veneri dona­tae à virgine puppae, (i. e.) as much as the Virgins received help towards their fruitfulnesse by offering their babies and puppets to Venus at their marriage.

But this is not all, for the worship of their Gods and Goddesses were full of such villanies, that modest persons [Page 112] were ashamed to be present at them, and their consecrated places were filthy sinks of all fleshly lust, as they confesse themselves.

These things the Christians did not forget to object to them, Arnobius in his fifth book told them home of them. Quis est enim qui credat honestatis aliquid in ea re esse, quam ine­ant viles galli, &c. (i. e.) their religious rites were so base, that to name them was against mode­sty [...] full of shame, that they were only to be reproved with si­lence, and shut eyes.

And for their Miracles, Po­lybius libr. 16. in that Para­graph [Page 113] which is inscribed [...], doth not onely confesse that they were invented [...]. (i. e.) to uphold the superstition of the vulgar; but he saith al­so, that those who wrote such things for true History, were [...], such as wanted common sence, and addes fur­ther, [...], let them be re­jected. This Testimony is not more full then the Relator was faith-worthy, for he was so great a lover of Truth, that in writing a story, he regarded not Country or friends, and for that omongst other Excellen­cies was admired by Cicero, Strabo, and Plutarch, as Causa­bon hath recorded to his praise, [Page 114] in the Preface which he hath written to his noble History.

So that the Adversaries proofs being disturbed and discredi­ted by themselves, they have no better successe in their evi­dence against the doctrine of Christ, then they had in the condemnation of his person, (whom the heathen judge con­demned by compulsion, and absolv'd according to his con­science) for after they had pack­ed and shuffled the matter, when all was done, the witnesses did not agree among themselves.

2. As the way of proposal appears very credible by what hath been said, so se­condly, the things so propound­ed, are in themselves for the most part evidently true. Great [Page 115] Truths have an innate proof by which they are apt to pre­vaile upon mens minds to van­quish unbelief, and chase away errour. The words of the forementioned Historian,Praef. ad Polyb. as they are recited by Causabon in his Epistle to the King of France, are most full to this purpose. Existimo equidem na­turam humano generi veritatem constituisse Numen Maximum maximam (que) vim illi attribuisse. Nam cum ab omnibus oppugnetur, atque adeo omnes nonnunquam verisimiles conjecturae à menda­cio stent, ipsa per se nescio quo modo in animos hominum sese insinuat, & modo repente suam illam vim exerit modo è tene­bris longo tempore obiecta ad ex­tremum suapte vi ipsa vincit [Page 116] obtinetque & de mendacio tri­umphat. How fitly did the Hi­storian praise the Truth which he loved?

The Truths of the Scripture like the Sun-beams, are their own Discovery, but one may contract them into these two glasses, wherein we may have a clear view of them, and per­ceive a warm influence from thence, falling upon our minds and hearts.

1. The first is this. They are such things as are most wor­thy of the Goodnesse, Truth, and Wisdom of God. What is more becoming the Maker of the world, then its Reparation, con­sidering his Goodnesse, which all the world doth acknow­ledge to be infinite? What [Page 117] more pertinent means then Repentance and Remission of sins? What more can be done but to forgive our Ill, and make us Good again? what way to take off our sins, but his Grace, since we could never make him amends? And for the way in which he doth it, (i.e.) Christ Iesus, why should we make scruples, when he hath revealed it? Did the Hea­then hope from the Nature of God (a good ground) and shall not we much more trust in that and his Declarations, which are indeed the measure of our expectations? For his Precepts they are all such as become the holy and just God, full of benig­nity, like the Father of the World. It's most worthy of [Page 118] him to teach love, that shews so much, and it becomes a Saviour to command his Dis­ciples to forgive.

If any thing might be ca­vill'd at, as contrary to reason, because it seems so to ours, it is assured, because he that made right reason, asserts it: or if some great thing seem hard to us, who know not the true com­passe of created power, yet they are made credible enough, since they are said by God, who is Almighty in his works, and true in all his words, and so we are secured from the error of mis­belief, knowing the Scriptures and the Power of God.

2. They are such things as agree with Goodnesse, Truth, and Wisdome in us, so farre as [Page 119] there is any in us. Since the te­stimony of most known wit­nesses is the best, we have here the most proper witnesse, the correspondency of revealed Truth with the in-dwelling Truth of our own souls. What hath God propounded, but it doth enable our minds, enlarge our capacities, direct our choice, secure us in the use of meanes? his commands are such, as if we do, we live in them, (i.e.) find great reward in obeying them. observance of them makes us happy, in all our conside­rations, and terminates in a Calm of soule, a true peace of Conscience, (i e.) settles us in the fairest possession of this life, and by all prepares us for an immortall state of Blisse, and [Page 120] wise heathens preferred this before all the world.Ennead. 1. lib. 6. So Plo­tinus [...], &c. (i.e.) This is the greatest and last strife of soules, in which we are to spare no labour, lest we should lose our part of that best vision; for which we ought to despise all the Kingdomes of the world. How doth this consent to the Scripture, whose main design is to fit us for that Immortality, which Christ hath by them brought to light.

I could wish that Hierocles had written alwayes after that sa­shion, which he does in the end of his Commentaries upon the [Page 121] doctrine of the Pythagoreans, a noble Sect, as Origen, that well knew them, calls them, his words are these. [...]. This is the end of the Pi­thagorean Discipline, that we may be made all wing for the pursuit of divine things, and that when the time of death shall approach, all those that have been exercised in the strifes of vertue, leaving the Mortall body upon the ground, and putting off this lower na­ture, may be prepared for their heavenly journey.

[Page 122]How much these things cor­respond with the Design of re­vealed Truth, every one knowes, and therefore I need not report further.

Thirdly, the Expressions in which God hath delivered his mind are plain, and fairly intelligible; his Truths are perspicuously laid down before the eyes of men: but here we must distinguish of Truths, some are necessarily to be known to salvation, some are not. Some things being writ­ten ad necessitatem salutis, and some ad ubertatem cognitionis. All thing in the Scripture are not plain; wo ever said that they were? Neither are all plain things necessary, but no­thing which is necessary, is ob­scure. [Page 123] There are many things in Scripture of which there is use, though they be not in themselves necessary, that are plain, and some of these are obscure, but whatever our sal­vation requires us necessarily to know, we may know; for there it is plainly revealed. Such is Faith and Piety, by which we worship God; Cha­rity, and Righteousnesse which we owe to our neighbour, (i e.) to all men; Prudence and So­briety, by which we are taught to govern our selves according to true reason, and are direct­ed to the attainment of our last end, which is happinesse in God. And as long as these things are made plain in which we are so concern'd, we may [Page 124] well give thanks to God in the Philosophers words. [...] Thanks be unto the blessed God, that hath made all necessary things easie, but things more difficult, not necessary.

These necessary Truths are laid down plainly in two re­spects.

1.Simply, and freed from all deceitful Amphibologies. There is no covering of a double mind under dark words. The Oracles of old were infamous for jug­ling in speeches equally capa­ble of contrary interpretations. Those which lie and fear dis­covery, as all liars do, had need speak as doubtfully as they can; but God who hath [Page 125] told us nothing but Truth hath done as it became Truth with plainnesse. The Devills being forc't sometimes to give acceptable answers, of whose Truth they doubted them­selves, hid a contrary sence under the vain shew of a pro­mise, and put the b [...]ey side out­ward, that so their Clients might carry away a present comfort, & when the event an­swer'd not the expectation, the Oracle had still a reserve. The poor men, besides the undoing of their hopes, suffering also the abuse of their understanding.

They were deluded as much with the uncertainty of Dire­ctions: they could have no better then the Devill knew how to give, and so when the [Page 126] Enquirer had received his ad­vice, he knew not what to do, because his Counsellour, when he gave it, knew not what to say.

Secondly, Gods will is plainly revealed, (i. e.) the meaning of his words is so in­telligibly offered to all sorts of capacities, that it requires not strong parts, or great learning, to find it out. The Lamb may wade into it securely; if any willing soule seek there for what he is necessarily to believe and do, he will find the matters of his Faith and Practice clear­ly laid down in direct expressi­ons and familiar consequences, which flow as naturally from the expresse words, as sweet drops do from an honey comb, not to be wrung out with cap­tious [Page 127] syllogismes, and strained with subtle art, which do one­ly resolve our faith into farre fetch consequences. Here the learned and unlearned may read and easily understand how they are to be saved. Their Igno­rance is their sinne, that do not read, or that read they care not how. And it is no wonder, that such as live wickedly, bring such a disgust upon their soules, against the things here written, that at last they nei­ther care to read nor under­stand them, and by Gods just permission being blinded, let the Print be never so fair, it will not be legible to them, so nei­ther can a blind man see the Sun.

That these necessary Truths are so plainly revealed appears.

• [Page 128]1. From the positive affir­mation of holy writ.
• 2. By arguments, which are the just consequents of sundry places of Scripture.

Deut. 30. 11, 12,13.1. For the first sort of proofs we may take notice of that famous place of Moses. For this Commandment, which I command thee this day, is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, who shall go up for us to heaven and bring it unto us, that we may hear it and do it? Neither is it beyond the Sea that thou shouldest say, who shall go over the Sea for us, and bring it unto us that we may hear it and do it? But the word is very nigh unto thee in thy mouth, and in thy [Page 129] heart, that tbou mayst do it.

These words Saint Paul applies to the New Testament, Rom. 10. 6,7,8. & it may well be so applyed in regard of the perspicuity of the Gospell. Epist. 2. cap. 3. For as he sayes in his Epistle to the Corinthians, we all with open face behold as in a glass the glory of the Lord (i.e.) the doctrine of the Gospel, and are changed into the same Image, &c. With open face, for the veile that was upon Moses, is pulled off. The New Testament is a Counterpart of the Old, written in fairer letters. To this Truth, the rest of the Disciples bear witness. When our Saviour preached, he made such plain revelations of Truth, that they saw with their eyes, 1 John 1.1,2,3. and looked upon the [Page 130] word of life. And that which was spoken, is as easily under­stood, being written; which any body will grant, unlesse he be so absurd as to say, that we know not what our friend means, when he writes to us that which we could have un­derstood, if he had delivered it by word of mouth.

Of those many Arguments to prove this Truth, which are necessary consequents from di­vers places of Scripture, I shall content my self with these three.

Arg. 1.The first is taken from the Reality of that love and regard, which God professeth to mans happinesse in the bestowing of his Gospel upon the world; and that is expressed thus: He would [Page 131] have all men to be saved, & come to the knowledge of the Truth. 1 Tim. 2.4. The Apostle in the beginning of the Chapter exhorts to a great Charity, which he would have expressed in prayers for the good of all men, and sayes, this is acceptable to God, who himself hath a Love to their salvation and to that end would have them come to the know­ledge of the truth; so that in these words, God gives us to understand that he doth not envie us eternal happinesse, but doth extremely desire it, and hath appointed means for the attainment of it. Therefore left we should accuse the di­vine Love for want of since­rity, we must conclude that these means are revealed un­derstandably. [Page 132] Would God have us saved by the knowledg or acknowledgment of his Truth, and will he not make the Truth knowable? but how shall we know it, if it be muf­fled up in dark expressions? The Truth which is here meant, is the Gospell, and that he hath written in such great Capital Letters, that he which runs may read the way to salvation. Why should God speak to us in an unknown tongue? that which Paul sayes concerning the use of intelligible speech, ( [...]) in discoursing of heavenly things, is very appli­cable here.1 Cor. 14.7,11. And even things without life giving sound, whe­ther pipe or harp, except they give a distinction in the sounds, [Page 133] how shall it be known what is piped or harped? for if the trum­pet give an uncertain sound, who shall prepare himself to the battel? so likewise you, ex­cept you utter by the tongue words easy to be understood, how shall it be known what is spo­ken? for ye shall speak into the ayre, therefore if I know not the meaning of the voyce, I shall be unto him that speaketh a Barba­rian, and he that speaketh, shall be a Barbarian unto me. Doth not God know this, and doth he not speak accordingly?

But how shall God please this vain world? some are not satisfied, because the Scripture is so plain, they would have had it composed in more artificiall guise. There is not art enough [Page 134] used, and is there too much too? Lactantius in his sixth book de Vero Cultu, whilst he reproves their impertinent fol­ly, who are not pleased with the decent plainnesse of the Scripture, gives the summe of this argument for a reason of that plainnesse. Num igitur Deus & mentis, & vocis, & linguae artifex disertè loqui non potest? imò verò summa pro­videntia, carere fuco voluit ea quae divina sunt, ut omnes in­telligerent quae ipse omnibus lo­quebatur. (i.e.) What? cannot God speak elegantly, who made the mind and all instruments of speech? Yes, but wisdom took care, that those divine things which he spake to all, should not be covered with such paint [Page 135] and art, as might make them lesse understandable to all, especially being such things as concerne Eternall Happi­nesse.

The second argument is ta­ken from the pocesse of divine Iustice, Arg. 2. which is expressed af­ter this manner,1 Thes. 1. 8,9. the Lord Ie­sus shall be revealed from hea­ven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Iesus Christ. We must take heed how we reason with God about his judgements, but he hath given leave long since to one to aske this question, Shall not the Iudge of all the earth do right? If God set a law by which he will condemn [Page 136] us to unsufferable torments, if we be disobedient, doth not righteousnesse require that the law should be made known to us, or knowable by us? How shall a man be condemned for ignorance, if wilfulnesse be not added to make it affected? will not that ignorance excuse, which was invincible without his fault? what justice can pu­nish a man for not doing that which he could not know? The condemnation must needs be hard, when the offendour could not understand that the Law was given, or what it meant.

He which doth not the will of God shall be beaten, saith our Saviour. The sinner replies, I could not know it; what saith [Page 137] our Saviour against that? Thou child of darknesse, thou hatedst the light. He which would not obey, will not know; that truth which God hath graci­ously revealed, he doth detain in an unrighteous will. The plain notice of Gods law will cut off all excuses from those which shall be condemned for disobedience.

Men may dispute, but when they are upon their knees, to deprecate the punish­ment of sin, dare they object to God, that they could not know his will? So men some­times cavill at God for not gi­ving them grace, and pretend to leave the matter so; but in prayer do they make this plea: Forgive me O Lord, though I [Page 138] did sin, I could not help it? It is one thing what people may talk carelesly or upon design, it is another, what is whisper'd by a still voyce from an awa­kened conscience.

Arg. 3. Vpon the plainnesse of Gods revelation, depends the certain­ty of Christian Religion. This Pillar had need be firm, for the best thing in the world rests upon it. What is acceptable to Christ, and what he will do for us, is to be known by the reve­lation which he hath made of his mind to us; but if that reve­lation conceal his sence; it doth not deserve its name, nor bene­fit us. For notwithstanding the assistance we receive from it, we are left to acknowledge him with blind conceptions, to [Page 139] worship him with uncertain ex­presses, and depend upon him with a very infirm expectation.

But; O blessed Saviour, we have no reason to think our selves at a losse! thou hast told us plainly of the Father, thou hast explained the two great Commandements, and in them the substance of the Law and the Prophets. Thy Gospel holds forth to us all particular duties both of Faith and Love, and Righteousnesse and Mercy. Thou hast shewen us what kind of worship & worshippers thou dost regard, having com­manded us to worship God in Spirit and in Truth, with all true apprehensions and wor­thy affections, to serve God in all good conscience, and with [Page 140] purity of heart, and hast reje­cted the vanities of superstiti­on, though they be never so gay or costly, all exteriour shews, which want the corresponden­cie of inward goodnesse; so that now we may well say, thou hast shewed us men what is good, and what the Lord our God requires of us, even to do justly, to love mercy, and to walk humbly with God. Thou hast taught us, how in all our reli­gious addresses we may come acceptably before the Lord, and what Mediatour we are to use, we need no longer ask, for thou hast shewed us the one Mediatour between God and man, and told us for whom he will intercede, even all that come to God by him, and [Page 141] make themselves like unto him. Thou hast shewen us how thou didst converse with Abraham, Isaac, and Iacob, the Prophets and Apostles, and that we also upon the same terms may be­come the friends of God by Christ Iesus, who is the same yesterday, and to day, and for ever, so that all good Chri­stians may say, and conclude they are certain of their way to God, the Scripture having revealed it as clearly as with Sun-beames. The Scripture given by inspiration is so pro­fitable for doctrine, reproofe, correction, and instruction in righteousnesse, that the man of God, 2 Tim. 3.16. (teacher or learner) is perfectly furnished with dire­ction to all good works.

[Page 142]Now if any shall say the force of these arguments may be avoyed, though the Scri­ptures be not plain, if we have an infallible Interpreter to resolve their doubtfulnesse, and cleare their obscurity. I answer. There is no que­stion of that; But where is that Interpreter? it is harder to find him, then the sence of the most difficult Scripture. What will be answered, if we aske these few questions concerning him? What is his name? what Countrey-man is he? where doth he dwell? If his Commission be not in the Scripture, how came he by it? if it be, in what words is it set down?

We read but of one infalli­lible [Page 143] Interpreter of Gods mind, Christ Iesus, and he hath re­quired of all his servants, that they presume not to take any Mastership in this point.Mat. 23. 9,10. And call no man your Father upon the earth, for one is your Fa­ther, which is in heaven; Neither be ye called Masters, for one is your Master, even Christ. These words are justly interpreted by most learned men as a command of Christ, directed against mens usurpa­tion of authority to impose upon others, what they are to believe. The chief Master in the Shoole of the Iewish Pro­phets, had such authority, that no man might contradict what he said, and in this sence we are to call no man [Page 144] Father, but God who hath taught us by him, whom he appointed to be our onely Ma­ster, (i.e.) Christ Iesus.

How much those are deceive­ed, that assume to themselves to be infallible guides, and indeed Dictators to Gods Church, hath been shewen abundantly by themselves, and many learn­ed men have forced them to take notice of their errours, and therefore I will insist no further upon this point.

And now we see with what reason our Saviour closed his discourse, saying, If they believe not Moses and the Pro­phets, neither will they be perswaded, though one rose from the dead. With which I shall also close the doctrinall [Page 145] part of this discourse.

Those which are not satis­fied with Gods truth so fairly propounded in the Scrip­tures, may pray to Abraham to send one from the dead to preach to them, if their eares itch for such teachers, but when he comes, would they believe him? No, they would rather accost him thus. Art thou come out of thy Grave to fright us? Where is thy Certificate that thou wast in the other world? Wed do not know that ever thou wast dead; or if thou art a Ghost, we know not whether thou camest from heaven or hell, whether thy design be to teach, or to di­sturb us. They say, good spi­rits do not walk. What? thou [Page 146] hast hid some money somewhere. If thou comest to discover any murder, tell us. People talk of Goblins to fright children and fooles, but dost thou think that we will leave our profits or pleasures for a shade? That this is too true, we have an instance in the Iews, to whom our Saviour preached this point. For they had Lazarus (whether Christ alluded to his name or no) raised from the grave, and he discoursed with the Pharisees; but as soon as he asserted a truth, that cros­sed their humour, they would have killed him, and sent him to the other world again, a messenger of their unbelief. When men have no mind to do their duty, they will quar­rell [Page 147] with the Messenger, and ask for another; not that they will then obey, but to gain a truce for disobedience, [...], and in the mean time they will seek for that which no doubt they will find, (i.e.) something to make themselves believe, that the next will not be so sent nei­ther, but that they shall be able to except against him.