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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

59. A third way, was by Vrim and Thummim, which Writers tell us was an Oracle reſulting from the Letters which were graven 〈1 page missing〉 the High Prieſts Pectoral, to which in all important doubts the Jews of thoſe Ages reſorted, and receiv'd reſponſes; but whether it were by the ſuddain prominency, or reſplendency of the letters, or by any other way, is not material in this place to enquire: one thing is certain, that the Ephod, and conſequently the Pectoral was in the Prieſts cuſtody, and that he had the adminiſtration of the whole affair. Now I refer it to conſideration, whether this one circumſtance would not (to thoſe prejudic'd men I ſpeak of) utterly evacuate the credit of the Oracle. They have taught themſelves to look on Prieſt-hood, whether Legal or Evangelical, only as a better name for impoſture and coſenage: and they that can accuſe the Prieſts for having kept up a cheat for ſo many Ages; muſt needs think them ſuch omnipotent Juglers, that nothing can be fence againſt their Legerdemain: and by conſequence, this way of revelation would rather foment their diſpleſure at the Eccleſiaſtics, then ſatisfy their doubts of the Scripture.

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

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

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

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

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

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

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

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

WE have hitherto conſider'd the holy Scripture only under one notion, as it is the Word of God; we come now to view it in the ſubject matter of it, the ſeveral parts whereof it conſiſts; which are ſo various and comprehenſive, as ſhews the whole is deriv'd from him who is all in all, 1 Cor. 19.28. But that we may not ſpeak only looſely, and at rovers, we will take this excellent frame in pieces, and conſider its moſt eminent parts diſtinctly. Now the parts of Holy Writ ſeem to branch themſelves into theſe ſeverals. Firſt, the Hiſtorical; ſecondly, the Prophetic; thirdly, the Doctrinal; fourthly, the Preceptive; fifthly, the Minatory, ſixthly, the Promiſſory. Theſe are the ſeveral veins in this rich Mine, in which he who induſtriouſly labors, will find the Pſalmiſt was not out in his eſtimate, when he pronounces them more to be deſir'd then gold, yea, then much fine gold, Pſal. 19.10.

2. TO ſpeak firſt of the Hiſtorical part; the things which chieflly recommend a Hiſtory are the dignity of the ſubject, the truth of the relation, and thoſe pleſant or profitable obſervations which are interwoven with it. And firſt, for the dignity of the ſubject, the Hiſtory of the Bible muſt be acknowledged to excel all others: thoſe ſhew the riſe and progreſs of ſom one people or Empire; this ſhews us the original of the whole Univerſe; and particularly of man, for whoſe uſe and benefit the whole Creation was deſign'd. By this mankind is brought into acquaintance with it ſelf; made to know the elements of its conſtitution, and taught to put a differing value upon that Spirit which was breath'd into it by God, Gen. 2.7. and the fleſh whoſe foundation is in the duſt, Job 4.19. And when this Hiſtorical part of Scripture contracts and draws into a narrow channel, when it records the concerns but of one Nation, yet it was that which God had dignified above all the reſt of the world, markt it out for his own peculiar; made it the repoſitory of his truth, and the viſible ſtock from whence the Meſſias ſhould come, in whom all the Nations of the earth were to be bleſſed, Gen. 18.18. ſo that in this one people of the Jews, was virtually infolded the higheſt and moſt important intereſts of the whole world; and it muſt be acknowledg'd, no Story could have a nobler ſubject to treat of.

3. SECONDLY, as to the truth of the relation, tho to thoſe who own it Gods Word there needs no other proof; yet it wants not human Arguments to confirm it. The moſt undoubted ſymtome of ſincerity in an Hiſtorian is impartiality. Now this is very eminent in Scripture writers: they do not record others faults, and baulk their own; but indifferently accuſe themſelves as well as others. Moſes mentions his own diffidence and unwillingneſs to go on Gods meſſage, Ex. 4.13. his provocation of God at the waters of Meribah, Num. 20. Jonah records his own ſullen behavior towards God, with as great aggravations as any of his enemies could have don. Peter in his dictating Saint Marks Goſpel, neither omits nor extenuates his ſin; all he ſeems to ſpeak ſhort in, is his repentance. Saint Paul regiſters himſelf as the greateſt of ſinners.

4. AND as they were not indulgent to their own perſonal faults, ſo neither did any nearneſs of relation, any reſpect of quality bribe them to a concelement: Moſes relates the offence of his ſiſter Miriam in mutining. Num. 12.1. of his brother Aaron in the matter of the Calf, Ex. 32.4. with as little diſguiſe as that of Korah and his company. David tho a King, hath his adultery and murder diſplaied in the blackeſt characters; and King Hezekiahs little vanity of ſhewing his treſures, do's not eſcape a remark. Nay, even the reputation of their Nation could not biaſs the ſacred Writers; but they freely tax their crimes: the Iſraelites murmurings in the wilderneſs; their Idolatries in Canaan, are ſet down without any palliation or excuſe. And they are as frequently branded for their ſtubborneſs and ingratitude, as the Canaanites are for their abominations. So that certainly no Hiſtory in the world do's better atteſt its truth by this evidence of impartiality.

5. IN the laſt place it commends it ſelf both by the pleſure and profit it yields. The rarity of thoſe events it records ſurprizes the mind with a delightful admiration; and that mixture of ſage Diſcourſes, and well-coucht Parables wherewith it abounds, do's at once pleaſe and inſtruct. How ingenuouſly apt was Nathans Apologue to David, whereby with holy artifice he enſnar'd him into repentance? And it remains ſtill matter of inſtruction to us, to ſhew us with what unequal ſcales we are apt to weigh the ſame crime in others and our ſelves. So alſo that long train of ſmart calamities which ſucceeded his ſin, is ſet out with ſuch particularity, that it ſeems to be exactly the crime reverſt. His own luſt with Bathſheba, was anſwerd with Amnons towards Thamar; his murder of Vriah with that of Amnon; his trecherous contrivance of that murder, with Abſoloms traiterous conſpiracy againſt him. So that every circumſtance of his puniſhment, was the very echo and reverberation of his guilt. A multitude of the like inſtances might be produc'd out of holy Writ; all concurring to admoniſh us, that God exactly marks, and will repay our crimes; and that commonly with ſuch propriety, that we need no other clue to guide us to the cauſe of our ſufferings, then the very ſufferings themſelves. Indeed innumerable are the profitable obſervations ariſing from the hiſtorical part of Scripture, that flow ſo eaſily and unconſtrein'd; that nothing but a ſtupid inadvertence in the reader can make him baulk them: therefore 'twould be impertinent here to multiply inſtances.

6. LET us next conſider the prophetic part of Scripture, and we ſhall find it no leſs excellent in its kind. The prophetic Books are for the moſt part made up (as the prophetic Office was) of two parts; prediction and inſtruction. When God rais'd up Prophets, 'twas not only to acquaint men with future events, but to reform their preſent manners: and therefore as they are called Seers in one reſpect, ſo they are Watch-men and Shepherds in another. Nay, indeed the former was often ſubſervient to the other as to the nobler end: their gift of foretelling was to gain them autority; to be as it were the ſeal of their commiſſion; to convince men that they were ſent from God: and ſo to render them the more pliant to their reproofs and admonitions. And the very matter of their prophecies was uſually adapted to this end: the denouncing of judgments being the moſt frequent theme, and that deſign'd to bring men to repentances; as appears experimentally in the caſe of Nineveh. And in this latter part of their office, the Prophets acted with the greateſt incitation and vehemence.

7. WITH what liberty and zeal do's Elijah arraign Ahab of Naboths murder, and foretel the fatal event of it, without any fear of his power, or reverence of his greatneſs? And Samuel when he delivers Saul the fatal meſſage of his rejection, do's paſſionately and convincingly expoſtulate with him concerning his ſin, 1 Sam. 15.17. Now the very ſame Spirit ſtill breaths in all the prophetic Writings: the ſame truth of prediction, and the ſame zeal againſt vice.

8. FIRST, for the predictions what ſignal completions do we find? How exactly are all the denunciations of judgments fulfil'd, where repentance has not interven'd? He that reads the 28. chap. of Deut. and compares it with the Jews calamities, both under the Aſſyrians and Babylonians, and eſpecially under the Romans, would think their oppreſſors had conſulted it, and tranſcrib'd their ſeverities thence. And even theſe Nations, who were the inſtruments of accompliſhing thoſe diſmal preſages, had their own ruins foretold, and as punctually executed. And as in Kingdoms and Nations, ſo to private perſons none of the prophetic threatnings ever return'd emty. The ſentence pronounc'd againſt Ahab, Jezabel, and their poſterity, was fulfill'd even to the moſt minute circumſtances of place and manner; as is evident by comparing the denunciation of Elijah, 1 Kings. 21.19.23. with their tragical ends recorded in the following chapters. And as for Jehu, whoſe ſervice God was pleaſed to uſe in that execution, tho he rewarded it with entailing the crown of Iſrael on him for four deſcents; yet he foretold thoſe ſhould be the limits; and accordingly we find Zachariah, the fourth deſcendent of his line, was the laſt of it that ſate on that throne, 2 Kings 15.10. So alſo the deſtruction of Achitophel and Judas, the one immediat, the other many hundred years remote, are fore-told by David, Pſal. 109. and we find exactly anſwer'd in the event.

9. NOR was this exactneſs confin'd only to the ſevere predictions, but as eminent in the more gracious. All the bleſſings which God by himſelf, or the Miniſtry of his Prophets promis'd, were ſtill infallibly made good. At the time of life God return'd and viſited Sarah with conception; notwithſtanding thoſe natural improbabilities which made her not only diſtruſt, but even deride and laugh at the promiſe, Gen. 18. The poſterity of that Son of Promiſe; the whole race of Abraham was deliverd from the Egyptian bondage, and poſſeſt of Canaan, at the preciſe time which God had long before ſignified to Abraham, Gen. 15. So likewiſe the return of the Jews from the Babyloniſh captivity, was fore-told many years before their deportation, and Cyrus named for their reſtorer, before he had either name or being ſave only in Gods preſcience, Iſ. 44.28. But I need not multiply inſtances of national or perſonal promiſes. The earlieſt, and moſt comprehenſive promiſe of all was that of the Meſſiah, in whom all perſons and Nations of the world were to be bleſt, Gen. 22.11. that ſeed of the woman that ſhould bruiſe the Serpents head, Gen. 3.15. To him give all the Prophets witneſs, as Saint Peter obſerves, Acts 10. And he who was the ſubject, made himſelf alſo the expounder of thoſe prophecies in his walk to Emmaus with the two Diſciples, Lu. 24.13. beginning at Moſes, and all the Prophets, he expounded to them in all the Scriptures, the things concerning himſelf.

10. THIS as it was infinitly the greateſt bleſſing afforded mankind, ſo was it the moſt frequently and eminently predicted; and that with the moſt exact particularity as to all the circumſtances. His immaculate conception, the union of his two natures implied in his name Immanuel; Behold a virgin ſhall conceive and bear a ſon, and ſhall call his name Immanuel; is moſt plainly foretold by Iſ. Chap. 7.14. Nay the very place of his birth ſo punctually fore-told; that the Prieſts and Scribes could readily reſolve Herods queſtion upon the ſtrength of the prophecy, and aſſure him Chriſt muſt be born in Bethlehem, Mat. 2.5. As for the whole buſineſs and deſign of his life, we find it ſo deſcrib'd by Iſaiah chap. 61. as Chriſt himſelf owns it, Luk. 4.18. The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach good tidings to the meek; he hath ſent me to bind up the broken hearted, to proclaim liberty to the captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed, to preach the acceptable year of the Lord.

11. IF we look farther to his death, the greateſt part of the Old Teſtament has a direct aſpect on it. All the Levitical oeconomy of Sacrifices and Ablutions were but prophetic Rites, and ocular Predictions of that one expiatory Oblation. Nay, moſt of Gods providential diſpenſations to the Jews, carried in them types and prefigurations of this. Their reſcue from Egypt, the ſprinkling of blood to ſecure from the deſtroying Angel; the Manna with which they were fed, the Rock which ſupplied them water: theſe and many more referr'd to Chriſt, as their final and higheſt ſignification.

12. BUT beſides theſe darker adumbrations, we have (as the Apoſtle ſpeaks) a more ſure word of prophecy. Saint Peter in his calculation begins with Moſes, takes in Samuel and the whole ſucceſſion of Prophets after him, as bearing witneſs to this great event of Chriſts paſſion, Acts 4.22.24. And indeed he that reads the Prophets conſideringly, ſhall find it ſo punctually deſcrib'd, that the Evangeliſts do not much more fully inſtruct him in the circumſtances of it. Daniel tells us, his death, as to the kind of it, was to be violent: The Meſſiah ſhall be cut off; and as to the deſign of it, 'twas not for himſelf, Dan. 9.26. But the Prophet Iſaiah gives us more then a bare negative account of it; and expreſly ſaies, he was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was on him, and by his ſtripes we were healed, chap. 53.5. And again, ver. 10. Thou ſhalt make his ſoul an offering for ſin; and ver. 11. my righteous Servant ſhall juſtify many, for he ſhall bear their iniquities. Nor is Job an Idumean much ſhort of even this Evangelical Prophet, in that ſhort Creed of his, wherein he owns him as his Redeemer, I know that my Redeemer liveth, &c. Job. 19.25.

13. AND as the end, ſo the circumſtances of his ſufferings are moſt of them under prediction: His extenſion upon the Croſs is mention'd by the Pſalmiſt: They pierced my hands, and my feet; I may tell all my bones, Pſal. 22.16.17. As for his inward dolors, they are in that Pſalm ſo pathetically deſcribed, that Chriſt choſe that very form to breath them out in: My God, my God, why haſt thou forſaken me? ver. 1. So his revilers did alſo tranſcribe part of their reproches from ver. 8. He truſted in God; let him deliver him now if he will have him, Mat. 27.43. That vinegar which was offer'd him on the croſs, was a completion of a prophecy; In my thirſt they gave me vinegar to drink, Pſ 69.21. the piercing of his ſide was expreſly fore-told by Zachary; they ſhall look on him whom they have pierced, Zach. 10.12. The company in which he ſuffer'd, and the interment he had, are alſo intimated by Iſaiah, he made his grave with the wicked, and with the rich in his death, Iſai. 53.9. Nay even the diſpoſal of his garments was not without a prophecy: they parted my garments among them, and upon my veſture did they caſt lots, Pſ. 22.18. Here are a cloud of witneſſes, which as they ſerve eminently to atteſt the truth of Chriſtian Religion; ſo do they to evince the excellency of ſacred Scripture; as to the verity of the prophetic part.

14. AS to the admonitory part of the prophetic Writings, they are in their kind no way inferior to the other. The reproofs are autoritative and convincing. What piercing exprobrations do we find of Iſraels ingratitude? How often are they upbraided with the better examples of the bruit creatures? with the Ox and the Aſs by Iſaiah, chap. 1.3. with the Stork, and the Crane, and the Swallow, by Jeremiah, chap. 8.7. Nay the conſtancy of the Heathen to their falſe gods is inſtanc'd to reproch their revolt from the true. Hath a Nation changed their gods which yet are no gods? but my people have changed their glory for that which doth not profit, Jer. 2.11. What awful, what majeſtic repreſentations do we find of Gods power, to awake their dread! Fear ye not me ſaith the Lord? will ye not tremble at my preſence; who have placed the ſand for the bounds of the ſea by a perpetual decree, that it cannot paſs over; and tho the waves thereof toſs themſelves, yet can they not prevail; tho they roar, yet can they not paſs over it, Jer. 22. And again, Thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy: I dwell in the high and holy place, Iſ. 57.15. So we find him deſcrib'd as a God glorious in holineſs, fearful in praiſes, doing wonders, Ex. 15.11. Theſe and many other the like heights of divine eloquence we meet with in the prophetic Writings: which cannot but ſtrike us with an awful reverence of the divine Power.

15. NOR are they leſs pathetic in the gentler ſtrains. What inſtance is there of the greateſt tenderneſs and love which God has not adopted to expreſs his by? He perſonates all the neareſt and moſt endearing relations; that of a Husband; I will marry thee to my ſelf, Hoſ. 2.19. of a Father; I am a Father to Iſrael, and Ephraim is my firſt born: nay, he vies bowels with the tender ſex; and makes it more poſſible for a mother to renounce her compaſſions towards the ſon of her womb, then for him to withdraw his, Iſa. 49.15. By all theſe endearments, theſe cords of a man, theſe bands of love, as himſelf ſtiles them, Hoſ. 11.4. endeavoring to draw his people to their duty, and their happineſs. And when their perverſeneſs fruſtrates all this his holy Artifice; how paſſionately do's he expoſtulate with them? how ſolemnly proteſt his averſneſs to their ruin? Why will ye die O houſe of Iſrael? for I have no pleſure in the death of him that dieth, ſaith the Lord God, Ezek. 18.31, 32. with what regrets and relentings do's he think of abandoning them? How ſhall I give thee up Ephraim? how ſhall I deliver thee Iſrael? how ſhall I make thee as Admah! how ſhall I ſet thee as Zeboim? my heart is turn'd within me, my repentings are kindled together; Hoſ. 11.8. In ſhort, 'twere endleſs to cite the places in theſe prophetic Books, wherein God do's thus condeſcend to ſolicit even the ſenſitive part of man; and that with ſuch moving Rhetoric, that I cannot but wonder at the exception ſom of our late Critics make againſt the Bible, for its defect in that particular: for Oratory is nothing but a dextrous application to the affections and paſſions of men. And certainly we find not that don with greater advantage any where then in ſacred Writ.

16. YET it was not the deſign of the Prophets (no more then of the Apoſtle) to take men with guile; 2 Cor. 12.16. to inveigle their affections unawares to their underſtandings; but they addreſs as well to their reaſons, make ſolemn appeals to their judicative faculties. And now judg I pray between me and my vineyard, ſaies Iſa. 5.3. Nay, God by the Prophet Ezekiel ſolemnly pleads his own cauſe before them, vindicates the equity of his proceedings from the aſperſions they had caſt on them; and by moſt irrefragable Arguments refutes that injurious proverb which went currant among them; and in the cloſe appeals to themſelves, O houſe of Iſrael are not my waies equal, are not your waies unequal? Ezek. 18. the evidences were ſo clear that he remits the matter to their own determination. And generally we ſhall find that among all the Topics of diſſwaſion from ſin, there is none more cloſely preſt, then that of the folly of it. Idolatry was a ſin to which Iſrael had a great propenſion, and againſt which moſt of the Prophets admonitions were directed. And certainly it can never be more expos'd, and the ſottiſh unreaſonableneſs of it better diſplaied, then we find it in the 44. chap. of Iſaiah. In like manner we may read the Prophet Jeremy diſſwading from the ſame ſin by Arguments of the moſt irrefragable conviction, Jer. 10.

17. AND as the Prophets omitted nothing as to the manner of their addreſs, to render their exhortations effectual, the matter of them was likewiſe ſo conſiderable as to command attention; It was commonly either the recalling them from their revolts and Apoſtacies from God by Idolatry, or elſe to convince them of the inſignificancy of all thoſe legal ceremonial performances they ſo much confided in; when taken up as a ſuperſedeas to moral duties. Upon this account it is, that they often depreciate, and in a manner prohibit the ſolemneſt of their worſhips. To what purpoſe are the multitude of your ſacrifices unto me? bring no more vain oblations; incenſe is an abomination to me; the new moons and ſabbaths, the calling of aſſemblies I cannot away with: it is iniquity even your ſolemn meetings, &c. Iſ. 1.11.13. Not that theſe things were in themſelves reprovable; for they were all commanded by God; but becauſe the Jews depended ſo much on theſe external obſervances, that they thought by them to commute for the weightier matters of the Law (as our Savior after ſtiles them) judgment, mercy and faith, Mat. 23.23. lookt on theſe rites which diſcriminated them from other Nations, as diſpenſations from the univerſal obligations of nature and common juſtice.

18. THIS deceit of theirs is ſharply upbraided to them by the Prophet Jeremy; where he calls their boaſts of the Temple of the Lord, the Temple of the Lord, lying words; and on the contrary, laies the whole ſtreſs of their obedience, and expectation of their happineſs on the juſtice and innocence of their converſation, ch. 7.4. And after do's ſmartly reproch their inſolence in boldly reſorting to that houſe, which by bringing their ſins along with them, they made but an Aſylum, and Sanctuary for thoſe crimes. Will ye ſteal, murder and commit adultery, and ſwear falſely, and burn incenſe to Baal, and walk after other gods whom ye know not, and come and ſtand before me in this houſe? Is this houſe which is called by my name become a den of robbers in your eies? chap. 7.9, 10, 11. Indeed all the Prophets ſeem to conſpire in this one deſign, of making them look thro ſhadows and ceremonies, to that inward purity, Juſtice and Honeſty, which they were deſign'd to inculcate, not to ſupplant. And this deſign as it is in it ſelf moſt excellent, moſt worthy the command of God, and the nature of man; ſo we have ſeen that it has bin purſued by all the moſt apt, and moſt powerful mediums, that the thing or perſons addreſt to were capable of; and ſo that the Prophets are no leſs eminent for the diſcharge of this exhortatory part of their office, then they were in the former, of the predicting.

19. THE next part of Scripture we are to conſider, is the Doctrinal; by which I ſhall not in this place underſtand the whole complex of Faith and Manners together; but reſtrain it only to thoſe Revelations which are the object of our Belief: and theſe are ſo ſublime, as ſhews fleſh and bloud never revel'd them. Thoſe great myſteries of our Faith, the Trinity, the Incarnation, the Hypoſtatical union, the Redemtion of the world by making the offended party the ſacrifice for the offence; are things of ſo high and abſtruſe ſpeculation, as no finite underſtanding can fully fathom. I know their being ſo, is by ſom made an Argument for disbelief; but doubtleſs, very unjuſtly: for (not to inſiſt upon the different natures of Faith and Science, by which that becomes a proper object of the one which is not of the other) our non-comprehenſion is rather an indication that they have a higher riſe; and renders it infinitly improbable that they could ſpring from mans invention. For 'twere to ſuppoſe too great a diſproportion between human faculties to think men could invent what themſelves could not underſtand. Indeed theſe things lie ſo much out of the road of human imagination, that I dare appeal to the breſts of the moſt perverſe gain-ſaiers, whether ever they could have fallen into their thoughts without ſuggeſtion from without. And therefore 'tis a malicious contradiction to reject theſe truths becauſe of their diſſonancy from human reaſon, and yet at the ſame time to aſcribe their original to man. But certainly there can be nothing more inconſiſtent with mere natural reaſon, then to think God can be or do no more then man can comprehend. Never any Nation or perſon that own'd a Deity, did ever attemt ſo to circumſcribe him: and it is proportionable only to the licentious profaneſs of theſe later daies, thus to meſure immenſity and omnipotence by our narrow ſcantling.

20. THE more genuine and proper effect of theſe ſupernatural truths is, to raiſe our admiration of that divine Wiſdom, whoſe waies are ſo paſt finding out; and to give us a juſt ſenſe of that infinit diſtance which is between it, and the higheſt of that reaſon wherein we ſo pride our ſelves. And the great propriety theſe doctrins have to that end, may well be reckon'd as one part of their excellency.

21. INDEED there is no part of our holy Faith, but is naturally productive of ſom peculiar vertue; as the whole Scheme together engages us to be univerſally holy in all manner of converſation, 1 Pet. 1.15. And it is the ſupereminent advantage true Religion hath over all falſe ones; that it tends to ſo laudable an end.

22. THE Theology of the Heathens was in many inſtances an extract and quinteſſence of vice. Their moſt ſolemn Rites, and ſacredeſt Myſteries were of ſuch a nature, that inſtead of refining and elevating, they corrupted and debaſed their Votaries; immerſt them in all thoſe abominable pollutions which ſober nature abhorred. Whereas the principles of our Faith ſerve to ſpiritualize and rectify us, to raiſe us as much above mere manhood as theirs caſt them below it.

23. AND as they are of this vaſt advantage to us, ſo alſo are they juſt to God, in giving us right notions of him. What vile unworthy apprehenſions had the Heathen of their Deities; in titling them not only to the paſſions, but even to the crimes of men: making Jupiter an adulterer, Mercury a thief, Bacchus a drunkard, &c. proportionably of the reſt? Whereas our God is repreſented to us as an eſſence, ſo ſpiritual, and incorporal, that we muſt be unbodied our ſelves before we can perfectly conceive what he is: ſo far from the impotent affections and inclinations of men, that he has neither parts, nor paſſions; and is fain to veil himſelf under that diſguiſe, to ſpeak ſomtimes as if he had, merely in condeſcenſion to our groſſer faculties. And again, ſo far from being an example, a patron of vice, that his eies are too pure to behold iniquity, Hab. 1.13. Holineſs is an eſſential part of his nature, and he muſt deny himſelf to put it off.

24. THE greateſt deſcent that ever he made to humanity, was in the incarnation of the ſecond perſon: yet even in that tho he linked with a ſinful nature, yet he preſerved the perſon immaculate; and while he had all the ſins of the world upon him by imputation, ſuffer'd not any one to be inherent in him.

25. TO conclude, the Scripture deſcribes our God to us by all thoſe glorious Attributes of infinity, Power and Juſtice, which may render him the proper object of our Adorations and Reverence: and it deſcribes him alſo in thoſe gentler Attributes of Goodneſs, Mercy and Truth, which may excite our love of, and dependence on him. Theſe are repreſentations ſomthing worthy of God, and ſuch as impreſs upon our mind great thoughts of him.

26. BUT never did the divine Attributes ſo concur to exert themſelves as in the myſtery of our Redemtion: where his Juſtice was ſatisfied without diminution to his Mercy; and his Mercy without entrenching on his Juſtice: his Holineſs moſt eminent in his indignation againſt ſin, and yet his love no leſs ſo in ſparing ſinners: theſe contradictions being reconcil'd, this diſcord compos'd into harmony by his infinit Wiſdom. This is that ſtupendous Myſtery into which the Angels deſir'd to look, 1 Pet. 1.12. And this is it which by the Goſpel is preach'd unto us; as it follows, ver. 25.

27. AND as the Scripture gives us this knowledg of God, ſo it do's alſo of our ſelves; in which two all profitable knowledg is compriſed. It teaches us how vile we were in our original duſt; and how much viler yet in our fall: which would have ſunk us below our firſt principles; ſent us not only to earth, but hell. It ſhews the impotence of our lapſed eſtate; that we are not able of our ſelves ſo much as to think a good thought: and it ſhews us alſo the dignity of our renovated eſtate, that we are heirs of God, and fellow-heirs with Chriſt, Ro. 8.17. yet leſt this might puff us up with miſtaken hopes; it plainly acquaints us with the condition on which this depends; that it muſt be our obedience both active and paſſive, which is to intitle us to it: that we muſt be faithful to death if we mean to inherit a crown of life, Rev. 2.10. and that we muſt ſuffer with Chriſt, if we will be glorified with him, Ro. 8.17. And upon ſuppoſition that we perform our parts of the condition, it gives us the moſt certain aſſurance, engages Gods veracity that he will not fail on his. By this it gives us ſupport againſt all the adverſities of life; aſſuring us the ſufferings of it are not worthy to be compared with the glory we expect, Rom. 8.18. yea, and againſt the terrors of death too; by aſſuring us that what we look on as a diſſolution, is but a temporary parting; and we only put off our bodies, that they may put off corruption, and he clothed with immortality.

28. THESE and the like are the doctrins the holy Scripture offers to us: and, we may certainly ſay, they are faithful ſayings, and worthy of all acceptation, 1 Tim. 4.15. The notions it gives us of God are ſo ſublime and great, that they cannot but affect us with reverence, and admiration: and yet withal, ſo amiable and endearing that they cannot but raiſe love and gratitude, affiance and delight.

29. AND, which is yet more, theſe milder Attributes are apt to inſpirit us with a generous ambition of aſſimilation; excite us to tranſcribe all his imitable excellencies: in which the very Heathens could diſcern conſiſted the accompliſhment of human felicity.

30. AND then the knowledg it gives us of our ſelves, do's us the kindeſt office imaginable: keeps us from thoſe ſwelling thoughts we are too apt to entertain, and ſhews us the neceſſity of bottoming our hopes upon a firmer foundation: and then again keeps us from being lazy or ſecure, by ſhewing us the neceſſity of our own endevors. In a word, it teaches us to be humble and induſtrious; and whoever is ſo ballaſted can hardly be ſhipwrackt.

31. THESE are the excellencies of the doctrinal part of Scripture, which alſo renders them moſt aptly preparative for the preceptive. And indeed, ſo they were deſign'd: the Credenda, and the Agenda being ſuch inſeparable relations, that whoever parts them, forfeits the advantage of both. The moſt ſolemn profeſſion of Chriſt, the moſt importunate invocations, Lord, Lord, will ſignify nothing to them which do not the things which he ſaies, Mat. 7. And how excellent, how rational thoſe precepts are which the Scripture propoſes to us from him, is our next point of conſideration.

32. THE firſt Law which God gave to mankind was that of nature. And tho the impreſſions of it upon the mind be by Adams fall exceedingly dimm'd and defac'd; yet that derogates nothing from the dignity and worth of that Law; which God has bin ſo far from cancelling, that he ſeems to have made it the rule and ſquare of his ſubſequent Laws: ſo that nothing is injoin'd in thoſe, but what is conſonant and agreeable to that. The Moral Law given in the Decalogue to the Jews, the Evangelical Law given in the Goſpel to Chriſtians, have this natural Law for their baſis and foundation. They licence nothing which that prohibits, and very rarely prohibit any thing which it licences.

33. 'TIS true, Chriſt in his Sermon on the Mount, raiſes Chriſtians to a greater ſtrictneſs then the Jews thought themſelves oblig'd to; but that was not by contradicting either the natural, or moral Law, but by reſcuing the later from thoſe corruptions which the falſe gloſſes of the Scribes and Phariſees had mixt with it; and reducing it to its primitive integrity, and extent. In a word, as the Decalogue was given to repair the defacings, and renew the impreſſions of the natural Law; ſo the precepts of the Goſpel were deſign'd to revive and illuſtrate both. And accordingly we find Chriſt in the matter of divorce calls them back to this natural Law; In the begining it was not ſo, Mat. 19.8. I ſay not but that even theſe natural notions are in ſom inſtances refin'd and elevated by Chriſt; the ſecond Adam being to repair the fall of the firſt with advantage: but yet he ſtill builds upon that ground-work, introduces nothing that is inconſiſtent with it.

34. AND this accordance between theſe ſeveral Laws is a circumſtance that highly recommends Scripture precepts to us. We cannot imagin but that God who made man for no other end but to be an inſtrument of his glory, and a recipient of all communicable parts of his happineſs, would aſſign him ſuch rules and meſures as were moſt conducive to thoſe ends. And therefore ſince the Scripture injunctions are of the ſame mould, we muſt conclude them to be ſuch as tend to the perfection of our being; the making us what God originally intended us: and he that would not be that, will certainly chuſe much worſe for himſelf.

35. I know there have bin prejudices taken up againſt the precepts of Chriſt, as if they impos'd unreaſonable, unſupportable ſtrickneſſes upon men, and ſom have aſſum'd liberty to argue mutinouſly againſt them; nay, againſt God too for putting ſuch natural appetites into men, and then forbidding them to ſatisfy them.

36. BUT the ground of this cavil is the not rightly diſtinguiſhing of natural appetites, which are to be differenc'd according to the two ſtates of rectitude and depravation: thoſe of the firſt rank are the appetites God put into man; and thoſe were all regular and innocent; ſuch as tended to the preſervation of his being: nature in its firſt integrity meſuring its deſires by its needs. Now Chriſts prohibitions are not directed againſt theſe: he forbids no one kind of theſe deſires. And tho the precept of ſelf-denial may ſomtimes reſtrain us in ſom particular acts; yet that is but proportionable to that reſtraint Adam was under in relation to the forbidden tree, a particular inſtance of his obedience and fence of his ſafety. So that if men would conſider nature under this its firſt and beſt notion; they cannot accuſe Chriſt of being ſevere to it.

37. BUT 'tis manifeſt they take it in another acception, and mean that corruption of nature which inordinatly inclines to ſenſitive things; and on this account they call their riots, their luxuries, appetites put into them by God: whereas 'tis manifeſt this was ſuper-induced from another coaſt: The wiſe man gives us its true pedigree in what he ſaies of death, which is its twin-ſiſter: By the envy of the devil came death into the world, Wiſ. 2.24. And can they expect that Chriſt who came to deſtroy the works of the devil 1 Joh. 3.8. ſhould frame Laws in their favor, make Acts of toleration and indulgence for them? This were to annul the whole deſign of his coming into the world, which was to reſtore us from our lapſt eſtate, and elevate us to thoſe higher degrees of purity which he came not only to preſcribe but to exemplify to us.

38. BUT in this affair men often take nature in a yet wider and worſe notion; and under natural deſires comprehend whatever upon any ſort of motive they have a mind to do. The awe of a ſuperior, the importunity of a companion, cuſtom, and example make men do many ill things, to which their nature would never promt them; nay, many times ſuch as their nature relucts to, and abhors. 'Tis certainly thus in all debauchery and exceſs. 'Tis evident, it gratifies no mans nature to be drunk, or to lie under undigeſted loads of meats: theſe are out-rages and violences upon nature; take it only in the moſt ſenſitive notion; ſuch as ſhe ſtruggles to avert: and yet men make her bear not only the oppreſſion, but the blame too.

39. BUT beſides 'tis to be conſider'd, that the nature of a man includes reaſon as well as ſenſe, and to this all ſorts of luxury are yet more repugnant: as that which clouds the mind, and degrades the man (who in his conſtitution is a rational being) and ſets him in the rank of mere animals: and certainly theſe can be no appetites of nature, which thus ſubvert it.

40. THE like may be ſaid concerning revenge, particularly that abſurdeſt ſort of it duels; which certainly are as great contradictions to nature as can be imagin'd, the unravelling and cancelling its very firſt principle of ſelf-preſervation, (which in other inſtances men bring in bar againſt duty.) And yet men will ſay the generoſity of their natures compels them to it; ſo making their natures a kind of felo de ſe; to promt the deſtroying it ſelf: when alas 'tis only the falſe notion they have got of honor that ſo engages them. And if men would but ſoberly conſider, they muſt be convinc'd that there is nothing more agreeable to reaſon then that precept of Chriſt of not retaliating injuries; which is in effect but to bid us to chuſe a ſingle inconvenience before a long train of miſchiefs. And certainly if nature even in its deprav'd eſtate were left to determine, it would reſolve it a better bargain to go off with a reprochful word, then to looſe a limb, perhaps a life in the revenge of it. There being no maxim more indiſputable, then that of evils the leaſt is to be choſen. And the innate principle of ſelf-love do's more ſtrongly biaſs nature to preſerve it ſelf, then any external thing can to deſtroy it.

41. I know 'twill be ſaid to this, that revenge is a natural appetite: but I ſay ſtill, ſelf-preſervation is more ſo; and would prevail againſt as much of revenge as is natural, were it not heightned and fortified by phancy, and that Chimera of point of honor, which, as it is now ſtated, is certainly one of the moſt emty nothings that ever was brought in balance with ſolid intereſts. And indeed 'tis to belie nature, and ſuppoſe it to have forfeited all degrees of reaſon, as well as vertue, to faſten ſo abſurd a choice upon her. But admit revenge to be never ſo much the dictate of corrupt nature; 'tis certain 'tis not of primitive regular nature. Revenge is but a relative to injury: and he that will ſay God put the appetite of revenge into man, muſt ſay he put the appetite of injury into him alſo: which is ſuch an account of the ſixth daies creation, as is hardly conſiſtent with Gods own teſtimony of its being very good, Gen. 1.

42. BESIDES 'tis certain all the deſires God infus'd into human nature, were ſuch as tended to its preſervation; but this of revenge is of all other the moſt deſtructive, as is too ſadly atteſted by the daily tragical effects of it. In ſhort, the wiſeman gives a good ſummary of the whole matter: God made man upright, but he ſought out many inventions. Eccl. 7.29.

43. NOW if man have by his own voluntary act deprav'd himſelf, it would be neither juſt nor kind in God to warp his Laws to mans now diſtorted frame; but it is both, to keep up the perfect rectitude of thoſe, and call upon man to reduce himſelf to a conformity with them: and when to this is added ſuch a ſupply of grace as may ſilence the plea of diſability, there can nothing be imagin'd more worthy of God, or more indulgent to man.

44. AND all this Chriſt do's in the Goſpel, in thoſe precepts which the blind world makes the ſubject of their cavil or ſcorn. It were an eaſy task to evince this in every particular precept of the Goſpel; but I ſhall content my ſelf with the inſtances already given, and not ſwell this Tract by inſiſting upon what has already bin the ſubject of ſo many pious and excellent diſcourſes, as muſt already have convinc'd all but the obſtinate.

45. WE proceed therefore to a view of the promiſſory parts of Scripture; in which we are firſt in general to obſerve the great goodneſs of God, in making any promiſes at all to us; and next to examin of what nature and excellence theſe promiſes are. And firſt if we conſider how many titles God has to our obedience, we muſt acknowledg he may challenge it as his undoubted right. We are the work of his hands; and if the Potter have power over the clay (the materials whereof are not of his making) much more has God over his creatures, whoſe matter as well as form is wholy owing to him. We are the price of his blood. And if men account purchaſe an indefeiſible title, God muſt have abſolute dominion over what he has bought, and at ſo dear a price too as his own blood. Laſtly we depend upon him for the ſupport of that being he has given us: we live merely upon his bounty, ſpend upon his ſtock. And what Patron will not expect obſervance from one who thus ſubſiſts by him?

46. YET as if God had none of theſe claims, theſe preingagements upon us, he deſcends to treat with us as free-men; by way of Article and compact; buies his own of us, and engages to reward that obedience, which he might upon the utmoſt penalties exact: which is ſuch an aſtoniſhing indulgence as our higheſt gratitude cannot reach: and of this the ſacred Scriptures are the evidences and records; and therefore upon that account deſerve at once our reverence, and our joy.

47. BUT this will yet farther appear, if we look in the ſecond place into the promiſes themſelves; which are ſo extenſive as to take in both our preſent and future ſtate: according to that of the Apoſtle; Godlineſs hath the promiſe of this life, and of that which is to come, Tim. 4.8. For the preſent they are proportion'd to the ſeveral parts of our compoſition; the body, and the mind: the outward and the inward man, ſo ſtretching themſelves to all we can really be concern'd for in this world.

48. AND firſt for the body, the Old Teſtament abounds in promiſes of this ſort. The firſt part of the 28 of Deut. contains a full catalogue of all temporal bleſſings; and thoſe irreverſibly entail'd upon the Iſraelites obedience, ver. 1. The Pſalmiſt tells us, they that fear the Lord ſhall lack nothing, Pſ. 34.9. that they ſhall not be confounded in the perillous time, and in the daies of dearth they ſhall have enough, Pſa. 37.19. And Solomon, that the Lord will not ſuffer the righteous to famiſh, Pro. 10.3. And tho under the Goſpel, the promiſes of temporal affluence ſeem not ſo large; (its deſign being to ſpiritualize us, and raiſe our minds to higher injoiments;) yet it gives us ample ſecurity of ſo much as is really good for us. It ſuperſedes our care for our ſelves by aſſuring us all theſe things ſhall be added to us; Mat. 6.33. that is, all thoſe things which our heavenly Father knows we have need of, ver. 32. which is all the limitation the context gives. And certainly we have little temtation to fear want, who have him for our provider; whoſe are all the beaſts of the Forreſt, and the cattel upon a thouſand hills, Pſal. 50.10.

49. AND when we are thus ſecur'd of all things neceſſary, it may perhaps be an equal mercy to ſecure us from great abundance; which at the beſt, is but a lading ones ſelf with thick clay, in the Prophets phraſe, Hab. 2.6. but is often a ſnare as well as a burden.

50. BESIDES, the Goſpel by its precepts of temperance and ſelf-denial, do's ſo contract our appetites, that a competence is a more adequate promiſe to them then that of ſuperfluity would have bin: and 'tis alſo the meſure wherein all the true ſatisfaction of the ſenſes conſiſt; which are gratify'd with moderate pleſures, but ſuffocated and overwhelm'd with exceſſive. The temperat man taſts and reliſhes his portion; whilſt the voluptuous may rather be ſaid to wallow in his plenty then injoy it.

51. AND as the neceſſaries of life, ſo life it ſelf, and the continuance of that, is a Scripture promiſe. The fifth Commandment affixes it to one particular duty: but it is in a multitude of places in the Old Teſtament annex'd to general obedience. Thus it is, Deut. 11.9. and again, ver. 21. And Solomon propoſes this practical wiſdom as the multiplier of daies: By me thy daies ſhall be multipli'd, and the years of thy life ſhall be increas'd, Pro. 9.11. and chap. 3. Length of daies is in her right hand, ver. 16. And tho we find not this promiſe repeted in the New Teſtament, yet neither is it retracted: 'tis true, the Goſpel bids us be ready to lay down our lives for Chriſts ſake; but it tells us withal, that he that will loſe his life, ſhall ſave it: which tho it be univerſally true only in the ſpiritual ſenſe, yet it often proves ſo in a literal. It did ſo eminently in the deſtruction of Jeruſalem, where the moſt reſolute Chriſtians eſcap'd, while the baſe compliers periſh'd together with thoſe they ſought to endear. This is certain, that if the New Teſtament do not expreſly promiſe long life, yet it do's by its rules of temperance and ſobriety, contentedneſs and chearfulneſs, very much promote it: and ſo do's virtually and efficaciouſly ratify thoſe the Old Teſtament made.

52. THE next outward bleſſing is reputation: and this alſo is a Scripture promiſe. The wiſe ſhall inherit glory, Prov. 3.38. And the vertuous woman Solomon deſcribes is not only bleſſed by her children and huſband, but, ſhe is praiſed in the gate, Pro. 31. ult. Nay, this bleſſing is extended even beyond life: The memory of the juſt ſhall be bleſſed, Pro. 10.7. Nor do's the Goſpel evacuate this promiſe; but rather promts us to the waies of having it made good to us: by adviſing us to abſtain from all appearance of evil, 1 Theſ. 5.22. to provide for honeſt things, not only in the ſight of God, but alſo in the ſight of men, 2 Cor. 8.21.

53. 'TIS true indeed, Chriſt fore-warns his Diſciples that they ſhall be revil'd, and have all manner of evil ſpoken againſt them falſly, for his names ſake: but then the cauſe transform'd the ſufferings, and made it ſo honorable, that they were to count it matter of joy, Mat. 5.11.12. Neither was this any paradox even in relation to their reputation; which tho ſullied by a few ill men of that Age, yet has bin moſt illuſtrious among all Ages ſince. Their ſufferings and indignities gave them a new title of honor, and added the Martyr to the Apoſtle. And the event has bin proportionable in all ſucceſſions ſince. Thoſe holy men that fill'd up the Pagan priſons, fill'd up the Churches Diptics alſo, and have bin had as the Pſalmiſt ſpeaks, in everlaſting remembrance, Pſ. 112.6.

54. AND as Scripture promiſes thus take in all the concerns of the outward man, ſo do they alſo of the inward. The fundamental promiſe of this kind, is that of ſending Chriſt into the world, and in him eſtabliſhing the new Covenant; which we find, Jer. 31.31. and is referr'd to by the Author to the Hebrews, I will put my Laws in their hearts, and write them in their minds; and their ſins and iniquities will I remember no more, Heb. 10.16.

55. AND this is ſo comprehenſive a promiſe as includes all the concerns of the inward man. The evils incident to the mind of man may be reduc'd to two; impurity, and inquietude: and here is a cure to both. The divine Law written in the heart, drives thence all thoſe ſwarms of noyſom luſts, which like the Egyptian Frogs over-run and putrify the ſoul. Where that is ſeated and enſhrin'd, thoſe can no more ſtand before it, then Dagon before the Ark. This repairs the divine Image in us (in which conſiſts the perfection of our nature) renews us in the ſpirits of our minds, Eph. 4.22. and purges our conſciences from dead works, Heb. 9.4. which all the Cathartics and Luſtrations among the Heathen, all the ſacrifices and ceremonies of the Law were not able to do.

56. SECONDLY, this promiſe ſecures the mind from that reſtleſneſs and unquietneſs, which attends both the dominion and guilt of ſin. To be ſubject to a mans luſts and corrupt appetites is of all others the vileſt vaſſallage: they are the cruelleſt task-maſters, and allow their ſlaves no reſt, no intermiſſion of their drudgery. And then again, the guilt that tortures and racks the mind with dreadful expectations, keeps it in perpetual agitation and tumult; which is excellently deſcribed by the Prophet Iſaiah, The wicked is like the troubled ſea, when it cannot reſt; whoſe waters caſt out mire and dirt: there is no peace ſaith my God to the wicked, Iſ. 48.22. How proſperous ſoever vice may ſeem to be in the world, yet there are ſuch ſecret pangs and horrors that dog it, that as Solomon ſaies, even in laughter the heart is ſorrowful, Prov. 14.13.

57. BUT this Evangelical promiſe of being merciful to our iniquities, and remembring our ſins no more, calms this tempeſt, introduces peace and ſerenity into the mind, and reconciles us at once to God and our ſelves. And ſure we may well ſay with the Apoſtle, theſe are great and precious promiſes, 2. Pet. 1.4.

58. THERE are beſides many other which ſpring from theſe principal, as ſuckers from the root: ſuch are the promiſes of freſh ſupplies of grace upon a good imploiment of the former. To him that hath ſhall be given, Mat. 25.29. Nay, even of the ſource and fountain of all grace. He ſhall give the holy ſpirit to them that ask him, Mat. 7.11. Such is that of ſupporting us in all difficulties and aſſaults: the not ſuffering us to be temted above that we are able, 1 Cor. 10.13. which like Gods bow ſet in the clouds, Gen. 9. is our ſecurity, that we ſhall not be over-whelm'd by any deluge of temtation: and (to inſtance no more) ſuch is that comprehenſive promiſe of hearing our praiers, Ask and it ſhall be given you, Mat. 7.7. This puts all good things within our reach, gives us the key of Gods Store-houſe, from whence we may furniſh our ſelves with all that is really good for us. And if a few full Barns could temt the rich man in the Goſpel, to pronounce a Requiem to his ſoul; what notes of acquieſcence may they ſing, who have the command of an inexhauſtible ſtore; that are ſuppli'd by him whoſe is the earth, and the fulneſs thereof.

59. AND certainly, all theſe promiſes together muſt be (to uſe the Apoſtles phraſe) ſtrong conſolation; ſuch as may quiet and calm all the fears and griefs, all the tumults and perturbations of the mind, in relation to its preſent ſtate. But then there are others relating to the future of a much higher elevation: thoſe glories and felicities of another world, which are ſo far beyond our narrow conceptions, that the comprehenſion and injoiment muſt begin together. The Scripture ſhadows it out to us by all the notions we have of happineſs: by glory, Rom. 8.18. by a kingdom, Mat. 25.14. by joy, Mat. 25.21. and which comprehends all, by being with the Lord, 1 Theſ. 4.17. ſeeing him face to face, 1 Cor. 13.12. being like to him, 1 Jo. 3.2. In a word 'tis bliſs in the utmoſt extent: immenſe for quantity, and eternal for duration.

60. AND ſurely this promiſe is ſo excellent for kind, ſo liberal in its degree, ſo tranſcendently great in all reſpects, that did it ſtand ſingle, ſtript of all thoſe that relate to this life, it alone would juſtify the name of Goſpel, and be the beſt tidings that ever came to mankind. For alas, if we compare the hopes that other Religions propoſe to their Votaries with theſe, how baſe, how ignoble are they! The Heathens Elyſium, the Mahumetan Paradiſe, were but higher gratifications of the ſenſual part, and conſequently were depreſſions and debaſements of the rational. So that in effect they provided a heaven for the beaſt, and a hell for the man. We may therfore confidently reſume our concluſion; and pronounce the Scripture promiſes to be ſo divine and excellent, that they could as little have bin made, as they can be perform'd by any but an holy and almighty Author.

61. NOR is their being conditional any impeachment to their worth, but an enhanſement. Should God have made them (as ſom phancy he has his decrees) abſolute and irreſpective; he had ſet his promiſes at war with his precepts, and theſe ſhould have ſuperſeded what thoſe injoin. We are all very niggardly towards God, and ſhould have bin apt to have ask'd Judas's queſtion; to what purpoſe is this waſt? Mat. 26.8. What needs the labor of the courſe if the prize be certain? And it muſt have bin infinitly below the wiſdom and majeſty of the ſupreme Legiſlator, to make Laws, and then evacuate them by diſpencing rewards without any aſpect on their obſervance. 'Tis the Sanction which inſpirits the Law, without which the divine as well as the human, would to moſt men be a dead letter.

62. BUT againſt this God has abundantly provided, not only by the conditionality of the promiſes, but by the terror of his threats too; which is the laſt part of Scripture which falls under conſideration. And theſe are of the moſt direful kinds; and cannot better be illuſtrated then by the oppoſition they ſtand in to the promiſes: for as thoſe included all things that might make men happy either as to this life or the next; ſo theſe do all that may make them miſerable. If we make our reflection on all the particulars of the promiſes, we ſhall find the threats anſwering them as their reverſe or dark ſhadow.

63. AND firſt as concerning the outward ſtate, if we look but into the 28 of Deut. we ſhall find, that after all the gracious promiſes which begun the chapter, it finally ends in thunder, in the moſt dreadful denunciations imaginable; and thoſe adapted by a moſt peculiar oppoſition to the former promiſes: as the Reader may ſee at large in that Chapter. And the whole tenor of the Scripture go's in the like ſtile. Thus, Pſal. 140.11. A wicked perſon ſhall not proſper in the earth, evill ſhall hunt the wicked man to overthrow him. The Lord will not ſuffer the righteous to famiſh, but he caſteth out the ſubſtance of the wicked; Pro. 10.3. And again, the righteous eateth to the ſatisfying of his ſoul, but the belly of the wicked ſhall want, Pro. 13.25. Multitudes of like general threatnings of temporal improſperity there are every where ſcatter'd throout the Scripture; and many more appli'd to particular vices, as ſloth, unmercifulneſs, luxury, and the like; which would be here too long to enumerate.

64. AND altho theſe threatnings may ſeem ſomtimes to be literally confuted by the wealth and opulency of wicked men, yet they never miſs of being really and vertually verified. For either their proſperities are very ſhort, and only preparative to a more eminent ruin, which was the Pſalmiſts reſolution of this doubt, Pſal. 72. or elſe if God leave them the matter of temporal happineſs, yet he ſubſtracts the vertue and ſpirit of them, renders them emty and unſatisfying. This is well expreſt by the Pſalmiſt in the caſe of the Iſraelites: He gave them their deſire, and ſent leaneſs withall into their ſoul, Pſa. 106.15. and by Zophar, Job 20.22. where ſpeaking of the wicked, he ſaith; In the fulneſs of his ſufficiency ſhall he be in ſtraits. And to this Solomon ſeems to refer, when he ſaith, the bleſſing of the Lord maketh rich, and be addeth no ſorrow with it, Pro. 10.22.

65. NEITHER is it only the comforts of life, but life it ſelf that is threatned to be taken from wicked men: untimely death is throout the Old Teſtament frequently mention'd as the guerdon of impiety: 'tis often aſſign'd judicially in particular caſes: He ſhall be cut off from his people, being the uſual ſentence upon moſt offenders under the Levitical Law. But 'tis alſo menaced more generally as an immediat judgment from God: The blood-thirſty and deceitful men ſhall not live out half their daies, Pſal. 55.23. Farther yet, their names ſhall putrify as ſoon as their Carkaſſes: the name of the wicked ſhall rot; Pro. 10.7. Nay both their infamy and their ruin are intail'd upon their poſterity. The ſeed of evil doers ſhall never be renown'd. Prepare ſlaughter for his children, for the iniquity of their fathers; Iſa. 14.20.21.

66. IF now we look on Scripture threatnings in relation to the mind of man, we ſhall find them yet more ſevere: wilful impenitent ſinners being cut off from the benefits of the new covenant; nor barely ſo, but look'd upon as deſpiſers of it, and that blood of Chriſt in which it was ſeal'd; Heb. 10.29. nay as thoſe murtherous Wretches that ſhed it: They crucify to themſelves the Son of God afreſh; Heb. 6.6. And this is the fatalleſt ſentence that can fall on any man in this life; to be thus disfranchiſed of all the privileges of the Goſpel, and rankt as well in puniſhment as guilt, with the moſt criminous of mankind.

67. FROM hence 'tis conſequent, that the mind remains not only in its native impurity, but in a greater and more incurable one: whilſt that bloud which alone could cleanſe it, ſerves but to embrue and pollute it; and as it were fluſh, and excite it to all immanities and vileneſſes: and he that is thus filthy, 'tis the doom pronounc'd againſt him, that he ſhall be filthy ſtill, Rev. 22.11.

68. AND then in the ſecond place, what calm can there be to ſuch a mind? what remains to ſuch a perſon, but that fearful expectation of wrath and fiery indignation, which the Apoſtle mentions, Heb. 10.27. Indeed, were there none but temporal miſchiefs to fear; yet it were very unpleſant to think ones ſelf, like Cain, out-law'd from the preſence and protection of God; to be afraid that every man that meets us ſhould ſlay us, Gen. 4.14. Nay, thoſe confus'd indiſtinct fears of indefinite evils which attend guilt, are very unquiet uneaſy inmates in the mind. This is excellently deſcrib'd by Moſes; The Lord ſhall give thee a trembling heart, and failing of eies, and ſorrow of mind, and thy life ſhall hang in doubt before thee, and thou ſhalt fear day and night; in the morning thou ſhalt ſay, would God it were evening, and in the evening, would God it were morning, Deut. 28.65, 66, 67.

69. AND what can be more wretched then to have a mind thus agitated and toſt, rackt and tortur'd; eſpecially when thro all theſe clouds it ſees a glimpſe of the eternal Tophet; and knows, that from the billows of this uneaſy ſtate, it muſt be toſt into that Lake of fire. And this is indeed the dregs of the cup of Gods wrath, the dread fulleſt and moſt aſtoniſhing of all Scripture denunciations. This comprehends all that the nature of man is capable of ſuffering. Divines diſtinguiſh it into the pain of ſenſe, and of loſs: that of ſenſe is repreſented to us in Scripture by fire; and that accended, and render'd noyſom as well as painful by brimſtone, that afflicts the ſmell as well as the touch: ſomtimes by outer darkneſs, wailing and gnaſhing of teeth, to grate the ears, and conſume the eies; by intolerable thirſt, to torment the palate. Not that we are to think the ſenſitive pains of Hell do not infinitly exceed all theſe; but becauſe theſe are the higheſt meſures our preſent capacities can make, and are adequate to thoſe ſenſes for whoſe carnal ſatisfactions we incur them.

70. THE pain of loſs is yet more diſmal; as being ſeated in the ſoul; whoſe ſpiritual nature will then ſerve it only to render its torments more refin'd, and acute. With what anguiſh will it then ſee it ſelf baniſh'd from the preſence of God; and conſequently from all that may give ſatisfaction and bliſs to the creature? But yet with how much deeper anguiſh will it reflect on it ſelf as the Author of that deprivation? How will it recollect the many deſpis'd tenders of grace, the eaſy terms on which ſalvation might have bin had? And how ſadly will conſcience then revenge 〈1 page missing〉 all its ſtifled admonitions by an unſilenceable clamor, that worm which never dies, Mar. 9.48. How wounding will it then be to ſee Abraham, Iſaac and Jacob, and all the Saints in the kingdom of God, Luk. 13.28. (nay, that poor Lazarus, whom here men turn'd over to the charity of their dogs;) and it ſelf in the company of the devil and his angels; who will then upbraid what they once inticed to.

71. NATURE abhors nothing more then to have our miſery inſulted over by thoſe who drew us into it: yet that no circumſtance may be lacking to their torment, this muſt be the perpetual entertainment of damn'd ſouls. And to all this Eternity is the diſmal adjunct; which is of all other circumſtances the moſt diſconſolate; as leaving not ſo much as a glimpſe of hopes; which here uſes ſtill to be the reſerve, and laſt reſort of the miſerable.

72. THIS Eternity is that which gives an edg, infuſes a new acrimony into the torments: and is the higheſt ſtrain, the vertical point of miſery. Theſe are thoſe terrors of the Lord, with which the Scripture acquaints us: and ſure we cannot ſay that theſe are flat contemtible menaces; but ſuch as ſuit the dreadful Majeſty of that God who is a conſuming fire, Heb. 12.29. So that theſe are as aptly accommodated for the exciting our dread, as the promiſes were of our love: both jointly concur to awake our induſtry.

73. FOR God has bin ſo good to mankind, as to make the threats conditional as well as the promiſes: ſo that we as well know the way to avoid the one, as we do to attain the other. Nor has he any other intendment or end in propoſing them, but that we may do ſo. See to this purpoſe, with what ſolemnity he proteſts it by Moſes; I call heaven and earth to record againſt you this day, that I have ſet before you life and death, bleſſing and curſing; therefore chuſe life, that both thou and thy ſeed may live, Deut. 30.19.

74. I have now run thro the ſeveral parts of Scripture I propoſed to ſpeak of. And tho I have in each given rather ſhort inſtances and eſſaies then an exact deſcription, yet even in theſe contracted lineaments the exquiſit proportions may be diſcern'd. And if the Reader ſhall hence be incourag'd to extend his contemplations, and as he reads holy Scripture, obſerve it in all its graces, and full dimenſions; I doubt not he will pronounce from his experience, that the matter of the divine Book is very correſpondent to the Author: which is the higheſt Eulogy imaginable.

75. IN the next place we are to conſider the holy Scripture in relation to its end and deſign; in proportion to which every thing is more or leſs valuable. The moſt exquiſit frame, and curious contrivance, that has no determinat end or uſe, is but a piece of induſtrious folly, a Spiders web, as the Prophet ſpeaks, Iſa, 59.5. Now thoſe deſigns have alwaies been eſteem'd the moſt excellent that have had the moſt worthy ſubjects, and bin of the greateſt extent. Accordingly thoſe who have projected the obliging and benefiting of other men (tho but within a privat Sphere) have alwaies bin lookt on as men of generous and noble deſigns. Thoſe who have taken their level higher, and directed their aim to a more public good, tho but of a City or Nation, have proportionably acquir'd a greater eſteem. But thoſe who have aſpir'd to be univerſal benefactors, to do ſomthing for the common benefit of the world, their fame has commonly reach'd as far as their influence; men have reverenc'd, nay ſomtimes (according to the common exceſſes of mans nature) ador'd them. Many of the heathen deities (eſpecially their demigods) having bin only thoſe perſons, who by introducing ſom uſeful Art, or other part of knowledg, had oblig'd mankind. So we ſee what a natural gratitude men are apt to pay to worthy and generous deſigns. And if we will be content but to ſtand to this common award of our nature, the Scripture will have the faireſt claim imaginable to our reverence and thankfulneſs, upon this very account, of the excellency of its deſigns.

76. NOR need we borrow the balance of the Sanctuary to weigh them in; we may do it in our own ſcales; for they exactly anſwer the two properties above mention'd, of profit and diffuſiveneſs: which in ſecular concerns are the ſtandard rules of good deſigns. For firſt, it is the ſole ſcope and aim of Scripture, the very end for which 'twas writ, to benefit and advantage men; and that ſecondly, not only ſom ſmall ſelect number, ſom little angle or corner of the world, but the whole race of mankind; the entire Univerſe; and he that can imagin a more diffuſive deſign, muſt imagin more worlds alſo.

77. NOW for the firſt of theſe, that it is the deſign of the Scripture to benefit men; we need appeal but to Scripture it ſelf; which ſurely can give the beſt account to what ends 'tis directed; and that tells us, it is to make us wiſe unto ſalvation, 2 Tim. 3.15. In which is comprehended the greateſt benefit that mans nature is capable of: the making us wiſe while we live here, and the ſaving us eternally. And this ſure is the moſt generous, the moſt obliging deſign, that 'tis poſſible even for the Creator to have upon the creature: and this is it which the holy Scripture negotiates with us.

78. AND firſt, the making us wiſe, is ſo inviting a propoſal to humanity, that we ſee when that was much wiſer then now it is, it caught at a fallacious tender of it; the very ſound of it, tho out of the devils mouth, faſcinated our firſt Parents, and hurried them to the higheſt diſobedience, and certaineſt ruin. And therefore now God by the holy Scriptures makes us an offer as much more ſafe, as it is more ſincere; when he ſends his Word thus to be a lamp to our feet, and a light to our paths, Pſ. 119.105. to teach us all that is good for us to know, our affectation of ignorance will be more culpable then theirs of knowledg, if we do not admire the kindneſs, & embrace the bounty of ſuch a tender.

79. NOW the making us wiſe muſt be underſtood according to the Scripture notion of wiſdom, which is not the wiſdom of this world, nor of the Princes of this world, which come to nought, as the Apoſtle ſpeaks, 1 Cor. 2.5. but that wiſdom which deſcends from above, Ja. 3.17. which he there deſcribes to be firſt pure, then peaceable, gentle and eaſy to be intreated, full of mercy and good fruits, without partiality, and without hypocriſy. Indeed the Scripture uſually comprehends theſe and all other graces under Wiſdom; for it makes it ſynonymous to that which includes them all, viz. the fear of the Lord. Thus we find throout the whole Book of Proverbs theſe us'd as terms convertible. In ſhort, Wiſdom is that practical knowledg of God and our ſelves which engages us to obedience and duty; and this is agreeable to that definition the Wiſe man gives of it; The wiſdom of the prudent is to underſtand his way, Pro. 14.8. Without this, all the moſt refin'd and aerial ſpeculations, are but like Thales's ſtar-gazing; which ſecur'd him not from falling in the water; nay, betrai'd him to it. In this is all ſolid wiſdom compris'd.

80. THE utmoſt all the wiſe men in the world have pretended to, is but to know what true happineſs is, and what is the means of attaining it: and what they ſought with ſo much ſtudy, and ſo little ſucceſs, the Scripture preſents us with in the greateſt certainty, and plaineſt characters, ſuch as he that runs may read, Hab. 2.2. It acquaints us with that ſupreme felicity, that chief good whereof Philoſophy could only give us a name; and it ſhews us the means, marks us out a path which will infallibly lead us to it. Accordingly we find that Solomon after all the accurate ſearch he had made to find what was that good for the ſons of men; he ſhuts up his inqueſt in this plain concluſion: Fear God and keep his commandments; for God ſhall bring every work unto judgment, Eccleſ. 12.13, 14. The regulating our lives ſo by the rules of Piety, as may acquit us at our final account, is the moſt eligible thing that falls within human cognizance; and that not only in relation to the ſuperlative happineſs of the next world, but even to the quiet and tranquillity of this. For alas, we are impotent giddy creatures, ſwai'd ſomtimes by one paſſion, ſomtimes by another; nay often the inter fearing of our appetites makes us irreſolute which we are to gratify; whilſt in the interim their ſtrugling agitates and turmoils the mind. And what can be more deſirable in ſuch a caſe, then to put our ſelves under a wiſer conduct then our own; and as oppreſt States uſe to defeat all leſſer pretenders by becoming homagers to ſom more potent: ſo for us to deliver our ſelves from the tyranny of our luſts, by giving up our obedience to him whoſe ſervice is perfect freedom.

81. WERE there no other advantage of the exchange, but the bringing us under fixt and determinat Laws, 'twere very conſiderable. Every man would gladly know the terms of his ſubjection, and have ſom ſtanding rule to guide himſelf by; and Gods Laws are ſo; we may certainly know what he requires of us: but the mandats of our paſſions are arbitrary and extemporary: what pleaſes them to day diſguſts them to morrow; and we muſt alwaies be in readineſs to do we know not what, and of all the Arbitrary governments that men either feel or fear, this is doubtleſs the moſt miſerable. I wiſh our apprehenſions of it were but as ſenſible: and then we ſhould think the holy Scripture did us the office of a Patriot, in offering us a reſcue from ſo vile a ſlavery.

82. AND that it do's make us this offer, is manifeſt by the whole tenor of the Bible. For firſt it rowzes and awakes us to a ſenſe of our condition, ſhews us that what we call liberty, is indeed the ſaddeſt ſervitude; that he that committeth ſin is the ſervant of ſin; Jo. 8.34. that thoſe vices which pretend to ſerve and gratify us, do really ſubdue and enſlave us, and fetter when they ſeem to embrace: and whereas the will in all other oppreſſions retains its liberty, this tyranny brings that alſo into vaſſallage: renders our ſpirits ſo mean and ſervile, that we chuſe bondage; are apt to ſay with the Iſraelites, Let us alone that we may ſerve the Egyptians, Ex. 14.12.

83. AND what greater kindneſs can be don for people in this forlorn abject condition, then to animate them to caſt off this yoke, and recover their freedom. And to this are moſt of the Scripture exhortations addreſt; as may be ſeen in a multitude of places, particularly in the ſixth chapter to the Romans, the whole ſcope whereof is directly to this purpoſe.

84. NOR do's it only ſound the alarm, put us upon the conteſt with our enemies, but it aſſiſts us in it, furniſhes us with that whole armor of God which we find deſcrib'd, Eph. 6.13. Nay further it excites our courage, by aſſuring us that if we will not baſely ſurrender our ſelves, we can never be overpower'd if we do but ſtand our ground; reſiſt our enemy, he will fly from us; Ja. 4.7. And to that purpoſe it directs us under what banner we are to liſt our ſelves; even his who hath ſpoil'd principalities and powers, Col. 2.15. to whoſe conduct and diſcipline if we conſtantly adhere, we cannot miſs of victory.

85. AND then laſtly it ſets before us the prize of this conqueſt; that we ſhall not only recover our liberty, manumit our ſelves from the vileſt bondage to the vileſt and cruelleſt oppreſſors; but we ſhall be crown'd for it too, be rewarded for being kind to our ſelves, and be made happy eternally hereafter for being willing to be happy here.

85. AND ſure theſe are terms ſo apparently advantageous, that he muſt be infinitly ſtupid (fooliſh to deſtruction) that will not be thus made wiſe unto ſalvation, that deſpiſes or cavils at this divine Book, which means him ſo much good, which deſigns to make him live here generouſly and according to the dignity of his nature, and in the next world to have that nature ſublimated, and exalted, made more capacious of thoſe refin'd and immenſe felicities, which there await all who will qualify themſelves for them; who (as the Apoſtle ſpeaks) by patient continuance in well doing ſeek for glory, and honor, and immortality, eternal life, Rom. 2.7.

87. BUT beſides the greateſt and principal advantages which concern our ſpiritual intereſt, it takes in alſo the care of our ſecular, directs us to ſuch a managery of our ſelves, as is naturally apt to promote a quiet and happy life. Its injunction to live peaceable with all men, keeps us out of the way of many miſadventures, which turbulent unruly ſpirits meet with, and ſo ſecures our peace. So alſo as to wealth, it puts us into the faireſt road to riches by preſcribing diligence in our callings: what is thus got being like ſound fleſh, which will ſtick by us; whereas the haſty growth of ill-gotten wealth is but a tumor and impoſtume, which the bigger it ſwells, the ſooner it burſts and leaves us lanker then before. In like manner it ſhews us alſo how to guard our reputation, by providing honeſt things not only in the ſight of God, but alſo in the ſight of men, Cor. 8.28. by abſtaining even from all appearance of evil, 1 Theſ. 5.22. and making our light ſhine before men, Mat. 5.16. It provides too for our eaſe and tranquillity, ſuperſedes our anxious cares and ſollicitud's, by directing us to caſt our burden upon the Lord, Pſal. 55.22. and by a reliance on his providence how to ſecure to our ſelves all we really want. Finally it fixes us in all the changes; ſupports us under all the preſſures, comforts us amidſt all the calamities of this life, by aſſuring us they ſhall all work together for good to thoſe that love God; Ro. 8.28.

88. NOR do's the Scripture deſign to promote our intereſts conſider'd only ſingly and perſonally, but alſo in relation to Societies and Communities; it gives us the beſt rules of diſtributive and commutative Juſtice; teaches us to render to all their dues, Ro. 13.7. to keep our words, to obſerve inviolably all our pacts and contracts; nay tho they prove to our damage, Pſa. 15.4. and to preſerve exact fidelity and truth; which are the ſinews of human commerce. It infuſes into us noble and generous principles, to prefer a common good before our private: and that higheſt flight of Ethnic vertue, that of dying for ones Country, is no more then the Scripture preſcribes even for our common brethren, 1 Jo. 3.16.

89. BUT beſides theſe generals, it deſcends to more minute directions accommodated to our ſeveral circumſtances; it gives us appropriate rules in reference to our diſtinct relations, whether natural, civil, eccleſiaſtical or oeconomical. And if men would but univerſally conform to them, to what a bleſſed harmony would it tune the world? what order and peace would it introduce? There would then be no oppreſſive Governors, nor mutinous Subjects; no unnatural Parents, nor contumacious Children: no idle Shepherds, or ſtraying Flocks: none of thoſe domeſtic jars which oft diſquiet, and ſomtimes ſubvert families: all would be calm and ſerene; and give us in reality that golden Age, whereof the Poets did but dream.

90. THIS tendency of the Scripture is remarkably acknowledg'd in all our public Judicatories, where before any teſtimony is admitted, we cauſe the perſon that is to give his teſtimony, firſt to lay hold of with his hands, then with his mouth to kiſs the holy Scriptures: as if it were impoſſible for thoſe hands, which held the myſteries of Truth, to be immediatly emploi'd in working falſehood; or that thoſe lips which had ador'd thoſe holy Oracles, ſhould be polluted with perjuries and lies. And I fear, the civil Government is exceedingly ſhaken at this day in its firmeſt foundation, by the little regard is generally had of the holy Scriptures, and what is conſequent thereto, the oaths that are taken upon them.

91. TIS true, we are far remov'd from that ſtate which Eſaiah prophecied of under the Goſpel, tho we have the Bible among us; that when the Law ſhould go forth of Sion, and the Word of the Lord from Jeruſalem; they ſhould beat their ſwords into plow-ſhares, and their ſpears into pruning hooks, Eſ. 2.4. but that is not from any defect in it, but from our own perverſneſs: we have it, but (as the Apoſtle ſpeaks in another ſenſe) as if we had it not, 1 Cor. 7.29. We have it (that is, uſe it) to purpoſes widely different from what it means. Som have it as a Superſedeas to all the duty it injoins; and ſo they can but cap texts, talk glibly of Scripture, are not all concern'd to practice it: ſom have it as their Arſenal, to furniſh them with weapons, not againſt their ſpiritual enemies, but their ſecular: applying all the damnatory ſentences they there find, to all thoſe to whoſe perſons or opinions they have prejudice. And ſom have it as a Scene of their mirth, a topic of raillery, dreſs their profane and ſcurrilous jeſts in its language; and ſtudy it for no other end but to abuſe it. And whilſt we treat it at this vile rate, no wonder we are never the better for it. For alas, what will it avail us to have the moſt ſoveraign Balſom in our poſſeſſion, if inſtead of applying it to our wounds, we trample it under our feet?

92. BUT tho we may fruſtrate the uſe, we cannot alter the nature of things. Gods deſign in giving us the Scripture was to make us as happy as our nature is capable of being; and the Scripture is excellently adapted to this end: for as to our eternal felicity, all that believe there is any ſuch ſtate, muſt acknowledg the Scripture chalks us out the ready way to it: not only becauſe 'tis dictated by God who infallibly knows it, but alſo by its preſcribing thoſe things which are in themſelves beſt; and which a ſober Heathen would adjudg fitteſt to be rewarded. And as to our temporal happineſs, I dare appeal to any unprejudic'd man, whether any thing can contribute more to the peace and real happineſs of mankind, then the univerſal practice of the Scripture rules would do. Would God we would all conſpire to make the experiment; and then doubtleſs, not only our reaſon, but our ſenſe too would be convinc'd of it.

93. AND as the deſign is thus beneficial, ſo in the ſecond place is it as extenſive alſo. Time was when the Jews had the incloſure of divine Revelation; when the Oracles of God were their peculiar depoſitum, and the Heathen had not the knowledg of his Laws, Pſ. 147. ult. but ſince that by the goodneſs of God the Gentiles are become fellow-heirs, Eph. 3.6. he hath alſo deliver'd into their hands the deeds and evidences of their future ſtate, given them the holy Scriptures as the exact and authentic regiſters of the covenant between God and man, and theſe not to be like the heathen Oracles appropriated to ſom one or two particular places; ſo that they cannot be conſulted but at the expence of a pilgrimage; but laid open to the view of all that will believe themſelves concern'd.

94. IT was a large commiſſion our Savior gave his Diſciples: go preach the Goſpel to every creature, Mar. 16.15. (which in the narroweſt acception muſt be the Gentile world) and yet their oral Goſpel did not reach farther then the written: for wherever the Chriſtian Faith was planted, the holy Scriptures were left as the records of it; nay as the conſervers of it too; the ſtanding rule by which all corruptions were to be detected. 'Tis true, the entire Canon of the New Teſtament, as we now have it, was not all at once deliver'd to the Church; the Goſpels and Epiſtles being ſucceſſively writ, as the needs of Chriſtians, and the encroachments of Heretics gave occaſion; but at laſt they became all together the common magazine of the Church, to furniſh arms both defenſive and offenſive. For as the Goſpel puts in our hands the ſhield of Faith, ſo the Epiſtles help us to hold it, that it may not be wreſted out of our hands again, either by the force of perſecution, or the ſly inſinuations of vice or hereſy.

95. THUS the Apoſtles like prudent leaders have beat up the Ambuſhes; diſcover'd the ſnares that were laid for us; and by diſcomfiting Satans forlorn hope, that earlieſt Set of falſe teachers and corrupt practices which then invaded the Church; have laid a foundation of victory to the ſucceeding Ages, if they will but keep cloſe to their conduct, adhere to thoſe ſacred Writings they have left behind them in every Church for that purpoſe.

96. NOW what was there depoſited, was deſign'd for the benefit of every particular member of that Church. The Bible was not committed (like the Regalia, or rarities of a Nation) to be kept under lock and key (and conſequently to conſtitute a profitable office for the keepers) but expos'd like the Brazen Serpent for univerſal view and benefit: that ſacred Book (like the common air) being every mans propriety, yet no mans incloſure: yet there are a generation of men whoſe eies have bin evil, becauſe Gods have bin good: who have ſeal'd up this ſpring, monopoliz'd the word of Life; and will allow none to partake of it but ſuch perſons, and in ſuch proportions as they pleaſe to retail it: an attemt very inſolent in reſpect of God, whoſe purpoſe they contradict; and very injurious in reſpect of man, whoſe advantage they obſtruct. The iniquity of it will be very apparant if we conſider what is offer'd in the following Section.

TWILL in this place be no uſeleſs contemplation to obſerve, after the Scriptures had bin raviſht from the people in the Church of Rome; what pitiful pretenders were admitted to ſucceed. And firſt becauſe Lay-men were preſum'd to be illiterate, and eaſily ſeducible by thoſe writings which were in themſelves difficult, and would be wreſted by the unlearned to their own deſtruction; pictures were recommended in their ſteed, and complemented as the Books of the Laity, which ſoon emprov'd into a neceſſity of their worſhip, and that groſs ſuperſtition which renders Chriſtianity abominated by Turks, and Jews, and Heathens unto this day.

2. I would not be haſty in charging Idolatry upon the Church of Rome, or all in her communion; but that their Image-worſhip is a moſt fatal ſnare, in which vaſt numbers of unhappy ſouls are taken, no man can doubt who hath with any regard travail'd in Popiſh Countries. I my ſelf, and thouſands of others, whom the late troubles, or other occaſions ſent abroad, are and have bin witneſſes thereof. Charity, 'tis true, believes all things, but it do's not oblige men to disbelieve their eies. 'Twas the out-cry of Micah againſt the Danites, Jud. 18.24. ye have taken away my Gods which I have made, and the Prieſt, and are gon away, and what have I more? but the Laity of the Roman communion may enlarge the complaint, and ſay; you have taken away the oracles of our God, and ſet up every where among us graven and molten Images, and Teraphims, and what have we more? and 'twas lately the loud, and I doubt me is ſtill, the unanſwerable complaint of the poor Americans, that they were deni'd to worſhip their Pagod once in the year, when they who forbad them, worſhip'd theirs every day.

3. THE Jews before the captivity, notwithſtanding the recent memory of the Miracles in Egypt and the Wilderneſs, and the firſt conqueſt of the Land of Canaan with thoſe that ſucceeded under the Judges and kings of Iſrael and Iuda; as alſo the expreſs command of God, and the menaces of Prophets, ever and anon fell to downright Idolatry: but after their return unto this day, have kept themſelves from falling into that ſin; tho they had no Prophets to inſtruct them, no miracles or government to encourage or conſtrain them. The reaſon of which a very learned man in his diſcourſe of religious Aſſemblies takes to be, the reading and teaching of the Law in their Synagogues; which was perform'd with great exactneſs after the return from the captivity, but was not ſo perform'd before. And may we not invert the obſervation, and impute the Image-worſhip now ſet up in the Chriſtian Church, to the forbidding the reading of the Scriptures in the Churches, and interdicting the privat uſe, and inſtitution in them?

4. FOR a farther ſupplement in place of the Scriptures, whoſe Hiſtory was thought not edifying enough, the Legends of the Saints were introduc'd; ſtories ſo ſtupid, that one would imagin them deſign'd as an experiment how far credulity could be impos'd upon; or elſe fram'd to a worſe intent, that Chriſtianity by them might be made ridiculous. Yet theſe are recommended to uſe and veneration, while in the mean time the word of God is utterly forbidden, whereby the parties to this unhappy practice (that I may ſpeak in the words of the Prophet Jerem. 2.13.) have committed two evils, they have forſaken the fountain of living waters, and hewed them out ciſterns, broken ciſterns that can hold no water.

5. FARTHER yet, the ſame unreaſonable tyranny which permitted not the Laity to underſtand Almighty God ſpeaking to them in the Scripture; hinder'd them from being ſuffer'd to underſtand the Church or themſelves ſpeaking to him in their praiers; whilſt the whole Roman office is ſo diſpos'd, that in defiance of the Apoſtles diſcourſe, 1 Cor. 14. he that occupies the room of the unlearned muſt ſay amen, to thoſe praiers and praiſes which he has no comprehenſion of: and by his endleſs repetitions of Paters, Ave's and Credo's, falls into that battology reprov'd by our Savior, Mat, 6.7. and as 'twas ſaid to the woman of Samaria, Jo. 4.22. knows not what he worſhips. Yet this unaccountable practice is ſo much the darling of that Church, that when in France about eighteen years ſince, the Roman Miſſal was tranſlated into the vulgar Tongue, and publiſh'd by the direction of ſeveral of their Biſhops; the Clergy of France roſe up in great fury againſt the attemt, anathematizing in their circular Epiſtles, all that ſold, read, or us'd the ſaid Book: and upon complaint unto Pope Alex. the 7. he reſented the matter ſo deeply, as to iſſue out his Bull againſt it in the following words.

6. WHEREAS ſons of perdition, endevoring the deſtruction of ſouls, have tranſlated the Roman Miſſal into the French Tongue, and ſo attemted to throw down and trample upon the majeſty of the holy Rites comprehended in Latin words: As we abominate and deteſt the novelty, which will deform the beauty of the Church, and produce diſobedience, temerity, boldneſs, ſedition and ſchiſm; ſo we condemn, reprobate and forbid, the ſaid and all other ſuch Tranſlations, and interdict the reading, and keeping, to all and ſingular the faithful, of whatever ſex, degree, order, condition, dignity, honor, or preeminence, &c. under pain of excommunication. And we command the copies to be immediatly burnt, &c. So mortal a ſin it ſeems 'twas thought for the Laity to underſtand the praiers in which they muſt communicate.

7. NOR is this all; agreeable to the other attemts upon the holy Scripture, was the bold inſolence of making a new authentic Text, in that unknown Tongue in which the offices of praier had bin, and were to be kept diſguis'd; which was don by the decree of the Council of Trent in the fourth Seſſion. But when the Council had given this Prerogative to the Verſion which it call'd vulgar, the ſucceeding Popes began to conſider what that Verſion was; and this work Pius the fourth and fifth ſet upon; but prevented by death fail'd to complete it, ſo that the honor of the performance fell to Sixtus the fifth, who in the plenitude of his Apoſtolic power, the Tranſlation being reform'd to his mind, Commanded it to be that genuine ancient Edition, which the Trent Fathers had before made authentic, and under the pain of excommunication requir'd it to be ſo received: which he do's in this form. Of our certain knowledg, and the plenitude of Apoſtolic power, we order and declare that vulgar Edition which has bin receiv'd for authentic by the Council of Trent, is without doubt or controverſy to be eſteem'd this very one, which being amended as well as it is poſſible, and printed at the Vatican Preſs, we publiſh to be read in the whole Chriſtian Republic, and in all Churches of the Chriſtian world. Decreeing that it having bin approv'd by the conſent of the holy univerſal Church, and the holy Fathers, and then by the Decree of the general Council of Trent, and now by the Apoſtolic autority deliver'd to us by the Lord; is the true, legitimate, authentic, and undoubted, which is to be received and held in all public and privat Diſputations, Lectures, Preachings, and Expoſitions, &c. But notwithſtanding this certain knowledg, and plenitude of Apoſtolic power, ſoon after came Clement the eighth, and again reſumes the work of his Predeceſſor Sixtus, diſcovers great and many errors in it, and puts out one more reform'd, yet confeſt by himſelf to be imperfect; which now ſtands for the authentic Text, and carries the title of the Bible put forth by Sixtus, notwithſtanding all it's alterations. So well do's the Roman Church deſerve the honor which ſhe pretends to, of being the miſtreſs of all Churches; and ſo infallible is the holy Chair in its determinations: and laſtly, ſo authentic a Tranſcript of the word of God (concerning which 'tis ſaid, Mat. 5.18. one jot or one title ſhall not fail) is that which ſhe eſtabliſht, and that has receiv'd ſo many, and yet according to the confeſſion of the infallible Corrector, wants ſtill more alterations.

8. DEPENDENT upon this, and as great a miſchief as any of the former, conſequent to the with-drawing of the Scripture, I take to be the ſtep it made to the overthrow of the ancient and moſt uſeful diſciplin of the Church in point of Penance, whoſe rigors alwaies heretofore preceded the poſſibility of having abſolution. Now of this we know a ſolemn part was the ſtate of Audience, when the lapſt perſon was receiv'd after long attendance without dores, proſtrations, and lamentations there, within the entrance of the Church; and was permitted with the Catechumens or Candidats of Baptiſm, to hear the readings of the Scripture, and ſtay till praier began, but then depart. He was oblig'd to hear the terrors of the Lord, the threats of the divine Law againſt ſin and ſinners, to ſtand among the unbaptiz'd and heathen multitude, and learn again the elements of that holy Faith from which he had prevaricated; and ſo in time be render'd capable of the devotions of the faithful▪ and afterward the reception of the Euchariſt. But when the Scriptures were thought uſeleſs or dangerous to be underſtood and heard, it was conſequent that the ſtate of Audience ſhould be cut off from Penance, and that the next to it, upon the ſelf-ſame principle ſhould be diſmiſt: and ſo the long probation formerly requir'd ſhould be ſupplanted; and the compendious way of pardoning firſt, and repenting afterwards, the endleſs circle of ſinning and being abſolv'd, and then ſinning and being abſolv'd again, ſhould prevail upon the Church. Which ſtill obtains, notwithſtanding the complaints, and irrefragable demonſtrations of learned men even of the Romiſh Communion, who plainly ſhew this now receiv'd method, to be an innovation groundleſs and unreaſonable, and moſt pernicious in its conſequents.

9. AND, by the way, we may take notice that there cannot be a plainer evidence of the judgment of the Church, concerning the neceſſity of the Scriptures being known, not only by the learned but mean Chriſtian, and the intereſt they have therein; then is the ancient courſe of Penance, eſtabliſht by the the practice of all the firſt Ages, and almoſt as many Councils, whether general or local, as have decreed any thing concerning diſciplin; with the penitentiary Books and Canons which were written for the firſt eleven hundred years in the whole Chriſtian world. For if even the unbaptiz'd Catechumen, and the lapſt ſinner, notwithſtanding their ſlender knowledg in the myſteries of Faith, or frail pretence to the privilege thereof, had a right to the ſtate of Audience, and was oblig'd to hear the Scripture read; ſurely the meaneſt unobnoxious Laic, was in as advantagious circumſtances, and might not only be truſted with the reading of thoſe ſacred Books, but might claim them as his birth-right.

10. I may juſtly, over and above what has bin hitherto alleg'd, impute to the Governors of the ſame Church, and their withholding from the Laity the holy Scripture; the many dangerous errors, groſs ignorances, and ſcandalous immoralities which have prevail'd among them both. It is no new method of divine vengeance, that there ſhould be like people like Prieſt, Hoſ. 4.9. and that the Idol ſhepherd who led his flock into the ditch, ſhould fall therein himſelf, Mat. 15.14. And as the Prophet Zachary deſcribes it, c. 11.17. The ſword ſhall be upon his arm, and upon his right eie: his arm ſhall be clean dried up, and his right eie ſhall be utterly darkned.

11. BUT no conſequence can be more obviouſly deducible from that practice, then that men ſhould juſtify the with-holding of the Scripture, by leſſening its credit, and depreciating its worth: which has occaſion'd thoſe reproches which by the writers of the Church of Rome, of beſt note, have bin caſt upon it. As that it was a Noſe of wax, a leaden rule, a deaf and uſeleſs deputy to God in the office of a Judg; of leſs autority then the Roman Church, and of no more credit then Eſops Fables, but for the teſtimony of the ſaid Church, that they contain things apt to raiſe laughter or indignation, that the Latin Tranſlation in the Complutenſian Bible is placed between the Hebrew Text, and the Septuagint Verſion, as our Savior was at his Crucifixion between two thieves, and that the vulgar Edition is of ſuch autority that the Originals ought to be mended by it, rather then it ſhould be mended from them: which are the complements of Cardinal Bellarmin, Hoſius, Eckius, Perron, Ximenes, Coqueus, and others of that Communion: words to be anſwer'd by a Thunderbolt, and fitter for the mouth of a Celſus or a Porphyrie, then of the pious ſons, and zealous Champions of the Church of Chriſt.

12. TIS to be expected that the Romaniſts ſhould now wipe their mouths, and plead not guilty; telling us that they permit the Scripture to the Laity in their mother Tongue: And to that purpoſe the Fathers of Rhemes and Doway have publiſht an Engliſh Bible for thoſe of their communion. I ſhall therefore give a ſhort and plain account of the whole affair as really it ſtands, and then on Gods name let the Romaniſts make the beſt of their Apology.

13. THE fourth rule of the Index of prohibited Books compos'd upon the command and auſpice of the Council of Trent, and publiſh'd by the autority of Pius the fourth, Sixtus the fifth, and Clement the eighth, runs thus; Since 'tis manifeſt by experience, that if the holy Bible be ſuffer'd promiſcuouſly in the vulgar Tongue, ſuch is the temerity of men, that greater detriment then advantage will thence ariſe; in this matter let the judgment of the Biſhop or Inquiſitor be ſtood to: that with the advice of the Curat or Confeſſor, they may give leave for the reading of the Bible in the vulgar Tongue, tranſlated by Catholics, to ſuch as they know will not receive damage, but increaſe of Faith and Piety thereby. Which faculty they ſhall have in writing; and whoſoever without ſuch faculty ſhall preſume to have or to read the Bible, he ſhall not till he have deliver'd it up, receive abſolution of his ſins. Now (to paſs over the iniquity of obliging men to ask leave to do that which God Almighty commands) when 'tis conſider'd how few of the Laity can make means to the Biſhop or Inquiſitor, or convince them, or the Curat or Confeſſor, that they are ſuch who will not receive damage, but encreaſe of Faith and Piety by the reading of the Scripture; and alſo have intereſt to prevail with them for their favor herein: and after all can and will be at the charge of taking out the faculty, which is ſo penally requir'd: 'tis eaſy to gueſs what thin numbers of the Laity are likely, or indeed capable of reaping benefit by this Indulgence pretended to be allowed them.

14. BUT, beſides all this, what ſhall we ſay, if the power it ſelf of giving Licences be a mere ſhew, and really ſignifies juſt nothing? In the obſervation ſubjoin'd to this fourth rule it is declar'd, that the Impreſſion and Edition thereof gives no new faculty to Biſhops, or Inquiſitors, or Superïors of regulars to grant Licences of buying, reading, or retaining Bibles publiſht in a vulgar Tongue; ſince hitherto by the command and practice of the holy Roman and univerſal Inquiſition, the power of giving ſuch faculties, to read or retain vulgar Bibles, or any parts of Scripture of the Old or New Teſtament, in any vulgar Tongue; or alſo ſummaries, or hiſtorical compendiums of the ſaid Bibles or Books of Scripture, in whatſoever Tongue they are written, has bin taken away. And ſure if a Lay-man cannot read the Bible without a faculty, and it is not in any ones power to grant it; 'twill evidently follow that he cannot read it: And ſo the pretence of giving liberty, owns the ſhame of openly refuſing it, but has no other effect or conſequence. And if any Romaniſt among us, or in any other Proteſtant Country enjoies any liberty herein, 'tis merely by connivance, and owed to a fear leaſt the Votary would be loſt, and take the Bible where it was without difficulty to be had, if ſtrictneſs ſhould be us'd. And ſhould Popery, which God forbid, become paramount; the Tranſlations of the Scripture into our Mother Tongues, would be no more endur'd here, then they are in Spain: and they who have formerly bin wary in communicating the Scriptures; remembring how thereby their errors have bin detected, would upon a revolution effectually provide for the future, and be ſure to keep their people in an Egyptian darkneſs, that might it ſelf be felt, but that allow'd the notices of no other object. They would not be content with that compoſition of the Ammonite, to thruſt out all the right eies of thoſe that ſubmitted to them, 1 Sam. 11.2. but would put out both; as the Philiſtins did to Samſon, that they might make their miſerable captives for ever grind in their Mill, Jud. 16.21.

15. BUT this heavieſt of judgments will never fall upon the reform'd Churches, till by their vicious practice and contemt of the divine Law, they have deſerted their profeſſion; and made themſelves utterly unworthy of the bleſſings they enjoy, and the light of that Goſpel which with noon-day brightneſs has ſhin'd among them. Upon which account, I ſuppoſe it may not be impertinent in the next place to ſubjoin ſom plain directions, and cautionary advices, concerning the uſe of theſe ſacred Books.

IT is a common obſervation, that the moſt generous and ſprightly Medicins; are the moſt unſafe, if not appli'd with due care and regimen: And the remark holds as well in ſpiritual as corporal remedies. The Apoſtle aſſerts it upon his own experience, that the doctrin of the Goſpel, which was to ſom the ſavor of life unto life, was to others the ſavor of death, 2 Cor. 2.15. And the ſame effect that the oral Word had then, the written Word may have now; not that either the one or the other have any thing in them that is of it ſelf mortiferous, but becomes ſo by the ill diſpoſition of the perſons who ſo pervert it. It is therefore well worth our inquiry, what qualifications on our part are neceſſary to make the Word be to us what it is in it ſelf, the power of God unto ſalvation, Rom. 1.16. Of theſe ſom are previous before our reading, ſom are concomitant with it, and ſom are ſubſequent and follow after it.

2. OF thoſe that go before, ſincerity is a moſt eſſential requiſit: by ſincerity, I mean an upright intention, by which we direct our reading to that proper end for which the holy Scriptures were deſign'd; viz. the knowing Gods will in order to the practicing it. This honeſt ſimplicity of heart is that which Chriſt repreſents by the good ground, where alone it was that the ſeed could fructify, Mat. 13.8. And he that brings not this with him, brings only the ſhadow of a Diſciple. The word of God, is indeed, ſharper then a two-edged ſword, Heb. 4.12. but what impreſſion can a ſword make on a body of air; which ſtill ſlips from, and eludes its thruſts? And as little can all the practical diſcourſes of holy Writ make on him, who brings only his ſpeculative faculties with him, and leaves his will and affections behind him; which are the only proper ſubjects for it to work on.

3. TO this we may probably impute that ſtrange inefficaciouſneſs we ſee of the Word. Alas, men rarely apply it to the right place: our moſt inveterat diſeaſes lie in our morals; and we ſuffer the Medicin to reach no farther then our intellects. As if he that had an ulcer in his bowels ſhould apply all his balſoms and ſanatives only to his head. 'Tis true, the holy Scriptures are the treſuries of divine Wiſdom; the Oracles to which we ſhould reſort for ſaving knowledg: but they are alſo the rule and guide of holy Life: and he that covets to know Gods will for any purpoſe but to practice it, is only ſtudious to entitle himſelf to the greater number of ſtripes, Luk. 12.47.

4. NAY farther, he that affects only the bare knowledg, is oft diſappointed even of that. The Scripture, like the Pillar of fire and cloud, enlightens the Iſraelites, thoſe who ſincerely reſign themſelves to its guidance; but it darkens and confounds the Egyptians, Ex. 14.20. And 'tis frequently ſeen, that thoſe who read only to become knowing, are toll'd on by their curioſity into the more abſtruſe and myſterious parts of Scripture, where they entangle themſelves in inextricable mazes and confuſions; and inſtead of acquiring a more ſuperlative knowledg, looſe thoſe eaſy and common notions which lie obvious to every plain well meaning Reader. I fear this Age affords too many, and too frequent inſtances of this; in men who have loſt God in the midſt of his Word, and ſtudied Scripture till they have renounc'd its Author.

5. AND ſure this infatuation is very juſt, and no more then God himſelf has warn'd us of, who takes the wiſe in their own craftineſs, Job. 5.12. but appropriates his ſecrets only to them that fear him, and has promis'd to teach the meek his way, Pſal. 25.9.14. And this was the method Chriſt obſerv'd in his preaching; unveiling thoſe truths to his Diſciples, which to the Scribes and Phariſees, his inquiſitive, yet refractory hearers, he wrapt up in parables: not that he diſlik'd their deſire of knowledg, but their want of ſincerity: which is ſo fatal a defect as blaſts our purſuits, tho of things in themſelves never ſo excellent. This we find exemplifi'd in Simon Magus, Acts 8. who tho he coveted a thing in it ſelf very deſirable, the power of conferring the holy Ghoſt, yet deſiring it not only upon undue conditions, but for ſiniſter ends, he not only miſt of that, but was (after all his convincement by the Apoſtles miracles, and the engagement of his Baptiſm) immerſt in the gall of bitterneſs; and at laſt advanc'd to that height of blaſphemy, as to ſet up himſelf for a God; ſo becoming a laſting memento, how unſafe it is to prevaricate in holy things.

6. BUT as there is a ſincerity of the Will in order to practice, ſo there is alſo a ſincerity of the underſtanding in order to belief; and this is alſo no leſs requiſit to the profitable reading of Scripture. I mean by this, that we come with a preparation of mind, to embrace indifferently, whatever God there reveles as the object of our Faith: that we bring our own opinions, not as the clue by which to unfold Scripture, but to be tried and regulated by it. The want of this has bin of very pernicious conſequence in matters both of Faith and ſpeculation. Men are commonly prepoſſeſt ſtrongly with their own notions, and their errand to Scripture is not to lend them light to judg of them, but aids to back and defend them.

7. OF this there is no Book of controverſy that do's not give notorious proof. The Socinian can eaſily over-look the beginning of Saint John, that ſaies, The Word was God, Jo. 1.1. and all thoſe other places which plainly aſſert the Deity of our Savior; if he can but divert to that other more agreeable Text, that the Father is greater then I. Among the Romaniſts, Peters being ſaid to be firſt among the Apoſtles, Mat. 10.2, and that on that Rock Chriſt would build his Church, Mat. 16.18. carries away all attention from thoſe other places where Saint Paul ſaies he was not behind the very chiefeſt of the Apoſtles, 2 Cor. 11.5. that upon him lay the care of all the Churches, 2 Cor. 11.28. and that the Church was not built upon the foundation of ſom one, but all the twelve Apoſtles, Revel. 21.14. So it fares in the buſineſs of the Euchariſt: This is my body, Mat. 26.26. carries it away clear for Tranſubſtantiation, when our Saviors calling that which he drunk the fruit of the vine, Mat. 26.29. and then Saint Pauls naming the Elements in the Lords Supper ſeveral times over Bread and Wine; The Bread that we break, is it not the Communion of the Body of Chriſt: the Cup that we bleſs, is it not the Communion, &c. 1 Cor. 10.16. And again, He that eats this Bread, and drinks this Cup unworthily, &c. 1 Cor. 11.29. can make no appearance of an Argument.

8. THUS men once engag'd ranſac for Texts that carry ſom correſpondency to the opinions they have imbibed; and thoſe how do they rack and ſcrue to bring to a perfect conformity; and improve every little probability into a demonſtration? On the other ſide, the contrary Texts they look on as enemies, and conſider them no farther then to provide fences and guards againſt them: So they bring Texts not into the ſcales to weigh, but into the field to skirmiſh, as Partizans and Auxiliaries of ſuch or ſuch opinions.

9. BY this force of prepoſſeſſion it is, that that ſacred Rule, which is the meſure and ſtandard of all rectitude, is it ſelf bow'd and diſtorted to countenance and abet the moſt contrary tenets: and like a variable picture, repreſents differing ſhapes according to the light in which you view it. And ſure we cannot do it a worſe office then to repreſent it thus diſſonant to it ſelf. Yet thus it muſt ſtill be till men come unbiaſt to the reading of it. And certainly there is all the reaſon in the world they ſhould do ſo: the ultimate end of our faith is but the ſalvation of our ſouls, 1 Pet. 1.9. and we may be ſure the Scripture can beſt direct us what Faith it is which will lead us to that end.

10. WHY ſhould we not then have the ſame indifference which a traveller hath, whether his way lie on this hand or that; ſo as it be the direct road to his journies end? For altho it be infinitly material that I embrace right principles, yet 'tis not ſo that this ſhould be right rather then the other: and our wiſhes that it ſhould be ſo, proceed only from our prepoſſeſſions and fondneſs of our own conceptions, then which nothing is more apt to intercept the clear view of truth. It therefore nearly concerns us to depoſit them, and to give up our ſelves without reſerve to the guidance of Gods Word, and give it equal credit when it thwarts, as when it complies with our own notions.

11. WITHOUT this, tho we may call Scripture the rule of Faith, and judg of controverſies; yet 'tis manifeſt we make it not ſo, but reſerve ſtill the laſt appeal to our own prejudicat phancies: and then no wonder, tho we fall under the ſame occoecation which our Savior upbraids to the Jews, that ſeeing we ſee not, neither do we underſtand, Mat. 13.14. For he that will not be ſav'd Gods way, will hardly be ſo by his own. He that reſolves not impartially to embrace all the Scriptures dictats, comes to them as unſincerely, as the remnant of the Jews did to Jeremiah to inquire of the Lord for them, which he no ſooner had don, but they proteſt againſt his meſſage, Jer. 42.20. and may expect as fatal an event.

12. BUT there are a ſet of men who deal yet more inſincerely with the Word; that read it inſiduouſly, on purpoſe to collect matter of objection and cavil: that with a malicious diligence compare Texts in hope to find contradictions; and read attentively, but to no other end then to remark incoherences and defects in the ſtile: which when they think they have ſtarted, they have their deſign; and never will uſe a quarter of the ſame diligence in conſidering how they may be ſolv'd, or conſulting with thoſe who may aſſiſt them in it. For I think I may appeal to the generality of thoſe who have rais'd the loudeſt clamors againſt the Scripture, whether they have endeavor'd to render themſelves competent judges of it by inquiring into the Originals; or informing themſelves of thoſe local Cuſtoms, peculiar Idioms, and many other circumſtances, by which obſcure Texts are to be clear'd. And tho I do not affirm it neceſſary to ſalvation that every man ſhould do this; yet I may affirm it neceſſary to him that will pretend to judg of the Bible: and he that without this condems it, do's it as manifeſt injury, as a Judg that ſhould paſs ſentence only upon the Indictment, without hearing the defence.

13. AND certainly there cannot be any thing more unmanly and diſingenouos, then for men to inveigh and condemn before they inquire and examin. Yet this is the thing upon which ſo many value themſelves, aſſuming to be men of reaſon, for that for which the Scripture pronounces them brute beaſts, viz. the ſpeaking evil of thoſe things they underſtand not, 2 Pet. 2.12. Would men uſe due diligence, no doubt many of thoſe ſeeming contradictions would be reconcil'd, and the obſcurities clear'd: and if any ſhould after all remain, he might find twenty things fitter to charge it on, then want of verity or diſcourſe in the inſpir'd writers.

14. ALAS what human writing is there of near that Antiquity, wherein there are not many paſſages unintelligible? And indeed, unleſs modern times knew all thoſe national cuſtoms, obſolete Laws, particular Rites and Ceremonies, Phraſes and proverbial Sayings, to which ſuch ancient Books refer, 'tis impoſſible but ſom paſſages muſt ſtill remain obſcure. Yet in theſe we ordinarily have ſo much candor, as to impute their unintelligibleneſs to our own ignorance of thoſe things which ſhould clear them, the improprieties of ſtile, to the variation that times make in dialects, or to the errors of Scribes, and do not preſently exclame againſt the Authors as falſe or impertinent, or diſcard the whole Book for ſom ſuch paſſages.

15. AND ſure what allowances we make to other Books, may with more reaſon be made to the Bible; which having bin writ ſo many Ages ſince, paſt thro infinit variety of hands, and (which is above all) having bin the object of the Devils, and wicked mens malice, lies under greater diſadvantages then any human compoſure: And doubtleſs men would be as equitable to that as they are to others, were it not that they more wiſh to have that falſe or irrational then any other Book. The plain parts of it, the precepts and threatnings ſpeak clearer then they deſire, gall and fret them; and therefore they will revenge themſelves upon the obſcurer: and ſeem angry that there are ſom things they underſtand not, when indeed their real diſpleſure is at thoſe they do.

16. A ſecond qualification preparatory to reading the Scripture is reverence. When we take the Bible in our hands, we ſhould do it with other ſentiments and apprehenſions then when we take a common Book; conſidering that it is the word of God, the inſtrument of our ſalvation; or upon our abuſe of it, a promoter of our ruin.

17. AND ſure this if duly apprehended, cannot but ſtrike us with a reverential awe, make us to ſay with Jacob, Gen. 28.17. ſurely God is in this place; controle all trifling phancies, and make us read, not for cuſtom or divertiſement, but with thoſe ſolemn and holy intentions which become the dignity of its Author. Accordingly we find holy men have in all Ages bin affected with it; and ſom to the inward reverence of the mind, have join'd the outward of the body alſo, and never read it but upon their knees: an example that may both inſtruct and reproach our profaneſs; who commonly read by chance, and at a venture: If a Bible happen in our way, we take it up as we would do a Romance, or Play-book; only herein we differ, that we diſmiſs it much ſooner, and retain leſs of its impreſſions.

18. IT was a Law of Numa, that no man ſhould meddle with divine things, or worſhip the Gods, in paſſing, or by accident, but make it a ſet and ſolemn buſineſs. And every one knows with how great ceremony and ſolemnity the heathen Oracles were conſulted. How great a ſhame is it then for Chriſtians to defalk that reverence from the true God, which heathens allow'd their falſe ones?

19. NOW this proceeds ſomtimes from the want of that habitual reverence we ſhould alwaies have to it as Gods word, and ſomtimes from want of actual exciting it, when we go to read: for if the habit lie only dormant in us, and be not awak'd by actual conſideration, it avails us as little in our reading, as the habitual ſtrength of a man do's towards labor, when he will not exert it for that end.

20. WE ought therefore, as to make it our deliberat choice to read Gods word; ſo when we do it, to ſtir up our ſelves to thoſe ſolemn apprehenſions of its dignity and autority, as may render us malleable, and apt to receive its impreſſions: for where there is no reverence, 'tis not to be expected there ſhould be any genuine or laſting obedience.

21. SAINT Auſtin in his Tract to Honoratus, of the advantage of believing, makes the firſt requiſit to the knowledg of the Scriptures to be the love of them. Believe me, ſaies he, every thing in the Scripture is ſublime and divine, its truth and doctrin are moſt accommodate to the refreſhment, and building up of our minds: and in all reſpects ſo order'd, that every one may draw thence what is ſufficient for him; provided he approach it with devotion, piety, and religion. The proof of this may require much reaſoning and diſcourſe. But this I am firſt to perſwade, that you do not hate the Authors, and then that you love them. Had we an ill opinion of Virgil, nay, if upon the account of the reputation he has gain'd with our Predeceſſors, we did not greatly love before we underſtood him; we ſhould never patiently go thro all the difficult queſtions Grammarians raiſe about him. Many employ themſelves in commenting upon him; we eſteem him moſt, whoſe expoſition moſt commends the Book, and ſhews that the Author, not only was free from error, but did excellently well where he is not underſtood. And if ſuch an account happen not to be given, we impute it rather to the Interpreter then the Poet.

22. THUS the good Father; whoſe words I have tranſcrib'd at large, as being remarkable to the preſent purpoſe; he alſo ſhews that the mind of no Author is to be learnt from one averſe to his doctrin: as that 'tis vain to enquire of Ariſtotles Books from one of a different Sect: Or of Archimedes from Epicurus: the diſcourſe will be as diſpleaſing as the ſpeaker; and that ſhall be eſteem'd abſurd, which comes from one that is envi'd or deſpis'd.

23. A third preparative to our reading ſhould be praier. The Scripture as it was dictated at firſt by the holy Spirit, ſo muſt ſtill owe its effects and influence to its cooperation. The things of God, the Apoſtle tells us, are ſpiritually diſcern'd, 1 Cor. 2.14. And tho the natural man may well enough apprehend the letter, and grammatical ſenſe of the Word; yet its power and energy, that inſinuative perſwaſive force whereby it works on hearts, is peculiar to the ſpirit; and therefore without his aids, the Scripture whilſt it lies open before our eies, may ſtill be as a Book that is ſeal'd, Eſai. 29.11. be as ineffective as if the characters were illegible.

24. BESIDES our Savior tells us the devil is ſtill buſy to ſteal away the ſeed as ſoon as it is ſown, Mat. 13.17. And unleſs we have ſom better guard then our own vigilance, he is ſure enough to proſper in his attemt. Let it therefore be our care to invoke the divine Aid; and when ever we take the Bible into our hands, to dart up at leaſt a hearty ejaculation, that we may find its effects in our hearts. Let us ſay with holy David, open thou mine eies O Lord, that I may ſee the wondrous things of thy Law. Bleſſed art thou O Lord, O teach me thy ſtatutes, Pſ. 119. Nay indeed 'twil be fit matter of a daily ſolemn devotion, as our Church has made it an annual in the Collect on the ſecond Sunday in Advent: a praier ſo apt and fully expreſſive of what we ſhould deſire in this particular, that if we tranſcribe not only the example, but the very words, I know not how we can form that part of our devotion more advantageouſly.

25. IN the ſecond place we are to conſider what is requir'd of us at the time of reading the Scripture; which conſiſts principally in two things. The firſt of theſe is attention, which is ſo indiſpenſably requiſit, that without it all Books are alike, and all equally inſignificant: for he that adverts not to the ſenſe of what he reads, the wiſeſt diſcourſes ſignify no more to him, then the moſt exquiſit muſic do's to a man perfectly deaf. The letters and ſyllables of the Bible are no more ſacred then thoſe of another Book; 'tis the ſenſe and meaning only that is divinely inſpir'd: and he that conſiders only the former, may as well entertain himſelf with a ſpelling-book.

26. WE muſt therefore keep our minds fixt and attent to what we read: 'tis a folly and lightneſs not to do ſo in human Authors; but 'tis a ſin and danger not to do ſo in this divine Book. We know there can ſcarce be a greater inſtance of contemt and diſvalue, then to hear a man ſpeak, and not at all mind what he ſaies: yet this vileſt affront do all thoſe put upon God, who hear or read his Word, and give it no attention. Yet I fear the practice is not more impious then it is frequent: for there are many that read the Bible, who if at the end of each Chapter they ſhould be call'd to account, I doubt they could produce very ſlender collections: and truly 'tis a ſad conſideration, that that ſacred Book is read moſt attentively by thoſe, who read it as ſom preach the Goſpel, Phil. 1.15. out of envy and ſtrife. How curiouſly do men inſpect, nay ranſac and embowel a Text to find a pretence for cavil and objection, whilſt men who profeſs to look there for life and ſalvation, read with ſuch a retchleſs heedleſneſs, as if it could tell them nothing they were concern'd in: and to ſuch 'tis no wonder if their reading bring no advantage, God is not in this ſenſe found of thoſe that ſeek him not, Eſai. 65.1. 'tis Satans part to ſerve himſelf of the bare words and characters of holy Writ, for charms and amulets: the vertue God has put there conſiſts in the ſenſe and meaning, and can never be drawn out by drouſy inadverting Readers.

27. THIS unattentiveneſs fore-ſtalls all poſſibility of good. How ſhall that convince the underſtanding, or perſwade the affections, which do's not ſo much as enter the imagination. So that in this caſe the ſeed ſeems more caſt away then in any of thoſe inſtances the parable gives, Mat. 13. In thoſe it ſtill fell upon the ſoil, but in this it never reaches that; but is ſcatter'd and diſſipated, as with a mighty wind, by thoſe thoughts which have prepoſſeſs'd the mind. Let no man therefore take this ſacred Book into his hand, till he have turn'd out all diſtracting phancies, and have his faculties free and vacant for thoſe better objects which will there preſent themſelves. And when he has ſo diſpos'd himſelf for attention, then let him contrive to improve that attention to the beſt advantage.

28. TO which purpoſe it may be very conducive to put it into ſom order and method. As for inſtance, when he reads the doctrinal part of Scripture, let him firſt and principally advert to thoſe plain Texts which contain the neceſſary points of Faith: that he may not owe his Creed only to his education, the inſtitution of his Parents or Tutors; but may know the true foundation on which it is bottom'd, viz. the word of God, and may thence be able to juſtify his Faith: and as Saint Peter exhorts, be ready to give an anſwer to every man that asks him a reaſon of the hope that is in him, 1 Pet. 3.15. For want of this it is, that Religion ſits ſo looſe upon men, that every wind of doctrin blows them into diſtinct and various forms; till at laſt their Chriſtianity it ſelf vapors away and diſappears.

29. BUT let men be careful thus to ſecure the foundation, and then 'twill be commendable in them (who are capable of it) to aſpire to higher degrees of ſpeculation: yet even in theſe it will be their ſafeſt courſe chiefly to purſue ſuch as have the moſt immediat influence on practice, and be more induſtrious to make obſervations of that ſort, then curious and critical remarks, or bold conjectures upon thoſe myſteries on which God has ſpread a veil.

30. BUT beſides a mans own particular collections, it will be prudence in him to advantage himſelf of thoſe of others, and to conſult the learned'ſt and beſt expoſitors; and that not only upon a preſent emergency, when he is to diſpute a point, (as moſt do) but in the conſtant courſe of his reading, wherein he will moſt ſedatly, and diſpaſſionatly judg of the notions they offer.

31. AS to the choice of the portions of Scripture to be read in courſe, tho I ſhall not condemn that of reading the whole Bible in order, yet 'tis apparent that ſom parts of it (as that of the Levitical Law) are not ſo aptly accommodated to our preſent ſtate, as others are; and conſequently not ſo edificatory to us: and therefore I cannot ſee why any man ſhould oblige himſelf to an equal frequency in reading them. And to this our Church ſeems to give her ſuffrage; by excluding ſuch out of her public Leſſons. And if we govern our privat reading by her meſures, it will well expreſs our deference to her judgment; who has ſelected ſom parts of Scripture, not that ſhe would keep her children in ignorance of any, but becauſe they tend moſt immediatly to practice.

32. NEITHER will the daily reading the Scripture in the rubricks order, hinder any man from acquainting himſelf with the reſt. For he may take in the other parts as ſupernumeraries to his conſtant task, and read them as his leiſure and inclination ſhall promt. So that all the hurt that can accrue to him by this method, is the being invited to read ſomtimes extraordinary proportions.

33. IF it be objected, that to thoſe who daily hear the Church Service, 'twill be a kind of tautology, firſt to read thoſe Leſſons in privat, which ſoon after they ſhall hear read publicly, I anſwer that whatever men may pleaſe to call it, 'twill really be an advantage: For he that ſhall read a chapter by himſelf with due conſideration, and conſulting of good Paraphraſts, will have div'd ſo far into the ſenſe of it, that he will much better comprehend it when he hears it read: as on the other ſide, the hearing it read ſo imediatly after will ſerve to confirm and rivet the ſenſe in his mind. The one is as the conning, the other the repeating the Leſſon; which every Schole-boy can tell us is beſt don at the neareſt diſtance to each other. But I ſhall not contend for this, or any particular method; let the Scriptures be read in proportion to every mans leiſure and capacity, and read with attention; and we need not be ſcrupulous about circumſtances, when the main duty is ſecur'd.

34. BUT as in the doctrinal, ſo in the preceptive part, there is a caution to be us'd in our attention. For we are to diſtingiſh between thoſe temporary precepts that were adapted to particular times and occaſions, and ſuch as are of perpetual obligation. He that do's not this may bring himſelf under the Jewiſh Law, or believe a neceſſity of ſelling all and giving it to the poor becauſe 'twas Chriſts command to the rich man; Mat. 19. or incur other conſiderable miſcheifs.

35. THUS frequently commands are put in comprehenſive indefinite words, but concern only the Generality to whom the Law is written; and not thoſe who are entruſted with the vindication of their contemt. Accordingly 'tis ſaid, thou ſhalt not kill, Mark. 10.19. which concerns the private perſon; but extends not to the Magiſtrate in the execution of his office, who is a revenger appointed by God, and bears not the ſword in vain, Rom. 13.4. So the injunction not to ſwear at all, Mat. 5.34 refers to the common tranſactions of life; but not thoſe ſolemn occaſions where an oath is to give glory to God, and is the end of all ſtrife, Heb. 6.16. Yet theſe miſtakes at this day prevail with Anabaptiſts and Quakers, and bottom their denial of the Magiſtrates power to protect his Subjects by war; and to determin differences in Peace, by the oath of witneſſes in judicial proceedings.

36. THERE is another diſtinction we are to attend to; and that is between abſolute and primary commands, and ſecundary ones: the former we are to ſet a ſpecial remark upon, as thoſe upon whoſe obſervance or violation our eternal life or death inſeparably depends. And therefore our firſt and moſt ſolicitous care muſt be concerning them. I mention this, not to divert any from aſpiring to the higheſt degrees of perfection: but to reprove that prepoſterous courſe many take, who lay the greateſt weight upon thoſe things on which God laies the leaſt; and have more zeal for oblique intimations, then for expreſs downright commands; nay think by the one to commute for the contemt of the other. For example, faſting is recommended to us in Scripture, but in a far lower key then moral duties: rather as an expedient and help to vertue, then as properly a vertue it ſelf. And yet we may ſee men ſcrupulous in that, who ſtartle not at injuſtice, and oppreſſion (that clamorous ſin that cries to heaven) who pretend to mortify their appetites by denying it its proper food, or being luxurious in one ſort of it; and yet glut their avarice, eat up the poor, and devour widows houſes, Mat. 23.

37. TO ſuch as theſe 'twould be good advice to fix their attention on the abſolute commands, to ſtudy moral honeſty, and the eſſentials of Chriſtianity; to make a good progreſs there, and do what God indiſpenſably requires: and then it may be ſeaſonable to think of voluntary oblations: but till then they are ſo far from homage, that they are the moſt reprochful flattery; an attemt to bribe God againſt himſelf; and a ſacrilege, like that of Dionyſius; who took away Apollo's golden robe, and gave him a ſtuff one.

38. THE ſecond thing requiſit in our reading is application: this is the proper end of our attention: and without this we may be very buſy to very little purpoſe. The moſt laborious attention without it, puts us but in the condition of thoſe poor ſlaves that labor in the mines: who with infinit toil dig that ore of which they ſhall never partake. If therefore we will appropriate that rich treſure, we muſt apply, and ſo make it our own.

39. LET us then at every period of holy Writ, reflect and look on our ſelves as the perſons ſpoke to. When we find Philip giving baptiſm to the Eunuch upon this condition that he believe with all his heart, Act. 8. let us conſider that unleſs we do ſo; our baptiſm (like a thing ſurreptitiouſly obtain'd) conveis no title to us; will avail us nothing.

40. WHEN we read our Saviours denunciation to the Jews, except ye repent, ye ſhall all likewiſe periſh; Lu. 13.5. we are to look on it as if addreſt immediatly to our ſelves; and conclude as great a neceſſity of our repentance. In thoſe black catalogues of crimes which the Apoſtle mentions, 1 Cor. 6.10. and Gal. 5.19, 20, 21. as excluding from the Kingdom of heaven, we are to behold our own guilts arraign'd, and to reſolve that the ſame crimes will as certainly ſhut heaven gates againſt us, as thoſe to whom thoſe Epiſtles were immediatly directed. In all the precepts of good life, and Chriſtian vertue, we are to think our ſelves as nearly and particularly concern'd, as if we had bin Chriſts Auditors on the Mount. So proportionably in all the threats and promiſes we are either to tremble or hope, according as we find our ſelves adhere to thoſe ſins or vertues to which they are affixt.

41. THIS cloſe application would render what we read operative and effective, which without it will be uſeleſs and inſignificant. We may ſee an inſtance of it in David; who was not at all convinc'd of his own guilt by Nathans parable (tho the moſt appoſite that was imaginable) till he roundly appli'd it, ſaying, thou art the man: 2 Sam. 12. And unleſs we treat our ſelves at the ſame rate, the Scripture may fill our heads with high notions, nay with many ſpeculative truths, which yet amounts to no more then the Devils theology, Ja. 2.19. and will as litte advantage us.

42. IT now remains that we ſpeak of what we are to do after our reading; which may be ſumm'd up in two words: Recollect and practice. Our memories are very frail as to things of this nature. And therefore we ought to impreſs them as deep as we can, by reflecting on what we have read. It is an obſervation out of the Levitical Law, that thoſe beaſts only were clean, and fit for ſacrifice, that chew'd the cud, Lev. 11.4. And tho the ceremony were Jewiſh, the moral is Chriſtian, and admoniſhes us how we ſhould revolve and ruminate on ſpiritual inſtructions. Without this what we hear or read ſlips inſenſibly from us, and like letters writ in chalk, is wip't out by the next ſucceeding thought: but recollection engraves and indents the characters in the mind. And he that would duly uſe it, would find other manner of impreſſions; more affective and more laſting, then bare reading will leave.

43. WE find it thus in all Sciences: he that only reads over the rules, and laies aſide the thoughts of them together with his Book, will make but a ſlow advance; whileſt he that plods and ſtudies upon them, repetes and reinforces them upon his mind, ſoon arrives to an eminency. By this it was that David attaind to that perfection in Gods Law as to out-ſtrip his teachers, and underſtand more then the Ancients, Pſal. 119.99, 100. becauſe it was his meditation as himſelf tell us, ver. 97.99.

44. LET us therefore purſue the ſame method; and when we have read a portion of Scripture, let us recollect what obſervable things we have there met with: what exhortations to vertue, or determents from vice; what promiſes to obedience, or menaces for the contrary: what examples of Gods vengeance againſt ſuch or ſuch ſins, or what inſtances of his bleſſing upon duties. If we do this daily, we cannot but amaſs together a great ſtock of Scripture documents, which will be ready for us to produce upon every occaſion. Satan can aſſault us no where, but we ſhall be provided of a guard, a Scriptum eſt; which we ſee was the ſole armor the captain of our ſalvation us'd in his encounter with him, Mat. 4. ver. 4.7. and 10. and will be as ſucceſsful to us, if we will duly manage it.

45. THE laſt thing requir'd as conſequent to our reading, is practice. This is the ultimate end, to which all the fore-going qualifications are directed. And if we fail here, the moſt aſſiduous diligence in all the former will be but loſt labor. Let us mean never ſo well, attend never ſo cloſe, recollect never ſo exactly; if after all we do not practice, all the reſt will ſerve but to enhance our guilt. Chriſtianity is an active Science, and the Bible was given us not merely for a theme of ſpeculation, but for a rule of life.

46. And alas, what will it avail us that our opinions are right, if our manners be crooked? When the Scripture has ſhew'd us what God requires of us, nay, has evinc'd to us the reaſonableneſs of the injunctions, the great agreeableneſs which they have to the excellency of our nature: and has backt this with the aſſurance that in keeping of them there ſhall be a great reward, Pſ. 19.11. if in the midſt of ſuch importunate invitations to life we will chuſe death; we are indeed worthy, as the wiſe man ſpeaks, to take part with it, Wiſ. 1.16. our crimes are hereby increas'd to a monſtrous bulk, and alſo depriv'd of that veil and ſhelter which darkneſs and ignorance would have given them. And a vicious Chriſtian may have cauſe at the laſt day to wiſh that he had ſtudied the Alcoran rather then the Bible. His ſenſualities might then have pleaded, that they were but the anticipating his Paradice, taking up that before hand, which his Religion propos'd to him as his ſummum bonum, his final and higheſt aim. But with what confuſion muſt a Chriſtian then appear, whoſe inſtitution obliges him to mortify the fleſh: and yet has made it the buſineſs of his life, not only to ſatisfy, but even to enrage, and enflame its appetites? that has ſet up a counter-diſcipline to that of the Goſpel he profeſſes; and when that requires auſterities and ſelf-denials, to reduce corrupt nature to a tameneſs and ſubjection; has not only pull'd off the bridle, but us'd the ſpur; contriv'd Arts to debauch even corruption it ſelf; and has forc'd his relucting nature upon ſtudied and artificial leudneſs? Such men may be thought to have read the Scripture with no other deſign but to be ſure to run counter to it; that by informing themſelves of Gods will, they may know the more exactly how to affront and contradict it.

47. NAY, ſo it is, too many unto malice add contemt; are not content only ſullenly to reſiſt its Precepts, but deſpiſe and revile them alſo; arraign the wiſdom of God, and pronounce the divine Laws to be weak and impertinent; lay their Scenes of ridiculous mirth in the Bible; rally in the ſacred Dialect, and play the Buffoons with the moſt ſerious thing in the world. An impious licentiouſneſs which is now grown to that height, that it is one of the wonders of Gods long-ſuffering, that there are not as many eminent inſtances of the vengeance, as there are of the guilt. I have formerly complain'd of it, and muſt ſtill crave leave to do ſo. It is indeed ſo ſpreading an infection, that we can never be ſufficiently arm'd againſt it. Som degrees of it have tainted many who have not utterly renounc'd their reverence for the Bible: there being thoſe who in their ſolemn moods own it as Gods word, and profeſs they muſt finally ſtand or fall by its verdict; who yet in their jocular humors make light and irreverent applications of its phraſes and ſentences, furniſh out their little jeſts in its attire, and uſe it as if they thought it good for nothing elſe.

48. AND certainly this abuſe in men that own the Bible, is infinitly more monſtrous then in thoſe who defy it: the later look on it as a common thing, and uſe it as ſuch: but for thoſe who confeſs it ſacred, thus to proſtitute it, is a flat contradiction as much againſt the rules of Diſcourſe as Religion: 'tis to offer the ſame abuſe to Chriſt in his Word, which the rude ſoldiers did to his perſon; to bow the knee before it, and yet expoſe it as an object of ſcorn and laughter. But ſure there cannot be two things more inconſiſtent, then the avowing it to be dictated by God in order to the moſt important concern of man, and yet debaſe it to the vileſt purpoſes; make it the drudg and hackney to our ſportful humors, and bring it out as the Philiſtims did Samſon, only to make us merry, Jud. 16.25.

49. INDEED one would wonder how that ſhould become a proper inſtrument for that purpoſe, that thoſe doctrins of righteouſneſs, temperance and judgment to come (every where ſcatter'd thro that Book) which ſet heathen Felix a trembling, ſhould ſet Chriſtians a laughing: and yet ſhould men cite the ſame things and phraſes out of another Author, there would be no jeſt in it. It ſeems therefore that the ſpirit and eſſence of this ſort of wit lies in the profaneneſs. How abſurd is it then for men that do not utterly abjure Religion, to affect this impious ſort of raillery, which has nothing but daring wickedneſs to recommend it? For certainly, of all the waies of diſcourſe that ever pretended to wit, this has the leaſt claim to it.

50. WHAT ſtrength of reaſon, or height of phancy is there, in repeting of phraſes and fragments of Books, when what they would ſay, they might much more properly expreſs in their own words? In any other inſtance but this of the Bible, it would paſs rather for a defect then an exceſs of wit. But that which I ſuppoſe renders it ſo taking, is, that it is the cheapeſt expedient for men to arrive to that reputation. Men that cannot go to the coſt of any thing that is truly ingenious, can by this means immediatly commence wits; if they can but charge their memories with half a dozen Texts, they need no other furniture for the trade: theſe mangled and tranſpoſed, will be ready at all turns, and render them applauded by thoſe who have no other meſure of wit, but its oppoſition to Piety. But would God, men would look a little before them, and conſider what the final reckoning will be for ſuch divertiſements; and if the whole world be an unequal exchange for a ſoul, what a miſerable Merchant is he that barters his for a bald inſipid jeſt? ſuch as a ſober man would avoid were there no ſin in it.

51. I know men are apt to flatter themſelves, that theſe lighter frolics will paſs for nothing, ſo long as they do not ſeriouſly and maliciouſly oppoſe Gods word: but I fear they will find God in earneſt, tho they be in jeſt. He that has magnified his Word above all things, Pſal. 138.2. cannot brook that we ſhould make it vile and cheap, play and dally with it. And if it were a capital crime to convert any of the perfume of the Sanctuary to common uſe, Ex. 30.32. can we think God can be pleas'd to ſee his more ſacred Word, the theme of our giddy mirth, and have his own words echoed to him in profane drollery?

52. BUT beſides 'tis to be conſider'd that this wanton liberty is a ſtep to the more ſolemn and deliberate contemt of Gods word: cuſtom do's ſtrangely preſcribe to us; and he that a while has us'd any thing irreverently, will at laſt bring his practice into argument, and conclude that there is no reverence due to it. God knows we are naturally too apt to ſlight and eaſy apprehenſions of ſacred things; and had need to uſe all Arts and Inſtruments to impreſs an awe upon our minds.

53. IT will ſure then be very unſafe for us to trifle with them, and by ſo undue a familiarity draw on that contemt which we ſhould make it our care to avoid. The wiſe man ſaies, he that contemns ſmall things, ſhall fall by little and little, Eccl. 19.1. And tho no degree of irreverence towards God or his Word, can be call'd a ſmall thing abſolutely conſider'd, yet comparatively with the more exorbitant degrees it may: and yet that ſmaller is the ſeed and parent of the greateſt. It is ſo in all ſins; the kingdom of Satan, like that of God, may be compar'd to a grain of muſtard ſeed, Mat. 13.31. which tho little in it ſelf, is mighty in its increaſe.

54. NO man ever yet began at the top of villany, but the advance is ſtill gradual from one degree to another; each commiſſion ſmoothing and glibbing the way to the next. He that accuſtoms in his ordinary diſcourſe, to uſe the ſacred Name of God with as little ſentiment and reverence, as he do's that of his neighbor or ſervant; that makes it his common by-word, and cries Lord and God upon every the lighteſt occaſion of exclamation or wonder, this man has a very ſhort ſtep to the uſing it in oaths, and upon all frivolous occaſions; and he that ſwears vainly, is at no great diſtance from ſwearing falſely. It is the ſame in this inſtance of the Scriptures: He that indulges his wit to rally with them, will ſoon come to think them ſuch tame things that he may down-right ſcorn them: And when he is arriv'd to that, then he muſt pick quarrels to juſtify it, till at laſt he arrive even to the height of enmity.

55. LET every man therefore take heed of ſetting ſo much as one ſtep in this fatal circle; guard himſelf againſt the firſt inſinuation of this guilt: and when a jeſt offers it ſelf as a temtation, let him balance that with a ſober thought, and conſider whether the jeſt can quit the coſt of the profanation. Let him poſſeſs his mind with an habitual awe, take up the Bible with ſolemner thoughts, and other kind of apprehenſions then any human Author: and if he habituate himſelf to this reverence, every clauſe and phraſe of it that occurs to his mind, will be apter to excite him to devout ejaculations then vain laughter.

56. IT is reported of our excellent Prince, King Edward the ſixth; that when in his Council Chamber, a Paper that was call'd for happen'd to lie out of reach, and the Perſon concern'd to produce it, took a Bible that lay by, and ſtanding upon it reacht down the Paper: the King obſerving what was don, ran himſelf to the place, and taking the Bible in his hands, kiſſed it, and laid it up again. Of this it were a very deſirable moral, that Princes, and all perſons in autority, would take care not to permit any to raiſe themſelves by either a hypocritical or profane trampling upon holy things. But beſides that, a more general application offers its ſelf; that all men of what condition ſoever, ſhould both themſelves abſtain from every action that has the appearance of a contemt of the holy Scripture; and alſo when they obſerve it in others, diſcountenance the inſolence: and by their words and actions give Teſtimony of the veneration which they have for that holy Book, they ſee others ſo wretchedly deſpiſe.

57. BUT above all let him who reads the Scripture ſeriouſly, ſet himſelf to the practice of it, and daily examin how he proceds in it: he that diligently do's this, will not be much at leiſure to ſport with it: he will ſcarce meet with a Text which will not give him cauſe of reflection, and provide him work within his own breſt: every duty injoin'd will promt him to examin how he has perform'd; every ſin forbid, will call him to recollect how guilty he has bin, every pathetic ſtrain of devotion will kindle his zeal, or at leaſt upbraid his coldneſs: every heroic example will excite his emulation. In a word, every part of Scripture will, if duly appli'd, contribute to ſom good and excellent end. And when a thing is proper for ſuch noble purpoſes, can it be the part of a wiſe man to apply it only to mean and trivial? Would any but an Idiot waſt that Soveraign Liquor in the waſhing of his feet, which was given him to expel poiſon from his heart? And are not we guilty of the like folly when we apply Gods word to ſerve only a ludicrous humor: and make our ſelves merry with that which was deſign'd for the moſt ſerious and moſt important purpoſe; the ſalvation of our ſouls. And indeed who ever takes any lower aim then that, and the vertues preparatory to it in his ſtudy of Scripture, extremely debaſes it.

58. LET us therefore keep a ſteady eie upon that mark, and preſs towards it as the Apoſtle did; Phil. 3.14. walk by that rule the holy Scripture propoſes; faithfully and diligently obſerve its precepts, that we may finally partake its promiſes. To this end continually pray we in the words of our holy mother the Church unto Almighty God, who has caus'd all holy Scripture to be written for our learning; that we may in ſuch wiſe hear them, read, mark, learn, and inwardly digeſt them, that by patience and comfort of his holy Word, we may embrace and ever hold faſt the bleſſed hope of everlaſting Life, which he has given in our Savior Jeſus Chriſt.