Ai (Ut L T B R ^ R Y Theological Semin ary , ! PRINCETON, N. J. 1 O C <^ Division - '-X- ! siuif j'^ S2> Section.; -„u i Booh . No, ' ^i «*• TWELVE SERMONS Preach'd at the LfiCTU RE FOUNDED By Robert Boyl^^ Efcjj CONCERNING The Poffibility^ Ncceffity and Cef- tainty of Divine Revelation. Ctje ^ecoiiD Cuitidn* To which are added, Three SERMONS, I. Of Scripture being a Rule; Preach'd at a Meeting of the ClePvGY in Lewes in Snjfex, Not before Printed. II. Of Juftification, reprinted: Preachy at a Meeting oftheCLERcYat Chichejier, III. Of aPropitiatioh; Preach'd before the Late King in the ?aj]ion-V/ee]u Not before Printed* By the Right Reverend, 7OHN Lord Biftiop of CHICHESTER, LO N D 0 K, Printed for R. Chifweil, J, NkhnJfon f. Sprint J A, Bell J and B* Lintstr, 1708, J i I -liv .' il'jJl 'Jixf I i m wnM ,? i ! ) : ■ I * «— ■ II THE CONTENTS. Sermon I. The Foffibilitjf, Expediency and l^ecejftty of Divine Revelation. p. i II. The Certainty of Divine Revelation, p. 3^ IIL The CharaEiers of Divine Revelation, p. 8i IV. The Scriptures have upon them the CharaEiers of Divine Revelation, p. 1 1 1 V. The Argument prof edited. ?• 141 VI. The fame Argument, p. i-ja VJL The fever al Ways of Revelation, p. 209 VIIL The RerfeBion of Evangelical Re- velation, p. 243 IX. The fame Argument profecuted, p. 273 X. The Scripture Rule of Faith* p. 307 XL The Perfpicuity of Scripture y and Rules for the Interpretation of it, P« 53^ XIL The Unreafonablenefs of Infidelity^ p. 368 The Contents. Sermon L Scripture a Rule for our Di- reBioji in Matters of DoElrine, Wor- jlnp-, Confcience^ Comfort and Salva- tion, p. 401 II. Of Juftification by Faith, F- 433 III. Chrifl a hacrifce and Propitiatiom p. 46$ ERRATA. PAg. 99. 1. 13. d. is, p. T07. 1. 24. afrer 77/WM d. , p. 117. 1. 28. after Achilles d. , p. 125. I. 27. after all place , and after this d. , p. 147. Marg. r. 2 Pet. 2. i p. I 54. 1. 10. r. Beirg k to a depraved being what — p. 165 1. 27. r. as well as. p. i-;^. 1. 4. r. Ail. 15. i. p. 192 r. 2 Cor. 1. 13. \>.26i.\.i6.A.wbichwas. p. 91$.!. 9 after is d, , p. 415. 1. 7. r. xeram. p. 419. 1. 8. r. Cava, p. 427. I. 2, r. oppofing. p. 428. after Lujfs r. in. p. 428 ]. ult. that we. p. 429. 1. 30. f. Jfrael r. Truth, p. 468 r- Ezel^. 45. 22, 25. p. 469. 1. 21. r. 5. 9. 1. ult. r. our. p. 475. 1. 7. d. his. p. 477. !• ij-d.Mich. Matt. p. 47.9 1. 25. r. forecloied. p. 480. 1. 28. after reconciling ^hcc , p. 481. I. 22. £. 12. r. 32. I. 25. and that Rom. The Poffibility^ Expediency^ and Nece[lity of Divine Revelation. THE FIRST SERMON AT Mr. Boyles Lecture Preach'd at St. Martins in the Fields^ January 7. 16 ^~. B 3 Sermon I. H E B. I. I, 2. Gocf vpho at fundry t'wies^ and in divers manners (pake in time pa/i zinto the Fathers by the Prophets, hath in thefe lajl days fpoken unto zis by his Son* THERE are Two Ways by which Mankind may attairi to the Knowledge of Divine Things 5 namely, Natural or Supernatural. Natural, is v?hat w^e have fpringing up with our Faculties, or what we at- tain by Natural Means, by Sight, Obfervation and Experience, by Tra- dition (which is the Hiftory of others Knowledge and Experience ) ; and iaftly, by Reafon and Argument, deducing fiffeds from their proper Caufes, or finding out the Caufe by its Effe-fis I As for Indance^ Thus we come to the Knowledge of God by ob- fcrving the Frame of the World, by B 2 thsj 4 T^h^ Tojfibility^ Expediency, and f'vA^ the Series, Order, and Coiirfe of Sermon Things, which could never be with- out fom'e Caufe to produce them, and that Caufe no lefs than One infi- nitely Powerful and Wife. Thus we argue, That there is a Soul in Man diftinct from the Body, and furvi- ving a Separation from it ^ forafmuch as there are fuch Operations as are not Competent to Matter^ and that there is fuch a Defire of Immortality placed in Mankind, as would make the Flower and Choiceft Part of the Vidble Creation the moft. Miferable, if there was no Capacity in the Soul for fuch a State, or no fuch State for a Soul capable of it. Such Inferences as thefe, are as natural to a Reafonable Mind, as thofe Obfervations are which we make from the Reports of Senfe ^ and are therefore defervcdly accounted Branches of Natural Religion, Now this kind of Knowledge is more or lefs evident,is ftronger or wea- ker, according to the Capacities and Difpofitions of Mankind, and accor- ding to the Opportunities and Means they have of Information. And there- fore a Philofopherthatfetshimfelf to enquire Neceffity of Divine Revelation. 5 enquire into the Myfteries of Nature, ^"^^^^^^ and toobferve the Curiofity, Order ^^""j"'^" and Beauty of its Fabrick, may, in Reafon, be fupposM to be more con- firm'd in the Belief of a God, and moredifpos'd to Serve and Adore him, .than he that is ignorant 5 as he that underftands Painting or Carving, can more obferve and applaud the Inge- nuity and Skill of the Artift, than he that is unacquainted with it. But after all, fo much is the Subjed above our Reach, and fo dark and in- tricate are all our Reafonings upon it, that the Sagefl: Philofopher, in the Conclufion, is left as unfatisfied as the meaneft Peafant ^ and perhaps more unfatisfied with his Knowledge, and the deep and unfathomable Abyfs he fees before him, than the other is with his Ignorance ^ fo far making good what Solomon obferves, He that tncreafeth ICnoivledge^ increajeth Sorrow, Ecclef. T. 18. So that there needs fome brighter Light than that of Nature, to condud us to Happinefs, and bring us to a comnleat and entire Satisfaction r and that is a Supernatural Knowledge, a Knowledge that is not to be obtained B5 by ($ The Pcjfibiliiy, Expediency^ an J '■^^A-^ by the ways aforefaid, by Enquiry Sermon ^^^ Obfervation, but by Infpiration |. and Revelation from Almighty God, And this is the Subjed of the Text, God who at fiindry tiwes, and in di- vers manmrs fpah in time paji unto the Fathers by the Prophets, hath in thefe lajl days fpoken unto us hy his Son, In v/hich Words we have, 1. A Defcription given of Revela- tion ^ 'tis Gods [peaking to the Fa- thers^ &c. that is, it is God's delive- ring his Mind to Mankind by Perfons chofen for that purpofe, and peculi- arly fitted for it by Infpiration. Such were the Prophets intiwe paft, and the San in the la(i days. 2. The Certainty of it ^ it i§ by way of Declaration, God who at fun- dry times ^ and in divers 7nanners, fpake^ &c. The Apoftle takes this for gran- ted, as having been fufficiently pro- ved, and fo needs no farther Confir- niation. So it was in times paft, when God fpake hy the Prophets ^ and ' fo it was in the lafl days in the Revelation of the Gofpel, which at the fir ft began io be Jpoken by the Lord, and was ^ faitH our Apoftle, confirmed unto us by them that heard him i God alfo bearing them veitnefs Uecejfity of Divine Revelation. 7 mtttefs both with jigns and wonders^ and r^^A^^ mth divers miracles and gifts of the Holj Sermon Ghofi, Chap. 2, 3, 4. ^• And therefore as Mofes did not think himfelf obliged at the entrance into his Divine Work, to prove there is a God, and that God made the World, when there is fuch an in- bred Knowledge of a Deity implanted in Human Nature, and fuch clear and undoubted Evidences of it through- out the Univerfe 5 but fuppofes and aflerts it, In the beginning God created the heaven and the earthy &c. So af- ter fuch manifeft Proofs of the Divine Authority of both the Prophetical and Evangelical Revelation, the Apoftlc would not fo much as fuppofe any doubt in the Minds of thofe he wrote to^ but begins his Epiftle with a cer- tain Majefty becoming an Infpired Author, God who at fun dry times, &c. 3. The Order obferved in delive- ring that Revelation, it was at frndry times, and in divers manners. At fnndry times, '?roKvfjt.if>co<, or in Je^ veral parts ^ wliich may refer either to the feveral Ages and Periods, v^z. The Patriarchal, Mofaical, and Pro- phetical 5 or to the feveral Manifefta- B ^ tions 8 The Poffibility, Expediency and fvA-^tions of Divine Revelation throudi ' ^^'^ioipn thole Ages "and I^eriods ^ from the ^ firfi: Embrio of it in Adam^ to the Clpfe of Tit In John the Baptift ^ in whom the time pafi ended, and the jajt days began. ■■ • «,' In divers ma-rjnerf^ 'iri-Kvz^icck^ accor- ding to the msni fold Ways the Di- jvine Spirit thought fit to communicate |tfe]f; whether by Illapres on the Perfons infpired, or by. Raptures, Vi- Hons,. Voices, -€>■<:. 4. The Perfeftion and Completion of Divine Revelation:, God hath in ihefe laft days fpok^n by his Son. So that what was graduall}^ and at fitn^ dry times, delivered in time paji to the Prophets, was at once entirely and per- feftly revealed by the Son of God, vphom he hath appointed heir of all things. Under the Firfc of thefe I fliall fhew, I. What we mean by Revelation. 3. The Podibility of God's re- vealing hi mid f fo to the Creature, that the Creature (hall certainly and evidently know that it is God that fpQaketh. J. The Expediency, Ufcfulnefs, and h'eceHity of a Revelation, witli re- tieceffity of Divine Revelation. fped to the Circumftances Mankind are in. Under the 5econd I Qiall (hew, I. That as it's pofTible for God to reveal himfelf, and expedient and neceflary for Man that there fholild be a Revelation -^ fo God has adually thus revealed himfelf at fundry times ^ and in divers manners by the Prophets^ through the feveral Periods before fpoken of, and in the lafi days by his Son, ■' 2. I (hall confider the difference between a Real and Pretended Revela- tion, and how we may diftinguiih the True from the Falfe. 3. I (hall fhew, that the Scrip- tures of the Old and new Teflament contain the Matter of Divine Revela- tion, and have upon them the Cha- rafters belonging to it. Under the Third, 1. I (hall confider the feveral Ways by which God did reveal himfelf in time fafl by the Prophets^ as by lllapfes, Infpirations, Vifions, &c. 2. I fhall endeavour to (hew the Difference betv/een Divine Infpira- tions, and Diabolical Illufions, Na- tural Impreflions, and Delufory Ima- ginations. ' 3, I 1 o the Poffihibityy Expediency^ and rvA>^ 5. I fhall confider the feveral Pe- Sermon j-j^jg before the Law, under the Law, and under the Gofpel ^ and the gra- dual Progrefs of Revelation from firft to laft, from the lower to the higher Degree, and the perpetual Refped one ' had to the other. 4. I (hall confider why God did thus gradually, and at frndry times ^ ' proceed in revealing his Will to Mankind ^ and why he did not at the firft communicate his Will to them as fully, and perfectly, as he did in the lajl days by his Son, Under the Fourth, I (hall {hew the Perfeftion of the Gofpel Revelation, and that there is not to be any other Revelation till the End cometh when our Lord fhall he revealed from Heaven^ and fhall de- liver tip the Kingdom to the Father. I have chofen thus at once to lay in order the Scheme of what I intend (God granting Life and Affiftance ). to purfue^ that fo the Dependance of one upon another, and the Affiftance each Point gives to the other through- out the whole, might be the better, obferved. I. Where Ueceffity of Divine Revelation. 1 1 I. I am to begin with Revelation. «J^^^ I. Where I am to confider, What ^^^y^°^ we mean by Revelation ^ which is nothing elfe in the firft Notion, but the making known that which before was a Secret ^ fo Things Revealed and Secret are oppofed, Deut. 29. 29* And when 'tis applied to a Religi- ous life , it's God's making known HimfelfjOr his Will, to Mankind^over and above what he has made known by the Light of Nature and Reafon. Here we may obferve, that there are Three Clailes, into which what- ever is the Objedt of our Knowledge may be reduced. 1. There are Things of pure and fimple Nature, and knowable by the Light of it, without Revelation 5 of this kind, is the Knowledge of God by the Effects of a Divine Power and Wifdom in the World (as has been fhewed) of which the Apoftle treats. Row. I. 20. The ifivijihle thwgs of hwi^ from the creation of the rcorld are clearly fcen^ being underjiood by the things that are made^ even his eternal Power and Godhead, 2. There are Things of pure and fimple Revelation, that are not knov/- " ' ablQ 1 2 The Poffibility^ Expediency, and r^J^^' able by the Light of Nature, but on- Sermon jy |-,y Revelation ^ and it not reveal- ^* ed, are never in this ftate (at lead) to be known or found out by Man- kind ^ of this fort is the Salvation of the World by Jefus Chrift, which was net difcoverable by Men or Angels ^ fo the ApcOile defcribes the Myftery of it. Ephcf. :^. 9, 16. Which from the beginnwg of the world haih been hid in God., to the intent that 7Ww unto the principalities and powers in heavenly pla- ces, might he kfwwn by the Church the manifold IVifdom of God, So I Pet. I. 12. ■ \ 5. There are Things partly of Na- ture, and partly of Revelation, difcor verable by the Light of Nature, but imperfedly, which wc fee, as it were, through a Glafs darhjy -^ and To they need Revelation to give them farther Proof and Evidence ^ of this the Apoftle gives an Inftance, 2 Tim. 1. 10. when he faith, our Saviour brought life and immortality to light through the Gofpel, ?W7arT©-, making it as evident as the Light 3 whereas before it was rather wilhed for, than certain, as was the cafe of the Heathens 5 or niVich involv'd in Types, as among Necejfity of Divine Revelation. 1 3 the Jem^ Eebr. 9. 9, 24, &c. So that ,^^^\^^ Revelation, of which fort foever it Sermon is, is fupernatnral, and is only from I- God. II. I (hall (hew the Poffibility of a Revelation, and that Almighty God, if he fo pleafes, can fo reveal him- felf to the Creature, that the Creature ihall certainly and evidently know that the Revelation comes from God. This one would reafonably think (hould need no Proof ^ and I fhall therefore briefly touch upon it, that I may proceed to the Third, which I principally intend to make the Sub- jed of this prefent Difcourfe. I fay, it's poffible for God to reveal himfelf to his Creatures. (i.) Why fliould this be que- ftioned, when we every Day fee Men mutually difcover their Minds each to other ^ and by the life and Direftion of certain Organical Powers, fignifie their Intentions, Defires, and Com- mands? And why may not the Crea- tor reveal his Will to the Creature, when one Creature thus can do it to another > ■ (2.) Why fliould this be *que- flioned, when we may by certain Evi- dences 14 The Poffibility^ Expediency y and rs.A.^0 dences know that a Perfon is fent Sermon ^^^^^ q^^ > p^^^ ^^^^ certainly the Perfon that produces fuch Evidences as are to the fatisfaftion of others, may himfelf be fatisfied of the Truth of his own Commiffion, and the Cer- tainty of a Divine Revelation. The former, that others may be fatisfied concerning a Miffion from God, is evident from fuch Things declared , which none but God could reveal, as Prophecies -^ and fuch Things done , which none but God, in Man, could do, as Miracles. Where thefe are , they are as evident Proofs of a Reve- lation and Miffion from God, as the Works of Creation are a Proof of a Divine Agent. The Works of Crea- tion prove a God, becaufe they are worthy of fuch an Infinite Caufe , and what none but fuch a Caufe could produce : And when fuch Things are difcovered , which none but an Omnifcient Being could difco- ver^ and fuch Things done , which none but an Almighty Power could do ^ we are, by a Parity of Reafon , as fuxe that there is fuch a Revela- tion by which fuch Things are made known, and in Confirmation of Uecejfity of Divine Revelation. 1 5 of which fuch mighty Works are ^^-A>o done. Sermon (3.) If this be queftioned, it muft • be from a Deficiency in God to im- part fuch a Revelation to Man 5 or that there is an Incapacity in Man to receive it. But how can God's Power herein be queftioned that he can ope- rate thus on the Soul , when he both created it, and is thoroughly acquain- ted with all the fecret Springs of Mo- tion, all the Tendencies and Inclina- tions, all the Thoughts and Defires of it, and confequently muft be fuppofed to have a Power of direfting it as he pleafes ? And how can there be any Incapacity in Man , when as to the Matter he can both receive it, and de- liver it as he received 5 and as to the Manner, it's in a way fuitable to his Faculties, and is therefore call'd here, God's fpeakjf^g to the Prophets, which is fo as the other may underftand. This is a Matter fo evident, that it has been generally believed through- out the World among the Heathens 5 and therefore nothing more common than to have Oracles , Places where they were wont to confult their Dei- ties , as well as the Jem had theirs r A 1 6 The Foffihility^ Expediency ^ and rv^A^ A Subject 1 am not at prefent concerned Sermon jn, but it's fufficient to fhew what has ^- been the fenfe of all Ages in this Cafe : , And which even thofe that would call this in queftion, in part confent to, while they grant fomewhat equivalent to it, if not a Branch of it, I mean Prophecy 5 which when it falls not within the Power .of any Natural Caufes, is the Produ6t of what is Su- pernatural, and what the Prophet muft then receive from a higher Handy God. Grant this, and the whole will follow X, for if it be poffible in one Cafe, it's poffible in all, to one and the fame Infinite Power. III. I am to confider the Expedi- ence, Ufefulnefs, and Neceflity of Revelation ^ for that is here fuppofed, when it's faid, God fpakc in time pafi, and in thefe U/l days ^ that is, from the Beginning of the World to that Time. Now Revelation is a Means extra- ordinary ( as has been (hewed ) and confequently (uch as the Means are, fuch mull the Cafe be, extraordinary- for God, not doing any Thing in vain, cannot be fuppofed to ufe extraordi- nary HecejJLty of Divine Revelation, i J hary Means, where the Cafe is ordi- ^*^^-^^^ iiary, and may as well be ferved by ^^^'^°^ ordinary Means. Thus it is in Mira- cles, which are Afts above the com- tnon Standard of Nature, and are then only exerted, when nothing lefs will engage the Attention or Faith of Mankind. And fo it is in Revela- tion, which is to the Light of Rea^ fon, what Miracles are to the common Law of Nature, Supernatural and Ex- traordinary^ and confequently vvhere Almighty God takes that Courfe for the Information of Mankind, it fhews that there is fome Deficiency or Cor- ruption that calls for it, and makes it expedient and necelTary. As it was with Adam at his firft Creation, who being an utter Stranger to himfelf, and the World he was at oncef brought into, without fome further. kind of Inforrhation, inftead of a Pleafure he might have taken in view- ing the Glorious Fabrick of the Hea- vens, and the Variety of Creatures iri the Earth, mull: have been full of Amazement and Confufion. For in - fo wide a Scene as was before hini, where muft he begin, or where could h^ hope to end > How divided muft' fc be The Poffibility, Expediency^ and he be in his own Mind ? What a coJd and dry Speculation would it have been, if he had hit upon it, to have concluded , with a Modern Phi- lofophcr, Co^ito^ ergo fiim 5 / think^^ therefore I am } He indeed felt himfelf to be, but how he came to be, he knew not 5 for he fliw nothing about him that could either be fuppofed to have gi- ven him that Being, or could tell liim how he came by it. He faw he had a Body, and a Body that obfe- quioufly moved as he pleafed to diredl and determine 3 but what that Body was originally made of, he could not jx)iribly tell : For how could he fup- pofc fuch warm, foft, and tender Fledi, thofe firm and well compared joynts, thofe radiant and fparkling JEyes (which he had as other living Creatures; that moveable and limber, and well-compleclioncd Matter of which his Body confided, fliould be formed out of cold, movelcfs, crum- bling, and (liapelcfs Earth ? He felt his Body move, and plia- ble in all its Motions to his Will, and quick as Thought to anfwer His Mind, but what tliat inward Princi- ple Neceffity of Vivhie Revelation. I ^ pie was that moved it, he was wholly ^-^^'^ ignorant 5 nor could he poflibly, of^^^j"^^ himfelf at that Inflant, conceive that there was an Immaterial Spirit that was vitally United to a Grofs and Material Body, that was the Princi- ple of all, and was as diftind from the . Body in its Nature and Subfirtence, as if it were not United at all to it. He might obferve the Creatures aboiit him of different Sorts, that there were certain Notes that each Kind had, and all were known and underftood ^- mong themfelves ; but that notwith- ftanding they were all dumb to him, and he to them ^ and what it was that made the Difference, he could notun- derftand. When he pleafed himfelf in the Contemplation of the Heaveils above, and that glorious Luminary that gave (as he perceived) Light to all about him ^ he could iiot tell whether it was an intelligent Being, and that as it gave Light to all, fo it was Superior to them : And wheii that fet, he knew ftot buiC he was to be inclofed iil perpetual Darkilefs. When a heavy Stupidnefs began to • feize himfelf, and he was forced to fubmit to the Power of it, he knew C 2 not 20 The Toffihility^ Expediency ^ and r^J"^^^ not but it was to end that Life, which Sermon ^^s that Day began, and that he was to clofe his Eyes, and conclude his Life together. So that though he had what we call Reafon, and fuppofe it as his Bo- dy, in its prime ^ yet even that Rea- fon muft have been his Toraient for a while^ when it made him inquifi- tive, but could not give him Satis- faftion. To prevent which Diforder and Confufion he would otherwife be in, at the firll: opening of his Eyes and his Mind together, as it was ne- ceflary that he that was to begin the World, (hould be Created in a full Age and Strength ; and that he that was alone, (hould have a prefent Power and Faculty of Elocution and forming of Words for the Converfa- tion he was to have with the Help de- (igned forhim: Soitwasrequifite that he (hould have fome immediate Infpi ration or Impreflion, to inform him of what was neceflary forhim to know, as toGod, himfelf, and the World 5 and . which he could not have known with- out fuch Infpiration 5 or the flow and tedious Compafs of Obfervation, and Neceffity of Divine Revelation. 2 1 and fo muft have waited for fatis- r^vA-^ fadion till Time and Experience had-^^r"^°" formed his Judgment, and made him • a wife Philofopher. But this Adam was at the firft, and fo' forthwith knew whom it was that he was to own as the Author of his Being, and of what his Body was made, and by what means anintelli- gent Spirit came to be inclofed in a Material Body 5 and could as foon refolve ad thofe perplexing Doubts, which otherwife he would have been aflaulted with, as he underftood at firft Sight thitEve was bone of his honey and knew how to give Names to the Creatures fuitable to their Natures, Gen, 2. 19, 2g. But now the Reafons for fuch an Infpiration to Adam were Perfonal, belonging to him alone ^ but after what manner the Divine Wifdom would have imparted the Knowledge of it felf to Adam's Pofterity, if he and they had ftood and continued in a State of Primogenial Innocency ^ or whether there would, in thofe Cir* cumftances, have been any need of a Supernatural Infpiration after the Re- yejatipn made to Adam^ from whorr^ C 5 they The Pojffibility, Expediency, and they might havcu-ifalUbly receiv'dit^ no more concerns us, than it doth to know how Mankind would then have been difpofed of when they were not to dye, but to have fubfifted in the fame State, Body and Soul in- feparably United : Thofe are among the fccret thi^/gs which belong unto God, hut thwgs revealed hclo tig mito us. We muft therefore alter the Scene, and confider Mankind in a State of Imperfeftion and Depravation ^ and there we {hall find Revelation abfolute- ]y neceflary as a Remedy againfl: a fourfold Miichief, which, without it, would undeniably enfue ^ as withre- fped to the Confufion Ada;;t was in by reafon of Guilt ^ the Danger he was in from his Enemy, the fubtle and malicious Serpent^ the Difcou- ragemcnt he was under from the Im- potency and Difordcr he found in his Faculties ; which like a DiQocar tion in the Joynts, though fit in themfelves for Action, yet being re- moved out of their Sockets, are not ca pablc of Di fchargi ng their Fu nfti ons : And the Mifery, that he could not but be fenfiblc was coming upon him from the Depravation of hi^ N:iture, Necejffity of Divirie Revelation, 23 This being the State of Fallen Man, -"^--^A.^- there was need of a Supervenient Re- Pennon velation to recover him, as well as *• it was the Determination of the Di- vine Goodnefs to defign it. There was need of this to comfort him under the Senfc of his Apoftacy, and the Guilt he had contracted, to prevent his Defpair : To fortify him againft the Power of his infolent and triumphant Adverfary, and to aid him under his contradted Difability, for preventing his Difcouragement : And to caution him againft the fad EfFeds of his Depravation, or the fal- ling into a Repetition of a newDifo- bedience, for preventing his Pre- fumption. For thefe Reafons Almighty God fo foon interpofed in the Garden by a new Revelation of Himfclf, and in- ftruded him both in his gracious De- fign toreftore him to Favour, and in the Method he would obferve for that Purpofe. This is implied in what he faith to the Serpent, Qm 315./ will put en7/2'ity betrvee» thee and the Womaji^ and betircen thy feed and her feed : it jhdll bntife thy head, and thon fialt hruife his Heel, C 4 Thus 24 The Tojfibility^ Expediency t^,nd ^^J<^^ Thus the Gofpel was preach'd to Sermon J^^,;^^ vvho was the firft Prophet to whom the Myftery of Salvation was revealed ^ to which thofe Places in the New Tejlament feem to refer to, JLukc I, 70, As he fpal{e by the month of his holy Prophets Jtnce the World be- ^m-^ *V ctii^©-^ from the Beginning, 10 ABs 3. 21. This was the Cafe of Adam^ and the Exigence he would have been in, without this immediate and comfor- table Revelation. And the Condition of his Pofterity would have been worfe than his, had this Revelation died with this their Progenitor, and not have been tranf- mitted to them. For befides the State of Guilt, which mull: equally have invaded them as it did him, and what Confcience in them could no more quietly digeft, than in him 5 there were feveral Difadvantages they laboured under, which he did not. As if weconfider Adam in a bare State of Kature (without any Super- natural Provifion ) he had this Ad- vantage above his Poflerity, That be- ing the firfl: Man, and created in a fuH thceffity of Divine Revelation. 2 5 full Age, he was free from all Pre- C^-''^-^ pofleffions of Senfe or Education 5 ^^^^^^ and in the firO: Moment of his Being, had his Reafon clear in the Fountain of it, like the Sun in its Meridian Glory 5 and all his Faculties bright, and as ripe at once for Obfervation and Refleftion, as his Body was for Adlion. But his Pofterity growing up from their Infancy among fenfible Objeds, , from thence would (in a meer Courle of Nature) have received all their In- formation ^ and by flow Degrees from Ihings Vifible, muft have argued themfelves into the Belief of Things Invifible ^ x\nd from the Effeds of a Supreme Caufe, to the Supreme Caufe it felf ^ which in the Apoftle's Words, A^s 17. 27. would be tofeekjhe Lord, if haply they wight feel after hiw, Qi^ma*- ^.)(r-:/*i/, as Men blundering in the dark] atidjind him. In fuch Danger would the Funda^ mental Principles of Natural Religion have been, if there had been no Re^ velation to prevent it : And this was the Reafon of fuch aProviiion by In- fpired Perfons, to prefer ve thofe Pjrincipies aUve and fafe ^ of the num- bei: 26 The Poffibihity, Expediency, ancf <^^^^-y^ ber of whom Abel is accounted, and ^^^'"^^" therefore called a Prophet, Luke ii. 50, 5 1. and Enoch, Jitde 14. and Nodh, 1 Pet. 2, 5. But now as the Rays of the Sun, the farther they are pro)c<^cd, grow weaker and weaker^ fo it was in the De- rivation of thefc Principles, which loft very much of their Primitive Luftre ^ and notwithftanding the Certainty of the Evidence, the Credibility and Au- thority of thofe Holy Patriarchs 5 Vice, like a Deluge, broke in upon the World, fo that every imagina- tio?i of the thoughts of their Hearts ( ge- nerally fpeaking) vpas only evil conti- Mtally^ Gen. 6. 5. And if now when there was a Re- velation, and a Revelation feconded by the Authority of fuch Eminent Perfons, the World fo foon grew corrupted, what would it not have been, if there had been no fuch Re- velation, or no fuch Curators of it > This the World was foon fenfible of after the Flood ^ for notwithftan- ding fo late and aftoniQiing an In- ftance of the Divine Vengeance, yet in their feveral Difperfions, for want of a Revelation, they loft the fenfe of Ueceffity of Divine Revelation, 2 7 of the true and great Principles of Re- fv^A^^ ligion 5 fome, as the Chaldeans, turn- ^^^"^o^ ing it into a vain Inquiry into the Influences of the Heavenly Bodies^ others placing their Religion in ridi- culous and opprobrious Superftitions, as the Egyptians '^ others pleafing them- felves in nice Dilputations, and the Vanity of new difcovered Deities and Religions, as the Greeks : And all a<9:ing in Divine Matters, as if they were in inextricable Labyrinths, be- ing diftrafted and eternally divided about the Origine of the World, whe- ther it were Eternal, or Accidental, or the Produdi of a Divine Power ^ about the Origine of Evil , whether it was natural, or proceeded from fome malevolent Agent ^ about the Government of the World, whether it be by different Deities, Good or Evil ^ or whether by none, but be wholly afled by the Levity of Chance, or the immutable Law of Deftiny and Fate, So that in procefs of Time the World was brought into the Condi- tion of Ely mas ^ Ae^s 13. 8, 11. that once had the Advantage and Pleafure of Sightj but upon the Oppolition he made : 8 The Voffihility^ Expediency ^ and r^^A^^ made to St. Pant, immediately there fell Sermon ^^ ^^^ ^ ^^;y^ ^^^^ ^ dar^cfe, and he Tpent about feekin^ fotne to lead him by the hand. Too clofe a Reprefentation of the Condition of Mankind in that Degenerate State, who becanfe that when they kt^ew Gody they glorijied him not as God — - but became vain in their imaginations ^ and their foolifi heart was darkned, Romans i. 21. Of which Darknefs and Conftifion in Matters of the greateft Importance, the World, the Commonalty as well as the Philofophical Part of Mankind, was fenfible, and of the Neceflity of a Eevelation, or fomewhat beyond Nature, Reafon and Argumentation, to remove thefe Difficulties, to inform them of what they could not other- wife know, and to clear up to them what they did know, but imperfeftly. Of which, I {hall offer fome unde- niable Inftances. I. They univerfally complained of the Lofs they were at, and of the Infufficiency of all their Maxims and Principles, of all their Enquiries and Speculations, to give them any tolerable Satisfaftion ^ fo that they \yere in nothing more divided, than about Necelfity of Divine Revelation. 2^ about what Happinefs is, as St Anjlin r^^A>o from Varro has ihew'd : And therefore ^^^"^^^ there was fomewhat farther necelTary to fatisfie them, or elfe they muft for ever remain unfatisfied. 2. There was nothing more defired than a Revelation, and therefore they were prone to hearken to all Preten- ces to it 5 and when they conceived, or were made to believe it was a Reve- Jation,they were in nothing more obfequious and pliable. So that to gain Authority to his Laws, and to keep the People quiet and orderly, Numa Pom- piiius did then pretend he had all by Revelation from the Nymph Egeria-^ as Mahomet of later Years, from the An- gel Gabriel, or immediate Infufion. And of fuch Authority was this Pre- tence, that as Tully faith. There was vothwgfi abfurd which was ?!0t maintain- ed bj fifMe of the Philofiphers ^ To I may fay. There was nothing fofooliCh, or wicked , which was not an Ingre- ^ dient in the Worfhip they gave to their Deities. Infomuch, as the Na- ture of Things (hould be perverted, Reafon and Humanity (hould be aban- doned, and God himfelf be made worfe than thofe that w^orQiiped him, in com- 30 The Pojfibility^ Expediency^ and rv.A-^ Compliance with their pretended Re- -Seriiion velations. What Beaftiality and Levvd- nels! what lavage and barbarous Pra- dices and Rites were allowed and re- quired ! The Blood of Captives, and of their own Children, muft be a Li- bation 5 nay, even Suicide was not only Honourable, but a Religious Martyrdom, if the Oracle comman- ded it ^ and they chofe rather to be unnatural to the higheft Degree, than not to be Obedient to Divine Revela- tion. Now of what Authority tnuft that be, which (hould over-rule the Laws of Nature, and fo infatuate Mankind, that they Qiould not be able to efpy the Impofture ? And what could thus impofe upon them, if they were not fenfible of the imperfeft State they were in, and the Need they flood in of fonie higher Principle, and greater Light todireft them, than that of Nature > 5 There was no Nation without a Revelation, that is, without fome Pretence to it, and which they gene- rally vouched for their Rites and Re- ligious Obfervances :, from whence it was, that there was fcarcely a People of any Note in the more Civilized Parts of tieceffity of Divine Revelation. 31 of the World that had not their Si- ^v^A^n byls, fuch as were accounted to be the ^^^^^^ Mouth of their God ^ to be fure none in any Part of the known World with- out an Oracle, tliat they repaired to, and whofe Injundions they readily obeyed. The life I make of all this is to fhow, what a ienfe Mankind had of a Reve- lation, and what all the World has thought Expedient, if not Neceflary, which was the Thing to be proved. From what has been faid, we may obferve, I. What a Happinefs it is to have a Revelation, by which Mankind are brought out of darkfiefs into a moi'vellous light '^ and from an endlefs and fruit- lefs Enquiry, Who mlljfjcw us any good'} are placed in a quiet and full Poflef- lion of it. If there be no Revelation, ^ we are, as it were, ixithout God in the world '^ and know not whether that Divine Power be our Friend or our Enemy 5 or whether it fliall be exerted to our Good or our Ruin. If there be no Revelation, ire are ftill in our fins^ and have no Sanftuary againft the Accufation of our own embittered Confciences, the Fears §2 TbePoffibility, Expediency^ and i* And efpetially, when ^I:ie Things re- vealed, and after this Manner to be delivered from Age to l^ge, were of Importance fufficient to oblige both Teacher and Scholar 5 and withal fo few, as might without any Difficulty be retained. And therefore, if not- withflanding the Method taken by Al- tnighty God for the regiftring what he had revealed in the Memories of Men, and for delivering it down to future Ages, there was afterwards no Care taken on their Part, and no reafonable Provifion made for conferving fuch a Revelation, but that in procefs of Time, it was either totally obliterated, 6r vilely corrupted, the Mifcarria:ge ^as (as I have faid) wholly chargeable upon fuch as by their Negligence or Wicked nefs ff^/de Mankind tof^, irt ■not delivering, or not faithfully deli- vering down to Pofterity what thejr Divine Revelation. 47 themfelves had received in its Origi- <>a>o nal Purity from their Anceftors. The ^^^j^°^ Cafe is indeed very lamentable, but what is not to be helped, without Al- ffiighty God alters the Nature of Things, turns them out of their pro- per and ordinary Courfe, and ads folely by his own Power and Prero- gative, either without or above the Agency of Second Caufes. Which is no more with Reafon to be expeded, than that when God has made the Earth in its own Nature fertile, and capable of yielding all Things necefla- i*y for Man's Subfiftance, with Culti- vation 5 that He (hould alfo be obli- ged to continue it in the fame State it was created in ^ and when by the Sloth and Stupidity of Men it brought forth nothing but Thorns and Thirties, fhould miraculoufly make every Tree that IS pleafant to the fight ^ a^^d good for food, and whatever was beneficial and ileceflary, to grow out of the Ground, as at firft, and before there was a Maft to till the Ground, Now if this be un- reafonable for Man to exped, it isfo then in the Cafe of Revelation, which^ God had committed to the Cuftody of Men theinfelves, and made them, whofe 48 The Certainty of r>^A-/0 whofe Intereft it was, to be the Con- Sermon fervators of it. ^^' Having thus far confidered the Cafe of thofe that had not, or have no Re- velation, I (hall return to the main Point, which is, To (hew that there has been fuch a Revelation. And that brings me to the Second Sort of Proof, which I call Natural, as it belongs to Things Natu- ral, and is oppofed to what is of mere Inftitution, (which I conceive to be equivalent to Revelation ) : And they are Speech , and common Notions.. I. Speech: For which there is in a Man a Natural Capacity, and Organs admirably contrived and difpofed (as we fee oy Experience ). But now, there is a vaft Difference in that Cafe betwixt lis and other Creatures 5 for other Creatures have not only Organs as we have, fitted for their proper Notes, but at once have all thofe Or- gans in Tune and Operation 5 fo that whatever they would (ignifie in their Way, and according to their Kind, they immediately thereby exprefs : But though the Organs of Speech in us are as exquifitely framed, yet we i^ra- dually grow up to the Ufe of them ^ and Divine Revelation. ^9 and again, can never apply them, or f^-^^^-^ know how to ufe them, without fome - -i_"^°^ precedent Inftrudion : And therefore it has been the Opinion of many. That without hearing others fpeak , we (hould be eternally dumb "^ : as ^ the Experiment o^ Pfammeticits King ;-f '^/q/ of Egypt fhews f , ( if true ) of (hut- ng, c. ^ ting up Two Children in feparate ^^^^^^^^^^ Caves, where they never heard one Euterp. Articulate Word, and fo could ufe ^- ^• none. So that now Man muft be taught, and as he is taught, fo he fpeaks* But we will put the Cafe in which there was no Human Inftrudor, and yet the Perfon (poke as articulately, and had the free Ufe of Words, and knew as well how to exprefs his Mind by them from the very firft, as if he had had the beft Helps for it in the World, and had been never fo long a Time verfed and pradifed in it: And that Perfon \v2LsAda?^, who was created in a full Age, and had none before him^ and yet muft as foon have Words for life, and Skill how to ufe them, as he had to give Names to the Creatures, according to their feveral kinds. For without this, what E Converfa- 50 The Certainty of r^^A-^ Converfation could he have with Eve^ Sermon q^ vvhat Comfort could he take in her Prefence, ( for it was not to be caird Society) :, and what a Dejedion muft there be in each of them, when all Creatures had their Notes according to the Species they were of, but they themfelves alone were mute So that though 'tis not exprefly faid ,That Adam and Eve had any Difcourfe, yet 'tis as certain from the Reafon of the Thing, as it is that God fpake to them, or the Serpent and E-ve fpake together. But 'tis certain Adam muft then befelf- inftruded, or be inftrufted by God : He muft then invent a Language of himfelf, or he muft be taught by him that made him. If he was to teach himfelf, how could he know that he was able to fpeak^ or how can we think he would begin his Converfation by an Attempt that Way ? For 'tis high- ly probable, that thofe two would firft have began with dumb Signs, or fome external Motions ( as we fee they or- dinarily do, that have no Words which others can underftand)^ or if he (hould at length have found out fuch an Expedient, and formed fome Articulate Sounds, yet what a tedious Courfe Divine Revelation, 5 1 Courfe would this have been, and f^^-A.^ how long before it could be wrought ^^J!^<^^ into a Language, that they could fir ft think of Words, and then remember them, and then ufe them, and then fall into Difcourfe? Don't we find how difficult it is to learn to fpeak a Language, when we have all Advan- tages for it, by Inftruftion and Dif- courfe with thofe that fpeak it 5 But fuppofe Two Perfons wholly Strangers to one another, and of a Language as different as Chimfe and Ef/glifi^ (hould meet together, and be conftrained by Circumftances, being without other Society, to converfe with each other 5 though each had a Language of their own, and knew how to fpeak and form Words for Pronunciation, yet how long would it be before they could fix the Words for it, and to have a Term for every Thing they were to difcourfe about 5 to invent and agree upon it, and then to remember them, and then to ufe them ? And then much more will the Difficulties increafe, were thefe Two in the Cafe of Adam and Eve, and to beat out the Track which never any walked in before ^ to invent Speech it felf, and Words to be fpo- E 2 ken. 52 The Certainty of rvA.^ ken, and fufficient to exprefs the Sermon Thoughts of each other, fo as to make Company, and that Company agreea- ble, acceptable, and ulefuj. This muft have been the Work of Time, if it had been prafticablc ^ and the Difficulty of it would have made each others Company a Burden, rather than a Pleafure, till fuch time as they could come to a mutual Underftanding of one anothers Minds and Inclinations. And therefore to make them meet Helps for each other, it was of Ne- ceffity that they fhould have an extraordinary Power communicated from Heaven, and be enabled by that Inftind as foon to fpeak, as the other Creatures are in a Courfe of Nature to utter fuch Voices as are fuitable to their Kind, or as Mankind are to ex- prefs their Paflions of Joy or Sorrow by Laughter or Tears. So that 'tis not without Reafon, I rank the Gift of Speech among thofe things that are of a Divine Infufion, and fo equivalent to Revelation. 2. Another Inftance of this kind, is what isufually called Common No- tions, or Natural Ir^iprcffions : Com- ^^tonNotiotis^ becaufa tliey are common to Divine Revelation. 53 to all Mankind 5 and Natural Impref- r^J^^^ fions^ becaufe they are conceived not ^^^"^°" to be acquired by any Human Means, fuch as Education and Inftrudion, Ob- fervation and Experience^ but are im- printed on our Nature by an imme- diate and fupernatural Power. That there are fuch Notions as all Mankind do agree in, is undeniable 5 fuch as the Belief of a God, an Ado- ration to be given to him 5 and that there is an Eflential Difference between Good and Evil, fo that Good cannot by any Art or Endeavour be made or efteemed to be Evil, nor Evil Good : For as the Natures of the Things them- felves cannot be altered, fo neither can our Conceptions of them. It is as undeniable, That th^fe No- tions or Impreflions are fo early to be difcovered, and do fo grow up with our Reafon, that they feem not to be the Effedls of our Reafon, but rather to be antecedent to it^ and that it is ra- ther what we find, thanwhatwechufe; what belongs to our Nature, than what we add to it And accordingly as we have a Notion, fo a Senfe of thofe Things, antecedent to all Rea- fonin^ and Inftrudtion, which we call E 5 Con- 54 T^he Certa'mty of rv^A-x^. Confcience, excupng^ or elfe accupng^ Sermon according to the Nature of the Things, *^' whether Good or Evil. Now as the Nature of the Things mnft be before, our Conception of them, fo both muft be before we pafs this pradical Judg- ment upon them : And if wedoexer- cife this Faculty antecedent to all Inftrudion, then fo muft the Senfe of the Things be, about which it is exer- cifed. So the Apoftle, Rom. 2. 14. When the Gentiles which have not the law, do by nature the things contained in the larip, thefe having not the law, are a law unto thenffchcs : Which JIjcw the worl{^ I ^f ^^^ ^^^ written in their hearts^ their c. 5. /. 5. confcience alfo hcaringwitncfsf>iC. Which « 9- ^ 8. is exadly agreeable to the Phrafe of Rhec 1 r. ^^^ Wifeft among them ^ So Arijiotle «. 10, 13, calls it, the Natural, Common, and ^^" ^Unwritten Law. But above all, Cicero ( who beft knew the Senfe of the Philofophers, awd how to exprefs it ) doth fpeak ful- ly to this Point, both as to the Uni- verfality of thefe Firft Notions, and the Agreement in them by all Man- kind, both as to the Nature and Rife fro Ml- of them. There is, faith he, a certain Jone. i«B?3 not written, but native to us, which Divine Revelation, 5 5 we have not horned^ received^ nor read: '^Sw\-^ But we have tak^n and derived it from Sermon Mature it felf'^ to which we were not taught to be conformed^ but made-^ it was not by Inftitutiony but Infnfon. This, l. i de in another Place, he faith all Men Nat. Dc- have by a certain Anticipation, and^gLegjb' calls them innate Cogitations ^ and will allow it to come from no lefs a Power than what is Divine. We have. Pro Clu- faith he, received a Confcience from the ^'^f^^*- Immortal Gods, which cannot be plucked away from us. So that whatever Improvement thefe Notions and Impreflions may receive from an after-Inftruftion, yet they feem to be implanted in us by the fame Power that made us reafonable Creatures, who no more could leave himfelf without Witnefs in our Minds, than in the Works of Nature. And being thus antecedent to our own Rea- foning, or other Information, can proceed from noother a Principle than Revelation doth, and is therefore equi- valent to it. Thirdly. There is a Traditionary Proof of Revelation, which is by Tefti- mony , or by fuch Inftances as are a Part of the Revelation 5 and of which, as 1 E 4 conceive. 5^ The Certainty of rNA>^ conceive, no tolerable Account can be ^^TJ^" given, if they are not allowed to be * of Divine Inftitution. In order to which, T. I obferve. That the Want of a Revelation in any particular Nation or Age, is not an Argument fufficient to prove that there never was any Reve- lation. For Revelation being more cfpecially of Things not knowable by the mere Light of Nature, may be loft, while the Light of Nature remains. It being in this Cafe much as it is in Matters of Hiftory, which may be derived from one Generation to ano- ther, and efpecially by Regifters and Memorials : But if a former Genera- tion be carelefs and flothful, or the Records not faithfully wrote or kept, the Matters of Fad in one Age are ir- recoverably loft in the next, or turned into Fables. Of which, the Earlieft Times are too manifeft an Inftance, and for which Reafon Varro did not divide them amifs, into ^Jvk^v e^ /ut..^- xcV, ohfcure ox unknown, and fabulous. Which lafted till the Firft Olympiad, and that was, at fooneft. Anno Mimdi .3175 ^ when the Hiftorical Age, acr cording to him, begins. Now as th^ ^ ■■.•.. W^ant Divine Revelation, 57 Want of fuch Hiftories will not prove rs^v.^ that there never were any fuch, and ^ernjo« much lefs that there were no Matters • ' of Fad for the furnifliing fuch Hifto^ ries : So though there be no Revelation, or no Memorials of fuch a Revelation, in fome particular Nations or Ages, it will not necellarily follow that there never was any fuch Revelation made to the World. 2. When I propofe the Proof of a Revelation, I would not be underftood fo much as to fuppofe, That there was from the beginning, or before the Timeof M^yij-, aPandeftorColleftion of Divine Revelations ^ but only that there were Infpired Perfons to whom God did fas occafion ferved ) reveal himfelf in fimdry times and divers man- ners^ fuch as Adaniy Enoch y Noah, &c. 5. Where there has been or is no Revelation, or Pretence to it ( if any fuch Age or People ever were ), yet there are or have been in thofe Ages or Nations, certain Footfteps of fuch a Revelation ^ and which, wherever they are found, are as evident Marks of fuch a Revelation, as Pillars or Crofles found in a Country at prefent lininhabited are, that there have been fome II. 5? The Certainty of r^-A-^ fomc Perfons that have been there be- Sermon j^^^^^ ^^^ ^ivjc ereded thofe Monu- ments. 4. I account fuchllfages, Rites, and Principles, to proceed from Revela- tion, that have no Foundation in Rea- fon, and the Nature of the Thing, but are correfpondent to what we call Re- velation ^ and which can well have no Reafon at all afligned for them, if not the Reafon given in that Revelation : Such are Expiatory Sacrifices, and other Things relating to Divine Wor- ihip. 5. This is the more confirmed, if fuch Ufages, Rites and Principles have been obferved, pradifed, and believed, in Nations that have had no Relation one to another, no Commerce or Com- munication, nor fometimes Knowledge of one another 5 for then they muft arife from fome common Head, from whence they were aboriginally difper- fed among the feveral Branches of the fame Stock. When one People has been mixt with another, as the Jews and Eg^p- tia/iS'^ or derived from another, as the Colchi from the Egyptians -^ or there bave been Commerces and Confede* racies. Divine Revelation. 5^ racies. Wars and Conquefts, 'tis no ^"^a-^ Wonder they intermingle in feveral S^ij"^^ Rites and Obfervances. Of this, we have a notorious Inftance in Circum- ciiion, which by the abovefaid Means came to be received by feveral Nations, as the Ethiopians^ Egyptians^ and Colchi^ the Pkc^mcians, and fome of the Sjiri- a»s, as Herodotus flievvs *^. But when * Clio, the Ufages, Rites, and Principles have ".^' Jf; been as well found where there has terp. been no Communication, as where ^^^\}°^ there has ^ 'tis no lefs a Sign they de- chart°" fcend from one and the fame Original, Geogr. than when the Waters of the Seven f^ "/^^" Branches of the River NHhs have one c. 31. and the fame Tafte and Colour, with- out any Communication, that they do all defcend from the main Stream. In like manner, if we find, fuppofe, among the Seventy Nations (into which 'tis faid Mankind was divided, upon the Confufion of Bahel) feveral of the fame Rites aud Ufages, gene- rally fpeaking, concurring with thofe of what we call Revelation, we muft "conclude. That they were obferved before that Dlfperfion, and were whol- ly owing to as early an Inftitution. Among the Inftances that I (hall make 6o The Certainty of f^-A>o make ufe of for the Proof of a Revc- Sermon jajion^ I (hall begin with thofe that *^* relate to Divine Worfhip, fq^h as Time, vVacrifices, &c. I. Time. That there is fome parti- cular Portion of Time to be fet apart for the Publick Worftiip of God, ei- ther by Divine Appointment, or Hu- man Confent, is abfolutely necefTary, when it is to be the Aft of a Society 5 for Worfhip, without fome Time for fuch Society to convene and affemble in, mufl: inevitably end in Confufion and DiUblution. And therefore as God created the World as a Temple to exhibit and manifeft himfelf in, and created fuch Beings as (hould in their feveral Sta- tions celebrate his Praife ^ fo when he had finifhed all his Work, he efta- blifhed that Day which he reftedupon, to be from thenceforward devoted to that Service, as we may fee the Infti- tution. Gen, 2. 2. I call this an In- flitution ^ for when could that be more feafonably infVituted by Divine AU' thority, than at the Clofe of the Cre- ation, when the Sanftification and the Reafon of it were fo immediately con^ pefted 5 God bkjfecl and fan&ified it^ becaufi Divine Revelation. 61 becaufi in it he had refled from all his rs.A>o vpork^^ It being not probable that ^^^"^011 there (hould be at that Time no Inftitution, when the Reafon for it is exprefly given ^ or that there (hould be no prefent Obligation to obferve it, when there was an Inftitution. If God had no fooner finifhed his Work, but he fanUified the Day fol- lowing, 'tis evident that the Obliga- tion to obferve it muft begin with the Inftitution : And if he fanUified it, becaufe on that Day he refled^ 'tis as evident the Inftitution did begin with the Reafon of it. And then how improbable is it that God ftiould hUfs and fdnBify a particular Day, and yet for the Space of Two thou- fand Years together ftiould leave that Day in common with the other Days of the Week, without any Diftindion> How improbable again, that it ftiould be firft inftituted and made a Duty to the jfen?/ only for a Reafon that equal- ly concerned all Mankind as well as them, becaufe he refied ^ and for a Reafon exiftent from the firft, as well as in the Time when it was inftituted at Sinai .^>^ heap Figure upon Figure, when there Sermon jg ^^ Neceflity for it, contrary to all the Rules of a juft Interpretation. Now if this be an Original and Primreval Inftitution, we have one Inftance of a Divine Revelation, fo far as the Scripture is of Authority 5 and furely we may demand in its Behalf, to have as much Regard paid to it as we give to prophane Hifto- ries. But however, we are not without a concurrent Teftimony from Thofe alfo in this Particular. For it is ma- nifeft, that there hath been of great Antiquity fuch a Diftribution of Time as we call a Week of Seven Days 5 and, which is more to our Purpofe, That the Seventh Day was a Feftival and Religious Day. This Lncian doth more than Intimate 3 and long before him, Solon^ who calls it Moft Holy Day^ in his Elegies, quoted *Hifi. f. jjy ^jtj'^iius "^ • and one earlier than p'ra'f^ir. hc , HoWCT , who CallS it , he^V MWctp, /. 1 3 . f . 1 2 . The Holy Day. But Calimachm^ Horner^ and Linuf^ areftill more Particular ^ for they fay, it was becaufe all the Works of Creation were then finilh'd. So Homer, "i.QS'oiJLov )T««j3 'hv, -^ w Tni^i^ '> . rtSttFTtC > Divine Revelation. 6^ i'wvw' and Yis therefore call'd by Li- fvju*^ fiUf, T/je Birth-Day of the World, Sermon Now there is nothing in Nature to point to this^ for there is no more to be obferv'd from the Motion of the Heavens for fuch a Septenary Diftrl- bution of Time, or Divifion into Weeks, than there is for the dividing of a Day into Hours: And confe- quently it muft proceed from fome Inftitution, and from a very early In- ftitution, becaufe of what I have ob- ferved from the fore-recited Authors, who are of great Antiquity, efpecial- ly Homer and Lintfsi For Homer is fuppofed to have lived in or about the Time of Saul, in the Year of the World 2940, and Linus in the Time of the Jftdges, about the Year 2570. The Confideration of which doth make it probable, that thefe Ancient Poets owed their Information to the general Tradition of the World, ra- ther than to the Jetvs. Indeed Arijio- htduf the Jew, from whom Eufchius drew the abovefaidTeftimonies, faith, thefe Poets had borrowed them from the Jewijh Books. But if it be confi- der'd how little the JewiJIj Books, the Scriptures, were known to the World before ^4 ^f^^ Certainty of t^-J"^^^ before the Tranflation of them by Sermon jj^g Seventy into Greeks which was about goo Years before the Birth of our Saviour ^ or how little the Opi- nions of thtjervs themfelves before the Captivity were known abroad, it will hardly be conceived, that thefe Things fhould be known fo early, and fpoke of fo pofitively by the Gree^Poets, Ho- mer and Linus, within fo (hort a Time after the Inftitution of the Sabbath at Sinai, as thefe two liv'd^ for Linus muft have liv'd within lefs than Half an hundred Years after the Time of Mofis • and Homer in lefs than 400. Where if we take the loweft Term, that of Homer, the Jews were hardly in a fettled State, and no more in a Condition, than they were difpofed in their Temper, if permitted by their Religion, to inform other Na- tions in the Articles or Myfteries of their Religion. So that it feems very evident, that the Obfervation of the Seventh Day for the Service of God, was an ancient and general Opinion, ?c £wf»r ^^^ efpecially of thofe who may be dat. re?rp. beft prefumed to underftand what '• '• had been the Senfe of Mankind in the Ages before, or thofe in which they lived. Divine Revelattdn. » • , . lived. And if this was the Opinion ^^^-^^-^ of thofe early Times, conformable to ^^^"^^^ the Hiftofy of Scripture, we have fufficierit Reafon to offer this as an Iii- ftanceofa Revelation. 2. Another Inftance of Revelation is Sacrifices, and efpecialjy thofe of Expiation. Amongfl all the Rites and llfages relating to Divine Wor- {hip, there are none that exceed thefe in their Antiquity (except the Sab- bath ) or Extent. For we no fooner read of God's Re- conciliation to Mankind, but that they offered Sacrifice ^ no fooner of Noah's Deliverance and Efcape out of the Deluge, but he offer'd Sacrifice : And without doubt, as it begun, fo it continued , and was as much dif- perfed and obferved among Mankind before the Flood, as after it. But how proba^ble fofever it is, that this Rite was thus univerfally obferved before, yet that we are not fo certain of, as we are of the Obfervatiori of it after the Flood,when there was no Age nor Nation where it was not to be found how difperfed foever they were ^ of* which no tolerable Account is to be given^ nnlefs it be allovved to hsve F hQSiti €6 The Certainty of r>sj^^^ been in ufe before the Difperfion at Sermon j^^^^/^ ^^^ ^j^^^. -^ ^35 ^f Divine In- • ftitution. It muft have been, I fay, in ufe before that Difperfion 5 for how could all Nations fall into one and the fame Praftice, and have the fame Opinion of Sacrifices, whea there is nothing in the Nature of the Thing to lead them to it, if it had not been, that they had all defcended from one Blood, from one Family, ^ from one Body, by which means i,t was convey 'd into all the feveral Branches ifTuing from it, and went along with them where-ever they went. Now the Queftion is. Whence this i. I.e. I.' univerfal Acceptance and Authority 5 Whether the Invention of fome emi- nent Perfons, fuppofe, in thofe early Times ? Or whether it was by Revela- tion from God, and of his fpecial In- ftitution ? There fcems no great Reafon to think this Service fhould proceed meerly from the Invention of Men, even of thofe pious and well-difpofcd Perfons, fince ( as I have faid ) there is nothing in the Nature of the Thing to Divine Revelation. Sj to lead to it. For how could it be ^"'^^^^ fuppofed that this (honld be acCeptai- ^^^°" ble to Ahiiighty God, which in it felf holds no Conformity, nor is at all fu table to his Natur^ > Will I eat the flefi of hiUs^ af?d drinh^ the blood of , goats ^ Is a true Reprefentation of it. ^^^^^^^ It might become a fanguinary fort of Demons, of falfe Gods, and wic- ked Spirits, to be plea fed with the Fumes and Reakitigs of the Bleeding Sacrifice, as the Heathens generally thought: But Men of anytlnderflan- ding would rather chufe a reafofiable Service for the God that made them reafonable Creatures, and might pre- fume another Sort of Sacrafice would be more acceptable than this, and ac- ceptable without it, viz, a Sacrifice of Praife and Prayer, of a pure Mind, and a good Life, which the wifer Heathens did in their Opinion ex- ceedingly prefer. But as for the Sa- crifices and Blood of Beafts, fuch as Pythagoras a.nd Plato fpoke of them of- ten, with Regret and Difpleafure • and others wonder'd how they firfi: ^«/'*- Came into the World, . as Poyhjrj'/^'^^^'^^ that wrote exprefly agaihfl: them. ^8 The Certainty of f^^A^o What ExprefTion could thereby be ^il^^^^ given, fuppofe, of Mens Gratitude to God for their Being and their Pre- fervation > Who of all Mankind is fo flupdly credulous^ fo fooliJJi^ that can think the G.ods ddightcd with fitch a Prc" * Quoted ffjt ofBonesfjall^and Bloody which a him" i)"-^'* '''! E,U ^^g T^^M fcarcely touch ^ and that ytii, ^^•'^y fjould repay the Favour to thoje that of- Lih.i. fer it i^ faid an ancient Heathen Poet.* Sea. 58. gut if ^Q defcend to Expiatory- Sacrifices, who could think that the Blood of Bulls and of Goats cotdd take away Sin, and that God would accept of that as a fit Corapenfation for their Crimes 5 the Blood of a Brute for that of a Man, the Life of one that is not in its own Power, inftead of him that was > And -if Men were fo weak as of their own Accord to offer it • can we think the Almighty Creator would accept of what was fof it felf only unbecoming his Majefty, and be fo ci/gWe/ff^. highly delighted with it, as to teftify S9 Thecdo. i^is Acceptance of Abel's by the De- '""■ fcent of a Miraculous Fire to confume Ge».8. 2o,it^ and to fi/ell a facet favour upon ='• Noah's Oblation ^ to appoint it as a Gen. ly. Sign of his Covcnant with Abrahaf^! ^ ^' 9- and Divine Revelation. 6fK and laftly, to embody it into the p^^*^^^ Mofaical Inftitution > ^^^^^^« It was enough, one would think, that the Majefty of Heaven and Eartfr' had accepted of the good Will of the firO: Inventors, how poor and lowfo- ever the Invention was -^ but it was- too great a Condefcenfion to do by thefe as the Heathens by their Heroes,^ to tranilate them into the Number of their Deities 5 too much to have fuch a Mark of the Favour of Heaven, as iioae of the Divine Inftitutions could have more. But why fhould we think fo mean- ly of tliofe Ante'deUtvUn Patriarchs, o^ Adam and Abel^ Enoch and Noab^ &:c. the fir ft Inventors or Encouragers of this Way of Worfhip ? At this rate happier far were the Inventions of Jabal^ Jiibal, and Tuhcd-Cam^ that taught others how to order Cattle, to handle the Harp and the Organ, to work in Brafs and Iron^ for thefe did ferve either the Neceffities or Pleafures of Mankind, and were fuitable toGen.^.ze, their Nature and Condition: But to offer Beftial Sacrifices to an Infinite Spirit, was as if we (hould prefent F 3 Marikin.d The Certainty of Mankind with the Entertainments and ^ermon pjeafures of the Brutes ^ and foit cari- " ' not be thought that Men f how low foever their Underftandings were ) would think the Blood of Beads a de- cent Prefent to their Creator, which indeed would not be fo to their Supe- riors here. But we have another (brt of Cha- radter of thofe Holy Men, who were Perfons of great Knowledge, and v'aft Experience, who both received their Religion from the Almighty, were the great Props and Stays of it in their Generation, and to whom the Care of tranfmitting it to Pofterity was committed ^ and for which Reafon, a? weli as others, God Teemed to have protracted their Lives to fo vafl: an Extent. They were fuch as were emi- nent for tlieir Piety ^ a3 Abel's Faith is one of the renowned Inftances, Heh, II. knd Enoch is faid to walk^with <^f»y52, G(?^, and vvas in an extraordinary *'^' Way rewarded for it. Such again were they as were endued with the Spirit of Prophecy, as Adam^ Ahely yMJe,v.i:{.. Evoch^ Noah, iht.i-s- ^nd therefore it cannot in Reafon be fuppofed, tliat ever they fhould think Divine Revelation, 7 1 think the offering the Blood, and burn- ^ ing the Fletti of a Beaft, to be a fit ^"^^^l^^ Expreilion of their Gratitude to Al- mighty God, or a Means to obtain his Favour by way of Expiation for their Sins, without his Inftitution. It is then (as far as I conceive ) evi- dent, that Sacrifices, of what kind fo- evcr, were not invented by Men. But if they were not invented by Men, How came they to be admitted, and at laft fo much to obtain in the World > I anfwer. They were of God's own Inftitution 5 and therefore were recei- ved by the Patriarchs, and accepted by himfelf. But then it may reafonably be de- manded. Why they (hould be thus honoured by a Divine Legiftation and Authority, when it is allowed that they are in themfelves not fuitable to his Nature? I anfwer. They were inftituted as thofe Sacrifices were Typical, and had refpedl to a greater Sacrifice, that of Chrift. And therefore 'tis obfervable, That as Almighty God for the Com- fort of Adaw^ and preventing his De- fpair, (as has been before (liewed ) e 4 did 7^ The Certainty of r^J<^^ did immediately after his Expoftula- 3ermon ^.j^j^ y^-^^^ ^^j^^-,^ ^jj^^ Sentence pafs'd T ppon him, reveal his Intention tp pardon him, and the Means by which it was to be procured and ratified, The Seed of the Woma.n : So in Confequencp of this, and to (hew their Faith in ^hat Promife, we read in the next Chapter, of their Sacrifices and Offe- rings whicl^ they brought unto the Lord, as a Reprefentation of what they for their Apoflacy had deferved, and (hould have fuffered, had not the Pivine Mercy interpofed. Now if we. have reprefented this aright, we have a fair Account of a^ Expiatory Sacrifice, and how it camp to take fuch Place among Men, and to be To univerfally received. We have a Reafon again how and why it came to be framed into the Law oi Mofes'^ and why thefe, and the Rites belonging to them, were made a principal Part of it, and have thereby a Key to unlock many Myfte- ries in that Law, and to apfwer many zfeA. 9.9. Difficulties about it, when it is ^Jha-^ li(.^^^^^^/dovP of good things io come. '" By this Means again we come to tinderftand the fpecial Providence of Divine Revelation. 73 jGod, that this was fo much preferved, -^^v..^ and fo univerfally difperfed and re- Sermon ceived among Mankind. ^^• By this Means again we have a fair Account how the Doftrinc of the Crofs, and the Notion of our Savi- our's Death as an Expiatory Sacrifice, came to be foon entertained among the Gentiles-^ for being of God's Inftitu- tion, as he preferved it, fo being thus preferved, it became an excellent In- troduction, and prepared Mankind for the Belief and Reception of our Re- demption by Cbrift. i'^- To the fame Original may the Firft- Fruits, Priefchood, and Tenths, be re- lerr'd ^ the firft of which was obfer- yed from the Time of Abd^ Gen. 5. and the two laft long before the Time of the Mofaical Law^ and therefore are to be derived from an ancient In- {litution. But becaufe it may be thought thefe Inftances may be liable to Exception, forafmuch as they are fometimes dif- puted among thofe themfelves that do fontend for a Revelation, I (hall pro- ceed to The Fourth Sort of Evidence, which is Supernatu?-al 5 and tha t is either i t felf a Reve- 74 ^^^ Certainty of r^-J^^^ a Revelation, or the Proof of it^ of Sermon the former, is Prophecy ^ of the latter, •^* Miracles. I. Prophecy, or the foretelling Things to come 5 whatever Time they aretoexiftin, near or remote. 1 add this latter Claufe to it, to prevent ?11 Exception, and to diftingnifli Prophe- cy truly fo caird, from Sagacity, or Human Providence 5 which from pre- cedent Obfervations and proximate Caufes, may be often fortunate in its Conjedures or Prediftions. But now, as to Infinite Power,all Things are alike poffible and eafy, and there is nothing great or little, more or lefs, with re- fpeft to it^ fo to Infinite Knowledge, to which o^e day is as a thoufand years^ aftd a thoufznd years as one diy^ all I'hings, the remoteft as well as near- eft, are alike prefent ^ and ther^ is no- thing diftant or near with relpe*^ to it. And therefore where-ever the true Spirit of Prophecy is, the fame Power that can foretell what fhall happen to Morrow, could, if he fo pleafed, as eafily foretell what (hall happen a Thoufand Years hence ^ fince aUthh?gs are alik^ »aked and opened unto htm with Tphom we have to do. Now this fort of Knov^r Divine Revelation. ^ I Knowledge can proceed from nothing ^vo\>n iefs than him, who as he knows all Sermoa Things, fo has all CauCes in his own ^' Power, and can forefce how they will operate, and what (hall be the Event of fuch Operations, or can difpofe them to it as he pleafeth, whatever the Caufes be, whether f as we ufually fay ) they are Voluntary, l^eceflary, or Contingent^ and being thus pecu- liar to him, and his fole Prerogative, *tis no lefs than a Species of Divine Revelation. And therefore as none * can know the Certainty of fuch Futu- rities and Events but God, fo none can foretell them but fuch as he is pleafed to reveal them to. From whence it was that VUto fomewhcrp calls Prophecy, Ys^nmU, a Comnmmca.- tiQn or Fellowpdip with God. For fup- pofe now we (hould fet before us any Epocha or Charader of Time, which the Prophecy refpeds^ the 1 60 Years from IJaiah's naming of Cyrus, to his Decree for building Jemfakpt, Ifa. 44, 28. Or the 350 Years from the Pro- phet's naming Jofiah, to the Time he defiled thofe Idolatrous Places, i Kings 13. ^. 2 Kwgs 23. 16. Or the 490 Years in Danid's Weeks, from hi§ Time 7^ The Certainty of ^^o^-o Time to the Death of Meffiah, Ban. 9, Sermon 24. What an Infinite Number of in^ tercurrent Pallages muft there be, be- fore it be brought in its proper Seafon to its Accompli fhnient ? And how amazing a Sight would it be, if we could lay our Hand upon the Clue of the Prophecy at its firft fetting out, and follow it making its Way through all Oppofition^ and Interferings, to the laft Period and Completion \ But fhen if we turn our Thoughts to the chief Subjeft of Revelation, the Pro- phecy of the Incarnation of our Savi- our, a? it began immediately upon the Fall, and palled along through the 61 Generations, for 4000 Years together, it would be like the difper- fed Parts of a Hunian Body, to the Time and State of the Refurreiftion, that are carried fafe and entire through all Transformations^ and atlaftwherj the Sea (Did the Grave arecall'd upon tp give up their dead, al) the Atoms and Particles are recalled from their feveral Vehicles or Tribes they were joined to, and fall into the fame Com- pofition as before in this prefent State. Much fuch a Subjedt have we before .|is, which after various Windings and Turn- Divine Revelation. 77 Turnings, and an infinite Succcflion f^^A^o of Caufes and Events, we ie2id,That Sermon it might be fulfilled^— —and as it was fpoken by the month of the holy Prophets^ which have been fines the world began, Luke I. 70. So that as many Pjophecies as we have, or the World ever had, fo ma- fiy Evidences have we of a Superna- tural and Divine Revelation. And this all Mankind have had a Belief of, as is manifeft from the Ora- cles ('hey confulted upon all emergent Occafions ^ rnany of which were very ancient, as Herodotus tells us that of Jupiter Hammon in Lybia was. I ac- knowledge that thefe were full of Im- |5o{>ure, and defpifed for it by the Wifer Part of the Heathens, fuch as Tul/y, Lib. I, 2.deDivinat. and deteft- cd, as Eufebius fhews, Pr^epar. Evaug, t. 4. Init. & I. g.c, 5. And I mention thefe, not that I efteem them of any Authority 5 rather the contrary ^ but to (hew What the World thought of Prophecy, and which even thofe Philofophers that diverted themfelves with the Miftakes aud Impoftures of their own Oracles, ^ever queftioned whether ever there were J s the Certainty of tov-^ were any true Prophecy, but always Sermon allowed it., and took it for granted.- So that the Impoftures of their owtt Pretenders never engaged them fo far, JtS to caill in queftion the Veracity of all Prophec)^ or to deny it where it Was able to juftify it felf. 2. Another fort of Supernatural Evidence, is Miracles^ of which,here- after. Thus far I have endeavoured to (hew, That there has been a Revela- tion, antecedent to, or where there was no written Revelation : And the Arguments and Inftances have been fuch as were proper to thofe Circum- ftances i, fuch as we are led to by the Light of Nature, and Human Obfer- vation : And therefore though they re- ceive Light and Confirmation fronf a written Revelation, are not fup- pofed to depend upon it for their E- vidence. And if this Point has beerr hereby made out and proved, we then find that God has at Jundry times and in divers Manners, revealed hira- felf to Mankind h)i the Prophets and infpired Perfons, from the beginning fhrough tht Afik'ddHvian and Foft-de- hmdri t>ivine Retjelamn. 7^ tuvtan Times , 'till the Promulgation rv^A.xn of a written Law by Mofes, Sermon If itbefaid, That thefe arefarfrom amounting to a Certainty, and from giving us an infallible Anurance of a Revelation, fince fome of them ar^ difputed even among thofe that owrt a Revelation ^ as the Original of the Sabbath, and Sacrifices ^ and at the moft are but probable Arguments. 1. 1 anfwer. Probability is a fair Step to Certainty ^ and I may after all affirm, That the Account here of- fer'd, is the beft that can be given of thofe Inftances. 2. There are fuch Arguments as are taken from the Confideration of God's Nature ^ and there cannot be a ftronger, than what is fetch'd from the Nature of Things. 5 There are other Inftances that are equivalent to a Revelation, and can proceed from no lower a Princi- ple ^ fuch are Speech and Common Notions^ the former of which, in the Circumftances before recited, mufi: be from a kind of Divine Infpiration, and the latter from a Divine Imprefiion, 4. There are thofe Things, which when they accompany what we call a Re- 8 b The Cerfaifity of rOs^ Revelation, prove the Truth and Cer-' Sermon tainty of it ^ and being recorded in a written Revelation, become of the Body of it, and they are Miracles. 5. There are others that are the Matter of Revelation, and they are Prophecies, efpecially fuch as are car- ry'd along in a continued Train, and mutually confirm each other. 6. There are others that are not only Confonant to what we own to be a Revelation, but to Human Tefti- monies 5 and being confirmed by both j are of great Authority. AIJ which laid together, gives us, I may fay, unqueftionable Evidence, That there has been a Revelation, or that God has made himfelf and his Will known to the World by Per- fons cbofen out, and infpired, and commiffion'd by him. And this is a good Preparative and Introduftion for what is to follow,- viz. That there is a fpecial Revelation, and that Revelation recorded and tranfmitted by Writing to the World 5^ which is a Point in Referve, and thaC will in order be difcourfed upon. S Eft*? bhine Revelation. 8 i SERMON III H K B. 1. I, 2. Go J vpho at funcfry times, and in diven manners fpa^e in time paft unto the Fathers by the Prophets, hath in thefe laji days fpo^en unto us by his Son, 1 N thefe Words there is, ( as I have (hewed J I. A Defcription given of Revelation, 'tis God's Jpealq»g, or declaring his Will to Mankind. n. The Certainty of it ^ 'tis by way of Declaration, God who at fifidry times, attd in divers manners fpake^ &c. Tis taken for granted, and that it needs no Proof, G II. The 1^ The Cbaraders of r^ ni. the Order obferv'd in delivering tins "'Tn°" Revelation , it was at fitjdry tw/es^ and in divers vianners ^ in time pajl by the Prophets-^ and in the l^fi days by his Son. IV. The Perfeftion and Conclufion of all ^ *tTS in the lajl days by his Son. Under the Firft I have fhewed, T. What is meant by Revelation, in con- tradiftindtion to Natural Light. 2. ThePoffibilityofit. 5. The Expedience, Ufefnlnefs, and Ke- ceffity of it. "tinder the Second I have fhevvcd, lo The Certainty of it^ or that there has been fuch a Revelation. 2. I {hall nov/ proceed to fhevv the Diffe- rence between Pretended and True Revela- tion ^ or what are the Characters by which we may know Revelation to be True. In treating upon which I fhall premife, r. That the proper SubjeiS-Matter of Re- Velktion, call'd here God's Jpca/^ng^ being. not felf-evident, and out of the Road of Nature, requires fome extraneous Principles to prove it by. Sendblc Objefts lye open to the Senfe, and need no Proof ^ for who- ever thought it ncceflary to labour in pro- ving bivine Revelation? 8>, ving that there is a Sun in the Heavens 5 r^^A.^ that it rifesand fets,and has its dated Times Sermoxi and Periods of Revolution ^ which every Man that has his Eye-fight knows and fees as well as himfelf? And there are Rational Inferences which we make from precedent PoftuUta, that are as evident as the Principles from which they are deduc d, and which alf Men alike agree in. But in Matters of mere Revelation, there is no manner of Connexion between them and wha?t we know before, and are therefore never to be wrought out, or learn'd by the Book of Nature or Reafon ^ but are only to be underftood and known, as God is pleafed to communicate them. We might fearch and fearch eternally, and yet never have found out the Myftery of our Redemption 5 that Myftery, of which not only the Prophets e«- quired and fearched diligently, I Pet. l>io. but alfo the angels defire to look, (or pry) inta.vev, 12 J mc=tKv4ai 5 and were obliged to wait till the manifold wifdom of God . was in its propec Time ^/^ade kfiown to them by the Churchy Eph.g.io. (as has been before fug2;efl:ed)» This then being the Subjed of Revelation, 'tis reafonable that this Revelation fhould have fome other ways of Proof ^ that what is thus Divine in its Difcoverv, ihould have a fuitable Evidence to juftify it. 2. The Marttr of Revelation being thus of Divine Infpiration and Authority, muff: G 2 Slfei' 8"4 The Chara^ers of r-^y^^-^ alfo be worthy of God, and of great Impor- ^^m*^" tance, and confequently requires a Proof fuitable to the Nature and Importance of it. If the Matter in debate be inconfiderabls, we are contented with probable Arguments, nor are we much concern'd which way it is determin'd : As 'tis indifferent whether the San or the Earth be the Centre, as long as we receive the Benefit of both : Or whether our Dyet nourifhes, or Phyfick operates by Qualities , or the Texture of its Parts, as long as we find the Happy Effects of it : Let Phiiofophers and Naturalifts write Volumes, and wrangle eternally about thefe difputable Points, I find not my fel f concern'd, as long as my Interefc iS' not afTefced nor concerned in the Qiiarrel. But when the Matter is of no lefs confequence than my Eternal Hap- pinefs, it requires the moft feriousThonghts and Attention to be fatisfied which is the Right, and which is the Wrong ^ whether there be a Revelation, or which is the True, and which the Falfe 5 efpecially fince there are different Pretenders to it. 3. Revelation being the Declaration of God's Will to Mankind, as he doth not re- quire us to believe without fufticient Evi- dence, fo it doth fuppotc, that there is fuch Evidence, and that there nre fome Marks or Signs by which the Truth and Cer^ tainty of fuch Revelation may be known and proved. For otherwife every Preten- der to Revelation would challenge our Belief^ and Divine Revelation, 85 and we fhould not know but that the Triae J*^-^^-^ Revelation might be the Falfe, and the Falfe ^^J'^,^'' the True. 4. There are fome Things fo necelTary and infeparably belonging to Revelation, that the Want of them will utterly overthrow the Veracity and Authority of it, and yet with- out further Evidence they are not fufficient to prove it : Of this kind are Self-agreement, a Confonancy to the Principles of Nature, and to the true and certain Notions of Man-^ kind concerning Good and Evil. We are certain, if a Revelation fails in any one or more of tbefe, that it is falfe, and not of Divine Infpiration : For the Light of Nature, and a true and right Notion of Things, are from God 5 and to fuppofe a Revelation to be oppofite to thefe, is to make God contra- dict himfelfp Thus if we underftand any Thing, we know God to be infinitely Good and Holy, worthy of the profoundeft and mofl: folemn Adoration, becaufe of the Per- fections of his Nature, and his good Will and Beneficence to Mankind. And therefore to facrifice Men and Children, and to min- gle the mofl: Irnpure and Ludicrous Practices with the Worfhip paid to him, is rather an Offering to be prefented to the moft Beaftly and Savage D^w^puld be like a Contradiction in Terms, or a G 5 Con* S6 ' The CharaHers of r^vAx^. Contradidion in the Revelation itfelf : And Sermon therefore a Revelation that Hiall evidently contradid them, is a Revelation in Pretence only, it is not Divine. But though thefe are thus necefTary to Re- velation, that the Want of them is fufficient to deted what is falfe:, yet however it will not follow. That wherever thefe are [ viz, that becaufe a Sum of -Dodrine agrees with it felf, is confonant to the Light of Nature, and the right Notion we have of Things ] that it is therefore of Divine Revelation. For though it is feldom but the Impofture fails in one or more of thefe, yet it may have all thefe Charaders, and be a Do^rine of Men, of hurnan Contrivance and ,Compo- fure. And therefore there is fomewhat farther xequifite to the Proof of a Revelation, fome- what peculiar to it, 'and that fo belongs to it,as not to be common to any Thing with it. And that is a Point I (liall now take into Confideration. Toward the clearer Proof of which, I fliall diftribute it after a Three- fold Manner. 1. 1 fhall confider the Cafe of fuch as were themfelves infpired, and to whom the Reve- lation was made, and how they could be fatisfied of the Truth of fuch a Revelation. 2. The Cafe of thofe that received the Matter revealed immediately froriV the Per- fons infpired, and how they were to judge cf the Truth of fucli a Revelation. ^0 The Divine Revelation. S7 5. The Cafe of thofe that lived in Ages re- [^^^ mote from that of the Infpired Perfons, and ^ j^^^^ after that the Revelation was compleated, ( as was the Cafe of the Jews more efpecially that lived between the Time of MaUchi, and John the Baptift ^ and as the Cafe is of all Chriftians fince the Apoftolical Times ) and what Satisfadion and Evidence may there hs -expefted in thofe Circumflances > I. The Cafe of thofe that received the Re- velation:^ and how they themfelves could be fatisfied about the Certainty of fuch a Revelation. The Refolution of this Point belongs in Part to the Third General, under which the Difference remains to be fhewed between a Revelation and Imagination. But I (hall not wholly refer it thither. There feems to be fo near an Affinity be- tween Revelation and Imagination ^ and Ima- gination is fo far operative in many Bran- ches of Infpiration, that it is very difficult to fet out the Bounds exaftly, and to fay. This is of Divine Infpiration, and this the Effeft of Fancy. But whatever it may feem to us that have no Senfation or Experience of fuch Divine Reprefentations as the Prophets had ; and fo 'tis no more poiSble for us to defcribe it, than 'tis for one that never had his Sight, to conceive what Light and Colour is: Yet as the Blind Man may be convinced that there are fuch Things as Light, Colour, Figure, G 4 ^v\i 88 The CharaHers of C*<^^y^ and Sight, by what he hears and obferve^ Sermon from thofe that are about him, and that he converfes with : So we may be as well afTured that there was in Prophetical Schenies that powerful Reprefentation on the Part of the Divine Agent, and that Clearnefsof Percep- tion on the Part of the Perfon Infpired, a? would abundantly make good thofe Phrafes of Fijio^ and Speakings by which it is defcri- bed in Scripture^ and which may well be fuppofed as much more to Advantage, as the Power that operated upon them was be- yond that of mere Imagination. So that thofe Infpired Perfons,afcer fuch Illumination, might as well quefkion what they heard or fawby the Natural Organs of Senfe, as doubt of what was revealed to them by the Impref- fions made upon them through the Agency of the Divine Spirit. To deny this, is to deny that God can fo communicate himfejf to an Intelligent Crea- ture, that the Creature fhall certainly know that it proceeds from his immediate Sugge- llion^ which 1 have before fhewed it is un- reafonable to queftion : And indeed what is jio more to bequeftioned or denied, becaufe we our fejves have no Experience ot it, than the Blind from their Birth can reafonably queftion or deny there is what we call tight and Colour^ or the Deaf, that there are Sounds, Voices, and Words, becaufe they have no Notion or Idea of thefe Things. hJow if we think it reafonable, that the Deaf ancj Divine Revelation. 8p ^nd the Blind fhould, notwrthftanding a Na- ^^^^-^ tural Inaptitude and Incapacity in them- ^^jJJ^" felves, aflent to what all Mankind befides do unanimoufly aver, and not call in quel>ion the Truth or Poflibility of what is thus af- firmed, becaufe of their Want of Senfation : So it is not fit or reafonable to think this Way of Revelation never was, and cannot be, becaufe we our felves have not an expe- rimental Knowledge of fuch aManifeftation. For Almighty God can fo clarify the Un- derftanding by a Beam of Light let in from ^ above, as (hall be as evident a Proof of its Di- vine Original, as it is that the Light proceeds from the Son, the Fountain of it^ or as a Perfon himfelf is fure of the Truth of any Propofition, which by an Argument before nnthought of, or unconfider'd, he comes to be fully convinced of, in fpight of all for- mer Prejudices and Opinions. So little Truth or Reafon is there in a bold Aflcrtion of a certain Author, That Revek- ^f"'"'- ^«- tion is fincertaw^ and never certain without a '^' ^' *' fi^n: And therefore, CaAth he, Abraham^ Mo- fes, and Gideon, asked a Sign, over and above Revelation. But it is far from being true, that thofc Perfons therefore defired a Sign, becaufe they conceived the Revelation to be uncertain, or that they doubted of the Truth of it ^ but as a Sign was for the greater Confirmation of their Faith, in fome Points difficult to be {relieved, or in fome very difficult Services, (fo? ^6 The Characters of r^^wA-^ffor Faith, as ether Graces, is capable of Sermon Addition and Improvement). In which Ca- fes, their asking ? Sign is no more an Evi- dence of their Diftrnll of God, or a doubt- ing of the Truth and Certainty of the Re- velation, than God's confirming his Promife by an Oath, was an Evidence that he thought not his Word fufficient without it ^ or than^ Abraharjt could be fuppofed not obliged to believe upon a Promife alone, v^ithout that fuperabundant Confirmation of an Oath, Eeb. 6. 17. Thus it was even in the Cafe of that Ho- ly Patriarch, to which this Author refers ^ where, before ever he asked a Sign, he isfaid to have fo believed in the Lord, that it was counted to him for righteeufnefs^ Gen. 1 5. 6, 8. his Faith was highly commended, and he is for that Reafon called, the father of the faith- fri. So that Revelation may be certain when there is no Sign ^ and the Perfon was bound to believe it, and was obliged by it, as well where there was no Sign, as where there was. I grant v/hen Revelation comes a:t fe- cond hand to a Perfon, and refts on Human Teftimony, on the x^bility and Sincerity of the Rclater, or Perfon fuppofed to be infpi- red, there needs fome farther Evidence, fome Sign or Signs that are to be,, as it were, the Credentials from Heaven ^ fince all men are luvrs^ Pfal. 116. IT. that is, may be deceived, or may deceive 3 may either be fo Divine Revelation, p i £0 weak as to be impofed upon by their own '^^jv.-^ Imagination, or the Impofture and Pra^ices ^e^"Jo« of Evil Spirits 5 or be fo wicked, as, under the Pretence of Revelation and Infpiration, to imppfe upon others. In fuch a Cafe, no Man's Affirmation or Pretence is ordinarily to be heeded, further than as he is able to produce fuch Tefti monies as are really as Divine as he would have his Revelation ac- counted to be. But when a Perfon is himfelf the Reci- pient to whom the Revelation is imparted, there is no abfolute need of a Sign or further JEvidence to alcertain the Truth of it to him ^ when, if God fo pleafes, the Revelation of it fclf might be made as clear as it could be made by the Sign. What need is there of a Sign to prove that it is Day, when by the Light of it we fee every Thing about us > Or to juftify the Truth of a felf-evident Propofition? Thefe are Things in their own Nature that need no Proof. And when a Reve]a:tion has an Evidence of its own, as Truth has, it needs no other Light to difco- yer it, no further Sign to prove it, for its own Sake, and as to^ the Perfon to whoni the Revelation is made. A Sign therefore makes no Alteration in the Evidence 5 for whether with a Sign, or without a Sign, the Revelation is to be believed 5 for elfq^ they that had a Revelation without a Signj were not obliged to believe, and the Re- velation withouj; the Sign had in EfFed been 9^ The CharaSlers of ^^*-^^--^ been no Revelation ^ fince no one is obliged ^in^^ to believe, where there is no Reafon for it 5 and there is no Reafon for it, where there is no Evidence, or that Evidence not fufficient. So that if it be asked, how a Perfon (ha'l jhimfelf be fatisfied concerning the CerrainCy of a Revelation made to him, it will recc've the fame Anfwer with that, How he (hall be fatisfied concerning the Truth of a Pr -^'-ii- tlon, or a felf-evident Propoficion ^ f r the further Proof of which God may work 5 Miracle, and give a Sign, but the Thing is the Proof of it felf. But however, fuppofe a Perfon ne' ^r fo well fatisfied in what he calls Revel rony and that in his own Opinion he is '^.s •ii'e of 3t as of his own Being and Exiftence 5 yet what is this to others, that are concern'd in that Revelation, if it be true, and ris much bound to believje it, and be direft'rd by it, as if they themfelves had been in the Place of that infpired Perfon, and received it, a$ he did, immediately from Qod ? This brings us to the Second Cafe. 2. The Cafe of thofe that did not thenir felves receive that Revelatioq immediately from God, but from the Perfon or Perfons infpired : And then the Qiieftion is, Hovy thefe are to judge of the Truth of that Re- yelation ? Divine Revelation. ^3 A Revelation to another, how evidently f^-^A^^ and convincingly foever it may berepre-^^jjj°" fented to him, is nothing to me, unlefs I am fully alTured that he has had fuch a Re^ relation : But that I cannot be alTur'd of, unlefs it be by the like immediate Revela- tion, or by fufficient and imcontroulable Teftimony. But it would be an unreafo- nable Motion to demand that we be alike infnired, and have the fame Revelation to confirm his Revelation 5 for that would be as if one that was born blind fhould obfti- nately refufe to believe there is a Sun in the Firmament, or Day, or Sight, unlefs he has the fame Vifive Faculty with thofe that do affirm it. It might then as reafonably be required with Thomas^ that we fee the Print of the Nails, and put our Hand into the Side, and have all adually brought home to our Senfes, or elfe we will remain Infi- dels, and not believe. This would be to drive all Faith out of the World, and fo it would be unprafticarble. We muft then take the Cafe for granted, and that it is as reafonable for us to believe, where there are fufficient Motives of Credi- bility, as if we were alike a(Sually infpired as they to whom the Revelation was imme- diately conveyed. And here let us place our felves in thofe Circumftances, as if v/e were to judge of the Truth or Falfhood of a Revelation ^ and confider what we our felves would in reafon . dcfire 94^: The CharaBers of ^^^^ (lefire for our own Satisfaction, when the III. P^rfons to whom this Revelation is made, ftand ready to give it. And if I miftake not in judging for others by what I my fel£ wouJd defire, it may berefolved, 1. Into the Veracity, Sincerity, and Cre- dibility of the Perfons pretending to Infpi- ration. 2. Into the Matter or Subjed of Revela- tion. 5. Into the Teftimony produced for it. I. The Credibility of the Perfon^ by which we underftand his Probity and Sin- cerity 5 his Capacity, Prudence, and Un- derftanding, which render him worthy of Credit, and are meet and neceffary Quali- fications for a Divine Miffionary. The be- ing a Prophet to others, (as thofe are to whom a Revelation is made, and that are infpired by Almighty God) fo as to teach' and dired them, in the Stead, as it were, of God, whofe Mouth and Reprefentatives they are nnto the People, is an Office of great Dignity, and requires fomewhat of the Divine Image, as well as Authority, to recommend them and their Meflage to o- thers ^ and therefore Prophets and Holy Men are in Scripture frequently put together, 2 Pet, I. 21. Matth. 19. 17. implying: that none were fit to be employed in fo fa- ered an Office, that were not Perfons of knows!? Divine Revelation* 5>5 known Probity, and approv'd Integrity. What thinks he of Joflma, that was bred up under the befl: Inftruftor, and that knew the Art of Government ^ and Conduft in Peace toivine Reif elation* ^7 Peace dnd War? What of Samuel, that from p-^^-^ his Youth, and even Childhood indeed, JJJ^^ commenced a Prophet, and wa$ alfo the Judge of the whole Nation in unfettled and perilous Times, Ai^s 9. 24. 13.20.? What ofDazjid, jufily called a Prophet, A^s 2. 50. and whofe Writings (hew him to excel 1 in all Manner of Poetry, and fublime Compo- fures > What, la(\ly, of Solomon himfelf, to whom, it's faid, the Lord appeared twice, 1 Kings ii. 9. in a more eminent Manner^ and at other Times, i Kings i^.f^, 6, 12. 9, 2; II. II.? And if at other Times God ( who is not confined in his Choice or Operations to the Capacity of Inftruments ) was plea- fed to reveal himfelf to, and employ fuch Rufticks and illiterate Perfons as Amos, and afterward the Apoftles, he gave them a mouth nnd wifdomy Luke ai. 15. and endued them with fuch extraordinary Gifts of Elocution and Magnanimity, as made them fit to appear before Kings, and to confront the Wifeft of Philofophers, fo as that of the Apoftle was abundantly verified in them, i Cor. I. 25, &c. That the foolifh;!cfs of God is wifer than men, and the vpeakpejs of God is fironger than men, 6cc. But it is not only requifite that the Perfons to whom the Revelation is made, and that are employ'd in delivering that Revelation toothers, be wife and cautious, fuch as are capable of difcerning, and not apt to be im- pofed upon^ but it is as requifite that they H be j8 The CharaUers of ^"^-^'^^^be Faithful and Sincere, and that will not Sermon j^^pofg ^pon others. For otherwife the more * knowing they are, the more able arc they by plaufible Infinuations and Pretences to de- ceive. And what greater Evidence of this can be defired, than when the Perfons Infpi- red live by the beft Rules, as well as give them? What greater Evidence, than when forthefakeof publifiiing, propagating, and confirming the Truth of what they teach, they deny themfelves of all the Pleafures, Profits, and Honours of this prefent Life 5 when though they knew before hand, that bonds Andtribtthtion abide them, yet none of theje things move them, neither count thef their lives dear unto them 5 but with admirable Patience, Refolution, and Conftancy, expofe them- felves to the ntmoft Severities, for the Hope of fuch Reward as they propofe for their own, and the Encouragement of others > What greater Tefti monies can be given of their Sincerity, and if not of the Truth, yet of their own Belief of it > Who could with fuch Chearfulnefs invite the greateft Dangers, and with fuch a brave Magnani- mity defpife all the Threatnings of the mofi: Potent Adverfarics, and run the Gantelope, as it were, through the moft formidable Per- fecutions, without the leaft Demur or Hsefi- tation, if they themfelves were not abun- dantly and fully convinced of the Truth, Excellency, and Neceffity of that Doftrine they were thus commiflioned to teach? If thefe t)ivine Revelation. y^ thefe are not fincere, there is no Sincerity r*er foils is a Proof of a Revelation 5 and fo far as the Wifdotti, Probity, and Sincerity of Perfons, are a Proof of their Credibili- ty 5 we have an Evidence to reft upon, and a Charader to try theTruth of a Revela- tion by. The 2d Proof in this Cafe, defirable and neceflary toward a Satisfadion, is the Subjeft-Matter of it 5 I mean that which runs as is a Vein through the whole Body of Revelation. There are fome Reve- lations which concern particular Perfons or families, as that of the Angel to Hagar con- cerning Ifijmael and his Pofterity, which neither made her a Prophet, nor were ftriftly of Concernment to the reft of the World. But when we enquire after the Matter of Revelation, it is principally the main Sub- jeft of it, fuch as the Law of Mofis in the Old Teftament, and the Gofpel in the New. And here it ttiay be reafonably expeded, that the Revelation ftiould be worthy of God, as it is a Revelation from him ; and what (hould be for the Advantage, Satis- faction, and Happinels of Mankind, as it is a Revelation to them. It is to be worthy of God, and what would become him to fpeak, diftate, and do, if he were himfelf to fpeak, didate. H 2 and roo The CharaSters of (■*ov-^ and ad. In all Relations and Defcriptions bermon ^i^^^q \^ ^ certain Decorum to be obferved, ^"' with refpedi: to the Nature, Condition, and Circumftances of the Things related and de-» fcribed, which makes up what is call'd Sy- metry and Proportion. But, above all, a due Regard is to be had hereunto, rn the Ideas and Notions we entertain, or the Re- prefentations we make of God, that they may be agreeable to the Dignity and Per- feftions of his Nature And if, in all our Conceptions of the Divine Being, fuch a fcrupulous Care is to be taken that we judge not amifs of his Nature, Will, and Ope- rations 5 we cannot but fuppofe that in the Revelation of himfelf to Mankind, he who beft and only knows himfelf, will give fuch a Reprefentation of thofe, as is fui table to his Majefty and Authority ^ and may inge- nerate in the Minds of Men fuch an Awe, Reverence, and Regard, as is due from Finite, Created, and Imperfed: Beings, to him that IS Infinite, llt7created, and in all Points ab- folutely Perfect. There we may well expeft to find the moil: lively Characters of the Divine Perfetftions, as far as we are capable of conceiving ^ where Juftice and Powerare fet forth in all their Authority, and yet fo tcmper'd with his Mercy and Kindnefs, as (hall as well raifeand quicken the Hopes, at- trad the Love, and eftablifli the Comfort of Good Men, as adminifter Matter of juft Terror to the Wicked. There we may fup- pgfe Divine Revelation. i o i pofe the Myfteries of the Divine Counfels <'n-^^-^ unlocked, and the Beauties and Harmony ^^J!?}^'^ of the Divine Providence illuftrated and de- * Icribed, as far as God*s Government of the World, and the Condition of Mankind in it will permit. There we may exped to find the heft Principles, Rules, and Precepts, to inform and direft us in what we are to know and do 5 the beft Arguments and Mo- tives for our Encouragement, and the beft Means for the purifying and the Perfeding of our Natures, and the making us as hap- py as we are capable ^ and which (hall as much exceed what we find in the Moralifts, as Revelation is above Nature, and the Di- lates of Almighty God are beyond the Pre- Icripts of Human Wifdom. Such, in fine, as will lead us to God, make us like him, and fit us for the Enjoyment of him. So that as much as Virtue makes for the Good, Pertedion and Happinefs of Men, fo much Ihould Revelation make for the Pradice of Virtue by its Principles and Rules, its Pre- cepts, and its Arguments. Laftly, There we may exped to be fatis- tied about the chief Subjeds of Human En- quiry, of what Mankind would not only de- fire, but what is beft and moft neceflary for them to know. And what is there more Material, and of greater Importance, than to befatisfied about the Origine of all Things, and how they came at firft to be? What jDo^e defirable, then fince God is infinitely H ^ Gooci The CharaHers of Good, and confequently could produce nor thing that is in it felf Evil, than to know how the Nature of Mankind came to be cor- rupted ^ and that where there is fuch a clear ^enfe of the Difference between Good and Evil, fuch Con virions following that Senfe, fuch Memento's, and fuch Prefignifi- cations, fuch Reflexions upon it, that there {hould be fuch a Potent Sway, Bent and Pro- peniionto£vil,that with all their Care it cari never be prevented, or totally exterminated^ What more defirable, than to know what Nature and Reafon of it felf is infufficient, for \_ when we can get no further than a Vi- deo weliora prohoque^ 8cc. in the Apoftle's Lan- guage, The good that I would, I do not '^ but the evil which I would not^ that 1 do'] may be otherwife effeded^ that thefe Inclination^ may be fubdued, and Nature brought to a Regular State? What more defirable, than to know how, af- ter all, God may be appeafed, Forgivenefs may be obtained, and that heavy Load up- on Human Nature, arifingfrom the Guilt of a Man's Mind, may be removed? Laftly, What more defirable, than tq (enow the Certainty and Condition of a Fu- ture State, and how v/e may attain to the Pappinefsof it? Thefe, and the like, ufed to be the Prime Queftions which all, and efpecially the moft thoughtful and confiderate Part of Mankind fought, but in vain, for Satisfadion in. ' :5 A"4 Divine Revelation. 103 And therefore fince Revelation is to make up ^'^'^^^-^ the Defedls of Natural Light, and is as well ^^ j™°*^ ibr the Satisfadlion of Manki nd, as to be vvor- thy of God, we may reafonably exped that thefe (hould be the chief Subjed of fuch Revelation. And a Revelation without this, that (hould leave Mankind in the fame Circumftances of Ignorance and Diiratisra(^ion as they were in before fuch Revelation, is no more to be efteem*d, than that Courfeof Phyfick, which, after all Pretences to Infallibility, leaves a Perfon as much under the Power of hisDif- eafe, as before he followed thofe Prefcrip- tions 5 It is no Revelation, and can have no Pretence to fuch a Venerable Title. But when the Subjed is Great, Noble, and Sublime, thus worthy of God, and thus be- neficial to Mankind : When there is an ex* ad Concord between the Principles of Na- ture and Reafon, and that all falls in with the true and )uft Notion we have of Things : When there is an Harmony through the whole, we have good Reafon to fay, Thi^, if any, is the Revelation. And as far as thefe Charafters belong tQ Revelation, fo much Reafon have we to be- lieve the Matter of Scripture to be fuch; as I (hall afterwards (hew, when I come to examine the Revelation of Scripture by thefe Charaders. 9. It would be very defirable toward the Cpnfirmation of a Revelation, and for the H 4 Sati$* III. The CharaSlers of Satisfadion of thofe that are required to ber Sermon Heve it, that there be an Evidence and Tefti-s tpony as Extraordinary, as the Matter Revealr ed i$, and the Authority it refts upon ^ fuch as the one is, fuch in Reafon ought the other to be : And that is Divine Atteftation. A Divine Atteftation I account that to be, which exceeds the Power, and is out of the Road of Nature 5 for Nothing lefs can change the Courfe, and alter the LaNV pf Nature, but that which is above Nature, and gave Law to it 5 and it muft be fomcwhat above Na- ture, that can be a fufficient Witnefs to what is Supernatural. And this may juftly be re- quired to juftif}^ the Truth of a Revelation, and to diftinguifti it from Enthufiafm and Impofture. For when the Cafe is fuch asf Mojes puts it, Exod, 4. I, &C. They will mt believe we, nar hearken to rny voice 5 for they will fay^ the Lo^d hath mt appeared unto thee'^ there needs fomewhat beyond a bare Affirmation, to fupport the Credit of the jRevelation, and the Authority of him that preterids to it. And accordingly he was endued with a Power of working Miracles, That, fajth the Text, they may believe that the God of their fa,-; ihers, Abraham^ Ifaac, and Jacobs h4th appeared to thee, h Sort of Evidence (as that implies ) that is very nece0ary , and what may reafona- jbly be demanded^ and which is a Proof of the bigheft Nature, and what a? all ordinarily can )p^ge of, being a Matter of Senfe, fq where it is trup, what we are to be concluded ^^- ^' ' "' r-'-— •_ jhg Divine Revelation. 105 The firft Thing then required, and to be l^-^^^-^ confidered, is the Reality of the Thing, ^^Jj^''" That there is fuch an Alteration in the Courfc and State of Nature, which our own Senfes will inform us in. The next Thing is. That this Alteration cannot proceed from any Natqral or Created Caufe 5 ( for that would be to fet Nature above; it felf. ) The lad: Thing is. That this Alteration in Na- ture is brought about for fuch an End, and is folely for the Sake of that Revelation, and to give Teftimony to it. Where this is, there is the Finger of God, and an Infallible Proof of the Truth and Certainty of what it is to witnefs to. Now let us lay all this together, and fe$ what it amounts to 5 ^/z.. The Capacity, Abi- lity, and Integrity of the Perfons to whom this Revelation is made ^ the Unanimity and Confent of Perfons remote and diftant in Time and Place ^ the Ufefulnefs and Reafo- nablenefs, the Excellency, Sublimity, and Perfedion of the Dodrine they taught 5 the Teftimony given to them by fuch Operations ^nd Produ6Tions as exceed the Power of Cre- ated Caufes, and are wholly from the Su-r preme. Where thefe are concurring, and with one Mouth, as it were, giving in their Evidence, we may fay it is the Voice of God, and that it is his Revelation which carries up- on it the confpicuous Stamp of his Authority, for God cannot be fuppofed to bear witnefs to a Fallhood, toS The CharaHers cf ^^^^-^ aFalfliood, and to fet up that as a Light to ^^Jg°^ dired Men in their Enquiry, which is no other than an Ignis Fatuus, and tends to their unavoidable Amufement and Decep^ tion. But fuppofing thofe that were Cotempo- raries with Infpired Perfons, had all thefe concurring Evidences for their Satisfadion, yet what is this to thofe that live in Times diftant and remote from them, and have it only by Tradition of Perfons uninfpired^ or as contain'd in certain Books faid to be wrote by Perfons infpired? This brings me to the laft Pointy which is, 3. The Cafe of thofe that live in iVfter- Ages, when Infpiration is not [pretended to, and Miracles have ceafeJ snd fo want thofe Advantages for tbeii Satisfadion , which they that were coetaneous with Infpired Per- fons might receive 5 and yet being obliged alike to bwiieve as the other, muft be fuppo- fed to have fufficient Authority and Proof for what they are to believe. And then the Queftion is. What is that Evidence which will be fufEcient for them to ground their Belief upon } I anfwer, i. That if fueh have all the Evidence thatcan be in their Circumftances, they have what is fufficient, and what is to be prefumed necedary. The Evidence is JTuffipient, if it proves there were Perfons fo infpired ^ Divine Revelation. 107 infpired ^ that in G)nfirr(!ation of it, they r>^A>n wrought Miracles ^ and that thofc Perfons Serjjoi^ wrote certain Books which contain the Re- cords of thofe Revelations and Miracles ^ and which Books are the fame that now go under their Name. And if they have all the Evidence for this that in their Circumftances can be rea- fonably demanded, they have that which is fufEcient. And what Evidence can be gi- ven of Matters tranfafted 1600 Years ago, but Teftimony, and what is ufually called Moral Evidence > A way of Proof that is as certain as that we our felves were born, and born of fuch Parents, at fuch a time 5 and that there is any fuch Thing as Faith and Truft in Mankind. 2. Though thefe of After-Ages want the Evidence thofe Cotemporaries of Infpired Perfons had ^ yet they have forae Advanta- ges above them. For they have not only the concurrent Evidence of all before them, and the Reafons of their Judgment that^ have been downwards from thofe Times, the moft confiderable Part of Mankind for VVifdom and impartial Confideration 5 but having lived to fee the whole Scheme of Revelation complp^ted, and at once placed in their View, I. They can by that means compare one Part with the other, and fee how all a- grees, and makes up one entire and cohe- rent Body. 2. They i 08 The CharaSlen of r^o^-^ 2. They can compare the Events already Sermon pafs'd , with the Predidions, and fee how * all came on, and in their .:eafon are fulfilled, and how the former is ft ill confirm'd by the latter. In all which, there appears an admi- rable Contrivance of the Divine Prefcience, in defcribing thofe Things fo long before- hand , and of the Divine Wifdom and Power in carrying on the Propnetick Line through all the Stages of Second Caufes, and an Infinite Variety of Events, to the 1 3 ft Moment of its Accompliftiment ^ and to all which, a watchful Providence of the Al- mighty muft conftantly attend. 9. They have fe^n the wonderful Succefs of the Gofpel in Verification of Prophecy 5 and notwithftanding all the Oppofition made to it by the Power and Intereft of the World, back'd with the Venom, Spite, and Malice of inveterate Enemies. 4. They have feen the Wonderful Pre- fervation of it through all the various Scenes of Profperity and Adverfity ^ and how mi- raculoufly it has been reftored out of the loweft Abyfs, when feemingly, and as to 3II outward Appearance, beyond Recovery. So that we fee, how in every Cafe there are Ways chalked out for our Satisfaftion in this Argument of a Divine Revelation ^ the Cafe of Latter Ages not excepted. And therefore that Unbelief is now as inexcufable after the Times of Revelation, as in thofe Times. Wc arc apt to think, and ' fome- Divine Re7jelatio£ lo^ fometimes to plead. That if we had lived in [V^-^ the Apoftolical Age, when the Revelation m/ was attended with the irrefragable Teftimo- ny of many Glorious Miracles , we fhould then have been inexcufable, if we had re- mained incredulous amidft thofe Inftances of the Divine Power, or impenitent under . the Force of fuch convincing Arguments 5 and that the want of thefe may juftly be pleaded for our Excufe. But this is much like thofe jfen?/, Matth, 29, 30. that faid. If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets 5 when yet they were aded by the fame Spirit. And I may fay, Thofe that believe not now under all the Motives of Credibility, would not have believed, a- ny more than the Jews did, that were Eye and Ear-Witnefles of our Saviour's Miracles and Doftrine, and yet remained to the laft Incredulous. Such are incurable^ for if they hear not Mofes and the Prophets, the Tefti monies yet remaining, neither would they be perfuaded, though Chrift and the Apoftles rofe from the dead, and the whole procefs of that Tefti mony given by them, was afrefli reprefented to them. The beft Man is the beft Judge 5 and the better he is, the more capable he is of Judging;^ accor- 1 ding to that memorable Saying of our Savi- our, John 7.17. If any man will do the will of God^ he fijall k^ow of the doCtrinc whether it be of God J or whether 1 Jpea^ of my felf. Where- tto The Char alters &c6 ^^^^ Wherefore (to conclude with that of the jjj^ Apoftle, James i, 21.) lay apart allfikhwefi andfitperfluity of noMghtwefs, and receive with ttieehpefs [ and humility 3 the ingrafted xcord^ which if able to five your Souls. But he ye do- ers tfthe word^ and not hearers only^ deceiving your ovpnjelves. SER- Ill Sermon SERMON IV. H E B, I. T, 2. Co J who at funcfry times^ and in diver i manners ffak^ in time paft unto the Fathers by the Prophets^ hath in thefe laft days fpoken unto us by his Son. I N thefe Words, there is contain'd, (as I have before (hewed ) H:.; J. A Defcription of Revelation, 'tis God's Jtpeak^Mg, II. The Cer/«?w// of it 5 Vis by way of De- claration, God who at fundry ti^es, &c. III. The Order obferved in delivering this Revelation^ it was at fundry tmes, 8cc. IV. The Perfedion and Conclufion of all, 'tis w thefe lafl days by his Son. Under 112 The Truth of ^^^^^^^ tinder the Second I have (hewed. Sermon 1. That God has a^tudlly revealed his Will dtfundry times^ and in diveri manners, 2. What are the Charaders of true Re^ velation. g. I am now in order to prove, that the Scriptures of the Old and Nevp Tejiament do contain the Matter of Divine Revelation, and have upon them the Charaftefs belong- ing to it. For the better difpofing of what I have to^ fay under this Head of Difcourfe, I (hall obferve, 1. 'Tis one Thing to a(rert and prove the Matter of Scripture to be true, and another to prove it to be of Divine Revelation. 2. 'Tis one Thing to prove the Matter of Scripture to be of Divine Revelation, and another to prove thefe Books to be of Di- vine Infpiration. 3. 'Tis one Thing to affert that thefe Were once fuch Books fo infpired 5 and another Thing to prove this Set of Books, which now make up and compofe the Canon of the Old and New Teftament, to be thofe very Books. From hence arife four Que(lions, vi%. ^efi, I. How we can prove the Matter of Scripture to be true ? ^ 2. How the Holy Scriptures. 113 ^. 2. How we can prove the Matter of f^^^^^^^ Scripture to be of Divine Revelation? Books |y of mere Human Compofition may contain nothing but Truth, without any Supernatu- ral Affiftance:, and therefore though we were never fo well able to maintain and prove the Truth of the Matter, that is not fuffici- ent, unlefs we can advance higher, and prove the Authority and Divinity of the Matter. ^ 3. How we. can prove thofe Books to be of Divine Infpiration > The Epiftle of Clemetts Romanus was fometime read in the Church ( as the Apocrypha anciently was, and is now with us), becaufeof the Excel- lency and Profitablenefs of the Matter 3 but yet it was not efteemed to be Canonical, and of immediate Infpiration from God. <§. 4. How we prove thefe Books, tha^ are now extant, and received by the Chriftian Church as Canonical, to be thofe Books which were once in time paft wrote by In- fpiration from God > It will be of fomellfe to us in the Profecu- tion of this Argument, to confider the fird Qiieftion, concerning the Truth of the Mat- ter of Scripture, by it felf, and apart frorh the Divine Authority of it. --^ Now the Matter of Scripture is of vafioiis Nature, fuch as Morality, Doftrinal Revela- tion, Inftitution, Prophecy and Hiftory^ of v/hich, the greateft Part' will be here fet I aiide : 114 ^^^^ Truth of r>^^^^^' afidc : For it is not neceflary to prove the' bcrmon j^.^^i^ ^^ ^1^^ Moral Part of it, which is na other than the Dictate of Nature ^ and there- fore, though explained, confirm'd, and il- luftrated in Scripture by many ufeful Rules, Principles and Obfervations, needs no Proof. That of Dodrine and Inftitution, falls in with the Divine Authority, and fo belongs to the Second Qiieftion. Prophecy, if yet to be accomplifh'd, is not capable of other Proof than Revela- tion ^ and if already fulfilled, by the Event following, and correfpondent to the Pre- diftion, it is the Proof of it felf. So that the Part now remaining to be pro- ved more efpecially, is Scripture-Hi ftory 5 which is a Relation of Matter of Faft, of what has happened, been declared, or done in the feveral Periods and Ages of the World for Four thoufand Years together, and up- wards^ Under which Notion, I do not queflion but it may be made appear, That there is more to be faid for the Truth of Scripture- Hiftory, than for any thing of that kind in the whole World. 1 don't queftion again, but it may be made appear, that no Authors had greater Advantages for Information, in the Subjeds they treat of^ nor were there ever any Writings tliat bore upon them more ample Marks of Ability, Impartiality, and Care. So that if after all that is to be fufpcded, nothing the Holy Scripiuresi 1 1 g tiothing of that Kind is certain, and we call r^A,^ in queftion all Matters of the like nature Sermon whatfoever. ^^' 'But this is further to be inquired into. Now of this Kind, there are foftie Things to be found only in Scripture, and nowhere elfe. In which Gate we have no other way to judge of the Truth of it, than by the Cre- dibility of the Matter, the Self- Agreement, its Concordance with Time, Place, and other Circumftances of Aftion, together with the Credit and Reputation of the Pen-men ofit^ But there are other Things which fall ia with other Writings 3 and then befides the former way of Trial, we are to have re- courfe to fuch Books, to compare them, and determine concerning the Truth by fuch a Comparifon. So that we have Three Sorts of Proof be- fore us, or fomany CharaSiers by which we may judge concerning the Truth of vl^hac the Scripture relates : Viz, * 1. The Credibility of the Matter therein revealed. 2. Seif-Confiftetice, and Self-Agreement* 5. Its Concordance with other Books of^ good and fufficient Authority 5 where fucli there are, I a Atidi , 11^ The Truth of rvA-^ And if this be made out, we have as much Sermon Evidence for the Truth of Scripture as is pof- ^^' fible to have in our Circumftances ^ and where the Matters related were tranfaded in Place and Time far remote from us. For all the Evidence we can have, is to be re- folved into Teftimony, and that Teflimony into the Credibility of the Relators, or of the Matters related : And if we have as much Evidence of this kind as the nature of the Thing will bear and admit, we have as much as is reaConable in it felf, and fuffi- cient to ground a Certainty upon. For ac- cording as the Nature of the Thing is, and the Ground upon which its Proof and Evi- dence depends, fuch is the Certainty' : And as in Things Mathematical, Demonflration is the Proof -^ And in Things Natural and Senfible, Senfe is the Proof ^ and in Things Rational and Moral, Reafon and Argument are the Proof ^ fo in Matters of Fad (where we our felves are not prefent) Teftimony and Records are the Proof ^ though, for a further Confirmiation of it, there is the col- lateral Proof of Moral Evidence, viz. the C edibility of the Matter, and the Perfons, into whofe Teftimony and Veracity the the Matters are finally refolved. And be- yond this we cannot go, in the Evidence for the Truth of the Matters of YdiCi ^ and confequently, if we have this Evidence,, we have as great a Certainty in Tilings of this Nature, as Demonftration is in Things Mathe- the Holy ScripUires, 117 MatbematicaJ, and Senfe in Things fenfible; fs^A/^ I fay, beyond tbis we cannot go, unlefswe ^^J"i^f^ advance to Supernatural Evidence 3 but tbat belongs not to this Place. So that here we have no Reafon to doubt 5 and where there is no Reafon to doubt, there is Certainty. And if we can be certain of any Thing we our felves have not feen, or been prefent at, we may be certain of what is recorded in the Scripture '. Since there is no Evidence for any thing of that Kind, which vvc have not for the Truth of Scripture 5 and I may fa)?", we have that Evidence for it, which no Matters of Fad befides have. If then there be any Certain- ty in foch Things, if any Credit be to be given to them ^ then there is here a fufficient Evidence to ground that Certainty, and our Belief of it upon : And if there be no Cer- tainty in them, and no Ground to believe them 5 then there is no Certainty in the World, and no Credit to be given to what- ever is, or has been allowed by others in the World : Then there is no more Credit tp be given to the Commentaries of Cj'far^ ( which he wrote himfelf ) nor to the Hifko- ries of the Four Empires, nay to thofc of our own Nation, than there is to Achil/es, Tati//s, or Heliodorus^ thin to the vaincfb Romances, the Fables of Poets, or the Le- gends of the moft SuperlVitious and Credu- lous Ages of the World. And with all our Hiftories, though ne- \ 3 vet 5i8 The Truth of rv.A--^. ver fo famed, and commonly receiv'd, v/e j^ernion ^^g \^ j-io better a Condition, than if Varro's fabtdous andohfcnre Age had been continued, and all the Ages were now this Da^^ what it was before the Olympiads ^ v/rapt up in In- vention and Conjefture. But if there be any Credit to be given to "fuch Memorials, and that we read approved Hiftories with another fort of Appetite and Aflurance than we do Fables^ and that we read Dtca^z (a Poetical Hiftorian) with another fort of Relifh than Ovid's Metawor- phofes-^ then the like Credit is to be given to the Scriptures as to apy 5 and fo much the more, as the Evidence proper to its Kind is 1 beyond the Evidence we have for any other Writings whatfoever. And this 1 ihall undertake and prpfccute, by proving, 1. That the Scripture has fufficient Evi- dence of that Kind to ground a Certainty Wpon. 2. That it has all the Evidence that an}'- Writings or Matters of this Kind have, and ITvore. In order to which, it may well ferveas an Introduftion to what is to follow, briefly to refleft upon the Writers themfelves, and their Qiialifications ^ upon whofe Credit and Authority there mull be confefledly fornptimes an abfolute Reliance, ^ince the ■ ^' ■■ Rela- the Holy Scriptures. 1 1^ Relators of Matters of Fad profefs not to r^-J^^^ write out of their own Heads, but to receive S^'™^i what they write from a eonftant and unin- terrupted Tradition, or to colleft from the bed Records and Memorials, or to fet down what is of their own Knowledge and Obfer- - vation : And therefore the Reputation of their Reports and Narratives doth very much depend upon their Skill and Judgment, that they be not abufed by falfe Informations, and upon their Honefty and Integrity in not putting Abufesupon the World. As for the Ways of Information, there is nothing of that Kind wanting in the Sacred Pen-men. For the firft Writer, Mofes^ li- ved fo near upon the Traditionary Age, and the Things he writes of are of fuch a Nature, as may well be fuppofed to be de- liver'd down without any Difficulty from Progenitors to Pofterity, had there been no other Means of Conveyance^ and efpecially ( as has been before fuggefled. Sermon II. ) if we confider the few Hands they were to pafs through, when at themoft Eight Perfons only in SuccelTion continued the Line above Two thou fa nd five hundred Years, from the Deluge to the Time of Mofes*^ and that the Matters were fuch asall thofeheld themfelves concerned to deliver them down as they had received them. Forafmuch as all the Prophecies they had received, which con- cerned the good of Mankind, and of their Pofterity, depended upon the careful and I ^ fiiithful ISO The Truth of r^J^^ faithful Prefervation of thefe Memorials ^ bermon \^Qxh as to Time and Pedigrees, as well as ' the Matters which the Series of Times and Defcents were to be the great Supporters of. From hence it was afterwards that thefe Chronological Tables , and Genealogical Rolls, were in all Times exaftly kept, and which upon Occafion they might have re- courfe to:, and that there were Annals in future Ages that were look'd upon as Sacred Repolitories ^ and from whence the Holy Writers drew their Materials, and to which they do refer, as may be obferved in the Books of Kings and Chronicles. But if we add hereunto, that a great Part of what is the Subjeftof of Holy Writ, was what the Writers themfelves had the Perfo- nal Knowledge of, bore a part in, and what ■• happen'd in their own Times ^ it gives the greater Authority to what they have writ- ten. And this was the Cafe of Mofis as to the Four lad of his Books ^ of Jofhita, of Sa- ' muel. of the Prophets, and of the Evangeli- cal Writers. So that if we will grant any Thing to be allowed to Tradition, to Re- cords of Ages, to Reports of Eve and Ear- WitnefTes, there is the highcft Credit to be given to the Divine Authors, in what they have colleded and made Report of And what has be^n done with fo much Fairhful- pefs, Impartiality, arii Judgment, (as their iCompofures teftify ) that even that which tends to the Difparagement cf their Nation and the Holy Scriptures. 1 2 1 and Anceftors, their Famtlies and Perfons, ^^^-^^^^ •is not conceal'd, when it might tend to the jij*^^ •Glory of God, to the Manifeftation of the Reafons of the Divine Proceedings towards them, or the giving any Life to the Mat- ters they relate. A Praftice rarely to be obferved in other Authors -^ and when it is, dqth give Credit to what they report. But" the chief Thing is the Credibility of the Matter (which I fhall now proceed to ) . I. The Credibility of the Matter, which is a (landing Charader that we are to judge of the Truth of a Relation by. But then we muft judge aright concerning the Credibility of it. For that at firft Sight may Teem to be incredible, which upon far- ther Confideration and Examination may prove to be Credible : As St. Pa/d faith to Jgrippa, x^ds 26. 8. Why fiould it be thought d thing incredible with yoit that GodJIdould raije the dead} It might feem a Thing incredible at the firft Propofal, as it did to the Atheni- anf, Jcis 17. 32. but the Apoftle ftates the Cafe right, i.Cor. 15. 35. in Anfwertothat .Q_ueftion , So/^e Man will fay^ How are the dead raifed up^ and with what Body do they come .ied except it dye. And that which thou fowefl^ thou foTveji not that Body that Jhall be^ but God giveth it a Body, &c. Where he firft of all confirms it by alike Inftance in Nature, and then refolves it into the Power of God. i'" TiS 122 The Truth of r^J^^^ Tis for want of thefe TwoConfiderations, Sermon jj^^j. jg^ ^f |.|^g Underftanding of Nature, the • ^ Order, Power, and Operation of Second , . Caufes^ and of the Power of God, the Su- preme Caufe, that we often miftake about the Credibility of Things ^ and judge that to be ImpolTible and Incredible, which in it felf, and often in the Event, proves to be Poflible and Credible. And thus it frequently fares in Matters of Faft, of the Credibility or Incredibility of which, we are as liable to miftake, as about the PofTibility or ImpolTibility of EfFe6ls in Nature^ when we judge of other Nations and Ages by our own, and of what we do not know, by what we do, and fometimes are fo vain as to reafon againft others Ex- perience and Obfervation. Thus it was with the Ancients, that thought the Torrid- Zone Uninhabitable^ and with others, that accounted the Opinion of Antipodes Fabulous and Impoffible. Hence it is that the Errors of former Writers are fo often correfted by Modern Obfervations. But this we may ponfidently affirm of the Holy Scripture, that after it has ftood the Teft of above Three thou fan d Years in Whole or in Part, (for fo long is it fince the Time of Mofis ) and that nothing has been left unattempted by its Adverfaries to overthrow its Authori- ty, it has yet maintained it, fo as to be the moft Exad, Faithful, and Impartial Relation the World ever had. the Holy Scriptures. 125 For the better judging of whofe Veracity, ^-^^^A^^^ and confirming its Credibility, we may ojb- termor) ferve ; ' • 1. That a great Part of it carries with it its own Evidence, and has the common Con- fent of Mankind to attefl: it. Such I ac- count the Hiftory of the- Creation of the World, the Formation of Man, and the Degeneracy of Human Nature to be. The firft of thefe was univerfally acknowledg'd 5 nor was the Creation of the World ever queftioned or difputed, till above a thou- fand Years after the Time of Mofes ( as Jri- jlotle^ who was of that Opinion, acknow- ledges, de Ccelo, lib. i, cap, 10,) And the Jaftwas the Obfervation of all Ages. 2. There is a Relation of fuch Things in Scripture, as have in them the Face and Ap- pearance of Truths and of which, no certain or tolerable Account can be given by any other Monuments of HifVory that are, or ever were extant in the World.- Such are the Age of the World 5 the Difperfioa of Nations 5 the Variety of Languages^ the Diftribution of Time, &c. Now if the Account given of thefe Things in Scripture be True, we are capable of fol- ving the greateft Difficulties as to thefe Mat- ters. And that they are True, there is good Reafon to conclude. As for Inftance, let us confider the Ii^ftances before given^ ('•) Till 124 The Truth of r^--^^-^ C I- ) TheOrigine of the World as it sermon jjj Q^fjefis. I acknowledge there may be no- thing in the Compolition of it, or in the Courfe of Nature, to determine this Point more in Favour of Mofes, than of the Egyp- tians^ Chaldeam^ or Chinefe, But to lay afide all other Arguments from the Novelty of Arts and Sciences, and the reputed Inventors of them ^ it is certain that in the Account given by Mofis there is an exad Order, the Narration begins and is carried on with a ftrift Coherence ; and let us trace it back from the Flood to Adam-^ or from Abraham ( fuppofe) to the Flood, there is a very regular Relation of Perfons and Things. But belides the In- credibility of the other, of the Thoufands of the EgyptUm^ the Hundred thoufands of the Chaldc a;? s, and theMillionsof theC/j?//e/ej-- it all' ends at laft in Fable, in Apotheofes, or imaginary Gods and Heroes, and Self- Contradiftions (as has been fhewn by ma- ny Learned Writers on this Argument). (2. ) As to the Difnerfion of Nations, and theConfeqoents ot it, the Pedigree of M^t/?/ is juftified in the Names of Places agreeing with thofe of the Perfons -^ as has been abun- dantly proved by Bochart in his Geographia Sa- cra. And which would appear to the Eye of every Reader, if a Table was made of the s 'Tenth Chapter oiGcmfis^ and compared with ^the Ancient Geograph}/^^ and fhould have {Deen here inferted, were there a Place for it. ( 3. ) i\s to the Diftribution of Time, there the Holy Scriptures, 125 there is an orderly Progreflion, both with ^>-^^^' Refpe^t to the Genealogies of Families, and ^^J"^°" the feveral Periods from the Creation to the Flood, from thence to the Law at Sinai ^ from thence to the rearing of Solomons Temple, from thence to the Captivity, and from that to our Saviour's Death. Time and Place are good Charafters of the Truth of any Matter of Fad, as well as good Marks and Diredors^ and carry in them a great Appearance of Truth where they are to be found. And then none can be prefumed to be more certain than the Scripture, where the Relation thefe had to theMefliah, and each Perfon had to his Tribe, and each Tribe to its Place and Scituation, made the Jews to be fcrupuloufly Exad and Critical. 3. There are other Things that are highly Credible, and have nothing difficult to be admitted 5 and if admitted, area wonderful Inftance of the Divine Providence ; As in the Punifhment of profligate and incorrigible Wickednefs, in the Two Notorious Examples of the Deluge and Sodom -^ 2 l?et. 2. 5, 6 : So in the Prefervation of Pious Perfons, fuch as Noiih^ Abraham^ Lot, Jofeph, David, &C. But above all' is this, evident in God's erec- ting, eftablifhing, guiding and preferving his Church, when in E^gyp/^, in Canaan, though . perpetually furrounded with watchful and' malicious Adverfaries ^ and recovering fo much of it out of Captivity as wasfufficientin a continued Succeffion to anfwer the End of accom- 12^ J he truth of ^^f^^ accomplifhingall the Scripture Prophecies \ii jy the Perfon of the Mejjlah, that was to de- fcencl from th e Li neage of Abraham, the Tribe of Judah, and the Family of David. So that as the Ancient Genealogies, toge- ther with the Chronology of Scripture, were carefully recorded, to demonftrate to fuc- ceeding Generations that the World had a Beginning, and a late Beginning in Compa- rifon : So the later Genealogies from Abra- ham were very exactly preferved, that fo it might appear to all the World, that what had been foretold above 1800 Years before, xvas in its Order aud Time punctually fulfil- led : Which if the Genealogies had been loft or confounded, could not have been obfer- ved^ and fo we had been wanting in acon- fldefable Evidence of the Defcent of our Sa- viout, and eonfequently of his being the Mejjiah. Indeed the whole Scripture Hiftory is lit- tle elTe than the Hiftory of Divine Provi^ dence^ Where there is an admirable Conca- tenation of Relations of various Kinds, but t\\ fubferVient to the fame End ^ and were there an Extraft made of it, and all the Events therein reheatfed, and Operations therein defcribed, brought into one entire Body, it would be the beft Commentary ort that Divine Subjedi in the whole World, and infinitely beyond any Human Compofure. 4. There are other Things that are diffi- cult, either as to the Relations themfelves^ Of the Holy Scriptures/ f 27 or the Manner and Circumftances of therti'v^"^-^^^^ but what (hould no more prejudice us aga'inft ^^j?l^^ the Truth and Certainty of the Things related, and much lefs of the Whole, than the Diffi- culties of Divine Providence (hould warrant us to deny it, and for want of not under-* ftanding fome of its Operations, or Events, we ftiould take Encouragement to deny what tve do underhand. 'Tis an excellent Saying of St. Aujitri, jbe Do^rwa, 1. 4. c. 6. (fpeak- ing of the Divine Writers) '' Where I do " underftand them, there is nothing feems " to me more wifely or more eloquently ex- " prefled : But where I do not underftand " them, there to me appears lefs of their *' Eloquence^ but yet I do not doubt it to be " fuch, as it is where I underlland it. We ought rather to fufpend our Cenfure with the'Modefty of this Father, and for the fake of what we do underftand, think the more favourably of what we do not. And therefore, as when we have uncon- troulable Reafon to believe a Providence, the Difficulties about it are no fufficient Rea- fon to call theDoftrineof Divine Providence into queftion : So when we have fo great Reafon to believe the Scripture's Relation of Things to be true, the Difficulties about it ought not to derogate from its Veracity 5 nor give us the Confidence any more to queftion the Truth of Scripture, than the Certainty of Providence. For by this Way of Pro- ceeding, not only the Truth of Scripture, IV. 128 The Truth of r^A-x^ but of all other Books whatfoever will 1)6 Sermon overthrown^ nay the plaineft and moftob- vious Appearances in Nature. And yet of this Kind are many of the Objeftions that are brought into the Field, and are made to ferve in theCaufe of Impiety: Such as thefe^ " That we don't know into whofe Hands '' thofe Books have fallen, nor in what Co- " pies fuch various Readings have been " found ^ or whether there are not more " of that Kind in other Hands. The IfTue of all which is, That if this will invalidate the Truth of Scripture, it wili alfo invalidate that of all Writings whatfo- ever 5 and fo is no more to be regarded than an Argument againU: Motion, v/hich is rather to be contemned than anfwered. Tis but reafonable then that we fhould give the fame Quarter to the Scripture, that we allow to other Writings. And therefore all Objeftions levell'd againft the Scriptures, which will equally be managed againft any others, ought not to be allowed, unlefs we will give Credit to nothing but what w6 our felves hear and fee : And then to carry on the Caufe, we muft recede again, fince there are thoufands of Cafes happen, where even our own Senfes may be fubjedt to Er- ror and Miftake. II. Another Character for the Proof or Difcovery of the Truth of Hiftory, is Self- Confiftence and Agreement. This the Holy Scriptures. 125 , This is a necellary Charader, andabfo- f^-A^i lutely requifite to all true Hifrory^ for no- -^JI^^^ thing more (hews the Weaknefs and Injudi- cioufnefs of a Writer, than that he com- prehends not his own Defign ^ and 'tis a fign he doth not comprehend it, that contra- dids himfelf, and makes one Part todifagree with another. I grant that this alone is not an infalli- ble Charadter of Truth, that it is Self-con- fiftent ^ for where the Plot is wholly fidi- tlous and imaginary, there may be an ex- ad Agreement throughout the Whole: The Model may be fo regularly fquared and laid out, that there may be a becoming Symetry 5 and Place, and Time, and all Circumftan- ces made to concur, to fet it off with the greater Advantage. But though this miy be, where Truth is not, yet that cannot be true, which is without it, Truth being al- ways confident with it felf. But there is this above all others obfervable in Scripture, That it is a Syftem of feveral Books, wrote by feveral Perfons, in feveral Ages, on fe- veral Subjefts ^ and yet, however different in Stile and Phrafe, Method and Order, are like the feveral Features in the Face, that be- fides the Sweetnefs in each alone, there is what we call Beauty, that arifes from the Mixture of all. Thus it is in the Sacred Hiftory, which has a great Variety in it of Matter, difper- Ijgi The Truth of f^^A^^fed up and down fometimes to quicken the Sermon Appetite, and excite the Diligence of the Reader, where each has its Order and life : But when confidered in one complex Body, and compared and (hewn together, there is fuch a wonderful Agreement between the Old Tejiamnt and the Nevo, the Types and Anti-Types, the Predidtions and the E- vents, &c, that it ufiakes a very beauteous, lively, and admirable Appearance, without any fuch Inconfiftencies as may make it lia- ble to have its Veracity queftioned, if duly confider'd, and ferioufly examined. 1 fay, if duly confider'd, and ferioufly ex- amined ^ for elfe it muft be acknowledged, that there are fome Appearances of this kind. I. But I account not thofe to be Incon- fiftencies, which in other Authors mayjuftly be efteemed Errors of the Tranfcribers ^ and for which no Author fuffers in his Reputa- tion. As for Inftance, when the famous Hiftorian Herodotus in one Place faith, That Homer lived about 400 Years before his Luttr^e^^ Time X and in another Place, That it was a- B^m] bout 600. This. Efcape doth not leflen his Reputation among judicious Perfons^ but for all that, he prefer ves the Charader of VaXer Hiftoriintm^ and is efteemed as no in- judicious or carelefs Writer. And fo if a greater Number in Scripture is taken for a iefs, or a iefs for a greater, when there arc fufficient the Holy Scripture f. i ^ i fufficient D'lfeftions therein for the Cor- rv.A^^ reftion of it ^ 'tis not reafonable to charge Sermon this as an Inconfiftency, and to urge it as a ^^' Reafon for the overthrowing the Credit and Veracity of it. If it be faid. How doth it appear that they are the Faults of the Tranfcriber ? I anfwer, 'Tis apparently fo fometimes, as may be obferved in the various Readings-: which could not be, were there not fucb Miftakes in the Tranfcriber : And where it doth not appear fo to be, we ought in Rea- fon fo to judge, where th^re are all the Ap- pearances of Faithfulnefs, Diligence and Ob- lervation in the Writers themfelves. As for Inftance, what can be rnore exadly penn'd than the Book of JoJIma, in \^hicli there is a punftual Account of the Situation and Bounds of each Tribe, as it was {tt out and defcrib'd by Joflma himfelf, the Chief Arbiter and Direfier of all -^ and if there ihould be found in his Book any Literal Er- rors, one Kama put for another, or a diffe- rent Reading of the fame Names", we cannot in Reafon judge it to be an Overfight of fo fufficient and fo careful a Writer, but that it might proceed from fomt one that tran- fcribed it after the kvriy^.^m^ or Original Co- py, in fome fucceffive Generations, and ^hich in Reafon 'tis irnpoffible wliolfy to prevent. 'Tis not here riecefiary for me to enter up- 6n a Debate , how far the Providence of K a God 132 The Truth of r>.J^^^ God doth herein concern it felf in prefervfng Sermon ^.^g -j-g^t free from all Corruptions : I am now treating upon this Argument, humanly fpeaking, and of the Truth of it feparately from its Divine Authority. And admitting there are fueh petty Errors, that creep in by fuch imperceptible Ways, though we can- not tell when or how they came in, and have been diffeminated into all Copies, for ought we know, that are extant 5 yet I don't know any Reafon why they fhould be char- ged upon the Original, and theCompiler of it 5 nor how the main Caufe is herein con- cerned. It is a Refped due and given to all Au^ thors of any Repute for their Care and Fi- delity, that write confiftently as to the Main, to pafs the mofl: favourable Conftru- ftion upon any fuch little Errors ^ which if theirs, were not voluntary ^ or rather not to make them theirs , without an apparent Neceffity for it. And furely wefliould not then prefs the Cafe with the utmoO: Severity, and make that, which is in it felf, arid in all Books befides, a Venial Error, to be no lefs than a Mortal one in the Scripture, and to ftab- its Veracity to the Heart , and fpoil its Credit for ever for the future. If it be faid, there is more Reafon for this in the Cafe of Scripture than in any other Book ^ becaufe That alone pretends to Di- vine Authority : I an- the Holy Scriptures. 1 3 3 lanfvver. That for the prefent is not ^^j;^ the Matter under Confideration ^ we are ^y now upon the Point of its Truth, and content our felves to enter upon this De- bate, as if it had no Pretence to Divine Authority and Infpiration. And fo we claim the fame Favour and Right on its Behalf, as we do for any other Author's Credit and Repute, of great Anti- quity and general Reception. And therefore there ought no fuch Ar- guments or Objeftion to be urg'd for the Invalidity of its Authority, which it is not decent or reafonable to offer againft other Writings ^ and we may reafonably claim the fame Allowance for that , which all Mankind do give, or in Reafon ought to give, in Things of this Nature. 2. I don't account thefe to be Inconfi- ftencies or Contradidions, which do not affed the main Body or Part of the Hiftory 5 but that are like a Parenthelis in a Sentence, that whether inferted or omitted, the Sence is perfeft and compleat. And therefore when the Hiftory of Jacob blefling his Sons is the Subjed under Confideration 5 whe- ther it was, as Gen. 47. 31. He bowed himfelf 7i^on the beds head'^ or, as Heb. ii. 21, He worjhipped itpontht top of hk ftaff -^ is not material. And fo it may be in many Cafes befides^ but what real Prejudice will redound to the Reader by the Miftake of any Tiling of this K 3 kind, The Truth cf kind or what Prejudice is there to the Re- Sermon lation, when a Thing of no Moment is o- i^' mitted or inferred, exchanged or altered > I fay not this as if Idefpaired of having an Ac- count given of thefe Matters, (for that I am fenfible is to be done, as in the Cafe before- recited) but to (hew how unreafonable it is to condemn Scripture for that which we will let others go away with, free from all Blame and Cenfure^ and they fhall be good and laudable Writers, and their Hiftories admitted to be true and exad, though they have many jErrors of this kind ^ and in the mean while the other (hall be fifted to the very b(jttom,and every Mole-hill be a Moun- tain 'j and upon every little fuppofcd Defe(!i:, it (liall be faid. It has been vpcighed In thebaic lance of Reafon and Examination, and has hecn found too light. Thus partial arc thefe fort of Perfons, while they malevolently lay the Right hand upon the youngefr, and their Left upon the eldeft.' If indeed the Inconfiftency were like a Difeafe in the Vitals, that afFe6ls the Heart or the Brain, it is to be accounted Mortal 5 if if did affed the main Body of the Rela- tion, and had originally proceeded from the Author, it would have been a juft Allega- tion, and his Truth and Fidelity, his Know- ledge and his Care, might with good Rea- fon be call'd in queftion. But that we de- 41^^. and appeal to all the various Readincrs the Holy Scriptures^ 135 and Obfervations on Scripture as our f^^A.-^ Compurgators in this Point. And confe- ^"^'^^^^ quently the Scripture will fo far remain as a^ true Relater of Matters of Fad, and may compare with, and be defervedly fet above all other Writings whatfoever -^ in which no one Man, whofe Hand palled through the whole Work, can compare with that to which fo many Hands in va- rious Circumftances, at feveral Times, did fo exadly concur and agree, as if they had been wrote by one Hawd, and at on^ Time, and were but one entire Argument running through the whole. III. Another Charader is the Agreement of Scripture with other Authors 5 when fuch there are. I may well fay. When fuch there are : Since it is evident that there are no Wri- ters can pretend to the like Antiquity with Mofes'^ and then we muft wholly rely on his Authority for what he relates. But however, though the moft ancient among the Heathens are much later than him, and fo wanted thofe Advantages for Informa- tion which he had ^ yeC they ( fo far as they agree with him) give a Confirmation and Credibility to what he relates, fmce they deliver it as the Senfe of the i\ges be- fore, and of thofe in which they themfelves lived. It is not here fo much to our Pur- pofe to enquire from whence they deriv'd K 4 -the 13^ The Truth of ^-^-^^^ the Knowledge of the Things they relate, 5ermon ^v|^g|-|-^gi. fj-om the Jervs, or from the general Tradition ( which was beft to be known from the Eaftern Parts of the World ) as it is to obferve their Concurrence in them with • the Sacred Writers. It is indeed probable, ithat the ancient Writers of the Heathens were (if at all) lefs beholding to the Jews for their Information, and the later more^ as may be obferved from the great Diffe- rence between, the one and the other, the later being much plainer in many Things than the former : For the higher we afcend from the Time of the Olympiads, the more intricate, obfcure, and fabulous they are. So that, generally fpeaking, it is with them as Plutarch faith of Geographers, That rather than leave any vacant Places in their Maps, fillthem up with inaccelTible Mountains, Frozen Seas, or Monfters. So when fuch Hiftorians would compleat their Narratives, rather than be deficient in it, they infert wonderful and tragical Stories ^ and like Nations that can give no Account of their Pedigree ancl Original, derive themfelves \ from the Gods, or from the Earth, and be- come Ahorigwes' But however, though this be too truly the State of the World for about 3000 Years from the Creation , yet there is a mixture of fine Gold with the greater Drofs^ and from whence we may extra(f^ fo much as piay ferve to confirm what the Scripture ad- '■''■" vances the Holy Scriptures. 137 varices for Truth, and we for the Sake of ^"^^^^^ it receive as fach 5 as might be {hewn. ^ jf^°^^ This is a Trad has been often beaten by- Ancients and Moderns; by Ariftohuluf and fi''^^'''■^ Jofephus among the Jevps ^ by feveral of the d^. S Fathers, fuch as Juflin Martyr^ TertuUUn^ Ungfieet^ Enfebim, 8cc. and by many in thefe Days. '^^ And it were eafy to form a Hiftory out of them ^ efpecially if we change but their Names, and inftead of Saturn^ read Adam ^ inftead of Pandora, p.ve 5 inftead of th^ , Garden of Jupiter^ Eden 3 inftead of Ogygef or Deucalion, Noah, &c. for we ftiould find more of the Truth under the difguife of the Table than at the firft appears ^ and that the former gave Occalion frequently to the later. But over and above this, we have a great Part of the ancient Hiftory of Scripture con- firm'd by the exprefs Teftimony of fome of their graveft and ftrideft Writers, as the Colledion, that has been made in that way by feveral of the Learned, (hews. To go no further than that of Mofes, who is plac'd by fome of them in the firft Rank of the chiefeft Lawgivers, and whofe Wonders in Egjpt, and at the Red-Sea, are not obfcure- ly refer r'd to by them. IV. When there is a Difagreementbetween the Scripture and other Authors, there is fufficient Reafon to prefer the former before the later, and to redtify thefe by that. As for the firft 3000 Years, it is acknow^ lodged, 138 The Truth of f^vAv^ ledged. That there was elfevvhere little lefs bermon ^^^^ Fable and Conjefture, Confufion and ■ • * uncertain Tradition, as has been before ob- ferved: And who is there that is notable to fee the Difference between an Adum and a Saturn^ a Noah and Bacchus^ a. Mofes and Mercury ^ between the Building of the Ba- hjlomfi Tower, and the War of the Giants with the Gods 5 that is> between the true Hiftory and the Fable ? Who can obferve the various Accounts ' amongft the Pagan Writers, their Inconr fiftencies one with another, their apparent Ignorance of what they write about, efpe- cially when it concerns other Nations or Ages, than thofe in which themfelves liv'd^ but muft needs furrender up the Caufe, and own that the one has much the Advantage of the other in point of Credibility ? So that fetting afide the Divine Authori- ty of Scripture, yet it has upon it all the Charaders of Truth, which any Book or Books in the World can pretend : And if there be any thing necelFary more than what thofe have to eftablifti its Certainty and Credibility, that is not wanting. In con- clufion. After all the Attempts made to weaken its Authority, it is with no better Succefs than that of Ce////j- ox Hkrocks^ who endeavoured to fet up an Arifieas, or an Ap- pol/omus, in Competition with our Blefled Saviour^ and oppofed their pitiful Shifts and Impoftures, to his approved and incon- tcdable Miracles„ But the Holy Scriptures. 1 3^ • But there is fomevvhat farther to be re- '■^>-a^ fpeded. Hitherto we have confider'd the Serraoi^ Scripture as able and fufficient to fupport it " felf without any fupernatural Aid 5 and by the fole Evidence of Human Teftimony, and fuch Charaders as belong to other Writings in common with that : But theref is a further Point in Referve, and which I had chiefly in my Eye, and that is an Authority fuperior to all others, and pecu- liar to Scripture, That I mean of Divine Re- velation 5 and what for the Matter of it was iofpired from above. And this, the due Confideration of it as an excellent Hiftory will open a Way to 5 when we find not on- ly all the Principles, Precepts, and Means, that are neceflary to a Virtuous Life therein taught and prefeib'd • but alfo admirable Examples of it in Faft, that nothing might be wanting to animate and incourage us to .. the like Praflice. See it in the Noahs, the Abrahams, the Jofiphs, the Job's, the Mofis's^ the Davids, and all the Patriarchs of old. See it in the Holy Apoftles, the Martyrs and Confeflbrs^ but above all in the Exam- pfe of Examples, our Bleiled Saviour. Here is a Hiftory, that fills the Mind with the beft Ideas and Images of Thingsf that reprefents the Inftances of our Duty with all the Advantage to our Thoughts, that recommends it felf to our Attention by the Importance and Profitablenefs of the Argument, as well as the Force of its Au- 14^ The Truth of, &c. ^^-^^-^ thority. Upon this therefore let us dwell, P^'^P'' and make it the delightful Subjeft of our moft ferious Hours, which will abundantly reward all our Pains, and is fufficient tp fHrniJh us throughly ttnto all good works. 141 Sermon V. SERMON V. H K B. I. I, 2. God who at funcfry times^ and in divers, vianners fpal^e in time faft unto the Fathers by the Prophets^ hath in thefe laft days fpoken unto us by his Son^ &e. I N thefe Words, there is contained, (as I have before (hewed ) I. A Defcription of Revelation, 'tis God's Jpeaki^Z' II. The Certainty of it ^ 'tis by way of De- claration, Godrcho at fundry times y 8cc. Tis taken for granted. III. The Order obferv'd in delivering this Revelation -^ it was at fimdry times ^ and in di- vers manners^ 8cc. IV. The Perfedion and Conclufion of all, 'tis ifl thafe Inji days by his Son. Under ^42 The Divine Authority ^^^^^ Under the Second I have (hewed, V. 1. That God has aftually revealed his WilJ at fan dry times, and in divers manners, 2. What are the Charaders of true Re- velation. 5. I am now in order to prove, that the Scriptures of the Old and Neiv Teftament do contain the Matter of Divine Revelation, and have upon them the Charaders belong- ing to it. In which there are Two Things to be con- fidered : 1. The Matter contained in Scripture. 2. The Books containing that Matter. Which Two will admit of a diftind Con- fideration. For, (i.) Thefe Two, the Matter and the Books, were originally diftindl , for the Matter was revealed before it was written, and would have been of the fame Authority if unwrit- ten, as written. The Writing not being eflential to the Authority, but only made ufe of as a fit Means for the Conveyance and Prefervation of the Matter. ( 2. ) Thefe Two are capable of a different Proof: For the Matter of Scripture v/asjcon- firmed by Miracles, and had a Divine Atteflra- tion given to it : But we don't find the like Teftimony given to the Books. There were Miracles upon Miracles to confirm the Truth, fuppo^' of the Scriptures. 145 fuppofe, contained in the Four Evangelifls^ rv^\-^ but none to prove thofe Four Gofpels to be^^^lJJ'^^ wrote by Perfons infpired, or that thefe were the Books wrote by them. For that has another Sort of Evidence, to be hereaf- ter inquired into. Tis fit thefe Two (hould be confidered apart. For, ( I. ) If we were to difcourfe with a pro-* fefled Infidel, we muft begin with the Truth of the Matter, and then proceed to the Au^ thority of the Books ; And we may make Converts (as the Apoftlesand others in thofe Primitive Times did ) from the Proof we are able to make of the Truth and Authority of our Religion, though at the prefent wc have not the Books. ( 2. ) It's of no little Advantage. For by handling the Matter apart from the Books, we need not for the prefent concern ourfelves in the Doubts and Objeftions about the Books ^ fuch as the fuppofed Inconfiftences fn Scripture^ the various Readings^ the un- certainty of the Authors^ the Subjeft of In- fpiration, whether Words as well as Mat- ter, d^c. Thefe being laid afide for the prefent, by this diftind Coniideration of the Matter and the Books, will (horten our Work^ and if We prove the Matter to be of Divine Origi- nal, we alfo gain a great Point toward the Proof of the Books themfelves. I am The Divine Authority I am to begin with the Matter contained Sermon jj^ Scripture. Now that is of a diverfe Nat'ijre, and therefore according to the Nature of it, fo is its Authority. For there is Matter of Fa6t and Hiftorical Relations of Things^ and when we fay thefe are of Divine Authority, we thereby mean they were recorded and committed to Writing by the Appointment, Direction or Command of God. Again, there are Matters of a Moral Nature, which might be found out by, and are the Diftates of pure Reafon ^ and when we fay thefe are of Divine Authority, we thereby underftand that they are authorifed by the Divine Com- mand, as well as in their own Nature Obli- gatory. In which Cafes holy men of God /pake, and wrote, as they wen moved^ incited, bji the Holy Ghofi, i Pet. i. 21. But the more efpecial Way was, when the Matter was purely of Divine Revelation, and wholly proceeding from it^ and though this were not to be learned, and found out by Reafon, ( as has been before (hewed) yet Vis agreeable to it 5 as I (hall now proceed to prove I, and that 1 (hall do in this Order. 1. I (hall con(ider, The Claim which the Matter of Scripture hath to Revelation and Infpiration. 2. The Charaders upon which that Claim is grounded. 5. The Proof by which that Claim to Revelation is made good. 1. 1 Qiall of the Scriptures. 145 I. I (hall confider the Claim, &c. And <''>wA-/n that is, If the Matter contained in the Scrip- ^^^1^°^ ture be not a Revelation from God, and the True Revelation, then there neither is, nor ever was, nor can be fuch a Revelation. 1. If That be not a Divine Revelation, there is no Revelation ^ for as That denies and rejcds all Revelation befides it felf, fo there is none other that can produce fuch Evidence for it : And confequently, if not- withftanding the Evidence producible for Scripture, That is not to be admitted for Divine, then there is no Revelation exiftent in the World, fince no other has the Evi- dence which That appears to have. This we may leave to any indifferent Perfon to judge of, by comparing the Alcoran with the Bible : and the Chimfe Divinity of a Cou- futitfSj with that of Chriftianity. 2. If this be not a Revelation from God, then there never has been fuch a Revela- tion ^ and that for the Reafon before given, viz. That there is no other Revelation ex- tant fave this. But if there ever had been a Revelation, and a Revelation defigned for all Mankind, ( as that of the Gofpel appa- rently is ) what was once, would always, and for ever afterwards, have been exiftent^ (ince the fame Reafon there was once for a Revelation to Mankind , the fame would have been for the Continuance of it ^ and the fame Divine Goodnefs that took care there (liould be a Revelation, v/ouldcertain- L ly 1/^6 The Divine Authority r^^A-^ly have taken the like Care for the prefer- Sermon ^j^^g q£ *^^^ g^. jf j.|^gjg he no Revelation, Cas there is not, if the Scripture be not that Revelation ) then there never was a Revela- tion 5 and Co all that has been before faid upon this Argument, about the Exiftence, Ufefulnefs, and Neceffity of a Revelation, nuift go for nothing. 5. If the Scripture be not of Divine Re- velation, then there never can be a Revela- tion, or at leaft fuch a Revelation as Ihall oblige us to receive and believe it 5 fince there can be no ftronger Evidence produced for the Proof of it, than there is for that of Scripture. And therefore he that will pre- tend not to believe the Scripture-Revelation for want of fufficient Evidence, can never be convinced of the Truth of any Revela- tion. For what better Evidence can be gi- ven, as to the Matter, the Perfons Infpired, the Supernatural Proofs of Miracles and Prophecy, &c, than what we have for the Scripture ? Admit then that there is, or ever was, or may be a Divine Revelation, we may be certain that the Matter contain'd in Scrip- ture is of that Nature. But though this muft be allowed to be a .good Step towards the Proof of the Divine Authorit)'-^ yet it remains toeonfider what that Evidence is which is thus peculiar to Scripture-Revelation, and that none be- fidcs of the Scriptures. ja^ fides ever have or can have ; And this is r^^A-^n the Subjed of the Second General ; Sermon Which is to confider, IL The Charaders belonging to Revela- tion, upon which that Claim is grounded. That Revelation may be difiinguifti'd from Impofture and mere Pretence, there riiiift be proper Charaders that are elTential to. Revelation 5 without which Marks of Diftindtion, we mufl: do by it as few have done, and totally rejed it 5 or el(e as the Romans did by the Deities of other Coun- . tries, that admitted all into their Calendar^ we muft refufe none. But fince there has been a Revelation ( as all Mankind have been inclined to believe), and feveral Pre- tences to it ( as the Experience of all Ages has (hewed), we muft follow the Diredion' of Scripture, which not only warns us o^^Pet.-. falfe Prophets, and exhorts us to tr)i theSp-\\g,^ rits, but does alfo furnifti us with fuch Cha- i, &c, rafters, as will enable us to diftinguifli the True from the Falfe. And this Direction, methinks, may pafs for one Charafter, according to that of our Saviour, Joh. 3. 20, 2\. Every om that doth evil, or fpeaketh falfly, hateth the light, left hk deeds jjjotdd be reproved, and his Pretences difcover'd. But he thut doeth and fpeaketh truth, cometh to the liqht, that hk deeds iuay be Made manifefi, that they arc vpronght In God ^ L 2 oi 148 The Divine Authority r^A^y^ or that what he faith, may appear to be a Sermon Revelation from him. ^' Now when the Revelation fo called doth thus offer it felf to an impartial Tryal, and exhorts and requires all Perfons to examine and make enquiry, and lays down fuch Rules, Principles, and Charafters, as in the Opinion of all Men arefufficient todiftin- guifh the True from the Falfe ; 'tis an un- doubted Sign that it is able to juftify it felf, and to make out its Claim to a Divine Au- thority, by a Correfpondence to thofe Cha- rafters. By this the Scripture is difcinguifh'd from all others ^ for though there were feveral among the Heathen Law-givers that preten- dedt o derive their Laws from the Direftion of their Gods, yet it was rather to prevent Enquiry, than encourage it^ and to oblige the People to an abfolute Submiffion: For who might difpute that which the Gods commanded ? Or who durft fo much as en- quire, where the Fear of Religion retrained them ? But to expofe it felf to a Trial, and to require that Men examine before they re- ceive and believe, and to give them fuch Signs as fhall ferve to defcribe the Truth, and deteft hiipofl:ure,is peculiar to the Scrip- ture. From thence therefore it is that I fhall produce fuch Charaftcrs as will give that a Title to Divine Authority, and oblige US to a Belief of it. And what are fuch, if thefe of the Scriptures, 14^ thefe are not ? viz. That it could come ^>^^^^^ only from God, is worthy of him, and ^^^^J*^o has a Divine and Supernatural Evidence to attefl: it. Where thefe are, there is a Di- vine Authority, there is a Revelation. And thefe I (hall (hew do belong to what the Scripture propofes as fuch. I. It is a Charader belonging to Revela^ tion, and a Sign of the Truth of it, when it apparently has God for the Author, and can proceed from none but him. This is a Character, I prefume, will upon Examina- tion be found to belong to Scripture. As I fhall now attempt to prove, by con^ fidering that which is the chief Subject of if^ and that is the Revelation of God's Good Will to Mankind. Here I (hall premife'and take for granted, 1. That God having created Man, cre- ated him in a State of Innocency and Puri- ty ^ for being infinitely Good, it is not to be conceived that he made any thing Ev^l in it felf. 2. That Man fell from this happy State 5 of Innocent, he became Guilty 5 of a PurCj he became a Depraved Creature, as the 'Ex- perience of all Ages (hews him now to be. \ 3. That Almighty God was dlfpofed to pardon and admit him again to favour. Upon this State of Things the Scripture proceeds : And becaufe it was impoffible for Man to find out of himfelf the Way and L 3 Meang igo The Divine Authority r^..A-^ Means by which he might be reftored, ther^- Sermon needed a Revelation to inform him in it. ^ ' 1 Grant there is a Natural Means, and what the Reafon of the Thing fuppofes to be neceflary to our Reconciliation, and that is Repentance. But that this is of it felf a Means fuffi- cient, and upon which alone God will be reconciled to the Offenders, hr^s been nlways doubted of^ as is evident from the feveraj ways of Atonement, and efpecially of Sa- crifices, praftifed in all Parts of the World, for fince God is the Governorof the World, it feems no more reconcilable with his Ju- ftice, and confiftent with that Authority he is to maintain, to pardon all Offenders up- bn Repentance, than it is confiftent with the Ends of Government among Men, to ac- cept of the Offenders Penitence as a full Sa- tisfaftion to the Law, and to remit the Pe- nalty threatned. ' We have an Inftance to the contrary, in this very Cafe y when, notwithftanding i fuppofed Repentance in Mankind, God in- fiifted the Penalty threatned, h the daythou ~ eatefl thereof^ thou fialt dye. Now therefore, Jfjnce the Natural Means of propitiating Al- mighty God was not fufficient, there is fomewhat further in referve ^ and what that is, none could itell, but he who had it in his own Power what to accept, and what to refufe^ it was for him to reveal, that Was to inftitute. And of the Scriptures, 151 And if we take a view of the Scheme of (V^^-^ what the Scripture fets before us as to this ^'^^^^'^'^^i Matter, it will abundantly coniirm what I have propofed as a Charadter of Revelation, and that is, That it is from God, and only from him. The Sum of which is, That fince Mankind had thus lapfed into a Preternatural State, in which, through the Infirmity and Cor- ruption of their Nature, they themfelves neither were, nor could do what was accep- table to God 5 in order to a Reftitution and Reconciliation, it was defigned that the Son of God himfelf (hould become a Mediator by a prefent Stipulation, and in a prefixed Time, by an adual Undertaking to dye for us. That accordingly, in Teftimony of God's Acceptance of the Atonement , and of his Reconciliation, the Son rofe from the dead, and afcended into Heaven, is there our Intercellbr, and the Difpenferof allthofe Gifts, and that Supervenient Grace which i$ necedary to the reforming Mankind, and the fitting them for that State he is now in- verted in, and has promifcd to beftow upon fuch as are qualified for it. Now who is there, that upon a Review of thefe feveral Particulars that do confti- tute the Chriftian Religion, and make up the chief Subjed of Scriptural Revelation, can pretend that this was to be found out by Human Confideration and Enquiry ^ or rather, that mufl not grant it proceeded L 4 froiTi 152 The Viv'me Authority f^^\^ from God > Efpecially if it be obferved Sermon ^[^^j. ^ wonderful Intermixture there is in this Scheme, of the Divine Mercy and Ju- ftice^ of his Mercy in pardoning the Sinner, and of his Juftice in requiring anAtonement. What a Reprefentation of his Hatred to Sfn on one hand, when God eftablifhed fo va- luable an Atonement as the Blood of his own Son 5 and of his Favour and Love to Mankind, when he fpared tiot hk orc'>f Son, hut delivered him np for tts all^ What a Foun- dation for our Hope on one hand , when he ac- cepted of the Propitiation^ and what a Dread of Offending is there on the other, when he fhxt \m-w 770 fn^ ivas made a jin-o^cring for us^ ^ AH which laid together, do confirm the Truth of this Charader, and the Title that the Scripture-Revelation hath to it. But there is fomewhat further to be ad- ded in Proof of this Point, That it was a Revelation from God ^ and that is. The ma- ny Prophecies that are interwoven with it in Scripture ^ which could proceed from -none but Him who alone has all Caufesand Events in his Power, and fo alone could foretell how thofe Caufes would operate, aftd what (hould be the Events of fuch Ope- ration. Thefe being the chief part of the Revelation concerning the whole Scheme of Man's Salvation, confirm what 1 have be- fore faid, That it was from God, and from Him alone. But thismuft be referved to Its proper Place, under the Third General Head. t^:^^^. ■ ■ ^ ^ :'■■ To of the Scriptures. 153 To go on : J^-^^-^ IL. A Charafter necefTarily belonging to ^^^^^^ Divine Revelation, is, That it be worthy of God, and what becomes the Majefty of Heaven to make known to Mankind. When we fay it is to be worthy of Him, jthereby is meant, that it is fuitable to the Perfedions of his Nature, to his Holinefs and Juffcice, his Goodnefs and Mercy, his Wifdom and Power, e^c. To which, and all of which, a Revelation truly fo can no more be repugnant, than God himfelf can be other than he is, and deftitute of thofe Perfections which are eflential to him. In difcourfing upon which wc may ob- ferve, I. That it cannot be denied but the Reve- lation of himfelf to Mankind is worthy of God, though it be an infinite Condefcen- tion. It was an Infinite Condefcention in the Deity, that had all in himfelf, to make fuch a Creature as Man ^ and it is no more un- worthy of God to reveal himfelf to him, than it was to make him. For what other Reafon was there for the making fuch a Creature, and the enduing him with the Light of Reafon, but that he might own, honour, and ferve the Author of his Be- ing > And fince to know and acknowledge God is the chief End for v/hich Man was made, it is as much becoming Almighty God 154 ^^^ Vivine Authority r^J^^^ God to reveal himfelf to him, as it was to Sermon niake him for the Knowledge of himfelf, ^* 2. That is a Thing worthy of God to re- veal, which is a Thing worthy of God to , do : And fuch is the Recovery and Reftora- tion of Man to the like Condition he was created in, and unhappily fell from^ for that is a Kind of Re-making him, and gi- ving him a New Being: And fince a New Being to a Depraved Being- what Being was to No Being, it is as much becoming Al- mighty God from a Depraved State to raife him to a State of Purity and Holinefs, as it was at the firft to give him a Being that before had none. And this is the great Subjeft of what we call Divine Revelation; which as it refpefts Man, may come under a Twofold Confide- ration ^ and that is the Perfedtion of Hu- man Nature, and theHappinefs of Mankind, It will be a needlcfs Undertaking, to prove that thefe Ends are worthy of God ;, but that which rather becomes us is to (liew, That as it is the great Defign of the Scrip- tural Revelation to reprefent this, and to acquaint us with the Method that the Almigh- ty Wifdom and Goodnefs thought fit to ob- ferve ^ fo the Method, as there laid down, is worthy of fuch Wifdom and Goodnefs, as I fliali now proceed to (hew in the Two ■ Inftances given. Firfi^ The Method Almighty God is in Scripture faid to take for the purifying an4 the of the Scriptures, j[ 55 the perfefting Human Nature, is highly /"^^^-^^ worthy of fo Glorious a Beings and that is ^^^^'^ Threefold, Cautionary, Moral, and Super- natural. f I.J That which I call Cautionary, is the Way Almighty God was pleafed to take for the reprefenting his Difpleafure againft Sin, and to make Mankind cautious of of- fending. The Means made ufe of before |:he Fall was a Penalty threatned. In the day ihoH eatejl thereof thonjlmlt dye. But becaul^ jthat had proved of fo little Force to reftrain Mankind, and for fear left when God had received them in to Favour after fuch a Threat- ning, his Mercy and Indulgence might be abufed, and become an Encouragement to Sin, God added thereunto an Expiation (as has been before faid ), and that to be made by his own Son^ who from the Dignity of his Perfon, and the voluntary Oblation of himfelf, (hoald be reputed as a Reprefen- tativ^ of the Whole, and the Whole be efteeriied to fuffer with him. By which Means, as God's Mercy would be abundant- ly tertified in a Defign for redeeming them 5 fo his Juftice would be exemplified, when he that had no Sin of his own, (hould yet be made a Sin-Offering, and fuffer for them. For how could they prefume after this to offend the Almighty Father, when rather fhan fuffer his Laws to be violated, his Au- thority flighted, his Holinefs and Juftice ^ifparaged, or leave Mankind under aTemp- tation 15^ The Divine Authority r>^A^o tation fo to do, he would exprefs his Hatred Sermon ggainft Sin, and his Refolution to punifh it, by requiring and fubftituting fuch a Sacri- fice as that of his Son in their Stead ? This is the apparent Reafon of fuch an Inftitu- tion 5 and both the Inftitution and Reafon of it are worthy of the Divine Counfel 5 fince there is no Way in which thefe Things 'can be reprefented to greater Advantage, than by the Scripture-Scheme of Man's Re- demption, ( 2. ) There is the Moral Means , that ferves the fame End, viz. the purifying and perfeding Human Nature, to which, Reve- lation gave the laft and finiftiing Hand. It is trne, thefe Moral Principles are no other than Natural Maxims, and which were Na- ture, unaflifted, fufficient for, might have been extrafted out of it. But Mankind ■were no more able to attain to that Skill of themfelves, than an unexperienced Perf^jn, and unacquainted with the Art of Chymiftry, can extrad fuch Exalted and Generous Spi- rits out of the Bodies of Plants and Animals, as upon Trial we find they are endued ^vifh. It is another Light we view Natnre bv, fince thecommunicatingoftheEx'.mgelical Revela- tion to the World. Nature and toafon now, are not t[ie Nature and the Reafon they were before, or are ftill where that Revelation has not been known : And therefore if we would know what the Force of thofe Prin- ciples are, and how far they operated by of the Scriptures, 157 their own Power, and of themfelves, the J"^*^^^^-^ Way is not to judge of it as it appears to ^^^"^^^ us, where the Gofpel Revelation is, but as it was in the State of pure Heathemfm^ not- excepting the finer Part of it ( as it flouriOi- ed in Greece it felf) and as it is now in fome of the remote Parts of the World, as in the Wefl-Indies^ &c. For Gentilifm it felf apparently mended upon the Publica- tion of the Gofpel 5 and then their Mora- lijh wrote with another Strain, than thofe of their own Sed did before that Time. » For in the Scripture, there is fuch an en- tire and compleat Syftem of all Things re- quifite to the Perfeftion of Human Nature ( as far as in this State it is capable of it ) that Nothing is wanting for Diredion and Obligation. There we find the moft Natural Charac- ters of Good and Evil traced along from the firft Rife in all their Tendencies, and the juft Bounds of both defcribed. There we have on one Hand the moft enforcing Encouragements to Virtue and Goodnefs, and on the other the moft necellary Cau- tions and Admonitions againft Sin 3 and both fortified with proper Inftances and Ex- amples. There we find the Nobleft Principles, and exacteft Rules ;^ and the great Lines of our Duty plainly fet forth in their utmoll: Extent • and that as well for the Regulation of the Thoughts and Defire-s, as the Government of Qur Anions. " There 1 58 The Vivhie Authority 5***^:^^ There we jfind that Duty enforced by the Y^ higheft Obligation, by no lefs Authority than that of God himrelf,whore Precepts and In- junftions they are declared to be.and not the mere Refults of our own Nature and Reafon. And whereas Nature falls as (hort in its Sanftions ( having only Confcience to en- force them ) as its Authority^ when thefe Moral Principles become God's Laws, they have Rewards and Punifliments of another Kind annexed to them, and as everlafting as our Souls to bind them upon us. So that as far as Nature thus directed and excited can go, we have the moft efFeftual Means in our Power for the Amendment" and Purification of it. But becaufe it is only Co far in our Pow- er, and that in the llTue we prove too re- mifs in the exerting of it ^ and that after all, Nature flags and recoils, and is too much Nature (lill. Therefore, C 3' ) There is a Supernatural Means to render the other e{Fe6l:ual, and to give En- couragement and Succefs to our Endeavours 5 and that is a Power as Divine as the Autho- rity, which is the AfTiftance of the Holy Spirit of God. Look we upon the Morali- ty of the greateft Philofophers, how poor is that to the Doftrine of our Saviour and the Apofties? Look we upon the Fruits of it, and there we (hall find them (hort of their Principles;, and that the Cafe was much with them as with the Stoical Popdofijus^ that WGUl 12 Hho 15. foQver 1^0 The Divine Authority r^sJ^^^. foever kath, and ufeth it, to him Jloall be gi- Sermon ^^^^ ^^^ ^^ jj-,^ii ^^^^ more ahuvdajice. ^ ' idly. It is worthy of God, and beco- ming the moft Benevolent as well as the inoft Powerful of Beings, to confult what may be for the Happinefsof the Reafonable Nature, and to propound this as an Encou- ragement to them in the Performance of that Service he experts and requires of them. And what can make them Happy, if the Order and Method of Salvation revealed irt Scripture be not fufficient for it ? Whereby they are not only afTured of the Proteftion and Blefling of Divine Providence in this Life, but alfo of a State of Immortality in the Life to come : Where they fhall be ta- ken into the Enjoyment of their Ever- blefled Creator ;, and be fitted both in Body and Soul, by the Divine Power, for fuch a Participation. To which I may add, That it is as worthy of God to reveal the Way by which that Happinefs is to be attained. I grant, that by the life and Power of Reafon, and the Senfe we have of the Difference between Good and Evil, we may learn, though ob- fcurely, and very imperfedily, what is accep- table to God : But yet without Revelation we are much in the Dark, and can as little know what is on our Part necellary toward the Attaining of that Happinefs, as we do what the Condition of the Future State is, and wherein the Happinefs of it confifts. There of the Scriptures, iS{ ,' Tfiere is as much difference between what ^^"-'^^ h only fuppofed, and what is n'ecellaiy, ^"^^^^ as there is between what we hope for, and what is certain. And therefore, as there lieeds a Revclaftion to aflLire us of that whicl:i^ without Revelation we only hoped for^ fo there is as much need of Revelation to in- form us of what is neceflary to our Accep- tance with God, and to our Happidefs in another World ^ 2nd without which we are left to Conjedure only. . So that as far as Certainty is to be preferred beyond Hope and Imagination , and the Knowledge of What is neceffary is beyond Conjedure ^ fo. much is the Comfort of Revelation beyond that of Nature^ aild fo much it is becoming Almighty God, v;ho gave us our Nature and Being, to acquaint us with what may both ftiake us Happy, and lead us to it. Efpe» dally Was this neceflary, confidering how far the World had wandered out of the Right Way 5 and what Superftitious and In- famous Rites had been taken up^ and what' Pra6bices, di (honourable to the Deity and Human Nature, had been ufedo And thijr Way to Happinefs the Scripture has plainly feveaf'd. 3^/j'. It is a Defign worthy of God, to reveal Himfelf to the Yvorld, and to give Mankind a Right Notion and Reprefentatfoo of his Nature. The Being of God, H what ^he whole Creation proclaims ^ and there ^'re fonie Attfibutcs of his lye open to sll^v 1^2 The Divine Authority r»s.A>Oand are confpicuous in their EfFcds^ fuch Sermon ^^^ j^-g Wifdom and Power. But there are others that we rather know by Infe- rence, and need a farther and brighter Light to inform us in ^ and fuch are his Goodnefs and his Mercy. And fince thefe are as e(^ fential Perfeftions of the Deity as the other, and exceed them in the Influence they have upon Mankind, as to our Love and Adora- tion of him ^ and yet are not fo legible in the Frame of Nature, nor fo obfervable in the Courfe of his Providence as the other 5 we cannot conceive but that it is as beco- ming our Creator to reprefent bimfelf to be a God Gracious and Merciful in a Reve- lation to Mankind, as to be a God Great, Powerful, and Wife in the Creation. We fee how confufed the Gentile World was in their Notion of the Supreme Power ^ how inconfiftently they thought, and how low their Reprefentations were of the Deity : . And at beft they had a very imperfect No- tion of thofe Divine Attributes of Love and Goodnefs, of Pity and Compaflion, of In- dulgence and Coodefcention, of Patience and Forbearance, of Mercy and Forgivenefs, which the Scripture reprefents with Life and Perfpicuity. There it is that we find the Almighty Creator ftooping to the Creature, conde- fcending to their Condition, bearing with their Infirmities, pitying their Miferies, for- giving thofir Sins. There we find him re- proving of the Scriptures. 1^3 proving, arguing, following Sinners with r^^A^ Importunity, and leaving nothing undone, ^^^'^^^ chat was coafiftent with his Nature and Honour to do, toward the Salvation of Mankind* And above all. In this voas ma." mfejled the love of God towards m, hecaufe that Godfint hk only begotten Son into the Worlds that vpe might live through him^ 1 Joh. 4. 9. So that if to reveal what was not other- wife to be known, concerning God's Recon- ciliation to Mankind, and the Terms upon which he is reconciled 5 if to reftore Man to the State he is fallen from, and to pro- liiote him to a State of Purity, Perfeftion, and Happinefs 5 if for God to reveal and to render himfelf acceptable to Mankind by the moft obliging Charaders of Love and Favour, be worthy of him ^ laftly, if to re- veal what is mofl: worthy of God, be a Cha- racter of Revelation, Then the Scripture is fuch, and what is therein contained muft be from God. IIL ACharadernecellarily belonging to Revelation, and by which the True is to be diftlnguiihed from the Falfe and Pretended, is a Divine and Supernatural Evidence:, which ist'je fame with the Third General Head, viz.. The Proof by which the Scrip- ture's Claim to Divine Revelation is to be hiade good 5 and that is next to be con- fidered* iv^i 1 64. The Divine Authority Now there are Three Inftances of thi$ kind, 7:}z. Prophecy, Miracles, and the wonderful Succefs of the Chriftian Religion, and the Prefervation of it under the mod potent Oppofition, and greateft Difcourage- ments. ( I. ) Prophecy. That is of it felf a Re- velation '^ and as it is what all Nations, as well Learned as Barbarous, have acknow- ledged ^ fo being an Inftance of Revelation, it is a good Proof of that Revelation which it doth accompany, and is interwoven with. And this is the Cafe tefore us ^ for the Scripture being compofed of Matters of a different kind, cannot have the fame Sort of Evidence: But Prophecy being Self-evi- dent, (when the Event has apparently an- fwer'd the Prediction ) and a iupcrnaturaf Evidence, is a good Proof to what has no fuch Evidence -^ and which for the Sake of this Proof is as much a Matter of Faith, and as credible, as the Prophecy it felf ^ becaufe fuchaleftimony being a Teftimony from God, cannot be applied to the Support of a Falfbood. So that where there is Prophe-- cy truly fo, we may conclude that, to be True, and to come from God, to whicli that Teflimony is given ^ for if the Tefti- mony be Divine, the Dodrine confirmed by it mufl: be Divine alfo. ' In difcour ring upon which, Ipremife, I. That there is fuch a Thing a$ Prophe- cy ; that Thiniz,s future have been predifted : of the Scriptures. i6^ TuHy faith, This all Nutiof7s have agreed in '^ as has been afore faid. 2. That Prophecy is a good Teftimonv to what it is given ( as I have proved a'ready ). So that there is nothing remains, but to (hew that the Revelation in Scripture hath had this Teftirtiony. And of this there are two Sorts, Near, or Remote. Of both which, we have an In- ftance in the Prophet fent to Jeroboam^ I Kings 13. 2. The Remote was. That a Child fhould be born, Jojiah by Name, about 330 Years after, who (honld burn Mens Bones upon that Al- tar. The Proximate ( which we may other- wife call a Sign) was, That at that Time the Altar flwnld he rent^ and the apes poured out. If the Remote had been alone, it would have had little Influence upon them who were mod nearly concerned^ and therefore there need- ed fome prefent Sign to verify it. But other- wife, tht Remote is the ftronger, efpecialiy when at fuch a vaft Diftance of Time, as fhall render it impoflible for Men or Angels to forefee, or by any Praftices of theirs to accomplilh^ when it depends upon Vbluntar ry as Natural Agents, and is in the Conclu- (ion anfwered by a Parallel Event, it is to After-x^ges a certain and indifputable Evi- dence. To which, if we add the Concurrence of both, when there is a Chain and Series of Prophecies near or remote, in a certain ai::d ^4 3 contir i^^ The Divine Authority r^-A-^ continued Order following each other, the Sermon £j-(^ looking forward to others that are to fuc- ceed, and the latter having Retrofpedt to the former^ there 15 no reafoiiable cr poffible Exception to be made againft the Matter thus teftified, without excepting againft the Tefti- mony of Prophecy, contrary to the Senfe of all Mankind. As for Inftance -^ If there be a Prophecy or Prophecies in feveral Ages, from whicl"^ it plainly appears, that at fnch a precife Time, in fuch an Age of the World, fome Hun- dre s or Thoufands of Years after, there (hocld arife a certain Perfon, born at fuch a Place, and in an extraordinary Way, and defcended from fuch and fuch Progenitors, who iliould come to reform Mankind^ gnd, in Confirmation of hisDofcrine, (hould per^ form many aftoniihing A(^s, and do many Supernatural Works ^ that at a certain Time, and in a certain determined Year, he (hould be put to Death by his own Nation, and up- on it that Nation (hould be captivated and deOtroyed, and the Country defolate^ itis^ Teftimony not to be di(proved. And ytt fetting afide the many Prophe- cies in Scripture relating to particular Perfon^ and Families, to the jf.a'xand other Nations, I (liall only inftance in fome, of thofe con- cerning our Saviour^ and others, of pur Sa- viour's himfejf : The former of which will appear to be exad^ly parallel to the Cafepro- pofed. y-'-" The of the Scriptures* 1 6j The firft of thefe is the Predidion imme- s^;:^ diately after the Fall of Adaw, and 4000 y^ Years before the adual. Completion of it ^ That there fliould be one born of the feed «>/g^«- 2. the rpoma.n^ and fupernaturaJly made of her g^/^^. alone ( as Adam was out of the Earth with- out a Woman ) that (hould hmife the ferment's head^ who had beguiled Eve throngh his fibtil- About . 2000 Years after which Prophecy, and fo 2000 Years before our Saviour, it was revealed to Abraham^ That in his Seed^ ^ai. 5. and by one who ftiould defcend from him, ^^m h, all the families of the earth Jliould be bleffed:^ and 3, ^c. which was afterward renewed to Ifaac and *^acob. Again 5 about 1700 Years before Chrift, it was prophefied by Jacob^ That Shiloh, or the Mejjiah, (liould defcend from his Son Jndah, Gen. 49, About 1000 Years before 6ur Saviour's ^" Birth , David was exalted to the Throne, of whofe Family the Mejfiah was to be a Branch'^ whence it was that he was common- ly known among the Jem, by the Charafter of David's Son, Matth.a, In the fame Royal Prophet have we the '^^' Prediction of our Saviour's Death, Refurrec- tion, and Glorification^ and in very minute Circumftances, as to the firft of thefe. Fid, Pfal.i6. 10. 21.1,7,8,14,16,18. iio,c>r. This is alfo the great Theme of IJaiah's Prophecy, 700 Years before the Accomplifh- M 4 nienc, f6^ The Divine Authority rOo^ ment, That there (honld be a roof out ofjejfc. Sermon :^\^q Mejjiah, who fhould die for the Sins of ^' the People, be rejected by his own Nation, but be believed by the Gentiles, Ifa. ii. lo. 42. 10, &r, 55. In the fame Age lived Alicah, who fore- i-:i:.s.z. tells the very Place he (hould be born in, 'viz. Bethkhem-Ephrata. Laftly ^ About 500 Years before our Lord's Incarnation, Daniel diredly points to the Time and the Year the Afc//?^?^ (hould fuffer P'^^'o^- in, which was to be in the Mid ft of the Se- **' ^' 'i'entieth Prophetical Week, ( each of w^iich U'v.is. confifts of Seven Years) that is, the 490th ?' Year, from the Decree of Artaxerxes for the rebuilding of Jerufakm. As may eafily be computed by Ptoler,;ys Canon, and recko- ning the Years backward from the Death of our Saviour, ( which was in the Reign of Tiberius ) to fome fixed Year of Artaxerxes. In Confeqilence of which, the City and Sanftuiry were to be deftroycd, and the whole Country laid defolate^ as v/ith a Flood. ■' This Conclufion leads us on to the Se- cond Branch of Prophetical Obfervations, viz,' oux Saviour's own Predictions, which are^very many :;, but a moft remarkable one is his Prophecy Of the Dcftruftiori of that People, City, and Country, foretold by Da- . mcl as to the very Time 5 and which our Sa- viour defcribes To particularly, as if he had It at that In ftaiit before his Eyes, when he 4'^^P'^^^'^^^ °^ ^^ ^^ ^^^^ Difciples. (ii,i^-,-i '.-.', ~ ; ■ There cf the Scriptures, 1 6p There he foretells, ''' The preceding Signs, fv^-^ as Fimines, and fearful Sights, &c, ^That^^^™^'^ many Falfe i rophcts %ould arife. ^ That there (hoiild be barbarous Slaughters one of another. '^ That Jernfukm Ihould be clofely befief^ed 5 but withal, that at that Time there n:iouldbe an Opportunit}^ for efcaping^ which he advifes them to take , and to fly to the Mountains for prefent Security. ■^ That the Eneniy fhould at laft cad: a Trench about it, and keep them that remained iq on ^every Side. "^ That he fhould finally take the City, and lay it even with the Ground 5 and that not one Stone of the (lately Struc- ture, the Temple, ( which they then were admiring ) fliould be left upon another. * That the Surviving Jews fhould be led Captive into all Nations, and never return again to that Land as Proprietors. "^ That all this was becaufe they knew not theTirne of their Vifitation. "^ And that this (liould happen in that very i\ge. Never was any Prophecy more exprefs, never any Sentence more terrible, nor more punctually fulfilled, as to all the Particulars before- recited; and for which we may ap- peal to Jofiphus the jew^ who was an'Eye- VVitnefs of all, and as exaftly defcribes it as to thofe Inftances, as if he was writing a Comment upon our Saviour's Prophecy 1 Jofeph. ck Bell 1. 4, 5, 6, 7. • ' And accordingly, as the Temple, though attempted by Julhn the Apoftate's Order, ""' ■•' .• never. 1 7P The Divine Authority r-^J^.^ never could be built^ ( as the Heathen Hifto- ^Sermon Yi2in Ammiam/s Marcel/wus relates, Hift, I. 25.) -• fo that People to this Day remain Vagabonds, without any certain Place, difperfed over the World. Having traced this Subject thus far, we may proceed. 2. Another Way by which we prove the Claim that tht Matter of Scripture hath to a Divine Authoriry, is Miracles 5 of which Kind there is nothing wanting that can rea- fonabiy be defired^ and that either as to the Judaic d^ or Chrifiian Difpenfation. As for Inftance: If a Perfon (hould pre- tend that be comes from God with a Reve- lation, and which he requires us to hearken to, on Peril of Damnation: What Satisfac- tion (hould we defire? Surely if the Dodrine he teaches be in k felf credible, and worthy of God, and what in the Nature and Tendency of it proves to be ufeful and beneficial to Mankind, we have as much Evidence as the Nature of the Thing will bear. And farther, if the Perfon, upon whom we are to rely, doth openly, and in the Sight of all, even of Enemies that watch him, as well as Friends, and in the moft Publick AfTemblies, cure all Manner of Dif- eafes , though naturally incurable , by a Word, or a Touch, and even at a Diftance. If he commands the Winds and the Seas, the Good and the Evil Angels, feeds Thoufands in a Defart with no more than what would fatis- of the Scriptures. 1 7 1 farisfy a few, and raifes the Dead. If he ••"-^'^-^^ te\U the moH: fecret Thoughts, Inclinations, ^'^''J?^^ and Pradices of his Enemies as well as Fol- ' lowers. Laftly, If when himfelf is put to a violent Death, he in a few Days, according to his own Prediction, rifes again, appears to, and converfes with thofe that knew him when alive, and faw him dead: And after- v^ards, in the View of mmy, afcends bodily into Heaven ^ and within a few Days, as a farther Teflimcny of his former Miflion and prefent Glorification, confers the fame or like Power upon his Difciples: Who can reafo- jiably doubt of the Truth of what he has taught ? I need not here draw the Parallel. And if the Queftion (hould be put, as it was by thofe whom John the Baptijf fent. Art thou he who Jhonld corned Ocr Saviour's Anfwer will ferve for one here, Tell John tohat Things ye have heard andfeejt^ how that the blind fee^ &:c. Luke 7. 19. There needs no greater Evidence to conr yince Mankind. 3. Another Proof of the Divine Authori- ty of the Matter of Scripture, is the Event and Succefs, correfpondent to former Predic-^ tions. Such was that of the Ifiaelites in Ca- tjaan: And much more, the wonderful and aftoniihing Progrefs of the Gofpel, without ^ny of that Affiftance and Force which that People had, and when it had the Force of Emperors and Kings to oppofe it. " ^ Could 172 The Divine Authority C^^A^^ Could it be thought poffible, that a few bermon Hmple and timorous Perfbns, who had been bred up to a mean Employment, and had never been out of their own Country, fliould each by himfelf undertake perilous and remote Journeys, among People they had no Know-f ledge of, and to whofe Tempers, Cuftoms, and Language, they were altogether Stran- gers^ and fhould prevail with them to change their Gods and their Religion, their Cuftoms and their Lives? Could it be thought, that Men of no Au- thority nor Intereft, of no Learning, Depth of Judgement, norSubtilty in arguing, iliould be able to maintain and propagate a Dodrine that feemed to be foolifh and abfurd, a Doc* trine of a. Crucified Saviour, a Doftrine op- pofite to the fenfual Inclinations and Interefts of Mankind, ( as the State of the World then was) a Dodlrinethat obliged them that believed in it, to profefs it with the Hazard of all that was dear to them in this World, and upon no other Encouragement than a Reward in another? And yet even thisDoftrine, fo meanly at- tended, became fo fuccefsful, that according to our Saviour's Piediftion, Matth. 24. 14. before tb e Deft ruftion of j^m/p/t'w, and with- in Forty Years after his Death, the fox^d of it wcfrt out into all the earthy Rom. lO. 1 8. Not to proceed further in this Argument j:han Scripture, in thofe early Times we find Converts^ if not Churches, in the moft fi-e- '''"■■ quented cf the Scriptures. ij^ quented Cities for Trade, Learning, and Do- r>^A>^ minion 5 in Corinth and Epheftts^ Athem 2inA^^^^^^^ Rome-^ in the Courts of Princes, even of a Herod and a Nero: Acts 13. 3. PhiL 4. 22. And where not ? Now if there had not been Truth in the Dodtrine^ If it had not been a Dodrine wor- thy of God, fuitable to the Defires and Ex- pedations of Mankind^ If it had not had a Supernatural Evidence and Teftimony, and an Affiftance as great as its Evidence, it could not in thofe Circumftances have made its own Way, nor have proved in the Event fo powerful and fuccefsful. Ko, it was God that chofi the foolifi thmgs of the world to con- found the TPife, and the weak^ things of the world to confound the things which were mighty: And it muft be a Revelation from him alone, that had all thefe Teftimonies on its Side to con- firm it. So that we may conclude as we be- gan, That if ever there was a Revelation, the Revelation contained in Scripture is a Revelation, and the only True Revelation now in the World. And if fo it be, then what an Obligation is there upon us to obferve it? When 'tis God Jpeaking to US, we ought to give the more earneji heed to the things we have heard from him, lej} at any time we Jbonld let them J?/p, Meb. 2» r. SER * f 4 ^f^e Divine Authority Sermon VI. SERMON VL H E B. I. I, 2. do J who dt funcfry times, a?ic/ in diver i manners ffake in time paji unto the Fatheri by the Prophets, hath iri thefe iaft Jays fpok^en unto us by his Son, &e. I N thefe Words, we hav6 (a^ has beert obferved ) I. A Defcriptiori of Revelation, 'tis God's' Jpeaking, or declaring his Will to Mankind. II. The Certainty of that Revelation ^ !tis by way of Declaration, God who at [nndry timts, and in divers nnnmrs f^akc^ &C. III. The Order obferv'd in delivering thai! Revelation, as to Time, Manner, and Per^' fons ^ In time paJi hy the Proj^nds^ and in the lafi days by his Son, IV. The Conclufion and Perfeftion of Jliat Revelatioa, 'tis ir. thc'Ufl days by his Son. liiidef of the Scriptures, 175 tinder the Second I have (hewed. Sermon 1. That there has been faeh a Revelation. 2. That the Scripture is of Divine Reve- lation, and has upon it the Charaders be- longing to fuch Revelation. For the better difpofing of what I had to fay under this Head, I propofed Four Que- s«rw. IV. ftions to be refolved, viz. ^ J. How we can prove the Matter of Scripture to be true? ,g, 2. How we can prove the Matter of Scripture to have been of Divine Revelation > ^ 9. How we can prove the Books of Scripture to have been of Divine Infpiration? ,4 4. How we prove thefe Books that are now extant, and received by the Chriftian Church as Canonical, to be thofe very Books > I have already Treated of the Two for- mer, and ftiall now take the Two latter in- to Confideration. Where we may obfervc fomewhat as to the Writers, and then as to Infpiration. I. As to the Writers 5 of whom we may^ reckon Three Sorts. fi.J Meerly Human ^ fuch as St. Lnke fpeaks of, that out of a good and pious In- tent; 1 7^ Ty Divine Authofity ^^^-^^^^ tent, tooh^ in hand to fet forth in order a declara-^ y I ^ tion of thofe things which were nioft ftirely belie" Luk.i.i. ^^^' ^^''d this may be done without any nmterial Error by Perfons' duly quaTified for it. Ci.) Thofe that had what they wrote im- mediately didated, of at leaft approved by H/y? Ec' fuch Perfons as were infpired. So Eufchiits clef. 1.2. Cg-fj^. ^i^gj. ji^g Gofpel of St. Mark, was appro- r." 8?' ■ ^' ved by St. Peter ^ and St. Lukf^ by St. Paul, fg.J) Such as were immediately infpired in the Writing, as St. Peter and the reft of the Divine Writers are fuppofed t6 have been. Now though the firft of thefe may be fufficient in ordinary Cafes, and of good life in the extraordinary, where there is no better 5 yet where the Salvation of Mankind is concerned, there is fomewhat farther ne- ceflary, and that is, that the Perfons that Write (bould be aflifted and guided by the Holy Spirit of God, or write by the Di- f eft ion and Approbation of thofe that are' ifnfpired. 2. As to the Infpiration, that is Twofold ; Ci.) Either when the Matter, W^ords^ a'n'd Ofdef, are irrtmediately dilated by God Bxod. 20. himfelf^ as the Decalogue was, and all thit J, 21. was revealed by Voice 5 for then it was as Difcourfe with lis/ of the ScriptureL 177 (2.) Or, When Perfons Seleded wrote ^^^^^^-^ fcy Diredion or Command from God, ^^J?^« what was revealed to them, as to the Mat- ter only, whether by Way of Declara- tion, or Reprefentation. In which iaft Cafe, the Perfons Infpired took their own Wayi which is the Rea- fon of the Difference in Style and Phrafe between their feveral Compofitions^ that, for Example, Ifaiah writ in a lofty court- ly Style 5 and that Amos^ a Herdfman, writ after a more Ruftical Way. So Eraf- tnus faith of St. hn^e^ that he writ in a purer and clearer ^tyle, becaufe of his Skill in the Greek Tongue. Here the Office of the Divine Spirit Was to fuggeft the Matter, or to reprefent the Cafe, to aflift and fupervife, fo that no Error (bould be in the Original Copy 5 though he left each to the Liberty of their own Way in exprefiing it. As if we were to fend feveral Meflengers upon the fame Errand, we deliver the Meffage to them, and tell them what they are to fay 5 but leave every one of which to exprefs it as they think fit, and as they are able: Each of them is a faithful and wife Ser- vant, though he keeps not exaftly to the Very Words of his Mifter, and all agree in the Drift and Subftance, though they differ in the Expreffion or Circumuancec So it is in the Evangellfts, where they all agree in the material Parts of the H iftory, N though 178 The Divine Author iff rvJ^x^ though they differ often in the Words, Sermon ^^^ (bmetinies, perhaps, in fome minute Paffages relating to it. In one or other of thefe two Senfes, the Scripture may be fa id to be wrote by Divine Infpiration^ that is, either by immediate and verbal Suggeftion, or by Direction : And this I (hall now endeavour to prove, by anfwering the Third Qiieftion, viz. S. 3. How we do prove the Books of Scripture, which contain the Matter of Revelation, to have been of Divine Infpi- f ation ? In proceeding upon this J fhall premife: I. That the proper Courfe for proving the Divine Authority of the Scripture, is to begin with the Matter, abftradled from the Books, ( as I have already done) and then to proceed from thence to the Books. And therefore they begin at the wrong End, that would difprove the Truth of the Revelation, or Matter contained in Scripture, by fuch Objedions as they make from the VVriting, and the Books. For the Matter ftands upon a Proof and Evi- dence of its own (as I have (liewed), and will ftand, though the written Word, or Scripture, lliould fail of fupporting m own Autnority. Therefore thofe that will venture upon difproving the Revelation, muft in Reafon begin with the Matter^ let them there try their Skill, and call in Qiiellion the Proof of the Scriptures. i j^ Proof by which that is fupported. But'*^^A>n this we have already prevented, by ha-^"^J^°^ ving proved the Matter of Scripture to have been of Divine Infpiration. 2. Though there feems not to be fo tlear and full a Proof for the Infpiration of the Books, as there is for the Matter, fince the Matter has the utmoft Atteftatioii it is capable of, vi^. Miracles^ but there were no Miracles wrought to prove thefe Books to have been of Divine Infpiration ( as has been before obferved ) : Yet if we serm.v. prove that the Books were written by In--?- ^^'• fpired PerfonS, and that what they wrote is the fame with what they taught, it is equivalent, and much of the fame Force and Authority. For what need v/as there of Miracles to prove the Books to be written by Infpi- ration, when the Perfons writing them were Infpired, and that what thev wrote is the fame with what they taught, and when what they taught was confirmed by the Miracles which they wrought? Therefore while the Authors were in Being, there needed no Miracles to prove thefe Writings to be theirs, when they diemfelves allerted them fo to be: And after their Deceafe, we have as much Rea- Ton to believe the Scriptures which they ivrote, to have been of Divine Infpiration, as what they taught to be a Revelation 3 febtli fiov? depending upon the like Evi- H i dencea' I So The Divine Authority J*'^^'*^-^ dcnce, that is, Teftimony, as to which -^^^-'» we have no more Proof of the Matter, than we have of the Books. 5. From hence it follows, That notta beheve the . cripture to have been of Di- vine Infpiration, is in Effeft to rejeft and deny the Revelation therein contained : The 'cripture being the beft, and in the prefent Circumftances of Mankind, the only Means left for the Conveyance of it 3 I fay, in the prefent Circumrfances, it is the only Means 5 for when the Circum- ftances were other than they are now, or have been for Sixteen hundred Years and upwards, there was then no fuch abfolute need of a written Word : When the Inftrudors of Mankind had their Lives protraded to a vaft Extent, as it was with the Patriarchs of old ^ or when there were hifpired Perfons alive to teach and redify any Miftakes that might arife and difturb the Peace of the Churchy as it was in the Times of the Apoftles. But when Things fell into an ordinary Courfe, and that fallible Perfons ( as all afterwards were) might miftake in their Reports of Dodrine, &c, and the weak Memories of others not retain what they had been taught, and that the infincere would wrell What was taught to ferve their perverfe Deflgns^ the Cafe being thus altered from Extraordinary to Ordi- nary, fo was the Means of Conveyance. ^ , And of the Scriptures. j8i And God, that committed the Divine Ora- ^""^ des to be tanght by Perfons whom he ^^^J""^^ t bought fit to infpire, employed the fame P erfons to commit that Revelation to Wri- ting for the future Prefervation of it, and the conveying it downfafe and entire to 'Pofterity. Without which. Mankind, in thefe Circumftance, neither could them- fel ves have heea certain of what thev were to believe, norcoujd they havefufficiently proved to others what it was they were obliged to receive and to believe, as want- ing Authentick Monuments and Records fcr it. So that we have fufficient Reafon to believe, that the fame Divine Goodnefs that did make known his Will to Man- kind, would take the beft Means, and did take the beft Means for the continu' ing and preferving it. And Scripture being the only Means of that kind, becomes a Rule of Faith 5 and fo is of Authority fufficient to oblige us to receive and obey it. If the Matter of Scripture be true, and of Divine Infpiration, we are obliged by it, though the Writing, or Book contain- ing it, fhould be only of Human Compo- fition^ becaufe it is the Dodrine, and not the Way of Delivery, that palles the im- mediate Obligation upon us: But Vv^hen the Book containing that Matter, as well as the Matter it felf, is of Divine Autho- rity, and compofed by Divine Appoint- N 5 ment. The Divine Authority ment, D'.redion, or Infpiration, it oblL Sermon ggfii us by Virtue of the Compofition, as y^' well as the Matter^ and both are to be jointly received, as proceeding from oae and the fame Original and x\uthority. But having allerted this, That the Scrip- ture is the only Means of Conveyance of the Will of God to Mankind, and what becomes a Rule of Faith to us -^ it is fit to return to the Queftion propofed, •viz. How we can prove the Scripture to have been of Divine Revelation^ or that thofe Books, fo called, were wrote by the Diredion and Command of God, or by Infpiration from him> J. I. I Anfwer in the fame Way as before, That as there is no Revelation, if the Scriptural Revelation be not that Re^ velation:^ fo there is no written Revela- tion, if the cripture be not that Book, and be not Infpired. And then we (hould want the only certain Means of Convey- ance, which is Writing, or fnould have been wholly left to the doubtful and un- certain Hand of Tradition, for the Know- ledge and Prefervation of Revelation. Now! think this to be an Argument of confiderable Force for the Divine Au- thority of Scripture^ that without this Means wc fliould after a Revelation be in pffefl: without a Revelation; For fo it will of the Scrlpturesl 183 will be, if the Scripture contain not tliat r*^A--^ Revelation, and that we have no fuffici- ^^!^1°^ ent Record, if that be not the Au then tick Record of it. But to come nearer the Point: 2. I Anfwer, That there is as much Proof for the Infniration of the Scripture, as the Matter is well capable of, and as much as is fufficient^ and if that be fo, then 'tis unreafonable to rejed: it^ for they who do fo, can do it upon no lefs Pretence, than that they would have fuch a Proof as the Matter is not capable of, and more than is fufficient for the Proof of it. But that there is fuch a Proof for the Divine Authority of Scrips ture as is fufficient, I think, will be evV dent, if we (hew, ^' Firfi , That the Scriptures have, for Proof of their Infpiration, the TeftimO" ny of fuch as were Infpired. Secondly, That they were written by Perfons Infpired, and that were Infpired when they writ them. Thirdly, That they are worthy of fuch Authors, and have upon them the Cha- rafters of fuch Infpiration, I. The Scriptures have, for Proof of their Infpiration, the Teftimony of fuch 45 wpre Infpired. The Teftimony of Per- - N 4 fons 184 ^^^ Divine Authority rvA^ fons Infpired is as much a Proof of Infpi- Sermon j-ation, as if it had been a Matter they ^ themfelves were hifpired with 5 and there- fore the Evidence that we have for the Infpiration of fuch Perfons, is a fufficient Evidence for the Infpiration they give Teftimony to. As for Inftance ^ Suppofe that we have not as good Evi dence for the Infpiration of the Old Teftament, as we have for the New^ yet if the New doth juftify the Infpiration of the Old, quotes it as fuch, and beftows th:it Cha- "^"^ Sii^fter upon it 5 then by Virtue of fuch a TetefPiony, we have as good Evidence for the old, as we have for the K^w.. i he meer Qiiotation of a Book by. .^ri. Infpired Perfon, whether as to the Aurliot, Words, or Matter, dbth not give the likd Autho-* rity to that \^ith what he himfejf doth write by Divine Infpiration ^ for then Ara- jirts 17. ^^^j. ^^^ Metjdnder^ Epmenides and CaUhna^ 1 ar. 15. chus^ who were Heathens, and are quoted 3 5- by ^t, PatiL would become Infpired Wri- ters. But the Scriptures of the Old Teftament are cited by our Saviour and the Apoftles as the Oracles of God, and as Books of Divine Authority, and which they pro- duce and appeal to upon all Qccafions in Juftification of the Dodrine which they taught: So we are told, that all Script nre, iTim. 3. ^<^ ye^-/«- Pfalms: Which Divifion comprehended J^^^^'//",^ jn it all the f.^veral Books-, the Prophets containing net only the Books properly fo called, but alfo the Hiftorical, as writ- ten by Infpired Perfons 5 and the PfaJms containing all the Poetical. And they defcend yet lower ^ for of the Thirty nine Books of the Old Tefta- ment, there are very few, not above Se- ven or Eight, but what are quoted in the New Teftament by Name, or for fome \ remarkable Pallage, and as Books of the ^me Charafter. \ So that if we can prove our Saviour t©sbe Infallible, and the Evangelifts and Applies Infpired, (as we have done be- fore\when we proved the Matter revea- led byj:hem to have been of Divine Au- thority ) at the fame Time we prove the Scriptures of the Old Teftament to be of Divine Infpiration, becaufe they had this Teftimony and Credit given to them by thofe that were themfelves Infallible and Infpired. The like Teftimony have we for the Divine Authority of St. PWs Epiftles, by St. Pete>\ who gives them the fame^^^*-?- Title "•'«• 1 26 The Divine Authority f^J<^^ Title of Scripture with the Books that were Sermon q£ ^j^g Jewifl) Canon ; Our beloved brother Paul, according to tide roij dam given u.ito him^ hath written unto you^ as alfo in all his Epi- ftles: Which they that are unlearned and nnflable wrefi^ as aljo the Other Scriptures, But though this be a good and fiifficient Proof where it may be had, yet it is not applicnble to all, (ince the laft of the In- fpired Writers could have no fuch Evi- dence; as Malachi among the Jeivs^^ and St. John in the Primitive Church, who furvived all tlie reft of the Divine Pen- men. And therefore, where this Proof of the Atteftation given to fome is want- ing as to others, we muft have Recourfe to other Arguments that will fupply what is deficient. The Old Teftament has the Teftimony of the New to vouch for its Divine Authority ^ but what can this teftify to the New, when there is no other Revelation, and no Infpired Perfons to come after. But this will be help'd by the next Evi- dence, which is, That II. The Scriptures were written by Perfons Infpired, and that were Infpired in the Writing of them. f I.) They were written by PerfOns Infpired: Thereby is meant, that whoever y/ere the Authors, known or unknown. of the Scriptures. 187 we have yet good and fufficient Evidence, r>v-A.^x^ that the Penmen were Infpired both as to Sermoa the Matter, and Manner or Way of Wri- ^^' ting. ( Bat this belongs to another Place). Dr that the Authors of thofe Books were the fame that before taught by Infpiration. That the Writers of the Old Teftament were of this Kind, we have already pro- ved from the Teftimony of the New, as far as that is of Authority to verify it. And that the Evangelifts and Apoftles, . whom we have before proved to be Infpir red, were the xAuthors of the Books of the New Teftament, we have as good Af- furance as the Jews had, that the Pentateuch was written by Mofis, or the Pfalms by David'^ or that ever there were fuch Phi- lofophers as Plato and Ariflotk, or fuch Phyficians as Hippocrates and Gale^t^ or any Books writ by them. Nay, fo much the ftronger Evidence have we, as it has been the Duty ( as they thought ) and the Intereft of fo confide- rable a Part of Mankind as the Chriftians are, to preferve thefe Records fafe and eny tire, and to take Care that they be fuch in all Points as they received them 5 and confequently according to their Senfe of them they are of Divine Infpiration, and wrote by thofe Infpired Perfons. And for which, there can be no greater Evi- dence than this Sort of Tradition^ unlefs we would have God reveal to every par- ticular 1 88 TJye Divine Authority rO^^ticukr Perfon, That the Authors of thofe Sermon gQQj^g were Infpired 5 or point it out by ' fome rpecial Miracles, which Ihall ferve as the Star to the Wife Men, to dired us to it. But fince this is wanting, and cannot reafonably be expeded, we muft reft fa- tisfied with that which is the only poflible Evidence, and which not only the Primi- tive Chriftians did admit as fufficient, but was not contefted by the moft violent Ad- verfaries of their Religion : Among whom the Queftion was not, Whether the Per- fons reputed to be Infpired, were the Au- thors of thofe Books ? or, Whether thofe whofe Authors are not known, were of the fame Condition with thofe that were known ? but, Wliether the Matters of that fuppofed Revelation, and contained in thofe Books, were true, and that thofe Authors were fincere Relaters of it> And whereas there were fome Books of Scripture that were not fo early and univerfally embraced as others, yet tliey were not fo much doubted ot as to their V. Ettfeh. Authority, as the Authors ( fuch as the Bcci.Hiji. Epiftle to the Hebrews, the Second and ^gV\c Third of St. Johtt, and the Revelation ) ; /. 5. 'e. 8. unlefs it were by the Aloq^i that Fpiphamns ^7. c. 24, vvrites of, who rejeded the Works of St. Johu as not agreeable to their Opinion, That Chrift was a mere Man. (^0 Tbe of the Scriptures. 1 8^ (2.) The Sacred Penmen v/ere Infpired ^^"^^^^^ in their Writing, in the Senfe before ^^^|^" fpoken of, p, 177. For, I. There was as much need to Write, as to Teach 5 to Write with Refpeft to the Abfent, and to Pofterity ^ as to Teach and Preach to the Prefent^ for there is no other Way to Teach in thofe Cafes, than by Tradition or Writing. But the Defed which thofe Holy Men found all their Difcourfes labour'd under as to their Conveyance by Tradition, through the Infirmity of Human Nature, and an In- capacity of tranfmitting the Matters now contained in the Scriptures, to future Ages in that Way, without Prejudice, Corruption, and Abufe, difpofed them, under the Direftion of the Holy Spirit, to commit them to Writing. So St. John 20. 51. Thefe thwgs are written that ye might believe. So St, Peter^ 2 Pet. i. 5. / vpil/ endeavour that ye may he able after nty deceafe to have thefe things always in remem- brance. X. There was as much need to Write by Infpiration, as to Teach by Infpiration, for Writing is but another Way of Tea- ching. And if the Apoftles had the Affi- ftance of the Holy GhoO: in all Matters of Moment when they Taught, it is rea- fonable to fuppofe ( had we no other Evi- dence for it) that in the fame Circum- ftances they had the fame Affiftance in what they writ. Nay, jpo The Divine Authority ^^^^-^ Nay, fo much the more might it rea- Sermon fonably beexpeded, that they (liould have the Aflidance of that Divine Power ope- rating upon their Minds, and guiding, a5 it were, their Pen in what tliey Writ^ as what they Writ was to continue in the Church, and to be a Standard of Faith , and Rule of Life to all Ages : Whereas what they Taught could conti- nue no longer than the Memories of fal- lible Men could retain it. So that we ma}^ conclude, That if they Taught and Preach'd by the fpecial Affi- ftance of the Holy ^^pint^ they were alfo under the Conduct of it when they Writ.' 9. Thofe Divine Penmen conceived themfe/ves to be alike Infpired in what they Writ, as in what they Taught. mi. f. r. Therefore we generally find the Apoftles, 1&2 and St. Patd always, nnlefs when he ^'/ writes in Conjundion with others, ta begin their Epiftles with a Declaration of their Commillion and Authority by ; Virtue of their Ofiice, Paifl an Jpoji/e, S>cc, requiring the fame Regard and the like Submiflion to what they Writ, as to what they Spoke when prefent. And as thej^ thus magnified their Of- fice, fo rhey writ as from Chrift himfelf; after this and the like Form, Grace he to *jOH^ and peace fro/;/ God our father y and the Lordjeffis Chriji, Rom. i. 7, &c. ^ of the Scriptures. i^i Nay, they infift upon their Infpiration, rv.A>^ which they received when they writ, to^^£l^}°^' gain it Authority v/ith thofe they wrote ' to. So St. Paul, Gal. I. 1. Pa»i m Apo- Jile, 770t of tneti^ neither by man, but by Jc" fnsChrifl ^ 6cc. Ver. il. 12. I certify you^ brethren^ that the Gofpel which was preached of nte^ is not after man ^ for I neither received it of man^ nor was I taught it but by the Re^ velation of Jefus Chrifl, And that Apoftle exprefly faith. The things that 1 write unto you are the commandments of the Lord , I Cor. 14. 57. 2 Cor. i. i:^. So St. Peter^ i Epift. 5. 12. I have writ- ten briefly^ exhorting and teflifiing, that this is the true grace of God^ wherein ye fland. Now if they conceived themfelves to be Infpired in Writing, who themfelves were Infpired (as has been before proved) and did Write with the fame Apoftolical Authority as they Taught, it is certain that they were Infpired in Writing 5 for they were the beft Judges of their own Infpiration, and could beft know when they were Infpired. And therefore if any would undertake to difprove the Di- vine Authority or Infpiration of the Ho- ly Scriptures, they mufi: firft of all prove that thofe Writers were not Infpired , nor did ever give fufficient Evidence that they were Infpired. But if they were Infpired, and do withal declare that they wrote thofe Books by Infpiration, we have Ip2 The Divine Authority x ^y'^^^ I^^vc as much Reafon to receive thofe Y2 Books as fuch upon their Affirmation, as we have to believe that they themfelves were Infpired, or did ever Teach by In- fpiration. 4. There is the fame Proof for the In- fpiration of the Apoftical Writers , in their Writing, as their Teaching, a5 what they Write is the fame with what they Taught 5 and therefore what they Taught being confirmed by fufficient Evidence to be from God, fo muft what they Writ 5 the fame Proofs that belong to the one, belonging to the other. And accordingly they in their Writings often appeal to what they Taught, as concordant with what they Writ, and to the Teftimony given to the one for the Confirmation of the other. They appeal to what they Taught : So St, Paul, 2 Cor. 2. 15. / write fwne other thitigs io yoH^ than what you read, or know and acknowledge. So Gal. i. 8, 9. Though we or an angel from heaven preach any other gojpel ttnto yoH than that ye have received^ let him be accnrfed. So they appeal to the Evidences of their Infpiration in Teaching, for a Con- firmation of what they Writ: So 2 Cor, 12. 12. Truly the figns of an Jpofile were wrought among yon in all patience^ and fgns and wonders^ and mighty deeds. Gal. 3. ^, He that minijireth to jo/t the Spirit , and Tporht " of the Scriptures. 1^5 jTorketh Miracles dmorig you^ doth he it by C^-^A-^ the works of the Law, or the heari/fg of Faith. ^ ^^^^S^ From whence it is thalt the Apoftles chal-- jenge the fame Regard to be paid to their Writings, as their Teaching 5 which they could not have done, were not their Writings of as good Authority as their Teaching, and were not they alike direc- ted and affifted in the one as the other. So St. Pauly 1 Cor. 4. I . Let a man Jo ac mint of us as of the mimjlers of Chriji, or Apoftles. I Cor, 5-. 3, 4. / 'verily, as abfent in body, but prefent in Jpirit, have judged al- ready as though I were prefent, 8cc. in the name of the Lord Jefus Chriji, when ye ar^ gathered together, andmyfpirit, &g. All which is to give Authority to whai they writ 5 but what Authority could that be of to oblige others to receive it, jf they themfelves received it not by In- fpiration, atid that their Teaching and Writing were riot the fame, and obtai- ned in the fam^ Way> III. The Holy Scriptures are worthy of fuch Authors as were Infpired, and have upon them' the Charaders of fucli Infpiration. I have before proved. That the Matter i«^?«rVv, contained in Scripture has upon it the Charaders of a Divine Revelation. But the Defigtx before us nov/, is to fhew, tfet the Writing it felf has upon it fuclii io^ The Divine Authority r^o^-^ Charafters as will entitle it to Divine In- Sennon fpiration, and is worthy of fuch Perfons to Write, as were Infpired. And that, I. If weconfider who the Perfons were that were the Penmen of the Sacred Writ 5 that were as well Ignorant and Illiterate, >»«; 7 2S Learned. Thus we find in the Old Tefta- 14. ment, an Amas that was no Prophet, nor Prophet's Son, nor bred up in their Schools, but an Herdman, and Gatherer of Sycamore-Vxmt^ is made at once a Pro- phet, and as Infpired, as the Great, the Noble, and Eloquent Ifaiah : And under the Gofpel, we find a Matthew and a Joh^^ as well as a Lw% ^ a Peter, as well as a Paul. For when the Workmanftiip proceeds not from the Hand, but the Intelligent Mind ^ not from the Inftrument, but the Effici- ent 5 it is not what the Hand, the Inftru- nient, and Agent is, but what the Effici- ent pleafes^ and fo God could make an Apoftle and an Infpired Perfon out of a» Illiterate Fiiherman, as well as out of hint that fate at the Feet of Gamaliel, For God chofe the foolij/j thifi^f of the world to con- found the wife, and the vreak things of the world to confound the things which are migh- ty, &c. that no flcfh fiould glory in his pre- fence, i Cor. i. 27. And as it was in Preaching, fo it is in Writing the Gofpel, in which God no lefs gave them a Mind to indite, than a Moufih of the ScriptureSo i^fg Mouth and Wifdom in Teaching to <^^^a.>o fpeak. So that they needed no more to ^^El^*^"^ meditate before what to write, than in L^/el'j , that Cafe what they (hould anfwer. It h, 15. was there as the Spirit gave them uttera^ice^ and here as that did dtreft, and allift, or fuggeft. St. Fad exhorts Timthy, to give attendance to readings till he himfelf (hould come to give him farther Inftrudion^ and to meditate and give himfelf wholly to them^ that his profiting might appear to all^ I Tim. 4. 13, &c. But we find no fudi beperidance on Human Means in what they wrote : Theft it is Faut an Apojile, not of men^ neither by man^ hut by Jefus, and God the Father*^ the Gofpel he wrote was the fame he taught 5 and which, when he wrote, he no more received from Man, than when he taught, and which he wa^ taught by the revelation of Jefus Chriji , Gal. 1. 1, II, 12. And therefore where all was by Reve=> lation, it was not as the Man was, but ais he was made : And as St. Peter was as tnuch an Apoftle, an Infpired Teacher, fo he was as much a Divine Writer as St. Paul, and writes with the fame Divine t^ower and Authority, and with as much Certainty and Infallibility. So that there are as few Objedions ( if we ftriftly conlider it ) made againft the moft Illiterate, as the moft Learned of the Infpired Writers 5 againft St. Matthew and O i St Johv, ip^ The Vivhie Authority ^^^^ St. John, as againft St. Lul^-^ againftSt. P/?- ^^y}^" ter, as St. FauL But now if thofe Wri- ters had wrote dfter man ( in St, Paul's Phrafe) and purely from themfelves^ as it was naturally impoffible that ever thofe Unlearned Perfons (hould apply them- felves to ftudy at the Age of St. Peter^ and write of themoft fublime Arguments more to the Satisfaction of Mankind than the profoundeft Philofophers 5 fo it was impoffible but that in their Compofitions they (hould have been guilty of manifold Mi (lakes, v/hen they wrote of fuch vari- ous Points, and Points of no fmall Diffi- culty to explicate. But when the Unlear- ned of them are as free from Error as the Learned, and as little liable to Excep- tion in what they writ, 'tis evident they writ from the fame Spirit with, and had the fame Affiftance as the Learned, And therefore the fuppofed Errors in* any of them could not proceed from In- advertency, or Unskilfulnefs, or Want of right Information ^ but are rather Er- rors fuppofed and imaginary, than real 5 the Mi(takes of the Reader or Tranfcri- ber, rather than of the Penmen 5 as I have already (hewed, (Ser^/. IV.) For if the Errors had proceeded imme- diately from the Writer , they would , have appeared more in the Compofures of the Unlearned than the Learned: But when the Unlearned are as free from them as of the Scriptures, ip7 •as the Learned, 'tis an unqueftionable f>>-^^-^ 'Sign that the Unlearned wrote from the ^^HJ^^ fame Spirit as the Learned , and both from a Spirit that is Divine. 2. The Scriptures will appear to be worthy of fiich Authors as are Infpired, if we Gonfider the Way in which they are written, which though not with ex- ^ ^or. 2. cdlency of fpeech^ or of ivifdom that is Hu- i,4- man, yet have fuch a Majefty and Au- thority (hining through the Whole, as gives them a Luftre as much beyond other Books, as the Bodies of Angels which they afTumed for fome fpecial Service ex- celled thofe of Mortals, and that were of a Natural Compofition ^ and of which we may fay, in the like Phrafe as Nico- demus of our Saviour , That none could write after this Manner, except God were with them. I freely acknowledge, that they are not written according to the ordinary Rules of Art and Method , which Almighty God is no more obliged to obferve, than he is to govern the World by the Methods and Rules that are ordinarily obferved among Mankind. For as in the Government of the World, where there are different Ends to purfue, and divers Means to be made ufe of, God confines not himfelf to aft as we would in fuch Cafes, but a6i:s above all Rule kiiovvn to us, and fometimes putiifhes O 3 V/her$ The TXivine Authority ", where we would fpare, and fpares where Sermon ^y^ would puni(h ^ fometimes gives to ^^' thofe that we would deprive of fuch Fa- vours, and deprives thofe of them to whom we (hould think fit to give : So it is in the Divine Compofures, in which he makes life of different Hands and In- ftruments, as there are different Tempers in Mankind : He makes life of the Poe- tical Vein in Damd, the Oratory of an Ifaiah, the Rufticity of an Amos, the Ele- gancy of a Luke^ and the Plainnefs of a Peter, the Profoundnefs of a Paul, to fervQ the common Defign of inftrufting Man- kind in the Knowledge of God, and their Duty to him, without that Artificial Me- thod which the Learned Part of the World exped to find, and think fit to obferve. The Heavens and the Earth have upon them the Signatures of an Almighty Pow- er and Wifdom, and which we may with T>iivid employ our moft ferious Hours in the Contemplation of, with Pleafure and Advantage. But yet there is no ftrift Or- der vifible to us, nor can be obferved by us in the Situation of the Ccnftellations^ nor can we give a Reafon why Oriofz anci the Pleiades, or Ar&urm , are placed in that Quarter of the Heavens which is afr figned them : And the Earth is not like a Garden laid out in Order, but rather there Teems to us a rude Variety in the Difpo- iition oi it ^ and yet notwithftanding, who of the Scriptures. ipp who is there that doth not, uncfer all thefe ^^-^"-^ feeming Difad vantages, find out the Tra- ^^^^^ ces of "a Divine Original, and enough to entitle God to the Creation of all? And fo it is in the Holy Scriptures, where there often feems wanting the Accomplifh- ments of Human Eloquence, the enticing word's of mans wifdomj and that Decorum and Artifice which the Books of Human Contrivance and Invention are embellifh- ed with : But as the Apoftie faith, when he declined the words which mans wifdom ( whether of Philofophers or Orators ) teacheth, it was that their Faith might fland i cor. i. KOt in the wifdom of men, but in the power '^^ ^• of God: So we may fee under the Veil of a feeming Irregularity fo much Beauty (hining forth, and Experiment fo much Virtue proceeding from it, that it will evidently appear, that the lefs there is of Man in the Compofure, the more there is of God, and that it can have none for its Author and Inditer but him 5 and which Irregularity can no more de- trad from the Authority and Divine In- fpiration of the Scripture, than it can be queftioned whether the Sun be the Foun- tain of Light, becaufe of what we, that are at a vaft Diftance from it, call Spots. For we are at a great Diftance from the Apoftolical Age, and much more from the lateft Times of the Infpired Writers -of the Old Teftament, and fo mufi: needs O4 b^ aoo Tf)e Divine Author it)/ r^^A^^ be under fome Difficulties from our Un- ^ermon acquaintednefs with the Style and Way y^' of Writing, as well as the Cuftonis of thofe Ages. And there will be therefore ibme Spots and dark. Places in them as there are in the Sun, not for Want of Light and Elegance originally in them, no more than for Want of Light in the Snn^ but becau(e of fome Deficiency in our felves , that are at a Piftance, and under fuch Circumftances as intercept our Sight, and hinder us from making true and exad' Obfervations. But if we could but ftand, as we are to judge of Pidures, in the fame Light in which they were drawn , and had lived in the fame Ages in which thofe Books were written, wc ihould be able to make a much truer Judg- ment, and penetrate much farther into the Meaning of them, than we now can do. But now tliough all the Parts of Scrip-, ture are not equally alike, but like the Infpired Writers themfelves, of whom fome were bred up in the Nurferies of Learniiig, and others fetch'd from the Fifhery and the Sbeepfold^ yet are they all plain in the fame effential Doftrine, and in which the Salvation of Mankind is concerned. And not only i'o, but the Style and Or- der of Words, if throughly underftood ■?.j to their Propriety, Elegancy, and Life, v/ould of the Scriptures. 201 .would be very furprizing ( if we may ("^^A^ judge of what we do not know, by what ™^^^ we 00)5 which has not been unobferved even by forae of the Heathens. It was DionyJtHs LongitiHs the Rhetorician, that admired the Majefty and Sublimity of Mofes's Way of Writing. It was Ame- ' lilts the Plat^MtJi, that at the fame Time as he called St. Johft a Barbarlm ( a Title£«/**. which the Greeks and Romans beftowed^'"'^^''^: upon all but themfelves), found in his Gofpel the Wifdom of a Philofopher. But above all, we may fee the Footfteps of a Divine and Extraordinary Affiftance in the admirable Difcourfes of our Savi- our and the Apoftles upon feveral Occa- fions. Let us, for Inftance, take a View of our Saviour's lafl: Difcourfe with the pifciples juft before his Death, as recorr ded by St. John^ chap. 14. &c. Turn we again to that of St. P^«/ about a Future State, and a Refurredtion to it, which is the Subjed of i Cor. 15. See it again in the Clofe and fenfible Argumentations of the Author to the Hebrews, See it alfo in the very Digreflions which thofe Holy Penmen fometimes, by breaking off from their Subjed in Hand for ri while, do fall upon 5 where we (hall find that which is equivalent to what is ordinarily faid by the Prophets in the Mefi'ages they deliver- ed, Thus faith the Lord-^ and what is as exprefly faid, and will as much be found to t ? 20 2 The Divine Authority f^^A'^ to be of Divine Revelation. It was cer? ^^!^^" tainly as much an Effed of the Divine ' Power to Dire^-, and Affift, and even In- fpire thofe Writers with fuch fublime Notions, fuch convincing Arguments, as it was of the Divine Commiffion to fend the Prophets with Authority to publilh Thtti PO' the Divine Commands and Decrees. And lit.c. 8. tJierefore it is a very frivolous Exception which a late Author makes againft the Divine Authority of the Apoftolical Wri- tings, That they confift of long Deduftions and Argumentations; whereas, faith he, God doth 7iot reafon, but command, as he did by the Prophets. But how often do we find in the Prophets God arguing with the Jews about the Vanity of their Idola- try, from the Incomprehenfible Perfections of his Nature, &€.} How often ufing Arguments to convince them of their Im- moralities and Impieties > How often ex- horting them to Repentance and Reforma- tion, from the mod powerful Confidera- tions? And therefore why are the Apoftlesf Jefs infpired for that Reafon than the Pro- phets? When God fpeaks to Men, and teaches one Man by another, it is often after the Manner of Men; and therefore as he doth fometimes require abfolute Obedience to his Commands, fo at other Times he condefcends fo far as to (hew them the Equity and the Reafonablenefs of them, both equally becoming the Di- yiuG of the Scriptures. 203 vine Maiefty, and which are a glorious r. ' to leave tbofe Prophecies uncorrupted, which manifefVly and principally prove our Saviour to be the Meffiah } For fure- ly if they adulterated, or expunged, or added to the lefs, they would have offe- red as much Violence to the greater. But it is evident the Jews were in a high De- ^ gree fuperftitious, rn preferving the Cb- ^;/^r#: pies of the Scripture found and entire, ^fi"*'^- ** Or if they would have attempted this, '^'^■^^^'* how could they do it, and not be difco- vered and challenged for it by the Chri- ftians, who from that Time forward had the Scriptures of the Old Teftament ia their Cuftody, as well as themfelves > 2. It could not be by the Hereticks, becauCe the Scriptures were foon difperfed over all the Chriftian World, and were read both in publrck and private 5 and with that Care and Faithfulnefs. that they chofe rather to part with their Lives, than become Traditores, and deliver up their Bibles to be burnt^ and keeping then fo" watchful an Eye upon them, they could not 50^ of the Scriptures], r^A/^ not be perverted by their fraudulent Arts, ^^""°^ but they would foon be obferved and complained of 5 efpecially by thofe whofe Office it was above others to ftudy and preferve them. jren£iis, So whctt Marcion falfified the Text, /.If. 25>.|^g y^^ag prefently detected and expofed for toHtra ^t« Marcicn. g, Nor could it be by the Orthodox, Iv^^E" if any of them were fo weak as to think 42. to ferve their Caule by it: For as to the Old Teftament, they were as watchfully obferved by the Jen?/, as the *jqws were by them^ and both the Copies of the Old and New were fo foon and fo far dif- perfed, that tieither could any one at- tempt it with any Likelihood of Succefs, nor all agree in it, when impoilible to convene for it. And therefore when Manich^us and hi? Followers pretended the Corruption of the Scripture in their own Vindication, they could not make out their Charge, Aug. dt though provoked by St. Aujii^, &c. to if. utii.cred. Z)/e, We may obferve from hence, *'3' what a BlefTing we enjoy above the Ages of Tradition, when the Knowledge of the Truth was conveved from Hand to Hand 5 which fo fenfibly declined, that the Truth was foon turned into Fable, and that fo few Years after the Flood as the Time of Terah, the greateft Part of the World was over-run with Idolatry 5 The Divhie Authority 207 fo that forthe retrieving it, God drew Ahra- T^-^^^^ ham out of that infe&ed Mafs, and en- ^^£|^J°"' Joined him to fet up a Family feparated from the reft of the World, that out of that he mfght conftitute a Chufeh for his Service. But we have that which thofe Ages wanted, a written and certain Rule for our Faith and Manners 5 and that fo plainp- ly and intelligibly wrote, and fo com- pleatly and entirely furnifhed with all Things neceffary for us to know, in order to the Happinefs of another Life 5 that as none in the Chriftian Church (where the Guides and Teachers are faithful to their Flock) can be, or muft unavoidably be ignorant ^ fo neither can any Perfon be defedive in the Knowledge of his Du- ty, or void and deftitute of a Power of doing what is necellary towards his Hap- pinefs, unlefs by his own Fault. If we keep but to our Rule, that is as an Infalli- ble Compafs to dired us, and we (hall never fall (hort of knowing what God has revealed, or of obtaining what he hath promifed. And here we may farther refled upon our Happinefs in this Church, that we have not the Key of Knowledge taken from us, and the Truth lock'd up in an Un- known Tongue (as in the Church of Rome ), but plainly and faithfully rendred in ito8 The Divine Authority ;rmo VI. ^^^^^^^^ in our own Language, for the Inftrudio'ri ^^'^^"^ and Edification of ^H. . What remains then, but that we make this our daily Study, and labour to ac- quaint our felves with the Rich Treafures of Ufeful and Neceffary Knowledge con- tained in thofe Sacred Repofitories, and making them as David did, a Lawp to our feet, and endeavouring to Conform our felves in all Points to their holy Prefcrip- tions^ and then we fhall moft certainl}?- have Reafon to rejoice in the Comfort of the Promifes, and with Patience look for that blejfed hope and glorious appearance of the great God, and our Saviour Jejus Chrifi.. To whom, &c. S E R- 209 Sermon VII. SERMON VII. Heb. I. r^ 2. Cod who at ftmdry iimes^ and in di'vers manners jpak^ in time paji unto the Fathers by the Prophets^ hath in thefe laji days fpok^n ««- HS by his Son^ &c. 1 N thefe v/ords we have ( as I have be- fore Ihewed ) 1. A defcription of Revelation, 'tis God's fpeaking, or declaring his Will to Mankind. 2. The Certainty of that Revelation, 'tis by v/ay of Declaration, God who at fundry tiines^ 6Cc. fpake. 3. The Order obferved in that Reve- lation, as to Time, Manner,- and Per- fons ', In time p aft by the Prophets, and in the la ft days by his Son » P 4-Ths 2 1 o The federal If ays of Ke^elatiotj, *»v-/^>^ 4, The Perfedion and Completion of Sermon all, *tis in thefe laft Jays by his Soti, Vil. It*s the Third that I am at this time to enter upon^ viz. The Order obferved in that Revela- tion, &c. Where, according to the Method laid down in the beginning of rhefeLedures, 1. I am to confider the feveral ways by whicli God did reveal himfelf in time pafl hy the Prophets ^ as by Infpirations, Viiions, &c. 2. I am to (hew the difference between Divine Infpirations on one hand , and Diabolical Illufions, Naturallmpreflions, and Delufory Imaginations on the other. 5. I am to confider the feveral Peri- ods of Divine Revelation, before the Law, under the Law, and under the Gofpel ^ and the gradual Progrefs of it from firft to lafl:, from the lower to the higher de- gree, and the perpetual refped one had to the other. 4. I am to (hew why God did thus gra- dually, and ^i fimdry tifnes, proceed in re- vealing his Will to Mankind, and not at firft and at once, as fully and perfeccly as he did at iafl: by his Son, I. I am to confider the feveral W^ays by which God did reveal himfelf in rime pad by the Prophet?. When The fezferal Ways of K^velatiatL 211 When v/e are treating of Revelation, o^^v>,-o we are to confider that it is like Light, Sermon to be known by it felf :, and that the bef!: VIL way therefore is to take the Scripture it ielf for our Guide in the matters be- longing thereunto 5 without which, how Learnedly foever Men may difcourfe upon this Argument, 'tis to as little pur- pofe as if we fhouid go about to com- pile a Hiftory of the Invilible World, and of all the Tranfadions in it froni time to time, which we have no Conver- lation nor Acquaintance with. We fee how Vain (though Ingeni- ous) the Attempts of many Inquiiitive Perfons have been, notwithftanding the Improvements by Telefcopes, &c, for their afliftance, to give us any tolerable Account of the Solar and Lunary Worlds -, and after much and indefatigable Pains^ they are not able to fay this is Land, and that Water -^ or whether neither of the two. And we talk as much at random, when we leave the beaten Track of Scripture, and think to find out by our own Keafon what we muft underftand by Revelation alone. We can only think and difcourfe of fucli Subjeds, as we keep that Clue in our hand ^ and therefore laying afide all manner of Conjedlures, and the Spe^- P 2 culations* 212 the feT/eral Ways of Ke^elation. r-v.^^s.^0 dilations of the Jemfi or Chrijiian Rab- Sermon hies upon the Argument in hand, I VIL fl^all folely keep my felf to the Rule of Scripture. All I pretend, is to compare Scrip- ture with it felf, and to try if by put- ting thefe things together, and laying them in order, I can contribute any thing to the Explication of fo obfcure and in- tricate an Argument. There are feveral Terms made ufe of in Scripture with reference to this Sub- jecl, and for the fignification of the way by which God did reveal and make him- felf known to Mankind •, and they are, Infpiration^ Vifwn^ Dre/mis^ and Voices. I. InfpiraUon, So Job [92. 8.] faith, The itifpiration of the Almighty gave them [yatvi] under (landing. And the Scripture is faid to have been given by hifpiration of God^ 2 Tim. 5. 16. Now it feems to be called Infpiration, becaufe it is infeniibly communicated and breathed as it were into the Soul, as. the Soul was into the Body •, to which the Phrafe in Job has a plain reference, where the fame word ng^yj is ufed, which is ufed Gen. 2. 7. when God is faid to breathe into Adam the breath of Life: And by which term it is properly and evidently diflinguiflied from all the other Species The fe'veral Ways of Kez>elation, ^ r 3 Species of Divine Communications. For r\-^^..-^ all the reft are fenfible ways, whether Sermon by Reprefentation, as Vifions or Dreams *, V 11, or by Adion, as Voices ^ but this comes as Life came into the Body, or Air comes into the Lungs, without any fuch kind of Perception or Senfation. Now there is a Threefold Infpiration •, (i.) That which is purely Natural : So 'tis faid of God, who hath put wif- dont into the inward parts ^ Job 38. 36. And he is faid to infiruB the plowman to difcretion, Ifa. 28. 26. This is no other than a Difpofition infufed, and connatural with the Soul it felf-, and that afterward in procefs of time ripens, and comes to be a Power or Principle, and even a Habit, by adion and obfer- vation. (2.) There is a Providential Infpira- tion ^ when God by fome After-Ad of his Providence, and for fome fpecial Ser- vice, doth either give Life to fuch a Na- tural Power and inherent Difpofition, or elfe infufes a new Difpofition or Power into the Soul. This feems to have been the Cafe oi Be::ialeeU and AhoUab, andExo^^^i. others, into whom God is faid to have '» put wifdom and under fiandirigy to know how to work all manner of Work •, and yet of the fame Perfons *tis faid, whofe p o heart Q, 1 4 The fei/eral Ways of Ke'z/elation, rv.-A.^o heart fllrred them np^ Exod. 36. I, 2. Sermon Thqt is, God did chufe theni out, as be- VII. ing of themfelves well difpofed and fitted for that Employment, and after an Ex- traordinary Manner, and by a Superna- tural Affiflance qualified them farther for it. And from the Confideration of the difference between Men and Men, and indeed between a Man and himfelf, when from fome imperceptible beginning he comes to advance beyond others, and even beyond himfelf in Knowledge, Wif- dom, and Succefs, the World has been inclin'd to think there was fomewhat of a peculiar Infpiration in it. Whence that cic. 1.2. Saying of the Heathen Orator, ]!^emo Vir Dcor*'^* Magnus fine ^-fjiatti Divino wiqudmfuit: No one ever came to be a Great Man, or attained to any extraordinary Eminence in Knowledge or Skill, but by a Divine Illumination. (9.) There is an Infpiration purely Supernatu ral ^ that is im med iately,w holly, and onlv from God. Of this fort is that Divine Infliix commonly known by the term of Regeneration , when God fo changes the Heart, bv the Powerful Ope- ration of his Holy Spirit, that it's faid to be New,, fe^^. :s6. 26. But that which is more to our purpofe, is when God vaDanu'h Phrafe, ch. 2. 2 2. reveal- The federal Ways of Ke'v elation, 215 revealeth the deep and fecret things , r^^^^^^^ and doth communicate his Will, fo that Sermon the Perfon conceives, and thinks, and YiL ads, as the Divine Power would have him conceive, think, and acl. It being here, as with the Soul in the Body, which is the Principle of all Vital Motion ^ for though the Body be in its contrivance admirably adapted for allr Offices to which the Organs of it are ta fepve, if there were a Soul in it -^ yet it is the Soul that muft make the Eye to fee, and the Foot to move, and the Tongue to fpeak, or elfe there will be no Sight, Motion, nor Speech. So it is here in Divine Infpiration of this fort, where the Spirit of God is to the Soul, what the Soul is to the Body, and muft make all thofe Impreflions upon it, muft infufe the Power of conceiving and thinking, or rather thofe Concepti- ons and Thoughts, thofe Notions and Ideas of Things, nay, that Matter. So that the Perfon infpired doth not think his own Thoughts, nor order his own Conceptions, nor form his own Notions, nor ufe his own Words (where thefe are Infpired) as far as he is Infpired. Not that his Reafon is not in operation, (as it is in Raptures, Vifions, and Dreams, where the Rational Powers are bound up P 4 as a 1 6 The fever al Ways of Ke'velation. rv.-^^-^ as it were by Sleep for the prefent), but Sermon that thefe Infufions proceeding not from VII. any Reafoning in themfelves, but from an External and Supernatural Caufe, it is by that Caufe determined to the Mat- ter that is Infpired. - ' ■^.. As a Prompter doth fuggeft the Mat- ter, or didate the Words to the Interpre- ter he makes ufe of-, which are not to be cfleemed the Words or Thoughts of the Interpreter, but of the Suggefter. As our Saviour faith to his Difciples, TTben they deliver you up, take no thought how or what ye fiall fpeak 5 for it fiall be given you in that fame hour imhat ye pall fpeak : For it is not ye that fpeak, but the Spirit of the Father which fpeaketh in you. Matth. 10. 19, 20. Now as it was the Spirit of God fpeak- ing in them, that did in that cafe didate and guide them in all they faid, fo that theyfpake with fuch Authority and Abi- lity, fuch Wifdom and Elocution, without any Premeditation, as all their Adverfaries were not able to gai? fay or refifi, Luke 21. 15. (as we find in the Inltance o^St.Ste- phen. Ads 6. ic.) So it was after the fame manner that the Divine Spirit did breathe upon the mind (as our Saviour on the Apoftles in an external way, the (ignification of the internaJj The federal Ways of Kevelation. 1 1 7 internal, John 20. 22.) in a way imper- r^^>v^^ ceptible ^ and did fo infinuate itfelf, that Sermon it became, as it were, one Spirit with VII. theirs, and they thought as the Spirit difpos'd them to think, as well as fpake as the Spirit gave them utter anee^ Ads 2. 4. This was thinking and fpeaking by Infpi- j^^^^ ^^^ ration : And this being the moft eminent 25, 26. way of God's communicating his Will ^ji^^l' "' to Mankind, is call'd Revelation in the 10. ' New Teftament cfpecially, it being im- ^P^'^^ ?• mediate, without the intervention of,Thef4.8. Vifions, or Extafies, or Voices, or any other means than it felf •, and this was the way by which the Apoftles received their Revelation, called a Revealing by the Spirit. 2. Another way by which God re- vealed himfelf, was Vifion, or Sight. I'his was fo common, that all the ways of Revelation are fometimes fet forth By this term. A Vifion is the Reprefentation of an Objed, as in a Glafs which places the V ifage before us •, and by which we have as clear a view of the things thus repre- fented, as if they were the things them- felves, and not the Images or appearances of them. And therefore though the external Senfes are herein bound up, and, as it were. a 1 8 The fe'veral Ways of Ke.-A,-o of the Roll, his typical laying Siege to Sermon Jerufakm, and an hundred things more VIL in that and other Prophetical Books. In which cafes, when the things re- prefented are wholly imaginary, and ne^ ver exiftent, what is in Phrafe pofitively faid of them, is to be fupplied with as it ivere-^ as in the aforefaid Vifion of St. Pe- teVy when it is faid Peter faw heaven open- ed^ and a Jbeet defceiiding^ &c. it being not a thing really done, but only by Re- prefentation, it is to be underftood, That he, as it were, faw Heaven opened. 2. In Vifion things remote are repre^ fented as near and prefent, and the Vifi- onary has all the advantage of fight in things prefented to the Eye without the ETck. 1. i.tife of fight, or change of place. So E- ^^'i'^f-zekiely when a Captive in Chald^a^ had the ftate of Jerufalem (as it was then in fad) fet before him •, whither he was brought in thevifwns of God, and as evi- dently faw all things that were at that time tranfaded in the Temple, as if he had been aduaily there: And even the fecret pradices of the Elders and Priefts in the moft retired corners were at that di- ftance exadly reprefented to him •, fo that if he had been perfonally with them, they had not been more vifible to him. There The fever al Ways of Kevelation. 12 \ There he beheld the Idols pourtrayed r>^>^^^ on the wall -, and the Seventy Men, or Sermon Sanhedrim , and Jaa&iiiniah their Head, VIL in the midft of them, with every Man his Cenfer in his hand, and all the par- ticulars as there defcribed. 3. In Vifion, things future are as evi- dently reprefented, as if they were pre- fent. Thus Saul when deprived of his Sight, faw in a Vifion Ananias coming in, and by Impofition of hands reftoring him to it^ and by which means, as defcribed to him before-hand, he as perfedly knew Afts 9. la. Ananias^ when he came to fee, as if he had afore time been converfant with him. From whence we may obferve : (i.) That Vifion is Supernatural*, fo in the Old Teftament, Ezekiel faith. The Ezek. 8. i. hand of the Lord was upon me. And in Revel, i, the New, St. John faith. He was in the *°- Spirit. (2.) That it is Internal •, when the Soul, tho' in the Body, yet for the pre- fent is as out of it, as to corporeal Senfa- tions, and fees, perceives and underftands nothing by the external organs. Thus it was with St. Paul in his wonderful Rapture, when his Soul was in fuch an abftradted and elevated ftate, that he him- felf could not tell, whether he v;as in f/?£'^Cor. 12. i^ody or out of the body. ' * So 221 The fei/eral iVays of Ke'Velation* r^-A->^ So that when the Name of Vifion is Sermon given in Scripture to this way of Divine Yil. Communication, it is not from any ufe made of corporeal fight, or that it is en- tertain*d with any external objeds ^ but becaufe of the clearnefs and evidence of it, and a conformity it therein bears to outward and corporeal Senfe. By which it is diftinguifhed from ex- ternal Reprefentations, (which were alfo very frequent in thofe times of Revelati- on) of which there were two forts more efpecialiy, vi-z, (i.) That which the Jexps call the Bhechirtah^ which was God's manifeftation of himfelf in a vifible Glory and Majefty, without any form, as he did to the Pa- '3€Q. 17. i,triarchs -^ and afterwards it was the token ^^- of his fpecial refidence among his people th^Jewsy called therefore his dwelling Hx\, 80. 1. between the chentbins. (2.) Another way of appearance was by Angels, when they took upon them a hu- mane form, by way of condefcenfion to- mankind, and for a freer converfation with them •, and from which form and umbrage, the Scripture terms them Men : Gen. 18. but, befides what the Sequel of Scripture ^';^j" J and common Senfe fliews, the Apoftie Hebr.1V2.hath taught us that they were Divine Melfengers fent immediately from God, 5 wp@n The fe'veral Ways of KewA^^-> Thus far I have treated of the feveral Se-mon ways of Revelation recorded in the Holy WIL Scripture, and in which God fpake in time paft by the Prophets, There was one more which the Jews of latter Ages fpeak of, and would have continue'd, after the^jther were difcontinued, called by them^^^e Bath Col, or the Lovp Voice •, and which after a fort they conceive was to fupply the deficiency of the other •, but that is befide my prefent purpofe, having con- fined my felf to Scripture alone. Where alfo we find nothing obferv'd or allow 'd of another way, which theHea- thenifh World abounded in, and by which they thought the fuccefs and event of any deiign they had in hand might be learn- ed, and that was Divination. When by the Air or Earth, the flight or feeding of Birds, the Entrails of Beads, &c, they might judge of the way they were to take, or the event of their proceedings, as did Ezek. 21. the King of Babylon, A Pretence foolilh ^'» ^^' enough, and which we can make no bet- ter a ufe of, than to obferve how defirous the World has always been of a Revelati- on, how fenfible of the need of a farther diredion, than what mere Nature orRea- fon did didate-, and witlial, how foolilh Mankind was under the want of it. For how can it be fuppos'd that Futurities fliould The fe'veral Ways of R e'velation, 229 fhould be dependent upon fuch forry Ac- r^^^^^^^ cidents, or that the Divinity fliould thus Sermon reveal it felf? Therefore it is no wonder VII. to find the true Revelation fo filent as to thefe ludicrous matters*, and if vire had there found fuch an Order of Men efta- blifhed by that, as were the Augurs^ Ha- rufpices, and Extifpices among the Hea- thens, and fuch Rules as thofe had for to guide them in their obfervations according to that fenllefs Art •»> it would be a better Argument againft the Authority of fuch a Revelation, than ever yet has been or can be advanced againfl it by its greateft Enemies. No ! thefe are juftly reckoned among the Abominations of the Heathen, and forbidden to the Jews, viz. There Deut. 18. fjall not be found among yon any one, 6cc. "^j ^^* that itfeth div'matioii , or an obferver of times, or an tnchanter, or a charmer, or a confitlter with a familiar fpirit •, for all that do thefe things, are an abomination unto the Lord, But now granting that the Deity did make known and communicate his Will in the ways before fpoken of, of Infpira- tion, Vilion, Dreams and Voices ^ yet there remains a great difficulty behind, and that is. How we may be fatislied about the truth and certainty of fuch a Revelation? And that becaufe as there 0,3 are 230 Tfce [e'veral Ways of Revelation, r>«->^^o are Supernatural Vifions, Voices and Sermon Dreams, fo there are Natural ^ as Di- VII. vine, fo Humane •, as Real, fo Imaginar ry on one hand, and Pretence on the other : And therefore how (hall we diflin- guifti the Supernatural, from the Natu- ral -, the Divine, from the Humane •, the Beal, from the Imaginary and Pretended? And how know we, but that what we call a Divine Infpiration, Vilion, Dream and Voice, may be Natural and Humane, may be Imaginary, Enthufiaftical and Suppo- fititious ? The perfons may fay as thofe, Jer. 23. 25. / luwe dreamed^ 1 havn dreamed *, and yet it be a Vijion of their own heart. Or that there may be a lymg fpirit in the nioiith of the Prophets, as Mir saiah faid of thqfe in his time, i Ktng.^ 22. 2:?. This brings to the fecond : 2. To confider the difference between Divine Communications, Natural Impref- iions, and Diabolical Illi^fions •, whether by Infpiiation or Vifion, Dreams or Voices. In the refolution of which Cafe, it is not my defign to difcourfe nicely, after a philofophical manner •, as about the force of Imagination, and the influence invifible x\gents have upon Mankind ;, for that i$ to go a great way about, without coming The fever al Ways of Revelation, 2 3 i coming nearer the Point than when we rv.^..^ firfl fet out ^ ^ and is not to be done. Sermon without knowing what we pretend not to VII. know. ^ I don't queftion but that if we had an immediate Intuition into theftate of the Mind, or the operations upon it, we might. difcern as pjain a difference be- tweenTemper and Infpir^ftion, Impoflure and Revelation, as between day and night ^ or as there is between an Angel of light, and an Angel of darknefs, \o luch as are in the invifible ftate. But thefe things are alike unknown to us • only this we may fay. That Divine Infpiration is difcover'd as Light, by it felf^ and which the Perfon divinely moved and illuminated is as much affured of, as he is of the exiftence of any thin^ in being, or the truth of any Propofiti- on, as has been before faid. And when Serm. iii. the Divine Power operates, it hath fo p- much the Afcendant over the natural Temper, that it lays a Perfon under an jer.20.9. uncontroulable neceflity of obeying the "^^^^-S-M- Didates of it, as it was with thelPro- phets of old. But if it be faid, Don't we fee Enthu- haltical Perfons as confident of their Ima- gmary Infpirations and Vifions, and look upon themfejves as much obliged to CJL 4 foliow 232 The federal Ways of Rei^elation. (^v-A.-^^ follow them, as thofe that are truly In- Sermon fpired do to obey what is Divine > VJi. I anfu^er. Be it fo ^ yet this is of it felf no Argument againfl the truth and certainty of Revelation, and of Revela« tion in thofe ways. Is it any Argument againft the certainty of Senfe, that it is often deceived and impofed upon ? Or againft Truth, ;hat there are Errots and everlafting Difputes among Mankind ? And becaufe there are, are we all obliged to be Scepticks •, and may we be pofitive that there is no Truth nor Certainty in the World •, and that no Man can be fure he fees, or hears, or knows, or lives ? And becaufe there are, or have been de- luded and brain-fick Perfons, are there- fore none wife, or in their Wits ? And are all Infpired Perfons no more to be credited than if they were Luna- ticks } Or don't they know themfelves to be any more Infpired, than thofe that are agitated by the power of a wild Ima- gination } Confidence in imaginary In- fpirations may be great •, but the Per- ception, and fo the Alfurance cannot be alike to what is real. But tho' the De- ity can fo communicate it felf, as that the Perfon infpired fhall know moft cer- tainly, it is from God, and from him alone, and fo there is no abfolute ne- T'he feveral Ways of Re'z^elation. 253 ceffity of any farther evidence to him, '^'•^^-^ no more than there is of Light to give ,^!?°^ evidence to Light : Yet that there might ^"• nothing be wanting for the farther fa- tisfaftion of fuch as had a Revelation, there was often added fome (ign, or fu- pernatural proof. So when Gideon had fome doubt of what the Angel faid, (when he knew not what he was) and was timerous, when requir'd to go on a difficult Enterprize ^ he was confirmed, by the Fire out of the Rock that con- Judges 6. fumed the FleOi 1 and by the Fleece: ^''^7' • '7.1? I^ and the Soldier's Dream, and the Inter- ' * pretation of it. And Mofis was convinced not only of his own Miffion from God, but of the acceptance and authority he fhould upon it have with the People, when the Rod in his Hand was turned into a Ser- Exod. ^ pent •, and his Hand, by putting it into 5> ^' his Bofom, was made leprous, and cured again in a moment, by taking it out. A courfe altogether neceflary, for the fatisfadion of others, (as has been be-scrm. iii. fore obferved) and which may reafon-p- ably be demanded. For if a Perfon (hall come, under the pretence of a Revelati- on, with a MeiTage to others, and re- quire them, as they tender their Salva- tion, to receive it, and to fubmit to it, without 2 34 'T^^ federal Ways of Revelation, r>^>^.--^ without fuch Certificates as Ihall give Sermon Authority to it •, it is like one that fhall VII. take on him the Style and Character of an AmbalTador, without any Credentials to give him Authority, and deferves no better acceptance. Let then a Mofes come with a MelTage to Tharaoh in the Name of God, and require him to obey it ^ that Prince might reafonably exped a farther confirmation than his Word , and it muft be fomewhat truly great Exod. 8. and greater than what was done by his '^- Magicians, that fhould determine him to a belief of it. Let Elijah confront Ahah^ and the Priefts of BaaU and they difpute his Miflion and Authority 5 he appeals to the 1 Kings 18. Supreme Authority to decide it, The a4> 3^- God that anfxpereth by fire^ let him be God. Let a lying Spirit be put in the Mouth of the other Prophets in oppotition unto Micmdh, that Prophet, for the Convi- dlion of all, leaves it to the event, fay- I Kings 22. ing unto Ahab^ If thou return at all in ?^- peace^ the Lord hath not fpoken by me. And he faid, Hearke^i, 0 People^ every one of you. By this means, that is, by Prediftions and Miracles, a Prophet may be known tp be a Prophet, and an Infpiration to be Ths federal Ways of Keifelation. 235 be an Infpiration ^ and by thefe Chara- p^-a,-^ fters may we be able to judge of both ^ Sermon as to the Authority of the MiiTion, and VII. the Truth of the Infpiration. Where the Evidence was neceffary, there was never wanting one or both of thefe. And though John did no Miracle, yet he had the Spirit of Prophecy, the Peo- ple acknowledged, for faid they. All hhn 10. things John fpake of this Man [Jefiis] 4»- were^ True, There may, *tis likely, be Infpiration where there is neither of thefe, nor the like Evidences 5 but there is no obligation on others to believe it, without the Evidence be fufficient ^ (for fuch as the Evidence is, fucli is the Ob- ligation) but the Evidence is not fuffici- ent which reds folely on Humane Au- thority, and has nothing but the bare word and affirmation of the Pretender to prove it, To this purpofe, faith our Saviour, If I bear witnefs of my y^^, John 5.31, my witnefs is not true • The works ^^' that I do^ bear witnefs of me. So that Infpiration is, as to others, no Infpira- tion, till it be proved : It may, for ought appears to the contrary, be no other than Delufion, or Impoflure. Let therefore the Imagination be never fo flrong, the Confidence never fo great, the Inrent never fo good, the Queflionis, Whence 2 3^ The fe'veral Ways of Ke'velation, r>^^-^ is this, what Evidence doth the Perfon Sermon bring of his Miflion from God ? Upon VII. what doth it reft > Into what is it re- folved? What doth he produce more than what may be the fruit of Imagination ? It may ail be a fit of Enthufiafm. So that if a Perfon will pretend to immediate In- fpiration, (were it an Age for it) and^ much more, pretend to it after Infpirati-' on has ceafed ^ he muft be able to fortify it by fuch Evidence as can come from none but him from whom the Infpiration came, if it be Divine. So much for Infpiration, in oppofition to Natural Impreflions and Diabolical II- lufions •, and which may ferve as a ge- neral Anfwer to the other particular In- flances that remain. Thus it was in Vifions •, which as to the Vifionaries was with that Evidence, as could leave no manner of doubt of what was therein reprefented. So Micaiah de- 1 Kings 23. fcribes his Vifion, I faw the Lord fitting *9- on his throne y and all the ho ft of Heave?i fianding by him, on his right hand, and on his left. And the Lord faid. Who fd all ferfiiade Ahab, that he may go up and fall at Ramoth-Gilead > &c. And by this as he himfelf did abide, fo the Event ve- rified it, verf 34. The The fe'veral Ways of Revelation. 237 The fame is to be faid a^ to Dreams, r^-^y^^^ which had fuch a peculiar ftroks up-Sernaoa on the Imagination, that the Divine *"• had a different efFed upon the Perfon from what was Natural-^ and therefore Gen. 20,5. AbimeJech, before he had expoftulated the Cafe with Ahaha?n, communicated his pream to his Family, from the confi- dence he had in himfelf of the truth of it. And efpecially has this a fufficient E- vidence as to others. I. When fuch things are therein dif- cover*d, which they had before no know- ledge of 5 as was the Cafe of JMmelecL Or 2. Which were fo remote in Place, or Time, as none could poflibly reveal, but by a Divine Communication. Or 3. When the Interpretation was quite different from the Dream, nor was without that Interpretation to be under- ftood. This was the Cafe of Pharaoby about the fiven fat and lean kine, 6cc. Ge?K 41. Of Nebuchadnezzar, about his own Transformation and Depofition, Da?i. 4. 19. and that of the Midianitijh . Soldier, Judg, 7. 15, 14. Where if we grant that the Dreams;; as to the matter, might have been the efFed of a rolling Imagination, (as Pha- rW^'sKine, Nebuchadnezzar sTtcq^ and the a 38 The fe*z/€ral Ways of Revelation. r>*.AwO the Soldier's- Cake) yet how the feveri Sermon Kine (hould prove a Predidion of feven VII. Years Plenty and Famine^ or the felling; of the Tree be an Emblem of 'Nehiichad- nezzars, dethronization 5 or that a Cake of Bread tumbling into the Hoft, and overturning a Tent, (hould prefignify the Sword , and Succefs of Gideon^ and that mto his hand God would deliver the ho ft of Midian ^ was utterly unaccounta- ble, if it were not (^sjofeph faid to Pha- faohy) that God himfelf thereby fiewed what he was about to do^^ and that it came from him who is a Revealer of Secrets, as lseb7Achadne'X,z:,ar acknowledged. Laflly, The like may be faid of a Re- velation by Voice, which, if internal, is the fame with a Dream or Vifion, as go- ing along with it •, and fo has the fame fort of evidence^ If external, it is its own evidence j as was that from Heaven, Mat. 5. 17. to give teftimony to our Saviour. Or it was by way of Oracle •, and then the Au-* thority of the Voices was juftitied by the numerous Predidions -^ the defign they apparently promoted of encouraging the good, of admonilhing and reforming the bad •, and in all, of promoting Vertue and true Religion in the world •, and to whofe veracity future Ages have given Teflimony, by fuitabie Events. Where- as T^he federal Ways of Re'velatian, 239 as thofe of the Heathens were very faf- rv-A.-^^ picious and doubtful, and often detedled Sermon to be only Forgery and a Confederacy *, VIL and difowned at that time (when in vul- gar eflimation) by the wifelt among themfelves •, and the reputation of which vid.Ser.ir. at laft as well utterly fell, as the pretence ?• - to them did. So that were the Cafe to be put upon this iflue, and to be decided by the mea- fures before laid down , we may fafely venture the whole Caufe of Revelation upon it ^ when there is nothing wanting, that can reafonably be defired, toward the juftiiication of its veracity ;, and that there is no manner of pretence for ap- plying the fame terms of evidence and (incerity to Imagination, as to Infpirati- on •, or to Irapofture, (whether Enthuli- itical or Diabolical) as is to Revelation. For when was it known, that Imagina- tion or Nature did ever empower perfons to fpeak all Languages, and to difcourfe readily at once with the Parthiafis , Medes^ and Elamites, <3cc. in their feve- ral Tongues > When did Imagination or Nature enable perfons, without any fkill, to cure Difeafes, naturally incurable 5 and fuch as had no humane Learning, to talk like Philofophers of the fublimell Arguments, and with as much freedom as 240 The fe*veral Ways of Kevelation. rv^^w^ as they ufed the Speech of the Foreign Sermon Nations they inflruded ? VII. Farther, What Imagination, or Na- ture, or Art could m^^i'mt Mofes with fuch a fupernatural Power, as to turn his Rod into a Serpent, and to devour thofe of the Magicians^ and by a ftroke of it to fetch water out of the Rock, and flop the mighty Current of the Sea-* What Imagination could form fuch Idea's in the minds of a Pharaoh and Ne- huchadnezzar'y or infpire 2iJofeph and a Daniel to give fuch an Interpretation of them, as juflified it felf to be true by a correfpondent Event > When did Imagination give life to a Fly, or do the leaft Ad out of it felf? When did that, or Nature, or Impo- fture, raife the dead, with Ehjha^ call for Fire from Heaven with Elijah y or foretel what (hall happen a hundred or a thoufand years after, or fo much as what a Perfon fhall think to morrow? Here we may challenge all the Magici- ans of a Pharaoh and a 'Nebuchadnezzar^ all the Men of Art and Science, all the Enthuliafts and Impoftors in the World, to talk as the Perfons Infpired did talk, to do as they did, and to produce thofe Teftimonies as thofe upon occafion pro- duced in their own juftitication, and for the The fe'veral Ways of Revelation, 2^1 the confirmation of their Miffion from rv_/s-^-^ God. Sermon From all which we fee what evidence VU. we have for the Truth of our Revelation, by the various ways oFiis manifeftation. Ifwehadfuch Infnirations, fuchViiions of things future and remote, &c. what evidence could we delire more to attefl: and bearwitnefs to what we are to believe and receive? And what Abfurdiries muft we he caft'upon, if we would venture to Gall thofe matters of Fad in queition, which though peculiar to thofe times, lofe not their evidence and force becaufe they are not in ours, nor have been for feveral Ages, nor are , 'tis likely, to be in the Chriftian Church ? However, there are thofe manifeftations of the Divine Prefence and Power, which we are all capable of, and may obtain by Prayerto God-, and which Ihall be more ' beneficial to us, than if we our felves could work IVliracle?, and were the In- fpired Perfons to whom God did thus inake known himfelf, as he did in timspafl to the Prophets-^ and thofe are the Grace and Afliftance of his Holy Spirit, and the doing his Will in virtue of it : Q^ialilica- tions that will render us more acceptable to him, and make us more capable of his favour, and all the advantages of it in a this 2/^2 The fe^veral Ways of Kcv elation* r^^-v^^ this World, and that to come, than if we Sermon could divide the Sea with Mofes, or flop VII. the Sun in its courfe with JojJnta^ or raife the dead with EliJIja. For then, though without thofe miraculous Dona- tions, we may be received with a Come ye blejfed of my Father^ inherit the king' dom prepared for you from the fotrndatioji of the world. Which God of his Infinite Mercy grant to us all, through Jefus Chrift our Lord. Amen. SER- Sermon ; viiL SERMON Vllt HEB. I. ly 2o Cod who at fimdry iimef^ and iri di'vers manners fpdJ^ in time pajl unto the Fathers by the Prophets^ hath in thefe laji days fpoJ^en unto us by his Son^ &c. I"N which words (as I have (hewed) there is. 1. A Defcription of Revelaltion, 'tis God's fpeakij7g, 2. The Certainty of fuch a Revelati- on, God fpake, *tis taken for granted. g. The Ordet obferved in it, it was at fimdry ti?nes, 4. The Perfedion and Completion of all ^ God hath in thefe laji days ffoken im^ unto lis by his Som R ?. Under tij4 T^f^^ TerfcBion of Under the Third, Sermon (i.) I have confidered the feveral Will, ways by which God did reveal himfelf, as Infpiration, &c, (2.) Have (hewed the difference be- tween Divine Infpirations, and Diaboli- cal lUufions, and Natural Impreflions. (3.) I am now to confider the feveral periods before the Law, under the Law, and under the Gofpel, and the gradual progrefs of Revelation from firfl to laft, from the lower to the higher degree, and the perpetual refped one had to the other. (4.) I am farther to confider, why God did thus gradually znd at frmJrj/ times proceed in revealing his Will to Man- kind •, and why he did' not at the firfl: communicate his Will to them as fully and perfedly, as he did in the laji days- by his Son. And then I am to conclude with the laft General, vip^. 4. Where I am to fhew the Perfedion of the Gofpel Revelation, and that there is not to be any other Revelation till the end of the W^orld. I have here a large Field before me j •and many difficult Points to treat of ^ but becaufe this is the Conciuding-Le- dure of the Year, I fhall fum it up, and pafs the ^*v angelical Revelation, 2^5 pafs through the Particulars with as r^-/-.^-^ much brevity as the time will allow -^ Sermon and with as much attention as I can ^ VIIL though I muft fall (hort of what the Sub- jed and Nature of the things to be fpoken of doth deferve, and might otherwife, be treated of. (3.) I am now come to the Third Branch, and to confider the feveral Pe- riods, vlz^. the Patriarchal before the Law, the Mofaical under the Law, and the Evangelical under the Gofpel. The Patriarchal State, is that which extended from Ada7n to the Deliverance of the Ifiaelites out of Egypt^ and the giving the Law at Mount Sinat^ which included in it the fpace of Two thoufand five hundred Years, and upward. The Mofaical or Legal State, was that which extended from the delivery of the Law at Sinai, to the preaching o^ John the Baptift, with whom ended the time paft, and the loft clays began -, which in- cluded in it the fpace of One thoufand four hundred Years, and upward. The Evangelical State, is that which began with John the Baptifi , and is to continue to the World's end. In the confiderafion of thefe three States, we may obferve. That there is a great difference between them , and a R 3 gradual The PerfeSlion of gradual afcent from the lefs perfe6t to the Sermon greater ^ fo that the Mofakal is fuperior yill. to the Patriarchal, and the Evangelical to the Mofakal. When 1 fpeak of the Patriarchal, I inr tend to give it all the advantage, by lookr ing upon it as a State of Revelation, and not a bare State of Nature •, for 1 have be- fore proved, that there was a Revelation from the beginning, and derived down by a conftant Pedigree and Succefiion, more or lefs. But what it was, we mufl: in great part rather conjedure, than can certainly know -^ efpecially as to the An- tediluvian State. For the Flood having fwept away the whole Stock of the un- godly Cainites, it was the defign of Pro- vidence that their Memorial pjouU perifi with them : And fo the Divine Penman ^ontraded that State, and gives us only a Breviat of what pafTed before the Flood. We have there the Hiftory of the Cre- ation, Fall, and Recovery of Man •, and may obferve how feafonably Almighty God interpofed for his Comfort and Re- lief, by the prom ife of the Seed of the Wo- fnaih We may obferve farther, how for the maintaining of his Authority, and the manifeftation of his Juflice and Ho- linefs, and to imprint en the minds of Men the Ezf angelical Ke*velatioti> I47 Men a dread of offending for the future, rv.>^^^ and to keep up an expedation of the Son Sermon of God's appearing and becoming a Sa^ VIII, crifice in our Nature, God eftablifhed from the very firft a courfe of Sacrifices^ by the means of which Atonement Sin* ners might have a right Notion of Al- mighty God: when his Juftice and Mer- cy were thus intermingled •, that they might not be encouraged to prefume on one hand, nor be thrown into defpair on the other. We may obferve farther, how God provided for the prefervation of Religi^ on, and efpecially of Revelation, by the Longevity of the Patriarchs, and a Race of Holy Men, who were Prophets and Teftifiers of his Will ^ of whom there was a conftantSucceffion •, that by a long Converfation between Father and Son, Progenitors and Succeflbrs, what was wanting in Records and Memorials, might be fupplied. We may obferve farther, how ineffe* dual this courfe proved in the liTue, how degenerate Mankind grew, fo inflexible and incorrigible, that to purge out this peft of Impiety that had infeded the whole Race, God took up a refolution of difcharging the World of that impious Stock, and to raife up a new Seed from R 4 the 1/fi The FerfeBiojj of ^^^-^^ the Righteous Foab ^ and that ifTued in Sermon the Flood. VIII. This IS the fbort Hiflory of the firft Sixteen hundred hfty fix years of the World, the Antedili.n'ian State. The Revelation, fo f-.r as it is handed down to us in Mofes's "V\'ritinf>s, was then obfcure-, But a Revelation they had, and Prophers, and thofe of the higher Form : Infomuch, that fome of the Jews hold, that Enochs in particular, was endued - with a higher degree of Prophecy than MofesRud ElJas. But whatever it was, the fum amoun- ted to this. That God was reconciled to Man after his Apoftacy •, that he had e(ta- blifhed an Atonement •, and that in procefs of time the Son of God fhould in our Na- ture adually appear, and become a Saviour to us, and be a Propitiation for our Sins. But there is a farther branch of this Patriarchal State, which is the Poft-Di- luvian, after the Deluge. Here we are in part in the dark as be- fore ^ for there were no lets than Three hundred fixty feven years, at the leall, paft (for fo long it was from the Flood to Abrahams departure out of Hnran) of which the Infpired Hiftorian gives little account. All that we have, is the pro- genj of the Sons of Z\W^, and their dif- perfion, the 'E'V angelical Rei/elation. 24P perfion, and the divifion of Tongues up- rv^^^^^ on the foohfh and prefumptuous attempt Sermon at^.zM _ VIII. The reafon of this feerns to be much the fame as before the Flood •, and that was the general depravation of Mankind, of which the faid attempt at Babel \vd,s, an In- ftance-, and the Call o^ Abrahd7nontoith.Q Land of the Chaldees an Evidence. For the reafon ofihat Call of his, was the Idolatry then growing upon the World -, the infedion of which, it feems, the Fami- ly of Sem had not altogether efcaped : For this the Ancestors of Abraham are charg- ed with, Jojlo. 24. 2, 14. And then it was in him that pure Religion began to lift up its head again •, and for that reafon that he might become an eminent Inftrument for preferving and promoting it, God re- vealed himfelf tothat Holy Patriarch. And this is the Third Branch of the Patriarchal Period, which I may call the Abraamual State. The firft Revelation of this was (as flforefaid) to Ada?n^ which was, that it fliould be the Seed of the Woman (whom the Serpent had feduced, and thought to have brought his ends about by). The next openJlng of this great fecret of Divine Wifdom was, that this Seed, or MeJ]ias, fiiould defcend from the Stock of Ahra- ham^ ^5© The PerfeSiion of r>s_A^^ ham, viz. In thee Jhall all families of the Sermon earth be hleffed. Gen. 12. 3. which the VIII. Apoflle applies to Chrift, Gal, 3. 16, and to which Abraham had a refped in the Birth of Ifaac, when he gave him that Name, which fignifies laughter, or rejoycing. Gen, 2 1. 5. 6. Thus our Saviour interprets it in that allufion, Tour father Abraham rejoyced to fee my day, and was glad, John 8. 56. This was the reafon why Mofes did fo ' carefully draw down the Pedigree of Sefn, which terminated in Abraham ^ pailing flightly by theHiftory of his Progenitors, and taking up that of this Patriarch, in whom the Holy Seed did more illuftri- oufly appear ; And why alfo he fo pun- dually fet down the time when this pro- Gen.i8.i8. mifetoy^/r^/j^^wwas firft made, and which 22- »8. ag xht principal of all, God did feveral 28. 14 *^ times repeat to him, and alfo to Ifaac and Jacob, at the firft time he is faid to hav# appeared to them. So that though they had a Handing Oracle, and had other Re\'elations, yet this of the holy Seed was the chief Re- velation, and which was upon all folemn occafions renewed. But though Revelation did 'eminently conduce to the good of the World, where itwasproraulgedand received, and afford- 4 ed the Evangelical Ke'velation, 251 cd a much brighter and more certain light r^^^v^o than Nature and Reafon of it felf did ^ Sermon yet even here Revelation made, as it VIIL were, a paufe, and the Patriarchal State gave way to another which we call, 2. The Mofakal^ which had a mani- fold advantage of the other. As (i.) That Religion here was Natio- nal, and the People were entire and em- bodied into one Society •, whereas it was Dthervvife among the Patriarchs, as in the cafe of Terah in Mefopotamia *, Mekhife- dec^ and tvQn Abraham, in Canaan'^ and Job in Arabia-^ where Religion and the Church was rather Domeftical than Na- tional. (2.) The State of thtjews was a The- pcracy, and the whole of it, whether as to matters Civil or Divine, was eftablifh- ed by God's peculiar appointment, and under whofe immediate Regiment they were •, having hi« Minifler Mofes their Mediator, Gal. 3. 19. and God making , them his peculiar and propriety, Dent. 4. 33,34. 14.2. (g.) It was a typical State, under which one of greater excellency, and thereafter in procefs of time to fucceed, was adum- brated, I mean, the Evangelical: So that their Rites, and particularly their Sacri- fices ^^2 The PerfeBio» of r^v-^^^^o fices under that Difpenfation, had a pe- Sermon culiar refped to the great Sacrifice, the VIII. Lamb faid to be Jlaifi (in God*s Decree, Revcl.13.8. and in the virtue of it) fro?n the foun- dation of the world : And which thofe Rites and Sacrifices were intended for the farther ratification, and for the preferva- tion of in their minds. (4.) I may add, there was an improve- ment made upon this Legal and Typical State, by the Prophecical •, which was enobled b^^ the many iliultrious Prophe- cies, more efpecialiy concerning the Mefliah, as to the time of his Appear- ance, his Birth, and the Place of it, his Family, SuflFerin ^s^ Miracles, Refurredi- on, Afcenfion, in abundance of circum- ilances relating thereunto. And when in the declenfion of the Jewijh State, Prophecy might be expedled Ihouid de- cay with it, it on the contrary increased, till on the fudden it wholly ceas'd, when the Revelation of that kind, and for that feafon, was fufRcient : For what could have been more punctual than what was already Revealed > (5.) After this there was a long inter- val of above four hundred Years, and a ceiTation of that Prophecy and extraor- dinary Revelation which had continued in that Church for the fpace of above a Thou- the E^z/ angelical Kevelation, 2^2 a Thoufand years, from the time o{ Mo- <^^^y^^^^ fes to that cf Zech^y and Malachi -, at Sermon the clofe of which it had been foretold, VIIL that by the coming of the Mefliah, Pro- phecy and Revelation (hould revive, and a more plentiful effafion of the Holy Spirit fhould then be, than had been ever before. Now what fhould be the rea- fon of this, but that there might be rai- fed in that People the more earneft de- fire after the approaching of that happy Age-, and that they might thereby be convinced that their own hiftitution was not to continue for ever, and that there was a more perfed Difpenfation which they were to expect, and which was to rife, as it were, out of the afhes of the other. And that is 5. The Evangelical State, which is the clofe and completion of all , in which the Rites of the Law were compleated, the Types anfwered by the Anti- Types, and the Prophecies were fultilled and inter- preted by the Event. So that the New Teftament is the evidence and proof of the Old 5 the one declaring what is to come, and the other fhewing that it is come 5 both bearing an exad correfpon- dence to each other. I proceed to the Fourth Branch of the Third General ^ where 5 4.1 254 Terfe^ion of rN-A^^ 4. I am to coniider why God did thus Sermon gradually, and at fimdry times, proceed VIII. in Reveahng his Will to Mankind, and why he did not at the firft communicate his Will to them as fully and perfeclly, as he did in the lajl days by his Son ^ So that there are Two Queftions to be refolved. Q^ I. Why God did not communicate his whole Will at firft ^ Q^ 2. Why in the^e la ft days? ^. (i.) As to the former •, it may as well be alked. Why God did ever promife? And why he did not adually give at the fame time when he promifed? It may again be as well afked. Why there was fuch a thing as Prophecy, and that the things Prophefied of were not at the fame inftant accomplilhed, as they were predicted? And if that be the queflion 5 it may again as well be afked. Why there is fuch a thing as SuccefTion? Why there are Caufes and Effeds? And why all things are not Exiftent at once? And why all Ads are not done together ? For Promi- ses and Prophecies imply Succeflion -^ and to require there fhould be no Promifes and no Prophefies, is, in effed, to require there (hould be no Succeflion. (2.) A Promife on God's part, implies the the Evangelical Revelatiom 255 the certainty of the thing in itsfeafon, as rv»>>^-o well as a Prophecy. A Prophecy is certain Sermon becaufe of God's infinite Power, Wifdom, VIH. and Knowledge, to forefee what will be the effed of fuch Caufes, what the events of fuch Adlions, or how he will order and accomplifh them : And a Promife implies befides that, his Faithfulnefs, and that he will infallibly fee to the accomplifhment of it. And fo whatever is Promifed or Prophefied of by Almighty God, is as cer- tain in its Caufes, and Ihall be in the Event, as if it was now in being or now done, or that we had it in adual pofleflion. (5.) It is as much, if not more, for the Honour of Almighty God, that there fhould be a Succeffionof Beings, Adions, and Events, as if they were all Exiftent at once •, and confequently as much to or- der fuch Beings, Adions, and Events in Succeflion, as it is if they were prefent. (4.) As there are in Nature a Firft and a Second, and fo on in progreilion •, and all things appearing in their proper time, or- der, and courfe, till by degrees 'tis raifed to its higheft Perfedion : So it is as ac- countable for God to make known his Will to Mankind, to begin and carry it on, from a lelTer to a higher degree, as he fees fit •, and upon a flrid examination has as much Beauty and Order in it. And to a 5^ The PerfeSion of rv.«A-^^ to have all Revelation at once , would Sermon appear as irregular as for all Mankind to VIII. have lived and died all at once. (5.) Efpecially is this, where fuch Re- velations are fuited to the ftate of the World, and that the Difpenfation of one Age would not fuit the Temper and Cir- cumftances of another -^ of which we have an inftance in the Jews, who were of that Temper, that a burdenfome and Ritual Religion was more fit for them than another more Refined and Spiritual, and whofe External and Gorgeous Form was accommodated accordingly to it, as un- der age. Gal. 4. i. 1 herefore it is wife- Hercc. Fai>. ly obferved by Theodoret, c-vij.ij.fl^ rals 1.5. c. II. ,5X;x/octf ■ur^^a^i^'i ■wourf'oJij.ala. 6 ©sof* T^hat God fuited his InftniSions to every Age of the World: And we have good reafon to believe this to be fo, becaufe there was fuch a gradual progrefs in Divine Reve- lation, as has been already fnewn. (6.) This is ftill the more accountable, if we conlider that the Obligation of Man- kind arifes from the Notification of the Divine Will-, and that according as the Revelation of it is, fo is the Obligation, And therefore thofe that have no Reve- lation, are not upon the fame ftrid terms with thofe that have-, nor are thofe that live under the lower Difpenfation, upon the the E'z/aHgetical Ke^elatiori, :i^7 the fame terms with thofe that have the r^^^^.^ higher: So the Apoftle St. ?eter^ Of a Sermoii trtith I perceive that God is no refpeBer of VI IL pe^fons'^ but every one that feareth God^ Afts lo. and worketh righteoufnefs is accepted with ^'^' hirh. But this ill part belongs to the next Queftiono ^ 1. From hence we may be abk ill part to refoive the other branch of the Queftion* ^^^^» Why God did not at the iirft fend his Son to deliver his Will to the World, as he did in the lafl days ? CeifuSy 2L great Ad\'erfary to the Chri- ftian Religion, from the coniideration of Chrift's coming fo late into the World for the Redemption of Mankind, com- pares God to Jupiter in the Comedy ^ oioiriS ok T ixuK^a uttvS ^tH-nvha.?^ as vuakinf Ongert, out of a long fieep. Gontr.Ceif, Butthismay aswellbe objededagainfl ' any fpecial ad of Divine Providence-^ and were there no other anfwer to be given, this were fufficient. But as there were many Prophefies concerning this ftate of things to be accomplifhed by the coming of the Mefliah, fo we (hail find fufficient reafon for the Juftificarion of Divine Providence in laying the accom- pliihment of this Scene fo remote from the firft Ages of the World. S Fot 258 T'be PerfeSiion of r^^^-^^ For Sermon i. By this means we fee what a won- VIII. derful Concatenation there is in the Di- vine Operations, and how in an orderly courfe all Events fucceed according to his determinate Will, and what he has foretold. For there is a Hiftory, as it were, of our Saviour before his Appea- rance •, and by the Defcription and Cha- raders given of him in Scripture for Four thoufand Years together, we may be able to prove, that he is the Mefliah. 2. It doth not feem that the World was prepared for it before. For if Chrifl had been Born and Died as foon as JJam had Sinned, there would not have been among Mankind the fenfe of their Con- dition, and of the need they flood in of a Redeemer, and of the Goodnefs of God in providing one for them •, nor of the Neceflity of the Divine Power to refcue them, if they had not had a long experi- ence of the ineffedualnefs of any other courfe or means for it. 9. We are to confider, that the bene- ht of Chriffs Death, looked backward as well as forward, and took place from the firfl publication of the Promife. For (r.) Immediately after the Fall, God did promife, That tbt;feeJofthewo?n^?i fhould the E^ angelic dl Re'veJatiom 259 fhould bruifi the Serpent's head, and ^-v^a^^ this being a Promife made to Adam, he Sermon himfelf muft confequently have the be- Y[{h nefit of it: For what advantage or com- fort could it have been to him, that Four thoufand Years after there fliould be a Defcendent from him that fhould become a Saviour to them that were at that time in being, and that Ihould then and af- terward believe on him? (2.) We are to confider, that this Promife gave Ada7n as much a title to the benefit of fuch an atonement, and was to him as ftable a ground of com^ fort, as if it had at the fame time been adually executed ^ or as it could be to any that lived in or after the time that this atonement was adually offered, and the promife in all refpedls punctually made good. Hence we read in St. Faid, of the grace that was in Chrijl Jefits before the ivorld began, "^^ ;^^'vajv alct^wmv^ of anci- ent Times, 2 Tirn. j. 9. But is now made manifeji by the appearing of our Saviour • and that not in decree only, but in fad , fo the fame Apoftle ufes the phrafe, The hope of eter?ial life, which God that can^ not rye, pro?mfed, '^^ X^^'^^ odctivloiv^ he- -r-r fore the world began -^ 'tis a Promife ' "'^' made in time, and v/hich he there di- S 2 ftineuilhes 26o The PerfeSlion of r>^-A^^ ftinguiflies from the manifeftation of ir. Sermon So the Gofpel was preached before to VIJL Abraham, Gal. 3. 8. and who in the Faith of it, rejoyced and was glad, John 8. 56. This is implied Heb, 9. 25, 26. Thefi mujl he often have fuffered fmce the foundation of the world •, which im- plies that all (in, fince the foundation of the World, was forgiven with refped to that Atonement. So that when there was a promife of fuch a means for our Reconciliation to God, and in the ver- tue of which the Penitent might plead for pardon, it was equally as advanta- geous to them that believed in him that was to come^ from the firfl publicati- on of that Promife, as if they had then had a plenary polfeHion : So that Chrifl: might be well fa id to be the lamb flain. from the foimdation of the world ^ Rev. 13.8. 4. I may fay, in all appearance there was not a more proper time for the com- ing of our Saviour into the World, and for all the Events depending upon it, than that in which he appeared. And that if we confider, (i.) The general expedation of it in conformity to ancient Prophefies. This was notorious among the Jews : $0 Luke 19. 11. Thej! thought the King- do?n the lE.*vatJgelical Ke^elation. 16 i dom of God JJmild immediately tippetir -^ r^^^^^ that is, the Kingdom of the Meffiah. Sermon So we find Simeon and Jfina , and VIII. others, waited for the confolation of If- raely Luke 2. 25, 38. of which num- ber was Jofeph of Arimathea, Mark 15- 43- Nay, this or fomething like it, was got among the Gentiles : So Tacitus, the Hift. 1-. ^. J^^;////w Hiftorian, Many were perfitadedy^'^' ^' ' that it was contained in the ancient Wri- tings of the Priefs, that at that time it fiould cotne to pafs. That the Eaft fmdd prevail, and that they poM proceed from Judsa who jhoidd be Lords of all \ winch was a Prophecy of Vefpafian and Titus. Suetonius another Hiftorian faith, That it was an old and conjlafit Opinion that had prevailed all over the Eaft: This the Event, faith he, fiewed to be meaiit of the Roman Emperor-^ bitt the]QWS apply- i?ig it to themfelves. Rebelled, This is agreeable to what is faid by jofeph. de Jofephus, the JewifiHldorizn, who faith-, Bell. 7. " That which ftirred up the Jews, and ''^^' ^'** « brought linal Ruine upon them, was " the Opinion they had from ;te'^<^/^°^ « diJLi^iCi^^ fome doubtful Prophefy in " the Sacred Writings, that at that very " time there fhouid arife f^om that Goun- s 3 " try 262 The PerfeSlion of rv-/^^-> " try one of themfelves that fhoald Go- Sermon " vern the whole World. VIII. (2.) It was a proper time, becaufe as the World had all along the experience of the inability of all human means for re- forming the Manners and Tempers of Men, fo in that Age more efpecially, when the Wifdom of the World was in its height both among Jews and Geii- tiles. When among the Jews they were at that time as averfe to Idolatry, as ever their Anceftors had been inclined to it, and were in all the pundilio's of the Law as exad and fcrupulous, as they were (killed in the Letter of it •, and yet our Saviour found matter enough to con- demn and chaftife them for, and their pradice was a fit Comment on that of the Apoftle, Ronu 8. 3. What the Law could 7iot do in that it was weak through the flejh. So St. Hierom Comments up- on it, Kow the time was fitlfilled^ wheii through evil Cnjlom no Man coitld keep the Law, And if we turn our felves to the Hea- thens, Learning is acknowledged to have fiourilhed in the time of Angnpiis beyond any Age, and yet that Age, feemed to equal it felf in Vice, not only as the Apoftle de- fer ibes it ^Ro7n, 1,29. but as it is confirmed by the E*ifangelical Kevelation, 26^ by their own Hiftorians : So St. Augnflin r^^^^^^ defcribes it, / am not the fir ft that report it. Sermon but their own Authors-^ behold, before the VIII. coming of Chrift, and after the defintclion De civ. Dei ^Carthage, the manners of their Aftce- Jiors were negleEted, not as before by lit- tle and little, but like a torrent bj/ a Ji range precipitation ^ fo much was the truth cor- rupted by luxury and avarice. Now when the World was thus cor- rupted under the bed human means. What could be a fitter feafon for our Saviour's Appearance? And therefore the Fathers, as Origen and Tertullia?i, triumph'd over the Philofophers, and defpis'd their arti- ficial methods of Vertue, as too weak for fo great and noble an undertaking. 3. It was a fit feafon, as way was made for the propagation of the Gofpel by the difperfion of the Jews, and the fuccefs of the Grecian and Roman Arms, (i.) By the difperfion of the Jews, 6cc. For as their Law did ferve to introduce the Gofpel, to which it had a Relation, and of which it was a proof ^ fo by their difperfion upon the Captivity (whence many of them never returned) and by other fubfequent means, many of the prejudices which other Nations had a- gainft the Jewijh Religion and Nation, were taken off. S 4 And ^^4 The TerfeSiian of r^^^w^ And this was much furthered by the ^ermon Tranllation of the Old Teftament into VIIL Greek (which was then the General Lan- guage). From whence I am apt to think, that the Opinion mentioned by the above- faid Roman Hiflorians, did arife. It wasy 'jnfk'^j* faith Tacitj^y in the ancient Writings of (fterii. ^^^ Priejls : And indeed their ex Jud^a profeBi qui r.enmi potirentur^ out of Jur daia jhould proceed thofe that foould Rule the Worlds feems to be but the Latin, of the Greek in Mic, 5. 2. c^ fr c^i\^^i^ 6 hTs/^ev©', Out of thee fiall come a Cover- 'noitr, as; it is in Matth, 2. 6. or in the Septuagint, t sT) eU 4.'e;tov1a, that there Jhould be a Ruler, vt »ni;j- And Tacitus\ way of e^cprelling it, Oxkls. ^J-'^^ ^^■'^ E^^ fiould prevail^ is a manifeft allufiqn to the fame Tranilation, whicli ifa. 4. 2. renders the word, Tfemach, the Branch Zech,^.i2. ^the Name afcribed to our Saviour in the f„^^\^:^8 Prophets) by'Ava^cXn, theEaft-^ {0 Jer. Jcr. 23. 5. 23. 5. Behold the days come^ faith the J^ord, that I will raife tmto David a righte- om branchy or the Eaft •, and a King^ that J!?f- 35-1 S, K\X\%,jhalI reign and prof per, and pall ex- ecute judgment and jujhce in the earth. Now this Verfion having been in whole or in part, undertaken for the ufe, and at the requeft of Ftojemj; Fhiladelphus ^ing oi ' Egypt y dhowi Tliree hundre(} years the lE.*v angelical Kevelation. 265 years before our Saviour, was in many ^T*"^^^ hands •, and fo fuch a material part as v^™!?^ thofe Prophecies could not be overlook'd, *^-^"' And indeed with thefe Prophecies there may be good account given of thofe fore- cited places in the Roman Hiftorians, but otherwife they are unintelligible, as ap- pears by their application of them to Ve- fpafian and his Son Titus, for want of underflanding the true intent of them, and the refped they had to the Meiliah. (2.) Another means was the fuccefs of the Grecian and Roman Arms •, the for- mer of which by Alexander, and the lat- ter by Pojnpej;, Julius C^far, and Attgii- Jhts, had opened a way into moft of the remote parts of the then known world j and by which means, and the civilizing the moft barbarous People, there was a freer commerce and accefs. It muft be confeiTed, That the Power of God can conquer all difficulties j and which we have an exemplification of in the Gofpel, where the Barbarians and Scythians felt the wonderful power and us^ -^ prevalency of it, as well as the fofter and ovcr^v *v- better difpofed Greeks and Romans^: Th^ ^^s^Ll- Word preached with Power overcame all //5«yf a*- human 'Nature, faith Origen, ^^^^ But Go^ doth in the moft extraordina- k^^t^ku ry cafes, ufe fometimes ordinary ^neans •, ^^^^\ and p. 68.* ^66 The PerfeBion of '"^•^'^-^ and efpecially was this obfervable, that vm " at that very time of our Saviour*s Birth, ^^^^ the Gates of the Temple of Ja7jns at Rome were fliut , which were only in the time of an univerfal Peace;, and which had happened but twice from the foundation of that City, till the Reign of Augiifius (though twice before this in his Reign, as I remember.) And this was a very fit feafon for the Prince of peace to appear in, and what in this fence did verify the Angels Anthem at his Birth, Luke 2. 14. Ow earth peace, good will amongft, as well as towards Men. And fo I am brought to the Evangelical State •, where I am, 4th General, To fhew the Perfeftion of the Gofpel Revelation, and that there is not to be any other Revelation to the end of the world 5 fo it is here, hath in thefe laft days fpoken unto its by his Smi ^ which implies, 1. The clofe and conclufion of all, it is in the lafl days. 2. The Perfection of the Gofpel Reve- lation, it is by his Son. I. The clofe of all, it is m the la ft days. To which all former Ages had a relati- ■^ • on, and in which, being the laf, they were to be confummated. Here, the Evangelical Ke*v elation, 16 y Here, fettixig afide all fubdivifions of ^^-^-^^ time, we may confider the world, as to Sermon Revelation , under a twofold Period , ^^^^* viz. the Former and the Latter days. And fo the Prophets fpeak of the loft ifai. 2. 2. 24- (4.) T7j(? lajf days were, when the Mefliah himfelf did appear, called the fnhiefs of time. Gal. 4. 4. and fo it is exprefs in the Text, hath in thefe la ft days fpoken tinto its by his Son. To which we may add the Converfion of the Gentiles, Ifa. 2. 2. and 61, 1, C^c, From whence it is evident, that there is fufficient ground for thefe two Peri- ods, viz. the Former and the Latter days ^ and that the Latter began with our Saviour, and continue to the end of the world , whenfoever that fhall hap- pen : And therefore as it is called the fulnefs of time, becaufe it is the comple- tion and confummation of all •, fo it is 2uiJlfeA«at called the clofe of the Ages, (we tranflate Heb*"T5. ^^ ^^^ ^^^ ^f^^^ world) or the laji days, becaufe there were none to come after the expiration of this •, and comprehends in it (as aforefaid) all the fpace of time from Chrift's firft, to his fecond Appea- rance. Heb, 9. 26. ABs I. II. And the E*z/angelical Kc'velation, 26^ And fo there can be no other time, rv-As.^-> and fo no other Revelation •, for as long Sermoti as the laft Jays hold, fo long the prefent VIIL Revelation is to continue ^ and then there can no more be any other Revela- tion, than there can be laji days beyond the laft. And this will be confirmed by the next Branch. 2. The Perfedion of the Gofpel Re- velation, included in that phrafe, God in thefe laft days hath fpoken to us by bis Son. *Tis but reafonable to fuppofe, that fince there has been a gradual Progreffion in Revelation from time to time, and from a lower to a higher degree (as has been already proved) that the honour of all in the clofe (hould be referved for the Son of God •, to whom the Prophets were Harbingers, and the x\ngels them- felves Minifters. This is the foundation of the Apoftle's Argument, and the drift pf his Difcourfe, in this Chapter, be- ginning with the Text, God who at fim- dry times hath in thefe lafl daysfpo-. ken unto v^hy his Son^ who?n he hath ap- pointed heir of all thirigs < being made fo much better than the Angels^ as he hath by inheritance obtained a fnore excellent jiame than they : for unto which of the Angels 170 7he FerfeBion of r>^^^^^ Angels fa'id he at any timey Thou art mj Sermon 5^„^ acc? VIII. ^ow as the Son is the laft that appears, fo beyond his there cannot be fuppofed to be any other Revelation, but that the Revelation muft be like to himfelf, Per- fed and Conipleat ^ and fo there can be no other Gofpel •, and whofoever pre- tends to another, falls under the Anathe- ma of the Apoftle, Gal. i« ^^ <^* If ^^^y preach any other gofpel than that ye have received y let him be accurfed. For here It is^ 1. That we find the great Prophecies fulfilled in the Mefiiah -^ whofe Chara- ders, though many, all center in our Sa- viour, as to Perfon, Time, Place, Qua- lifications, and Event. 2. In Him are all the Types, fulfilled, and ail the good things accomplilhed , which the Rites of the Law were the fjadow of^ Heb. 10. i. 3. By him is the mofl Perfed Revela- tion of the Will of God made known to the world, of all that God has promis'd and we may exped. 4. By him have we the mMl Perfed: Rule, the High eft Motives, moft Noble Principles, and Glorious Rewards, and all things that conduce to the Perfedion and Happinefs of Mankind. So the Evangelical Kev elation, 371 So that to any one that reads and com- ^"^•^'^^^ pares thofe feveral Difpenfations before ™?^^ fpoken of together, as he muft acknow- ^^^^* ledge there is this Gradation, fo that the Chriflian Inftitution is for the Matter and the Evidence of it fuperior to ail •, and it will be as evident, that it can be ex- ceeded by none. For it is as perfed as can or need to be ^ for we cannot afcend higher in our No- tions and Conceptions of things than we are there taught. We cannot exceed its Rules in our Pradice, nor be defedive in any necelfary part of our Duty, if we advife with and obferve it : Nor can we defire more excellent Encouragements and Rewards than are therein propofed, fuch as are Eternal. So that though the Law of Nature, or of Mofes made nothing perfeB , yet the brhiging in of a better hope by the Gofpel did, Heb. 7. 19. i\nd now we have nothing farther to exped, no more another Revelation than another Mefliah *, no more than another God to reward us, and another Heaven to reward us with. And with this I am to conclude, hav- ing pafTed, by God's Afliftance, through the feveral Heads I at lirft propofed in the beginning of this Lecture. The Kx- gument is the moit Noble Subjed in Re- ligion ^72 The f erf e^ ion of <^N.>\-^ ligion •, what has been wanting in the Sermon Management of it, is to be afcribed to VII L the Weaknefs and In)perfed:iori of the Inftrument : But if there has been ally thing ofFer'd, which may tend to the far- ther Proof and Confirmation, the Illu- llratibn aild Improvement of it •, it is to be afcribed to God, who is the giver of every good gift. From him muft we wait for the Blef- fing and Succefs, and To Him be all Ho' nour and Glory^ 6cc. SER' SERMON I. 1 he Second Year. Gal. I. 8^ p. Though we^ or an Angel from hed- i/en^ preach any other Gofpel un- to you^ than that which vre have preached unto yon^ let him be ac- cursed. As we [aid before ^ fo fay I now again ^ If any man f reach any other Gojpel unto you than that ye ha'Ve received^ let him be ac- curbed. '"T^HE People of the Jews ha\ ing 1 been all along; trained up under the Law o^ MofeSy and by virtue of it pof- fefs'd of peculiar Advantages beyond anj T ether 274 '^'■^^ FerfeBion of rv..A.-/~> other Nation, were apt to thin)^ it as la- Sermon Iting in its Obligation, as Divine in its I. Original •, and that it was no more in the intention of Almighty God to have it abolilhed, than it could be difproved to have come iminediately from him. This made them flow and backward to receive the Gofpel, by which their ancient Con- ftitution would be difannulled -^ and after they had believed, it made them inclina- ble to hearken to fuch Sophillers, as pre- tended to compound the Controverfy, and to join Mofes and Chriff, the Law and the Gofpel together, fo as to be both alike necelfary to Salvation : Which is in effed to fet up another Gofpel than what the Apoftle had taught^ and they had received from him ^ and therefore he exprefles his refentment and indignation againft it with the highefl aggravations, Verfes 6, 7, 8. / marvel that ye are fofoon removed from hhn that called y on into the grace of Chrijl^ unto another Gofpel-^ Which is fwt another-^ but there he Jhme that tron- hie y oily and would pervert the Gofpel of Chr'ifl : But though we^ or an Angel from heaven^ preach any other Gofpel unto you y than that which zve have preached imtoyou, let hi?H he accurfed, die. In difcouriihg upon which words : I fhall confider, I.. Wliat the E.'vangelical Re'velatiort, 275 1. What is underflood by the Gofpel, r-s^A-x---* which the Apoftle had preached, and Sermon they had received. L 2. What by another Gofpel, againft which and the Preachers of it, the x'\poil:le fo (harply inveighs, and pronounces an Anathe7na. 5. I (hall (liew that the Gcfpel is the only Revelation from God ;, and that there is not another, nor is any other to be expected. I. The Gofpel is here oppofed to the Law of Mofis, which there were forne in the Churches of Galatta^ as well as in Afls 15, other places, that would raaintai*n to be necefTary to Salvation, if not alone, yet in conjundion with the Gofpel (as afore- faid). Thefe two indeed werefo far con- fiftent, that the Law was a prefigurati- on, a Shadow and Type of the Gofpel: But being thus a Shadow and a Type of it. That in reafon and from the nature of the thing, was to give way, when the Subftance came on, and the Types were fulHUed. And therefore though the Law- was eftablifhed at the firft by Divine Au- thority, yet in courfe was it to ceafe in its obhgation, when the reafon of it cea- fed : And confequentlv, to plead for its Authority and Obligation, whether in conjundion with , or oppoii.ricn to the T 2 Gofpei in 6 ' The TerfeBion of f^^\^^ Gofpel, was to, fay that the fubftance of Sermon thofe Shadows , the completion of thofe ^' Types, was not accompHfhed, that Jefus was not the Me/Jiab, nor the Gofpel true. In this fenfe thefe two that in a ftate of fub- ordination were confident, by this means were made to be oppolites to each other. So the Apoftle, Chap. 5. 2. If ye he cir- cimidfed^ Chrift fball profit you nothing, V. 4. — Te are fallen from grace *, ye at the fame time deny what you. feem to confefs 5 it is a perverting the Gofpel of Chrift, and eftablifhing another Gofpel. But this is only a kind of a negative account of the Gofpel^ therefore we are to proceed farther in the conlideration of it ', and then we are to underftand by the Gofpel, the Chriftian Religion, and more efpecially that part of it which is Aftsii 2d.called Chriftian, and for which the Pro- feffors of it are called Chriftians, as di- ftinguiflied from all Religions befides. All mankind are not more of the fame com- mon Nature, than they generally agree in the common Principles of Nature : And that which is natural to all, cannot be a Charader by which one man is di- ftinguiflied from another. But when a Man or Liftitution is called Chriftian, it is for fomewhat peculiar, and diftind from that v/hich is common to all. And there- the Ei^ angelical K.ev elation, 2yj therefore though the Law of Nature be a r->^.A^n branch of the Chriftian Relig;ion, as it Sermon was of the Mofaical^ and is alfo in it feif L of a never-failing obligation^ yet there is a fupervenient Inftitution, and fome- what belides that, which denominates us to be Chriftians, without the belief and pradice of which, we can no more be entitled to that Charader, than that can be called a Natural Religion which ex- cludes, or is contradidory to the Laws of Nature, and the juil Reafon of Mankind. And of the number of fuch Principles, which are necelTary to the Conflitution of Chriftianity, and confequently to the Charader of a Chriftian, and are the Ar- ticles of his Faith, are the Incarnation and Nativity, the Death andRefurredionand Glorification of our Saviour. 1. His Nativity and Incarnation. So I John 4. 2,3. He thatcLmieth thatjefiis Chrjft is come 'in the fief i^ is not of God, 2. His Death, as he died far Mankind, and was a Sacrifice for Sin. So Sx.PattJ, I Cor. 15. I, 2, 3. / declare unto y on the Gofpel, which alfo ye have heard ^ and wherein ye ft and J ly which alfo ye are fav- ed. For I delivered unto you firfi of all that which I alfa received, how that Chriji died for our fins according to the Scrip- fures. So that to believe in Jefus as the. T 3 Meffiab, ajS The BerfeSiion of Mejjiah^ and as a Suffering Mejjlah^ was Sermon according to the Scriptures, and by the I. belief of which we are to be faved. 5. His Refurredion , and what was confequent upon it, his Glorification, the reward of his Humiliation. In which pin]. 2.8, ^^^^ j^g ^g conftituted our Mediator. J Tim. 2. From the connexion betwixt which two^ Hebr. 9. ^'^ D<^ath and Interceflion it is, that we 14, 1 5, 25. feldorn read in Scripture of the one with- I John 2. Q^j. ^i^g other. ' Thefe are conftituent and eflential Ar- ticles of Chriflianity^ and if thefe, or any of thefe are omitted, as it is not Chri- flianitv which is left, and it would be another Gofpel ^ fo it is what the Apo- ftie's Anathema will be applicable to. From whence we may be able to an- fwer the next Qiieftion. 2. What is to be under flood by ano- ther Gofpd ? When the Apoflle fpeaks here of ano- ther Gofpel^ he thereby means fomewhat that is added to it, and with it made ne- ceffary lo Salvation, as it was when the obfervation of the Law of Mofes was maintained to be as obligatory to the Chri- flians, as ever it had been to \kitjervs. From which Cafe, by a parity of Rea- fon we may argue, i. That whp.tever alters the Terms and Conditions of the Gofpel, and the Ezf angelical Ke'velation, 279 and makes that neceilary to Salvation r^"^^^-^ which the Gofpel has not made neceilary, ^^'^rmon or that unneceffary which the Gofpel ■^* has made neceffary, is fuch a perverting it as makes it another Gofpel : For that * is to fet up that as a Divine Revelation, which hath not the Divine Authority to confirm it. For it is God alone that can appoint the Terms of Salvation 5 and fo, what no Man , or Society of Men, has any Authority in, to frame, alter or revoke. The necefFary Articles of Faith, and In- ftances of our Duty, muft have a Divine Eftablifliment ^ and fo what we mufl learn either from the invariable Princi- ples and Didates of Human Nature, or pure Revelation. ^ 2. That is another Gofpel which pre- tends to a Revelation from God for its Authority, when it is of Human inventi- on or imao-ination : And that whether for the matter of it, it be true, or falfe. It may for the matter of it be true, and yet not be a Revelation, but proceed only from Men ^ and then to place that to the account of Revelation, though it be for the matter of it true, is a n'otorious Falf-^ hood and Impoffure. But if for the mat- ter of ir, it be falfe, it's a double Falf- llood5 as it pretends to a Revelation, T 4 which aSo * Breviar. Rom. bftob. 8. Bella rm. ele I'urg. /. I . c. 1 1 . fl'e Enchar, I. 3. c. 8. The PerfeSiion of which is not Revelation, and alfo calls iu the Veracity 'of God to give teftimony to a Falihood. Suppofing then that the immaculate Conception of the Virgin Marj^ Tran^ fubflantiation and Purgatory are true, yet to plead a Revelation for them, as it IS pleaded in the Church of Rome "^, if there were no fuch Revelation, doth fix fuch an indelible blct upon that pretend- ed Infallible Church, as all the Water of Ti^er cannot cleanfe. But if it fhpuld prove falfe (as thofe things certainly are) then it is to add a fort of Blafphemy to the Impofture, as it makes the God of Truth to jultify a Falihood. 3. That is another Gofpel, which doth eftabiifh another Rule, or adds to, or detracls from that which is eftablifh- cd, Rev. 22. 18. Now the Script ure is the Rule of Faith and Pradice ;, and- then to alter the Rule, by adding to it, or taking from it, is to alter the Gofpel (which that contains the Revelation of) as they do in the Church of Rome^ who not only add ihtApoaypha to the Canon ^ but, as the Fharifees of old, give the fame Authority to unwrit- ten Tradition, as to the Scripture •, and 'fccjuire it to be received zvith the like pious regard^ according to the Council of Trent, Laftiy, the E*vat7gelical Kcvelatiofi. 281 Laftly, To alter, to add to, or diminifh r-v^^-/-> from the Fundamental Articles or Prin- Sermon cipies of it, is to make it another Gofpel 5 I. as it is to deny Chrift to be a Mediator, or to appoint other Mediators than him, fuch as Angels and Saints. By fo doing, the Gofpel is rendred as imperfed, and the Scripture as an im- perfed Revelation of it. But this there is no occalion for, as I fliall now fliew by proving, That 3. The Gofpel, or Revelation, made known totheWorld by Jefus Chrift, is al- ways to continue the fame -^ and no new, or other Revelation is to be expeded. This was the Sum of the lafl Lecture, and is to be the remaining Subjed of this. There have been fucn, in feveral Ages of the Church, both anciently, and of late, that have pretended to new Revelations^ and that there was a more perfcd Difpen- fation to enfue, than what w;)s contained in the Gofpel. C)f this Opinion were the Montanifls of old -^ and of this mind feems to hpiVthQQnAhba^Jodchim^ whoflouriOi- ed about the Year 1 2co. And v/hat was alfo exprelly maintained in the Evangc- Matth. lium^ternnm^ox Ever la/ling Gofpel yChletiy ^^^' ^^^-l] taken out of the Works of Joachin/^ and iTs^. ' publithed by the Mejuiic^nt Fryars about 1254. Wherein it was affirmed, * Thr^t the . 282 The Per feci ion of i^^^^,-^. the Dodrine of that Abbot excelled that Sermon of Chrifl : -^ That the Gofpel of Chrift L was to give way to another Gofpel, called the EverlaftingGofoelj or Gofpel of the HoIyGhofl. Eymericus, And this was a Dodrine fpread far ^uipf.' ^" 3^^ ^"^^^^ among the Begnardi m Ger?na- Guide ny^ the Alu?nhrados in Spain ^ and the % ^^^c!^ Fratricein in Italy^ &Cc. The Spawn of nniif.temp. which Continued for a long feafnn in fe- ^J^m!^l veral parts, and in foine till Amio Dom. y. Dr.Scii- 1 5^0. who all agreed, that their Dodrine linj^fleet, came from God by as immediate infpira- ^f'theKo- tion as ever the Gofpel of Chrift did. tr^incburch* [ deny not, but that there may be fome particular Revelation or Infpiration, with refped to fome efpecial Cafe : But as it , may arife, for ought we know, from ima- gination, fo if it be not attended with great caution and circumfpedion, may end in the Whims and Frenzies of a Brigit, a Cdtbarina, or a Tviother Juliana^ and what riot?^ Nay, it may proceed to the difan- iiuiling the Gofpel it feJf, and to the pre- ferring their own Infpirations (as they Will have it) above it. But fuppoling it to be true, that there may be now fome particular Infpirations from God in fuch fpecial cafes-, yet it is to be fuppofed that they are agreeable to I the Gofpel Revelation -, but if once they ' contradid the lE.'u angelical Revelation. 283 contradid it, it can be no more a true ^\-.^.^-> Revelation, than the Gofpel can be Sermon falfe^ and yet fuch mufl be a Revela- I. tion that will make the Gofpel to ceafe in its obligation, and to be of no more Authority to Mankind, than the Law of Mofes. When the obligation arifes not from the nature of the thing, but from pofitive Inftitution, it is in the power of the Law- giver to bind or loofe, to eftablifli or eva- cuate a Law as he thinks fit. And thus it was in the Law of Mofes^ which con- fifled of things typical, that had a fpecial reference to that People, and the place of their Habitation, &c. Such were the diftribution of the Tribes, the preferva- tion of their Genealogies, their three great Feftivals, their Sabbatical Year, and Year of J?ib}iee,dic, Of this temporary nature alfo were the Ceremonies of the Law, which either had a relation to the Cu- ftoms of the Nations conterminous to them •, or to a more perfed State that was in procefs of time to fucceed it. The Lavv^s relating to which could not be fup- pofed to be of any force, when' They were excluded that Land, and the Tribes were loft and confounded :, no more than the Laws relating to the Wilderncfs and thp Tabernacle, could oblige them when they ' The PerfeSlion of they were fetled in Cinam, and that they Sermon j^^^ ^ Temple ereded there. ^' And therefore the phrafe/^r ever^ when Deut. 29. jjj^j^g^gj ^Q fl^^l- Conftitution, mufthave a Jaxei* interpretation accordingly allow- ed, which was, That it fhoiild continue to Exod. 12. oblige, (as it follows often where that l'^v 2 I P^^^^^^ ^^ ufed) throughout their generati- ' ons •, that is, whilft they were that Peo- ple, fo embodied, and fo fituated. And had the Gofpel confifted of fuch things that were thus mutable in them- felves, or thus peculiar to any People, Time, or Place-, there might be reafon to admit it to be temporary ^ and to be evacuated when time fhould ferve, as the Law was •, But there is nothing either in the nature of the thing, nor is there any notification of the Divine Will concern- ing any time fet for its expiration^ but rather the contrary -^ and fo there is not the fame reafon for a new Difpenfation after the Evangelical, as there was for the Evangelical after x\iQ Mofaical. I grant that it is as poflible in it felf for God to reveal himfelf at fome time hereafter, as it was for him to have reveal- ed himfelf heretofore : And he that re- vealed binifelf under the Law, and at the nrii Inflitution of the Gofpel, may, if he ■fo pleafe-, after the fame manner, reveal himfelf the E'vangelicai Re*velation. 285 himfelf at anytime, or times: But he that r^^^wo will airert the futurity of this, muft have Sermon more to prove it than a poflibihty. It is I. certain God has revealed himfelf, and that theGofpel was by Revelation from him: But there is not the like certainty for a Revelation after the Gofpel, or in after- • times of the Gofpel, as there is, that the Gofpel it felf was of Divine Revelation. It is certain that the Gofpel has been the only Revelation for above 1 600 years paft , and that we have had no other Revelation than that contained in the Scripture : And therefore whatever Pretences any Perfons K Span- or Age made to it, were apparently Mi- |^."j f"""^^- flakes and Impoftures, for that Difpenfa- u-J.'i^ol', tion of the Holy Ghoil, which each Sed deAiw.mco. fancied to be in their Age, or near to it, is yet to come, if ever it is to be. But to give fome farther light and force to this Argument, I ftiall fhew, 1. That there is no proof of any other Revelation, than the Gofpel of our Sa\'i- our, and now recorded and prefervcd in the Holy Scripture. 2. That there is no need of any far- ther Revelation. 5. That the Scripture fhuts up all Re ve- lation with it felf, fo that no other Reve- lation is to be expecT:ed beyond it. I. There is no proof of any other Re- velation, 285 The FqfeBion of ^-'^-A^^ velation, than what is contained in the Sermon Scripture. I. If any one will contend, that there either is, or fhall be fuch a Revelation, he muft have fome Revelation to prove it : And that muft either be an antecedent Revelation, fuch as Scripture is taken to be ^ or it muft be fome perfonal Revela- tion, made to himfelf, or to fome other credible Perfon or Perfons. But where is the Revelation of this Revelation ? If it be to be found in Scripture, where is the Prediction of fuch a State, That the Gofpel fhall be fuperannuated, and ano- ther of greater perfedion fhall grow out of it? Under the Law there was a plain (ig- nification of another Revelation to be in the time of the MeJJiah •, and of a more per- fed ftate of things to enfue. But where are the Proofs as plain under the Gofpel for a New Revelation, as there were for that of the Gofpel under the Law ? Or where is it faid of that, as it is of the fkb. a. 13. Law, that it decayeth^ or is antiquated, and waxeth old^ and fo is ready to, or fhall at lait vanifl^ away ^ Our Apo- ftle here faith on the contrary. If ive, or an Angel from Heaven preach any other Gofpel imto yon, than that which we the E^^if angelical Re'velation. 287 we have preached unto youj let him be r^^^-^^ acciirfed. Sermon If it be a perfonal Revelation, then we L may reafonably -demand. Where is the Evidence for fuch a Revelation ? All Revelation muft have a fufiicient Evidence^ and if it be a true Revelation, and what obliges us to receive it as fuch, it will be able to produce its Evidence. . And a New Revelation muft fuppofe a better fort of Evidence than the former, or at lead equal to it. There muft be the like wonderful Works •, the Blind muft as miraculoufly be made to fee, and the Lame to walk, and the Difeafed to be whole, and the Dead to rife. Nay, Chrift him- felf muft again defcend from Heaven, and dye, and rife, and afcend •, or elfe the Miracles will fall fhort of what it is in competition with. Nay, it muft proceed farther, and its Evidence muft not only be equal, but fu- perior alfoto that v.'hich it is to fupplanr. It was not only tit that Mofes's Rod (liould be turn'd intoaSerpent, but when the Ma- gicians pretended td do the fame, to lliew his Power to be gre^iter than theirs, his Serpentine Rod fwallowed up theirs. It was not enough that he brought Exod.y.iz. forth Frogs, when 7^/w/^-j- mid Ja?ni>rt's ^''^^r^* produced the like; but that he (lioukl do v.; what q88 The FerfeBion of '^^^'^■^ what they could not, and fo what would Sermon Q^iige them to acknowledge it to be the ^* Fitiger of God. fs^tpf * And thus our Saviour being to advance a new Scheme of things, did not only fhew he was the Perfon defcribed, and prophe- lied of^ but alfo by his numerous Mira- cles, and many of them fuch as never John 1 5. any, neither Mofes, nor any Prophetical '^' Perfon, ever did work. If then there be no fuch Evidence for fuch a new Revelation, ( where there is a pretence to it) we may conclude it to be another Gofpel, a fuppolititious Revelati- on, and what is to have no credence gi- ven to it, no regard paid to" it. It s Ana- thema. 2. There is no need of any farther Re- velation. Revelation has fomewhat in it of a Miracle •, it is a way extraordinary^ and as we cannot fuppofe God will work Miracles, and break through the Handing Laws of Nature, when there is no occafi- on for it, nor neceflity to require it: So we cannot fuppofe he will communicate himfelf by a way of Revelation, and im- mediate Infpiration, and much lefs break down an Eftablilhed Order of his own appointment, when there is as much rea- fon for the Continuance of it, as for ths Inftitution , and that it anfwers all the Ends the Ei/angelkal Kezf elation, 28^ Ends for which a new Conftitution can be r^-A.^^ framed, or a new Revelation made. Sermori The Apollle argues. If the firft Cove- L ^ant had been fmddefs, there fljould no Heb. 8. 7* place have been fought for the fecond: And if there be a place for a Third, there iTiufl: be fome fault or imperfedion chargeable upon the Second. But that I fhall (hew it to be freed from' 5 and that the Second Covenant or Gofpel-Revela- tion is fo perfed, that there is no need of another. For, (i.) There can be no more noble and ufeful Subjed for a Revelation, than that of the Gofpel, which is concernhig God*s Reconciliation to Mankind, and their Re- demption by the Death of his Son. And where t^s is plainly revealed, there is no place for a Second, nor any need of a new Revelation. (2.) If we confider the Gofpel-Revela- tion as a Covenant, ccnfifting of Promi- fes and Conditions ^ there cannot be more excellent and beneficial than thofe, nor more necelfary than thefe. For what can be propofed of greater advantage unto Mankind, than what thd Gofpel offers to thofe that believe and obey it? It is no lefs than the favour of God, the blefling and protedion of his Providen;:e, the afliftance of his Spirit, U an^ apo The PerfeSiion of <^^>y<^^ and in the clofe of aU, Everlailing Life, Sermon a tranflation out of this mortal, uncom- I. fortable, and uncertain State, to a State of unchangeable Happinefs*, where Body I Cor. 15. and Soul fhall again be united, When this 55* corrupt} l?le JJjall put on incorruptio?i, and this mortal fiall put on immortality^. An Encouragement that is the highefl: Cor- dial that can work upon Humane Na* ture, and will (if any Confideration can) qualify the Troubles of this prefent Life, and fet a Man above the fears of an ex- clufion out of it. And when this is promifed, there can nothing be offered beyond it -^ nor is there any need to find out others after this is propofed. And fuch as the PsDmifes are, fucli are the Conditions required of us, which are as unchangeable as the Reward : Thofe indeed are unchangeable from the Divine Declaration, and God's faithfulnefs ^ but thefe are unchan2;eable from the nature of the things, as well as the Divme Com- mand. So that there is no room for another Revelation, unlefs we can change the nature of things, and make evil g^oody and good evil-^ and Put darknefs for lights and light for darbiefs -^ unlefs we will diirolvc all Order, and confound all Re- lations, and fet the Creature loofe from <> ali the Ezf angelical Ke'velation. spi all obligations of Love, and Gratitude, r^^^^oi and Service to the Creator. Terms furely Sermoi^' uncapable of abatement or alteration* For I. who can fuppofe Mankind fhoiild be left at liberty, whether they would love God, or negled him ^ whether obey, or vio- late his Laws ^ whether they would be vertuous or vicious*, and whether they would believe in Jefus, and own him to be their Saviour^ or, with thtjews^ re- jed him, and not have htm to reign over thetn^ Alter the Promifes and Conditi- ons, and there is another Go/pel, and another Revelation , but till they are al- tered, or alterable, there needs no New Revelation. All the abatements or relaxations that can be allowed, are inferted into the body ofthis Revelation 5 where there is a two- fold allowance •, an allowance of remiffion for whatever fins are pa ft, and truly re- pented of^ and an allowance for Humane infirmities under the ftrideft obligations to our Duty. And lower than thefe the Gofpel doth not, nor for the reafon before given, can defcend y fince then it would countenance Impenitence, and eftablifli Iniquity by a Law, and then indeed it had been an imperfed, a defedive, a faul- ty Covenant, and there would have been a* place for a New.' V 2 (3.) The 292 The PerfeSiion of r^^-y^-^^ (3.) The extent of this Law, or New Sermon Covenant, is fuch as none can exceed it 5 ^' for it is as much fitted for the whole Race of Mankind, as any could be for any par^ ticular Nation. The Law of Mcfes was a Law to the Jews, fuited to their Tem- per and Circumftances in its original Frame and Conftitution 5 and fo what other Nations, as Nations, could not come within the benefit of-, nor could particular Perfons, otherwife than as they became Profelytes, and made them- felves fubjed to it by the fame way ofn initiation in Circumcifion. And it is of the nature of all Humane Laws (though the general Lines running through them are one and the fame) that they are fitted for the immediate ule and fervice of that People, whofe Laws they are-, and which therefore vary infinitely, and alter as Circumllances alter, and as Reafons of State require. But now the Gofpel-Difpenfation com- prehends in it all Nations, and they are all to that as if they were but one Peo- ple. It was our Saviour's Commiflion to Macth. 28- his Apostles after^his Refurreclion, Go jye ^ 9- , 2?ito all the worhL ^nid preach the Gofpel '. to every Creature. And fuch as theCom- mifiion was, fuch were the Rules and Pre- cepts they were to gi','e and publiih, which- were i5 the E'v angelical Re^elatiori, 25? 5 were of univerfal concernment and obli- <^>--a.-^ gation ^ and neither confined by Perfons Sermon nor Places, by Times nor Circumftances, J. but what all Perfons, in all Places, Times and Circumftances, are equally obliged to obferve -, and which are of that nature, and have fuch a tendency to the good welfare and happinefs of Mankind, whe- ther alone, or in Society, whether as particular Perfons, or Families, or Nati- ons j that if exadlyobferved, purity, and peace, and love would every where a- bound, and the Earth be a kind of Para- dife again. And therefore, if there be any Narrow- nefs of Mind, and feuds among Mankind, if Vice and Wickednefs overflow the World, it is not for want of a Law every way perfecl to bind and reftraiii them 3 or that there needs another Gofpd to mend them 5 but for the reafon given by Sx.Jaines^ — -from their hi/h that war in ]dm:s^.i. their members. (4.) If we confider the Evidence given to the Gofpel-Revelation, wefhallfind there needs no other evidence to be given to that Revelation , nor that there needs any other Revelation for want of Evidence in this. Our Saviour s Life was a Life of Miracles as well as Innocence , and wherever he vv- ent, the Di\ine Power U :^ went ap4 ^'•'^ FerfeBion of r^^'^^^ went along with him •, for in him dwelt the Sermon fulnefs of the Godhead bodily. And which ■f* he exerted wherever he came, and as oc- olor. 2. 5. ^^^Qj^ ferved, to the confulion, if not the convidion or converfion of his Adverfa- ries ♦, and all which at laft concluded in his own RefurretfHon from the dead, his Afcenfion into Heaven, and the effufioi^ of the.Holy Ghofl, which began on Veii- tecojl, but like a Torrent ran on through the Apoftolical Age, and bore down all manner of competition. And what then can any Revelation pretend to beyond it^ Or whtr^ can there be any that can be fupposM to produce the like Evidence for its veracity? (as I have juft before ob- ferv'd). Laitly, How can we have a Gofpel that can pretend to vye with that which the Son of God came into the World to reveal, who was the laft that was to come from* Heaven 5 and when our Faith is that Jude 5. which was once delivered to the Saints. Once for all'^ and fo there is no more another Faith or Revejation to be exped- ed after .that, than another Mediator af- jjeb, p. 28. ter Him, who was once offered to hear the fins of many. This leads to the Third Branch. 5. The Scripture fliuts up all with tins P^evelation \ and becHufe we have now no '*^ ' Revcla- the Evangelical Ke'velation, ^p 5 Revelation but that Written Revelation, '^^-'^^-^ we cannot fuppofe any Revelation be^^^^"^^^^ yond it, and much lefs derogatory to it ^ J* or that (hall dired us to any other way by which we are to be faved, than that we have already; received^ and is therein recorded. I have before obferved, that the time serm.vm. from our BlelFed Saviour's appearance, f^^/^^ and the publication of the Gofpel by him (to his fecond coming) is called the lafl days in Scripture, and confequently has none to fucceed it. So the Apoflie, As Heb. p. 27, it is appointed unto Men once to die^ hut after this the judgment: So Chrijl was once offered to bear the fins of many ♦, and unto them that look for him, fiall he ap- pear the fecond time, without a fin-oWtr- ing, i4fito Salvation, That is, as there is no alteration in the flate from Death unto Judgment, but as Men dye, fo they will appear to beat Judgment: So there is no alteration to be between Chrift's firft appearing, when he offer'd himfelf, and his Second, when he flsall fo come in like-^^(^i 2* ii* inanner as he was feen to go i?ito Heaven, If therefore there is to be any altera- on as to this Revelation, it is not to be before, but muft be after our Saviour's fecond appearance. But of that we have nothing to fay. U 4 Thus 2p6 The PcrfeSlion of ^^^^^^^^^ Thus far as I have confider'd the Ar^ Sermon gonaent, there uiay be very fewfuppofed ■*• to be concerned •, that is, fuch as fet up another Revelation in oppolition to the Gofpel-Revelation ^ or that maintain the Revelation of the Gofpel to be only tem- porary, and that it (hall have its feafon in which it is to expire, and be fucceed- ed by another. And it may feem to be fcarcely worth the while to have fpent fo much time upon it, with refpe£l to fuch wild Enthuliafts as have been, and flill are in the World. But however, what has been hitherto faid, may be of farther ufe with reference to another Cafe, juft mentioned before, P. and that is the Cafe of perfonal and occa- fional Revelation:) which may be con-' ceived only to ferve to a more f^nritud Manifeftation of the Revelation already received, and fo be no more derogatory to that Revelation, than occafional or per- fonal Revelation heretofore in the Mo- faical State was to the Body of that Law, which was of immediate and Divine Re- velation, and of univerfal Obligation to that People, I would not altop;ether deny this;, be- caufe I know not how for fome Perfons may in fome calcs be enlightned by a Spirit of Prophecy 3 nor what particular- 5 Directions the "Eru angelical Kev elation. 297 Dire^lions they may receive in an extra- r^-/^^ ordinary way in foms fpecial Cafes with Sermon refped to themfelves, to others, and the L Church of God;, which may be like a fpecial Providence to fome particular Per- fons. But now as a Man muft govern himfelf by the general Rules of Divine Providence, and not by particular j, and becaufe he has fometiraes met with De^ liverances, and Supplies, and Diredions beyond all his own forelight and reafon- ing, muft not forfake hisownreafoning and care, and wholly rely upon the extra- ordinary : So it is to be here ^ a Perfon may perhaps have fome occafional Revelati- on, fome Divine Infpiration, at fome fpecial Seafoij, or in fome fpecial Cafe ^ but if he forfakes the Ordinary to de- pend upon the Extraordinary, and ex- peds Revelation in every Cafe, becaufe he has had it in fome particulars, he will as much be fubjed to error, and err no lefs dangeroully, than if he wholly relied upon Divine Providence, and for- fook all other means whatfoever. And truly this is a way much liable to,- be abufedj and to millead Perfons, and is very fufpicious and dangerous. I. It is a Cafe liable to impofture and abufe, forafmuch as thofe that are un- der the influence of fuch a concepti- on. 2^8 The FerfeBion of '^--'^-^ on, are not always, if at all, capable cf Sermon making a certain judgment of it. -For it *• is all tranfaded within, and the Imagi- nation may be fo much influenced by the Body, and by an aghation of the Humours and Animal Spirits, from an Enthufiaftical and even a devout Tem- per, by prepofleffions and foreconceived Principles, and even by the Circumftan- ces of Life, that it may be wholly na- tural ^ as natural as Dreams, or the De- liriums of a Fever, which proceed from the ebullition of Blood, and fuch like ordinary Caufes. 2. Perfons have been impofed upon, ■ and taken the effed of Imagination for Infpiration and Divine Illumination. I am far from condemning all the In (lan- ces of this kind of Hypocrify, and of a delign to deceive, like Maria Vifjat'io- nis in Portugal I will rather think more charitably. That very often they have thought themfelves thus moved and aded by the Spirit of God •, and yet notwithftanding all theic Pretences, and the Opinion others have had of them, it has been afterwards evident, !/*ff that it has been far from being a Divine jofephTe- Infufion and Illumination. What fhall rcfw. cm- we think of Tcrefa, whofe Life is full If si i\\Mi. of htiYKwns and Revelations ^ and of 1654. ^ whom the E'vangelkal Revelation. app whom we are told by one of that Way, r>^^.^o That befides many other extatical Sights Sermon in the Kingdom of Heaven, (he often I. had the fight and company of the Holy Trinity , of each Perfon in particular^ that they fpoke to her^ and flje to them •, and tffed to afk, atid did obtain particular fa- vours of each* That God JJjew^d her Part 5. how all O'eatures are contained in fc^''^^'^'* Divine Effence^ as in ft. Chryflal Glafs^ and that Jhe faw therein the Thoughts^ Words, and Deeds of all Mefu This p, 72. (and truly fhe had reafon to think fo) ihc faid, was one of the greatefl favours ti> her. Now if we would but alter the place, and for the Nunnery conceive her to be in an Hofpital, we Ihould take it to be, what that Author in a tranfport forae- times calls it, a Phrenzy. And what a Legend of Dreams would the World be furnifhed with, if the Vi- (ions and Revelations of this kind were bundled up together, as the Miracles of reputed Saints have fometimes been ? ugcniaav.- '2,, They are very much to be fufpeft- ^^' ^^^^"' N^ ed of Impofture. (i.) And that becaufe we read fo lit- tle of this way in Scripture, even in the Apoftolical goo the FerfeBion of r-v^^-^ Apoftolical Times, and nothing to en- Sermon courage us in the expedation of it after- I. wards: We read nothing there of the ubald. Union of the Soul to the Divine Effence^ ^ H» J ) Qf 2ts being abforpt mid drowned over head and ears^ ajid ingrtlphed in the depth of Divinity^ fo that it becofne one and the fame with God^ by a true Deification. We read there fparingly of fome Exta- Afts 10. fjeg .^ as one of St. Veter^ and one or two 2 Cor. 12. of St. Paid-^ but with how much re- i» ?^'^- ferve and modefty doth the Holy Apo- ftle fpeak, when he comes to Vifioyis and Revelatiojis- of the Lord, when he heard tmfpeakable words, which it is not larvftd for a Man to utter? -CW rv/ "rx v But what can be greater^ if thefe of Terefa be true? And where might we more expeft to be entertained v/ith ihe Relations of fuch Rapts, as in the Go- fpeJ? So that when they are tliere fo unufual, and here fo frequent, that even Societies are embodied and formed from it, we have reafon to fufped. (2.) It's much to be fufpecled, when that which is the proper means of judg- ing, and of diflinguilhing Lnagination from Revelation, is laid afide, which is Reafon*, and when all is refoh'ed into the Perfon's own Tcftimony and i.'\flurance. We the E*vangelical Ke*velation, 501 We are required in all Gafes to fearch^ r^^-^^-^ and to try, which doth fuppofe the free Sermon exereife of our Reafon-, and when this L is rejeded, 'tis a fign there is no truth in the thing pretended. (3.) It is fufpicious, when they ex- alt their own private Revelations to the fame Authority with the Revelations of Holy Writ ^ and feek to juftify the one by the other. (4.) When they efteem the way of Religion, as defcrio d in Scripture, to be mean, in comparifon of this that, they are in, and prefer this way of Contem- plation and Infpiration above the plain Precepts of Chriffcianity : When it is a condefcenfion in them to joyn in Exter- nal Worlhip. Thus it is given by Fa- ther Ubald, as an inftance of the attain- ment of one among them to fome degree- of this rapturous State, that when the hour of Prayer was fpent, he coitld hard- P- 57* "•4- ly be perfitaded that it ijuas fo, not know- ing what Prayer he was in. And the famous Qnietifi, Molinos, tq- sphituJ ports of Gregory Lopez^ " That having ^'"'^'■'' '" '' " for the fpace of three Years continued.^. 13=;. " that Ejaculation, Thy Will be dofie in " Time, and in Eternity •, repeating it as: " often as he breathed j God difcovered 501 The ferfeSiion of rv.>v-x^ " to him that infinite Treafure of the Sermon " pure and continued Ad of Faith and L " Love •, and that during the thirty fix " Years he lived after, he always con- " tinued that pure Aft of Love, with- ** out ever uttering the lead Petition, " Ejaculation, or any thing that was «' fenfible. So that all is by this means tefolved into a fpiritual and fenfelefs Frame and Courfe, a certain ftilnefs art'ct quietnefs, md. 1. 5. as Molinos expreileth it, Tf^hen the Soril <' 7. "• 63. ^^^jy ^^j. j^jj^^ whether it he alive or dead^ loft or gamed, agrees or tefifts'^ thisy faith He, is the true reftgned Life^ Where there is no External Service for the Mind to be concerned in, no External Objecl to be attended to. A State of Perfedion that is above what the Gofpel doth defcribe-, and is another Gofpel than what we have in Scripture received 5 and which there needs an uncontroulable Evidence for; the want of which increafeth the fufpi- cion. For, (5.) There is no Evidence for all thi*? beyond their own iimple affirmation. And who is there without good Evidence that can believe that thofe Rapturous Ladies, ( fuch as S^'?/*^^ Te diligent, that we be found of him in peace^ without fpot ofid blame- lefs, Ametto S E R^ n 07 Sermon 11. SERMON IL John V. 39. Search the Scriptures^ for in them ye thin\ ye haz^e Eten/al Life^ and they are they which teflify of me. AFTER that our Saviour had cured the Impotent Man at the Pool Be- thefda^ Ver. 9. the Jews Ibught to Slay him, becaufe he had Healed him on the Sabbath-day, Ver. 16. And fo much the more were they bent upon this, as in Vin- dication of himfelf he had faid alfo that God was bis [^(cfici] own proper Father^ 7nakin^ himfelf equal with God, Ver. 18. Our Saviour therefore, in the follow- ing part of this Chapter, largely infills upon the Explication and Proof of what he had afferted, and appenls to a Three- fold Tdtimony for his Juftilication, viz. X2 (i.)That 508 Scripture the Rule of Faith. r-s^^^^n (i.) That of Joh?i Baptift, who bore Wit- Sermon nefs of him, and to whom for a feajony JI. they gave Credit, Ver. 32, 33, 34, 35. (2.) His'own Works, Ver. 36. they^ faith he, bear w'ltnefs of me^ that the Father hath feiit ?ne. (3.) The Scriptures, /^d'r.46. Had ye believed Mofes, ye would have believed 7ne : for he wrote of me. And in the Text •, Search the Scriptures, for in the?n ye think, &c. The Words may be either an Appeal to the Jerps, and fo are to be read by way of Affirmation and Concefiion,/^' do fearcb the Scriptures, as it is in the Margin : Or they may be read Imperatively and by way of Exhortation, as it is in our Verfion, Search ye the Scriptures. If we admit the former, then they are a Reproof to the Jews, that profelTed to be very converfant in thofe Sacred Books, fo that not a Word, Syllable or 1 ittle fliould efcape their notice (as it's faid in After-times of the Maforites), and yet fo little heeded what was the main Subjed of them, that they obferved not how the Characlers belonging to the Meffias point- ed plainly to him. But I conceive the Words are to be un- derftood as an Exhortation, as the way of our Saviour's arguing doth fliew, whicli IS from point to point, from J.oh?i Baptill, >- ., . . to Scripture the Rule of Faith. 5 op to his own Works -^ and from his Works '^^--'^^-^ to the Scriptures : And fo St. Ba^l and Sermon ^X.Athanafim underftand theii]. ij- If the Words contain a Duty, then ^^p[;c.4. they are an Appeal of our Saviour to the Athan. higheft Authority, that is, Divine Reve- ^°^' ^' Jation, and what even xht Jews them- par. 1627.] felves admitted for fuch. So that fhoald they rejed the Teftimony of John Bap- tift, whom they did at one time beheve to be a Prophet : Or fhould they be fo perverfe (as they fometimes were) as to impute our Saviour's miraculous Works to Beehz>ebiib ^ yet the Scriptures were a proof not to be gain-faid. For. they themr felves thought and judged (as the word o'^cxars fignifies) that Eternal Life was therein Revealed, and by the direction whereof it was to be obtained j and yet even thofe did teflify ofhhn. Having brought the controverfy thus far, ft would in reafon be at an end : Thither therefore he remits them, to their Authority he Ap- peals, thefe he requires them to Search-^ and if they Searched, and Searched (in- cerely and impartially, they would find Him (whom they now traduced, and whofeLife they fought) to be theMeflias there defcribed. So he concludes his Dif- courfe. There is one that accufeth you, even Mofes, in whom ye tntfl. For had A3 ye lo Scripture the Kuk of Faith. ■> ye believed Mofes and his Writings, ye Sermon would have believed me : for he wrote of II. 7ne^ Verf. 45, 46. or as it is in the Text, TJoey teflify of me. From the Words I obferve *, T. That notwithftanding there is a Re- velation from God, and owned to come from him •, yet there may be Difputes about Points contained in that Revelati- on. It was fo here, the Jews as well as our Saviour believed the Old Teftament to be a Divine Revelation, and to contain all things necelTary to Everlafting Life-, and yet there was aDifpute about an Ar- ticle of no lefs Importance, than whether our Saviour was the Meflias therein pro- phefied of, and whom they hoped for Salvation by. 2. There is' a Diredion what to do in this Cafe, and that is to repair to the Rule ^ SearcJo the Scriptures, impartially Exa- mine them, and compare what is therein Revealed with what our Saviour affirmed concerning himfelf. 3. There is the final Decifion of the Cafe, and that is by the Scriptures. You grant, faith he, they contain all things necefTary to Eternal Life, and they are they which teftify of me. Thereby he is willing to abide, and thereby they ought to be concluded. 4. Here Scripture the Rule of Faith, 511 4. Here is a farther Diredion hovv^ to rv.^^^v->n Search^ implied in the Verfes following, Sennoil Perf, /[I, &CC. and that is, with Humility ii. and Diligence^ with Impartiality and Sincerity, without Prejudice and Pre- poifeffions. The Words, we fee, contain a plain Re- folution ofa Cafe of great Importance, and that is, what is to be done in Matters of Doubt or Controverfy, and how Perfons fhould proceed to obtain due fatisfadion. And here the firft thing to be agreed upon, is. By what fhall we be tried, what is the Rule which is todetertnine us, and which we muft abide by? The next thing is. Who fhall be the Judge > The Third is. What are the Qualifica- tions of fuch as are to judge? To the Firfl, our Saviour anfwers. We mufl go to the Scriptures ^ for if it be a matter of Confequence, and concerns Eternal Life, there to be fure it is contain- ed, and there it is to be found. As to the Second, He faith. The Per- fons concerned are to Search , thdfe that doubt, queftion or deny, are carefully to examine. As to the Third, He faith. They mufl lay afide all other Interefcs, and Search with all Humility, as thofe that love God, X 4 and 1 2 Scripture the Rule of Faith, and feek after the honour that cometh from Sermon him only, Ver. 44. n. So that by this refolution of the Cafe we have gained two or three confiderable Points, towards the refolving all Doubts, and ending all Controverfies in the Chri- ftian Church : And they are, 1. That the Scriptures are the only Rule, by which we are to judge and de- termine concerning points of Faith, and things neceilary to Salvation. 2. That it appertains to all Perfons to have recourfe to,-and to judge by this Rule concerning matters of that nature, and which are of that Importance. 5. A Diredion how to Search, and that is with Modefty and Humility, with Sin- cerity and Impartiality. iJL The Scriptures are the only Rule by which we are to judge and determine concerning Articles of Faith, and matters iiecelfary to Salvation. 'Tis on all hands granted, that there muft be fome Authority which Faith is to berefolved into: For Faith is no other than an alTent to fome Propofition orPro- pofitions upon Authority : And according as the Authority is, fuch is our Faith, Humane or Divine. So that Divine Faith muft have Div'ine Authority, and Divine Authority is ro other Scripture the Rule of Faith. 313 other than Divine Revelation, delivered nv_/^./-» /It fiiJidry times and in divers maimers , Sermon Written or Unwrirten. IL And where there is no verbal Revelati- on by Perfons divinely Infpired, the Writ- ten Word is the only Authority that Faith can be refolved into •, which our Saviour here appeals to, and propounds as a means fufficient, and in their Circumftances, as the only means for ending the Difpute. The Queftion here in Debate was (as I obferved before). Whether Jefus was the Meilias prophefied of in the Old Tefla- ment? This thtjevi^s denied, and our Sa- viour affirms, appealing for proof of it to John Baptift, to his own Works, and to the Scriptures, and there he leaves it. For this was the old and true way of deciding matters of that nature •, To the Law and if^, 3. ^co to tJ^e Tejliinony ^ if they [peak not accord- ing to this word^ there is no light in them. Indeed in After-ages a party of^ the jeivs rofe up, that taught for DoEirines theCom- 7nandments of Men-^ that did exalt their Traditions to an equal Authority with the Divine Law, and made it equally a fault to tranfgrefs them ^ as our Saviour charges it upon them (of which more Match, r 5, anon) 3 But our Saviour fliews the inva- Jjj^j^^J ^ Hdity of this, and direcls them to the e^t-. Fountain of all Revealed Truth, the Holy Scriptures Scripture the Rule of Faith, Scriptures then extant, as a Rule fufHci- Sermon ent to guide them, and of Authority fuf- II. ticient to determine them. And this was the courfe he at other times took : As doth the young Ruler put Mark lo. a ferious Cafe to him -^ Good Majler^ '^* What fiall Icio that I may inherit Eternal Life^ Our Saviour anfwers, Thou know- efi the Commandments* Do the Sadduces, that denied a Future State and a Refurredion to it, contend with our Saviour about it? He argues Match. 22. with them from the Scriptures, Te do err, 29> 3 1' not kjiowing the Scriptures. — As touching the RefurreBion of the Dead, have ye not ready <3cc. Would he inftrucl the Difciples in the great Articles of Faith? He doth it from Luke 2^. thofe Sacred Oracles: Ought not Chrifl to ^'>^^^y^'^' have fuffer\U dKC. And beginning at plo- fes and all the Prophets, he expoundea un- to thejn in all the Scriptures the things con- cerning himfelf. In like manner did the Aportles proceed to convince the 7^ivj-of their Incredulity: A^s 17. So SuPard reafoned with them out of the ^' ^' Scriptures , opening and alledging. That the Chrift inujl needs have fufjeredand rifen again fro?n the dead, and that thisjefus Arts 1 8. is the Chrift, So ApoUos JJjerved by the *^* Scriptures, That Jejus tcos the Chrift. To Serif tnre the Rule of Faith. 515 To this they always remitted them, as r^^-^.^^ to a Rule certain and fufficient, and with- Sermon out which nothing was to be received as IL an Article of Faith. To a Rule certain, called therefore bv St. Peter 2. i, 19. A more fitre word of Prophecy^ and which he prefers before a Voice from Heaven. And a Rule fufficient, that is, (as St. P/7w/ faith) aMe to make wife unto Sal- 2 Tim. 5. vation, and thoroughly to furnifj even the '^' '^ Man ofGod^ the Teacher, unto all good Works, And when thefe things were fpoken at that time more immediately of the Jewif) Canon of the Old Teftament, they may equally as well be applied to the New ; which is not only as much the Scripture (as St. Peter calls it, 2 Pet. 5. 16. as I have before proved ) but alfo by the ad- setm. vr. dition of it, renders the Old much more intelligible and compleat. Now there can be no imaginable reafon affigned, why the Scripture which was then fufficient in all Points ncceffary to Salvation, and for refolving of Faith, fhould now be infufficient after the Reve- lation made by Chrifl: : That is, that we fhould be more at a lofs with the more clear, full, and perfed Revelation, than they were under the lefs perfed-, that 5 what 5 1 6 Scripture the Rule of Faith. r^^A.^0 what in the lafi days God deliver'd and Sermon reveard hy bis So?i, fhould be lefs fuffici- II. ent to dired: us, than what he Jpoke at fimdry times, and in divers manners^ in times pa ft, to the Jews, by the Prophets, And efpecially conlidering, that ther6 was a time when their Circumftances were much the fame with ours, which was in the long interval of 400 or 450 Years between the finifliing ofthtjewijij Canon in the Prophecy ofMalachi, (with whom Revelation ceafed) and the Ap- pearance of John Baptift. In which time they were left, as we are, wholly to the written Word of God for their Diredion, and the fole Authority they were to rely upon. Since then in the Chriftian Church there is no more need of any Traditiona- ry or Unwritten Word, than the Jeivs had at that time at leaft, under the Law ^ and no more proof to be made of it now than there was then^ it follows, that the Scripture is the only Rule, in exclufion to all others •, and what is not contained therein by pofitive Proof, nor by evident: Confequence to be deduced from it, can no more be of Divine /Authority and Obli- gation to Chriftians, than unwritten Tra- ditions were then to the Jews, This Scripture the Rule of Faith, 317 This is the true Refolution of Faitli •, r-^^^^ and if our Saviour in a point of fuch Im- Sermoii portance, as his being the Meffiah, put 11. the Cafe upon this iifue, we have good reafon to think that it is (till the true Method of reafoning among Chriflians, and of refolving any Point of Faith and Dodrine necelFary to Salvation. And therefore fuppofing we would find out the truth of any Dodrine thus ne- celfary and Fundamental, we muft come hither for diredion and refolution •, and if it has no Foundation in Scripture, we are to rejed it. For it is a Rule in the Law, Qi^iod InflnmienUim non d'lc'it^ nee nos dicer e debemm ^ or as it is ufually faid, Where that has not a Tongue to fpeak, we are not to have an Ear to hear. 'Tis then a DoHrhie of Men, and may be a Tradition of the Elders , but is no Fundamental Article of the Chriltian Faith. But grant this ^ yet it has been before yielded, that Doubts and Difputes may arife in the Church, about the fenfe of this written Rule^ and therefore who ihall be the Arbiter to judge and deter- mine ? or how fhall the Doubter be re- folved } or how (hall he be fure of the Senfe and meaning of that which is difputcd ? Our 318 Scripture the Rule of Faith, rv^^-> Our Sa\'iour here direds what is to be Sermon done ^ Search the Scriptures^ examine and IL prove all by this Rule. He doth not di- reftthemro any Tpeaking infallible Guide, nor to any Church, nor Perfons into whom their Faith is to be refolv'd, but puts them themfelves upon the trial of it. Whence it follows, 2. That every Man is to judge for' himfelf. Certainly if ever there were a neceffity of an infallible Judge to determine points of Controverfy to Mens hands, it had been in the long Interval before fpoken of, between the CelTation of Prophecy, and the Appearance of our Saviour-, when there w^ere divers Seds rifen up among the Jews , continually contend- ing one with another, and oftentimes about matters of very great Importance. Of which I fhall give a few Inflances : ( I.) There was at that time a no- table Controverfy about the Church, which w^as the true. This was the Cafe between the Jews and Samaritans-^ as *tis ilated by the Woman of Samaria^ John 4. 10. O7 tr Fathers^ faith (lie to our Saviour, Worjhipped hi this Moimtain Gerizim, and ye fay^ that fn Jerufalem is the place whei'e Men ought to worjhip : That is, ye fay, Ycurs is the true Church, Scripture the Rule of Faith, g 1 9 Church, and we fay ours is that truer^-/wO Church : And each of thefe were fo vio- Sermon lently addided to their own way, that II. the 'fetps would have no dealing- with the Samaritans^ nor fo much as afk drink of them in their neceflity, Ver, 9. And on the ocher fide, the Samaritans would not fo much as receive the Jews into their Houfes, Luke 9. 55. Nay, fo high did the Conteft grow between them, that it ingaged them in the fiercefl Quarrels, even to AlTaults and Alfaflinations, wherever they were, out of Canaan as well as in it -^ as their Hiftorian reports. Jofc^h. An- And though that Samaritan Temple J'^ji,'^* was afterward utterly deftroyed by Hyr- cafuis, about 130 Years before our Sa- ^- 1?- <^-^* viour^ yet the Prejudices and Animo- ^20'.^^' 5^ (ities continued, till both fell under the * common and hnal Deftruclion by the Ro?nans. (2.) Another point in Controverfy was about a Future State, and the Re- furredion to it. This was difputed be- Aftsa?. «. tween the Pharifees and the Sadducees : ^^^^Yl^ For the Sadducees held thaf there was no 37, 39. Refurrecl'hon^ nor Angel, 7ior feparate Spi- |p' ^^^^' rit, exifting out of a Body (for that the £?r.'on a?.. Jews caiied a Spirit) |> but the Pharifees cofifejfed botho (5,) Another 320 Scripture the Rule of Faith. rv-A.-^ (3.) Another material Controverfy tbat Sermon then divided the Church, was, What was U. the Rule of Faith? For the Sadducees (as fome Learned Men have thought) would admit theLaw^of M?pj only to be of that Authority 5 and what was not therein contained, was among them ac- counted of no validity •, and therefore they denied a Future State, becaufe (as they pretended) there was no proof of it from that Law. But the Pbarifees, whatever refpecl they might give to the Law above the other Books of Scripture, yet allow- ed both to be of the fame Authority ^ and fo what was contained in any of them, to be the Objed of Faith. Again ^ The Sadducees were for Scrip- ture alone, without any Traditions^ but the Vharifees fet their Traditions in the fame Rank with the Scriptures, and would have both of the fame Obligati- on (as has been aforefaid) and if either was to give way to the other, the Scripture was rather to give w^ay to Tradition, than Tradition to the Scrip- ture. About w^hich matters there were often great Difputes and Differences be- tween thefe Tw^o powerful Fadions, as ?^I^^!^\i"' ^^^^ Hiflorian relates 5 fo that however they were mutually concerned in the Go- vernment, yet the Flame broke out upon ' every Tiq. /. 13. C. I Scripture the Kule of Faith, 511 every occafion, and which St. Faul made rN*.A»^ his advantage of, who when he perceived Sermon that the one part of the Council were IL Pbarjfees and the other Sadducees^ cried out, / am a Pbarifie^ and the Son of a Afts 25. 6, Pharifee ^ of the hope and refurreBwn Of the dead I am called in quejiion. By thefe means they filled the whole Nati^- on with Bandyingsand Feuds;, the great Men generally fiding with the Sadducees^ and the People with the Pharifees, as the fame Author faith* (4.) Another point in Controverfy a- mong them was about the Meffias. This was a Charader much pretended to by feveral about the time of our Saviour^ and was the chief Subjed in difpute be- tween Him and the Ruling-part of the yews* ! > Points furely thefe were of great Im- portance, viz. Which is the True Church ? What is the Rule of Faith? Whether there be a Future Life? And whether Jefus be the Meffias > And Points thefe were that the whole Nation of the Jew^ was divided about : So that in all ap- pearance there was fcarcely ever a great- er occafion for a determining Power to put this Cafe to an iiTue. Now if there had been any fuch Infal lible Authority, any fuch Concluding t Y Power 5^2 Scripture the Kttk of Fdith. f^^^^^^> Power Vifible and Known •, as it was therf ^ Sermon j£ gygj.^ neceilary -^ io no doubt, there ^^' would have been Appeals to it in thefe Difputes among themfelves, and with our Saviour : And in reafon it may be thought our Saviour would readily have appealed to it, becaufe the Judge being infallible, could never have determined and given it againft Him* But we read of no fach Appeals in Scripture 5 but on the contrary, our Sa- viour puts them upon another way of Enquiry •, not to Search after a Living and Infallible Judge, by whom they were to be finally concluded •, but to Search the Scriptures^ as the Infallible Rule by which they were to be determined. And ac- cordingly the Apoftles advifed their Au- ditors to the fame courfe-, that they Thcfi". 5. fhould thereby pro7je all thitigs, and hold fajl what upon trial they found to be good and true. That they fhould not be- lieve every Spirit^ every Pretender to Re- velation and Infallibility, but (hould try the Spirits ivhether they were of God -^ and there was good reafon it feems for it, becaufe, faith the Apoftle, many falfe Prophets are gone out into the World ^ \john 4. I. that pleaded Infpiration and a Divine Mifiion and Authority for what they taught^ as is manifeft from the Epiflles I 31. Scripture the Rule of Faith. 523 Epiftles of the Apoftles: And yet the r>^-A.-/n Apoflles (who themfelves had the Spi- Sermon rit of Infallibility and Immediate Reve- II. lation) referred the J^r?j- to the Written 2 Cor. n. Word as the Rule, and to their own Rea- j\i ,. ,0. fon and Confcience as the Judge. 2 John 7. If ever any might have required an implicit Faith, and an abfokite and a blind Obedience to their judgment, it was Chrift and his Apoflles, and yet we find that they would have all Try and Examine, Weigh and Confider. It be- ing an innate Privilege of Mankind, not to be led blindfold •, but to be governed by their Reafon, a privilege that true Re- ligion doth evermore preferve, and what every Man is obliged to defend, fince every Man muft giije tin accoiuit of him- Rom, 14,' felf to God: And therefore the Bereans '^' are commended by St, Pjz//, as EuTevj^^^i more generous and free-fpirited , Who Searched the Scriptures daily ^ whether thofe things were true, which that Apo- file taught, and compared one with ano- ther, his Dodrine with that Holy Stan- dard ^ and finding them to accord, they Afts li. received the word with all readinefs of^^^^^" mind. So manifefl is it, that in the Apo- flolical times every Man v;as to judge for himfelf, and to ufe the fame reafon in y 2 Religion, 5^4 Scripture the Rule of Faith, /->-A^^ Religion, which he ufed in the Common Sermon Affairs of Life. II. All that thofe infpired V/riters de- fired, was, That Men would Search, ?.nd fearch Impartially, and then they did not queftion but as they would be like the Bc^reans in Temper, fo they would be alike prevailed with in the con- clufion, and receive the truth with the like promptitude and readhiefs of mind ^ toward the finding out of which, Search- ing and Honefty go a great way. And whereas it might have been thought, however, that the times would come when the Apoftles fhould leave the World, and immediate Infpiration fhould ceafe with them, and fo Men would be left to their own Fallible Judgment in the Interpretation of the Rule: Yet there is no other provifion made by our Savi- our and the Apoflles for preventing any fuch Inconvenience (though they fore- faw and foretold there would be Deceivers Mac. 24. and Impoltors) ^ but all Future Ages 2 Tim were left in the very fame Circumftances aPet.a.'i! with tht Jews in that Period of 450 years before fpoken o£ The Divine Writers fuppofing that there was in the Scriptures fuch a plain and full Revelation of all things neceifa- ry Scripture the Rule of Faith. 325 ry to be known in order to Salvation , '^^-'^^^ and there would be fo much Reafon and Sermon Senfe in Mankind (where fo great an II. Intereft as their Salvation was concerned) that with ordinary and common Helps, fuch as Prayer and Confideration , and Advice and appointed Teachers are, that they would be able to find out the Truth, or as much of it as was necelfary to their Salvation , if they came to it with fin- cere and well difpofed minds : And that God would never fuffer fuch to want Ability, Opportunities and Means for it j or be wanting in Mercy to them, in for- giving and paffing by fuch defeds as were unavoidable to them in their Circum- flances. But that belongs to the next Head ^ and that is, 9. The Diredion, what to do in this Cafe, which is to Search , that is, with Diligence and Impartiality. Suppoling this, that every Man is to judge for himfelf, then perfons will judge differently, and there will be Eternal and Endlefs Difputes. To this our Savi- our fits an Anfwer, not only in the Di- redion given in the Text, but alfo in the fubfequent part of his Difcourfe, which amounts to thus nmch , that we are to fearch with Diligence and Impartiality. Y 3 The 2 6 Scripture the Kule of Faith, The former is implied in the Word Sermon k^vari Search, and which is very requi- II. fite in matters of fuch Importance as thofe were which our Saviour is here Difcour- iing upon, and that is no lefs than his being the MefTias, the Son of God. A Subjed that from the quality of it, and the various palTages in Scripture relating to it, requir'd due Confideration, For though the Scriptures are fo plain in moil neceffary points, that in the Prophet's Ifa. 5§. 8. Phrafe, the wayfaring men though fools flmll not err therein^ and what are as foon underftood as they are read : Yet there are even fome of thofe that in the nature of the thing require a ftricT: and careful attendance : Of which kind are fuch as contain the Characters of the Mefliah *^ and therefore lye not fo open to a fuper- ficiai Eye, but that they may be mifun- derftood ^ and he that would then know and underftand the force of the Argu- ment referring to it, muft Search. Our Saviour doth not therefore fay only. That the Scriptures Tefiify of him, but requires them to Search^ if they would be fatistied in it. For though proofs of this nature often are like Mines, that lie deep, yet upon Searching they are to be found : And if fo, then our Ignorance is not to be imputed to their Obfcurity, but * • 4 to Scripture the Rule of Faith, 327 to our own Neligence, that we take not r^^^^^^ that courfe which is proper thereunto, ^^^J?^^ and may very juftly be requir'd. "' But there is a farther Qualilication re^ quifite, and that is Sincerity and Impar- tiality. Our Saviour here refolves the Infide- lity of the Jews into Obftinacy and In- ■ fincerity. They had another Intereft to mind, a Reputation to maintain, Ver. 40. Te will 7iot come to me. Ver. 42. Te have not the love of God in you. Ver. 44. How can ye believe , which receive honour one of aiiother^ a7id feek not the honour which Cometh from God only .-A*/-< cannot be the Chriftian Faith without Sermon them : And thofe Herefies are fo deftru- II. clive to the Chriftian Faith, that it cannot be the Chriftian Faith with them. But yet becaufe it is an error of invin- cible Ignorance, and what proceeds from a mere defed in the Underftanding, and not in the Will, we may charitably con- 6ai. 5. 19, ceive, that it being not that fort of He- ^°' rej), which is a Work of the Flejh, God will not impute it to fuch to their Con- demnation ^ and that their Piety towards God, and Charity towards Men, fhall through Chrift*s Merits and Interceffion do more to fave them, than their involun- tary raiftakes, how great foever, (hall do to damn them : Since God requires t7C' 2 Cor. 8. cording to that a man hath, and not accord^ "2- ing to that he hath not. But becaufe for the moft part the Er- ror is rather in the Will than in the Un- derftanding, or at leaft is then the more pernicious of the two : therefore as we fhould enquire after the truth, and be careful to receive it when it is propofed •, fo it is as neceffary that we Ihould receive 2Theff.2. the truth in the love of it, and then it !=>• will have an influence upon us propor- tionable to the Confequence and Impor- tance of it. And Scripture the Rule of Faith. 355 And as they are the befl, moft ufeful r^A.^-^ and necefTary Principles that moft of all Sermon tend to make Men Good and Religious ^ II. fo that is the beft Teftimony of our be- ing in the right, and that our Principles are true, that we are thereby made more holy and pure, more juft and charitable. I look upon this as an undoubted Evi- dence of the Truth of the Chriftian Re- velation, that it moft of all conduces to fuch an excellent End ^ and it will ap- pear that he beft underftands it, that makes it the Rule of his Life as well as of his Faith ^ which if he doth, as he cannot likely miftake in his enquiry after Truth, fo it's certain in the liTue he (hall not mifcarry. For then he that comes thus prepared to Search the Scriptures^ will both find what xhtytejiify unto, and obtain that Eternal Life^ which is therein revealed and promifed. There it is then that the matters of greateft Confequence are to be found, and all Points relating to them are refolv- cd, fuch as do moft nearly concern our eternal Happinefs. And if Scriptures do require our ut- moft Diligence and Care to find out their meaning , yet in the ilTue when found out, it will reward all our pains, though it be as great as the Affairs of this pre- fent 334 Scripture the Rule of Faith, r>w\-'n fent Life are not managed nor accom- Sei'mon plilhed without. II. I do acknowledge the Church of Rom^ hath put this matter into a far mord compendious courfe, if it were as true as it is fhort, by an Infalliblile Judge, who by an Ipfedixu^ without giving any rea- fon, ftamps upon all he faith, an uncon- trollable Authority, but that mud be^ if a Perfon is fo near the Papal Chair, as to have the Infallible Ear to apply him- felf to, and immediately receives the di- lates from the Infallible Oracle. For if he be remote from him, and receives all by Written Decrees, or the Oral Traditi- tion of others, it ilTues then into a kind of Fallible Rule, and fails to be the Sen- tence of the Infallible Judge. For Words and Writings if they once fall into Fal- lible Hands, according to them, ceafe to be Infallible, and are as much fubjed to dif^ ficulties, and about the fenfe of which have often happen'd as endlefs Contentr- ons and Mifunderftandings, as ever they can pretend have happened to an Infalli- ble Rule. Therefore they are no fafer, nor lefs fubjed to err by the having an Infallible Judge, than vreby an Infallible Rule: Nay, fo much" the worfe is it with them, as we cannot fappofe that an Infallible Judge (if we go to their Foun> tain^ Scripture the Rule of Faith, 525 tain-head) can more clearly interpret the r>wN-^ DivineRule, than God himfelf could and Sermon did dired and didate to thofe who IL Wrote it. So that at laft they are left with all their Pretences to Infallibility, in a condition worfe than thofe that have an infallible Rule for their Diredor j and that with their own Diligence and Search- ing, and the bleffing of God concurring therewith, like Jpollos, hccomQ mghtj/ in the Scriptures^ A8, 18. 24 : For to fuch is that fpoken which never was fa id to any Infallible Judge, If any man will do his willy he pall know of the BoBrine whether it be ofGod» SER- 33* Sermon III. SERMON III Acts XVII. 1 1, 12. Thefe were more noble than thofe in Ihejfalonica J in that they re* cei'ued the word with all readiriefs of mind^ and Searched the Scrip- tures daily^ whether thofe things were jo. Therefore many of them belie'ved, THESE words are the Charadler of the Bereans^ to whom St. P//7//and Silas preached the Gofpel, being drove from Tbejfalomca^ a neighbouring City of Macedonia, by the Fury of the unbehe- ving Jews^ that accufed them of doing things contrary to the Decrees of C^far, and by this m^ans fet all that City in an uproar. But how hardly foever they were ufed there, they found a better Treat- Of the Perfpicmty of Scriptttre, 557 Treatment from the Bereans, of whom rv-A,-^-> St. Luke faith, that they were more noMey Sermon ^Tsvtrs^i more ingenuous, than thofe in III. Theffalonica, in that they received the word with all readinefs of mind , and Searched the Scriptures daily , whether thofe things were foy 6cc. In which words •, 1. We are direded to the Rule, by which all Points of Faith are to be deter- mined •, and that is the Scriptures. 2. There is the Capacity all Perfons are in to judge of that Rule-, for the Words are fpoken indifferently of the Jews in Berea^ the Auditory, to whom St. ?aid preached •, that they Searched. 5. Here are the Qualifications of fuch as would judge aright, and they afe Sin- cerity and Diligence : They were -iTsvts-s^qt more candid, and they Searched the Scrip- tnres daily. 4. There is the way and means which are to be ufed in the Interpretation of the Rule 5 and that is by comparing the Dodrine with Scriptures-, there they Searched, whether thofe things were fo. 5. There is the Succefs of this courfe, Therefore many of them believed. I have already treated of the Three firft of thefe in tne foregoing Sermon, and have iliewed the Scriptures to be the ''■-^ Z Rule 338 Of the T erfpcuity of Serif ture, rv^N^-o Rule of Faith •, that it is the privilege Sermon of all to repair to that Rule for fatif- III. fadlion y and that by Searching, they may John 5- 39- arrive thereby to a Knowledge and Un- derflanding of that Rule. And I (hall now proceed to the way of Interpretation, and the confideration of the courfe that is to be taken for the bet- ter underftanding of the Scriptures. In difcourling upon which. 1. I fliall premife fome things with reference both to the Perfpicuity and Dif- ficulties of Scripture-, for it muft be ac- knowledged that the Sacred Books have a mixture of both. 2. I fhall lay down fuch Rules, as may be of ufe for the better Interpreta- tion of it. As to the former I premife, I, When we fpsak of the Scriptures, we take it for granted, that the Tranfla- tion of it, generally fpsaking, renders the true fenfe of the Original •, that is, the Original and Tranflation are to him that underflands both, as it were but one Book \y and fo again to him that under- flands the Tranllation only, it isthef'ime as if he underftood the Original. And that this is fo, is evident^ be- caufe all IVanllations (though not Ex- pofitions) of what Language, Church, or Of the Perfpicuity of Scripture, g 3 p Age foever, do for the moft part agree : /^^-"^-^ And if a Catena or Draught were made Sermon of them, as there was of the ancient Ver- ^^^* fions, it would appear fo to be, beyond all Contradidion. So that if any Stranger utterly unac* quainted with the Chriftian Dodrine, ot the Tranflations, but fkill'd in thofe Languages, (liould compare them, he would be able to fay that the Book was the fame, and only differ'd in the Lan- guage^ as the Ancient, viz. tht Greek, and Arabkk^ and SyriackyQvM.od,Qn\viz-. E?ig!rJJ}, French, Ger7?ian, or Italian^ dec. And let Men differ as they will in their particular Opinions, let them bcjeivs, as were theXranllators of the Septuagint^ Apoftates, as wsls Jquila^ Marcionites^v. Jufi. as Tbeodotion •, Ehionites, as Symmackm : ^^<^''^c>W, yet unlefs in thofe points in which they J^ TertnL induftrioufly corrupt the Text to ferve a <^^"^''- /''''• Caufe, and wilfully and apparently depart ^'^' from the Original, there is a general con- fent among them in the mairl. Which is a clear proof, 2. That the Scriptures were wrote fo as to be underftood -^ for eUe how could' different Tranllators, unacquainted with the Language or Writings of each other, fo exadlv hit upon the fame rendition afit> ^ ■ Z a And 34«^ ^/ ^'-^^ Perfficnity of Scripittre. ''^^-''^^^ And indeed it would be too bare-fac'd Sermon a Reflection upon Almighty God, by ^^'' whofe Direction and infi-iration the Scripture was wr^te (as 1 have (hewed) to fuppofe that fuch a Book thus pro- ceeding from fo Divine a Hand, and up- on fo noble a Defign as the Revelation of God's Will to Man, fhould labour tinder fuch a defect as the compoiitions of Men of comnion Underftanding are not guilty of. Certainly it is as poffible to Write fo as to be underftood, as it is to Speak and be underftood •, and lince Writing is but ^ kind of Speech, Speech may as well be fuppofed unintelhgible as Writing^ and if it were fo, both the pleafure and be- v,^.. nefit of Converfation would be prevented and loft. And what a prefumption is it to deny that to God which we give to Men , and, that when we grant that Men not only can, but do exprefs their Thoughts plainly upon occafion by Writing, that God either has not that Power, or Will , but where he pretends to declare his Will to Mankind, he iliould, as God faith to Jolf 38. 2. Darken connfel by iz^ords without knowledge-^ and write 10 as not to be underltood, which is to" write to no purpofe, but only to till the- World Of the Perfpkuity of Scripture. 341 World with Contention, as if what is /^-^^-^^ cali*d Revelation were not to fe7uiFe^ce\ Sermon hut in the Letter of it, a Sword of Strife M^- among Mankind ? If we own God for the Author, we muft fay, that the Scriptures were wrote that they might be underflood. ; -: i 5. We may fuppofe farther, that iat the time when the Scriptures were writ^ ten, they were inrelligible by thofe that were Cotemporaries with the Writers, and underftood the Language they were Written in. Which was a great advan- tage they had above all After-Ages-, for there is no Nation but what has peculiar Cuftoms, to which Forms of Speech of- ten relate 5 nor is there any Language which hath not Idiotifms and Phrafes of their own ^ and therefore where tliefe are not to I e underftood, or are not ob- ferved, the fenfe is loft: or prejudiced, and perplexed, as I fhall prefently (hew. 4. We may reafonably conclude, that what had 110 immediate reference to the Perfoii3 then in being, nor to the Ages, an(J Cuftoms, and Proprieties then in ufe, but contained common matters, and was clothed in common Forms of Speech , was intelligible to others that did not live in thofe Ages, and generally as in- telligible a§ to thofe that did. Such is Z 3 the 34^ Of ^f^^ Perfpicuity of Scripture. rN->^wO the Decalo2;ue, which may be underftood Sermon by us in this Age as well as thofe that III. were at Mount Sinai, at the firft deliver- ing of it. 5. The Scriptures being to continue to the World s end, and, generally fpeaking, being written for the ufe of all Men of all Ages and Nations, they muft confe- quently be Intelligible in the main, and capable of being under flood by all Perfons in all times ^ or elfe they were written in vain : For to what purpofe fhould they be preferved, or Ihould they oblige Man- kind to read them, if they were not to be underftood > 6. I may fay, that in Fad the Scrip- tures are plain in all things that are in- tended for the ufe of all, and that are neceffary for all to know, in point of faith or Pradice. i' Such are, (i.) All the Principles of Natural Re- ligion, fuch as the Being of a God, and his Creation of all Things ^ the Worfhip to be given to him, the Government of the World by Providence , the Immorta- lity of the Soul, and a State of Rewards and Punilhments in another Life. Thefe every one may underfland as he reads them in Scripture, and which no Man can read, but he muft find out and underftand, (2.) Such Of the PerfpicHity of Scripture, 543 (2.) Such is theHiftory of Providence, ^-^^^^--o that is, God's profpering the Good and Sermon puniOiing wicked Nations-, his prefer- lii. ving a Church under all the Storms of the mofl violent Perfeciitions : His car- rying on the train of Prophecies through all interruptions ^ and accomplilhing them at the time, and after the manner long before prefixed. Thefe are Matters of Fad, and what are obvious to all in the reading of them. (3.) Such is matter of pure RevelatU on, and efpecially that which conccrfe the Redemption of Mankind by Jefus Chrifl. As to his Perfon, that he wa$ before j:he Worlds, which were made by him : That in the fulnefs of ttme^ accord- ing to the ancient Prediction?, he became Man, and was made Flelh: That he ^\TOught Miracles in Conhrmationof his Miffion from God, and of the Dodrine he Taught and Profeiied to receive from the Father: That he was Crucified and died as a Sacrifice for the Sins ot all Mankind : That he rofe again the Third Day from the Dead, and afcended into Heaven : That he fent down the Holy Spirit, and continues at the Right Hand of God to be our Mediator •, and that we are with refped to that Mediation, to Z 4 offer 344 ^f ^'-^^ Perfpicuity of Scripture. **^''^*^ offer up all our Prayers in his Name to jj]°^ the Father: And that he is to come at "'• the End of the World to Judgment, and fhall raife the Dead, and fummon them all before his Tribunal. (4.) Of the like kind are all the Proofs and Confirmations of the Dodrine of our Saviour, before fpoken of under another Charader ^ fuch are Prophecies and Mi- racles. Prophecies, which though fome- times obfcure in point of Phrafe, yet there are thofe that are without difficul- ty ^ as that of Jofiah and Cjnt^ by name, that of the place of our Saviour s Birth, the Stock and Lineage, the Tribe and Family he fhould proceed from *, the time he fhould fufTer in, &c. And the other Atteftation by Miracles IS too evident to be infilled upon. ■jr (5*) ^^ ^^^^^ ^^^^ ^re the terms of Sal- vation, among thofe things which are plainly fet down in Scripture 5, we may find whatever relates to Faith and Man- ners : And in thefe two are comprehend- ed all that is neceflary to Salvation. So that whatever is not plainly fet down in M' tie Scripture, or evidently inferr'd from it, Doa.chrifl. -g j^Q(- neceflary to Salvation, as St. An/Iin faith. Now I am apt to think, that no Per- fon that comes unprejudiced, I mean not pre- OfthePerfpicuHy of Script htc. 345 piepolTefs'd with contrary Principles, or '^^-^^^ corrupt AfFedions, but muft needs own Semion the Scripture to be clear in the Points ^^** before rehearfed, if fo be he reads it with ^m ordinary Diligence and Care. But will it be faid. Are there not ob- fcurities allowed-to be in Scripture, and difficulties which are not to be fur- mounted } And what is a clearer proof of this, than the different Expofitions we meet with, and the different Opini- ons Men efpoufe, and therefore efpoufe them becaufe they conceive them to be the didates of Holy Writ } 1. I anfwer^ That is no Objedion againft it •, for then there can be nothing certain, if the calling it in queflion will render it uncertain. 2. This indeed has been an Argument fet up to overthrow the Authority of Scripture, and fome have been fo imper- tinent as to make ufe of the various Con- ftrudions and Significations of words, to ferve this impious caufe. » And fo among other things, one quotes that faying of Quintilian^ There are in- PhUos. numerable kinds of words of amhiguoii^s ^nd^^^^^^^^^ various fignification ^ fo that it feefned w. i(5. e^ ' to fome of the Philofophers ^ that there"- ^^' ^ wd^s no word that doth not fgn'ify many things. But J4^ ^f ^^^^ FerfpicHity of Scripture, rv^A«/-^ But if this be a reafon why the Scrip- Sermon ture is obfcure, and the Senfe not at- HI. tainable, then it is common with that to all Books whatfoever, not excepting even that Book which the Author thought fo well of, as to publifh for the information of the World. If this were of any force, then it would be to no more purpofe to fpeak than to write ^ becaufe the words we ufe are capable of different fenfes, as well as what we write. This is a way of arguing that proves too much, and goes too far, and fer\'es no more than an Argument that falls fhort, and comes not up to the Cafe in hand. This would make the Divine Oracles like thofe of the Devil, to be no other than ^nigmah and Riddles, as if, in the New-coined phrafe of the Members of the Romi/h Church , they were but the various figures of hik iipon a Book : Or fenced to no other ufe than white Paper, to write what you will upon, and make what Sence out pf it that a fruitful Brain can invent. 3. Though there are obfcurities in Scripture, it falls upon fuch Points as arc not in themfelves necellary, and not neceiTary to all , and notwithftanding which. Of the Perfpiaiity of Scripture. 3 47 which, a Perfon may be faved though r^s^-^w-^ he dye ignorant of them, or of the Sence Sermon of tbofe Scriptures which contain them. IIL For there is no greater (ign of their not being necelTary, than that they are not what we can underftand, or are not plainly to be found in Scripture. 4. Though there are obfcurities in .Scripture, yet they are nothing in com^ pariibn to the plain Texts of iti, and which no more hinder us from under- flanding the plain, than the Spots in the Sun prevent us of the Light of it. The obfcurities are like the various Sermon Readings, of little confequence, and im- sTxthoftht portance, (as 1 have fhewed) and nothing hji lear. comparable to what remains intire and perfpicuous. They are only fame thhigs 2 Pet. 3. that are hard to be imderJlooJ, ^ ' But how many are the plain and in- telligible, and efrecialiy of things ne- cefTary to Salvation ? 5. When, I fay, there are obfcurities in Scripture, and that they fill upon lefs necelfary Points, I grant that even thofe obfcure parts are not without their ufe^ it being here, as in the Heavens, where the cloudy Stars that fcatter a faintiih light through the Galaxy or Milk-way, though not difcernable but by a Tele- fpope 5 yet ( if we may judge of what we do 16. 54^ Of the PerfpicHity of Scripture, r^./*^-^^ do not know of Nature, by what we do) Sermon have their ufe, and by their InflueiKes, III. without doubt, ferve a noble Defign. So though the obfcure Texts of Scrip- ture afford a dim light in coinparifon, and what we can at prefent give but a Hender account of, yet we our felves have fometimes perceived, when we have come by fearching to underfland any of them that we underftood not before, that they prove of very great advantage ^ as they ferve to confirm the plain, and do give light to thofe that were otherwife, and were it not for the light given by thefe, would have remained, obfcure. And indeed. Almighty God has fo wifely ordered it, that as there are feme Works in Nature we do underfland, and fome we do not ^ fome ferve a lelTer, and fome a greater end : So has he alfo tern- ferd the body of Scripture together, the difficult with the eafy, the obfcure with the plain, the lefs neceifary with the ( greater, that our Induflry may be excited by our endeavour to underftand them ^ and our labour be rewarded by the un- j derflanding of them : That we may Search as the Bereans here did, and up- on our Searching, may, as the}-, come to believe and underftand, oj be coiv firmed in our belief of them. Toward :•) Knles for the Interpretation of^ Sec. 349 Toward the better underftanding of rv^A.^^ which, 2. I (hall diredl to fome Rules Sermon that may be of (ingular ufe to us in our IIL Search and Inquiry. I. Where in the firft place it is ad- vifeable, that we be very converfant in the Sacred Text*, and as the Bereans^ fearch it daily -^ by which means much of the obfcurity will wear off*, and the Phrafe, and Style, and way of arguing will be more evident, and the matter of it make not only the ftronger impref- lion on our Minds, but be clear d up alfo infenfibly to us. We fee how much difficulties are lelTened by pradice, as it is in learning the Alphabet, and the firft Principles of any Language or Science 5 and when we in the beginning ftrug- gled with our felves, and ufed a kind of force to bend our Minds to it, by de- grees the difficulties abated, and we be- came complete Mafters of the Matter that lay before us. So it is in reading the Scriptures, where by ufe we are wonderfully let into the meaning of them. For this reafon it was that the Prophets were read in the Synagogue every Sabbath-day, as is implied, ^(^x 15. ■ij : And why alfo the Scriptures were read as well when not underftood, as when they were *, according to the pra- dice 5.50 Rnles for the <^^/^-^ dice of the Eunuch. For to what pur- Sermon pofe would it have been for him when UL alone, without an Interpreter, to have Afts 8. 30, read Jpias the Prophet upon fuch an ob- ^'* fcure Argument, if by reading it he might not have been fomc help to himfelf, and by degrees have attained to a farther underftanding of it more or lefs ? And I dare appeal to any that have taken this courfe, and have daily read the Scriptures, and read them with the like - impartiality as other Books,and much more where they have read them with the re- verence and attention due to Divine Ora- cles, whether they have not found the difficulties lelTen upon their hands. And if fuch as daily read thofe Books with thefe and the like Qiialifications, would but account with themfelves for all th» difficulties aflbyl'd and folved this way, without any other afllftance, it would be no unpleafant or unprotitable re- flexion. 2. Although it be of this advantage to read the Scriptures in courfe, as was ufual in publick in the Synagogues,, and in private among Perfons piouily difpo- fed : Yet it would add much to the ren- dring the abftrufer parts more eafy and intelligible, if they began with the plain- eft, either for Duty or Matter, and then proceed- Interpretation of Scripture* 5^1 proceeded to the more obCcure. For r^^,A-^^ this is a reducing things into a ftrid SeFinoa and natural Method, and is like the be- UJL ginning with the beginning of a Book wrote in that way, and {o gradually pro- ceeding as we are led along from Point to Point, from Propofition to Propofiti- on, till we come to the end of that, and the difficulties together. The Scripture I own is far from be- ing wrote after this humane and artifi-* • cial Method, but in a way Extraordi^ - nary and Divine-, and is among other reafons, compofed after the manner in which it is, that we may be obliged to ufe a befitting Induftry in fearching in- to the meaning of it-, and 'tis certainly one part of that induftry fo to order it, that as tliere is this difference plainly to be obferved in Scripture, fo we would thus make an advantage of it by begin- ning with Words and Things eafy to be imderfiood^ before we attempt to under- ftand what is in a Sphere for the pre- fent above our Capacity ^ for fmh have Heb. 5. rs, need of milk^ and not of flrong meat^^^' — which belongeth to them that are of full age^ even thofe who by reafon of iife have their fenfes exercifed to difcern both good and evil J and I will add, between thin2;s plain 35^ Rules for the r*y^^ plain and abftrufe, more neccfTary and Sermon igfg^ certain and doubtful. ^^^' 5. Another Rule for the underfland- ing of Scripture, is to be well acquaint- ed with the principal dcfign, and the chief Subject of it, whether as to Faith or Praftice: For from thence doth arife what is ufually called the Analogy of Faith '^ and which will be a Standard upon all occafions to have recourfe to. For what Senfe is to things fenfible, and Reafon to things merely reafonable, that is the Analogy of Faith to all Inter- pretations, and according to whofe Ar- bitration they muft ftand and fall : Of this the Apoftle gives an Inftance as to Faith, I John 4. 2, 3. Hereby knoip ye the Spirit of God'^ every Spirit that confeffeth that Jefm Chrijl is come in the Flejhy is of God, And every Spirit that confeffeth not that Jefm Chrijl is come in the flefi, 7s not hf God, And if there fhould be any place of Scripture that fuch Hereticks would pro- duce in their favour, we may peremp- torily conclude, that the meaning they would force upon it, is no more the meaning of that Scripture, than that can be the Spirit of God, which coifefjeth not that Jefm Chrijl is come in the flejh, f 4. For Interpretation of Scripture^ :^55 4. For the better underftatiding of rN.-\-o Scripture, it is a proper way to compare Sermon Scripture with Scripture, the Old Te* IIL ftament with the New, the obfcure with the plain. For that which is obfcure and difficult in one place, is ufually ex- plained and made clear in another, as St. Aitfiin^ in the Book before quoted, obferves. Toward the more ufeful Application of this Rule, it may be convenient to en- quire from whence Difficulties and Ob- fcurities in Scripture do arife^ Whe^ ther from the Sublimity of the Matter ^ the Proprieties of Language ^ the Rela- tion that one thing has to another, as Types •, the Modes and Forms of Speech in Matters Prophetical or Figurative j which we may be helped in by this way of comparifon. When I have juft before faid. That there is no greater fign of the matters being umiecejjary^ than when it is what we cannot Underfiand^ or is not plainly to he found in Scripture : I mean thereby, not the matter or thing fpoken of, but the Propofition : For the Propofition may be a plain and a very intelligible Propofition, when the matter of it is in* explicable, and above our Underfland- ing. As the Propofition, Ggd is a SpU A a rir* 354 Knles for the ^^N.-A^o rttj is a plain Propofition, and as eafy to Sermon be underftood in refped of its Sence III. and Meaning, as that a Triangle is a Figure confiiling of Three Angles, but the Matter is vaflly different •, for who can tell what a Spirit is, or can give as adequate a Definition of it, as he can of a Triangle? And yet the Propofition be- fore-recited, of God*s being a Spirit, is as plain to be underftood, and as necef- fary to be believed •, as if it were in its Nature plain, and Intelligible, and that we as perfe6lly knew what a Spirit is, as we know what a Triangle is: And there- fore the obfcurities ariling from fuch Sublimity of the Matter, are not to be brought here to account-, for they can ntvet be made plainer to us than they are, till our Underflandings are Ele- vated and raifed up to them. 'Tis a Spirit alone that can tell what a Spirit is, and 'tis God onlv knows hirafelf. And though now we have it as plainly Revealed, that GoJ is a Spirit^ as that God is •, yet we muft be contented nei- ther to have an adequate Notion of God, unlefs we were as God, nor alfo the like Notion of a Spirit, till we become Spi- rits our felves. When I fay again, That it is a fign of the Matter's be'mg unitecefTary , that it Interpretation of Scripture. 555 it is fwt plainly to he foimd in Scripture'^ nv^^-^-^ thereby is meant what is plain to. fuch Sermon as .Search, Enquire and Compare, and III. know how to argue from it : And if by Search and Enquiry, by comparing and arguing, it comes to be plain, I may as well fo call it, as if it was in {o many words therein exprefled. There is a very convincing Argument of a Future State in the Scripture quo- ted by our Saviour, when God faith, / a?n the God of Abraham^ 6cc. from whence Match, 22. our Saviour with great ftrength infers, ^'" God is not the God of the Dead but of the Living'^ and fo thofe that he is the God of, are alive. But though the force of the Argument is now very evident, by the light our Saviour gives to it, yet I beUeve few would have obferved it without that Direction, or to be fure without taking that Method of conipa- ring Scripture with Scripture. For it is by that Rule, (i.) We come to underftand the Idio- tifms and Proprieties of the Language in which the Scripture v/as written-, and without attending to which, we fhail fall very much fhort of attaining to the fence of it. Thefe Idiotifms are com- mon, with the Hebrew, to all Langua- ges, and fo are no otherwife to be un- A a 2 derftood. 55^ Ivw/ei for the /^v-A--o derflood, than by a flrid Obfervation of Sermon them. YLL As for Example, Without this Key, how irreconcileable would it be to other Hofea <5. 6. Tcxts, to havc it faid, God would have T(5i' d' ^ ^' ^^^'^y ^"^ "''^ facrijice ♦, and that our Sa- * viour fhould require his Difciples, 7iot to labour for that meat which periftoeth '^ and that the Apoflle Ihould forbid Women I Pet. 3/ 3. the adorning themfelves with the outward adorning of plaiting the hair, and wear- ing of Gold, or of putting on of apparel .^^^ fo to make the Scripture inconliftent Sermon with it felf. III. Another inftance of this kind, is the AlTertion of our Saviour, This is my Body ^ which being a Sacramental as well as Fi- gurative Phrafe of Speech, recourfe mufi: be had to the like Inftitutions in Scrip- ture, and to what has the nearefl refem- blance to it -^ and that is the Pallbver, the Jewijh Sacrament, and, as I may fo fay, their Lord's Supper. Now when we read in the Law, of the Lord's Vaffover^ and that they roafted and eat the ?alfove}\ we eafily conceive that by it they meant not the Angel's paffrng over the Houfes of the Children of Ifrael (which gave occafion to the Phrafe)-, but the Lamb, which was the Memorial and the Repre- fentation of it. So when in Correfpon- dence hereto, we read of our Saviour, that at the Inftitution of the Lord's Sup- per, he faid of the Bread, This is my Body 5 and that he broke the Bread, and they eat of it •, we can reafonably no more underftand that his natural Body was then actually broken, and that they did eat his very Body, than we can underfland, that when the Jews roafted and eat the Palfo- ver, they roafted and eat the Angel that paffed over the Houfes where the Blood was fprinkled. And therefore what was improperly Interpretation of Scripture, 359 improperly and figuratively fpoken of^^wN-/0 one, was after the fame manner fpoken Sermon of the other, and alike to be underftood. III. Indeed fuch Figures and Modes of Speech, are as foon underftood, for the moft part, as plain and literal Propo- fitions. As when our Saviour is called a Lamb^ a Dooi\ a Shepherd^ a Vine, he was no more really fuch, nor are fuch Phrafes any more literally to be underftood, than that Herod was a Fox, and the Pharifees Vipers, becaufe they were fo called by our Saviour: And therefore as our Savi- our's Auditors as foon underftood him, when he fpoke after this Figurative, as if in the plaineft acd literal Phrafe of it 3 fo one would think they fliould, and we may be as certain they did underftand our Saviour, when he faid, This is my Bodjj not of a proper human Body, but only by way of Reprefentation, accord- ing to the nature of the thing, and thofe places to which this had an immediate reference, (9.) By this way of comparifon we come to underftand the Typical Phrafe of Scripture ^ which of it feif is, like the Types, obfcure. There is a great Conformity between the Old Teftament and the New, and A a 4 efpe- 5^o Rules for the r>*>w/n efpcialJy as to what is the main Subjed Sermon of the Mofaical Law, the Types, Cere- III. monies, and Rites of it: And where Ti/Vo/. there is this Correfpondence and Confor- I Cor. lo, ^jfy^ ^Q ly^^jf^ fQj. ii^Q underftanding of the one, borrow light from the other. And therefore when the like Forms of Speech are us*d in the New Teftament, as are in the Old, it is to be fuppofed that we are well acquainted with the Old, or that we mufl have recourfe to that for the underftanding of the New : Of this the Epiftle to the Hebrews is an Inftance, the Phrafeology of which is moftly Legal and Ritual*, and fo we muft be acquainted with thofe Rites, or the Modes of fpeaking, to underftand it. I fhall here content my felf with a particu- lar or two of this fort. It is a known DHpn cafe, and very ufual in the Old Tefta* Lev.4. 5,8. ment, in the Leviticalor Prophetical part l^%af' of it, to call a Sin-offering by the name TiAi. Sin, or in the Tranflation of the Septua- gint, for Sin. Now this is an Elliptical way of Expref- fion, very cuftomary in thofe and other Languages •, but what is cuflomary and fig- nificant in one, yet if literally Tranllated into another, oft-times looks abfurdly^ and fo it is neceffary in fuch a Tranfla- tion to fupply it by what was before un- derftood, Interpretation of Scripture, 361 derftood, but not exprelTed •, as it is in rv.-\-^-> the Cafes abovefaid. Thus for inftance. Sermon HeL 9. 28. Tis faid our Saviour Cbrifi IIL was once offer d to hear the Sins of many ^ and unto thetn that look for him, jhall he appear the fecond time without Sin unto Salvation. But thus he appear 'd the firft time, he was then without Sin^ and therefore here according to the Subject the Apoftle is difcourfing upon, it is to be fupplied after this manner, without a Sin-offering. So it is, Heb. 10. 8. and 2 Cor, 5. 21. So we have it according to the latter Phrafe of the Septuagint, Rom, 8. 3, God fending his own Son in the likenefs of finful fleJJjy and for Sin condem- ned Sin in the flejb. For Sin, is a Phrafe '^^ aiJL&^ rough and abrupt-, but if we add to it by a Sacrifice for Sin, it is very agreeable and intelligible. Now when there is this Myftical Re- lation, and the Gofpel has a refped in its Phrafe and manner of fpeaking, to the Types and Ceremonies of the Law, the Antitype is to be explained by the Type, the New by the Old. (4.) By this way of comparifon, we be- come acquainted with the Prophetical way of Writing, and may underftand what without it would be obfcure, I have TItff. 562 Rules for the ^^.^ ing the ftate of the Church under the Sermon Gofpel, are frequently exemplified under -^"^ fuch Refemblances and Forms of Speech as fuited the People of the Jews^ for whofe immediate ufe they were wrote ^ and not withftanding which, neither they nor others could poffibly be led into fuch a miftake, as to think that fuch (hould the Kingdom of the Meflias be, as thofe ExprefTions verbally fignified , when it was evident from the Prophecies of Scrip- ture, that that Legal State was to be a- bolilhed, and alfo that feveral of the things in the nature of them were un- praclicable. As for example ^ when it was faid, that /row one New-moo?i to aiw- ther^ and from one Sabbath to another, that is. Monthly and Weekly, all Nati- ons fhould come up to Worfhip the Lord at yeriifalem. And therefore in the Explication of fuch Phrafes, we muft not confider what they exadly fignify in their firft and original ufe, but to what purpofe they ferve and are applied ^ and if fo we do, we {hall lightly as foon underftand the New heaven ami the NeTV earth, which ,Sr. Peter fpeaks of, 2 Pet, 3. 15. as the Heaven and the Earth in the Firft Chan- ter of Genefis : And as well (hall we u ri- de rlland 5^4 Rules for the •^^>^*^^ derfland Babylon and Euphrates in th^ Sermon Myftical fence of the Apocalypfe, as we ^^^* do in the Hiflorical Books of Scripture. But above all, there is nothing doth fo lay open the Secrets and Myfleries of Prophecy, as the Event ^ for by that means, when it is fulfilled, it is as clear as if it had been Hiftorically related. And as if we look back from the Event to the Prediction, we the better under- ftand that Predidion, which without the Knowledge and Obfervation of the Event we could not perhaps have underftood : So by comparing what yet remains to be fulfilled, with what has been already fulfilled, we have a ufeful Key for the underftanding of the one by the other ^ the obfcure by the plain, and what we do not know the meaning of, by what we do. Thus, for inftance, we may under- iland the Prophetical Schemes of Speech, concerning the deflrudion of a Nation, by comparing one of the Teftaments with the other •, or what is to be fulfilled with what has been fulfilled. So when in the Old Teftament we find it Prophe- tically threatned of Babylon , hhmea , ^. j^ ^'gyp^-i ^<^' th^t the Stars of Heaven^ 54/4. * ' atid the Conjlellatjons thereof pall not give Ezck. 52. f/^^;> /;^/;j — that all the Hoji of Heaven Interpretation of Scripture. 5^5 JJjall be diffhlveJ, and fall down as the ^*^-^^^-^ Leaf of aVtne — And when that we read Sermon in Da?iiel, the little Horn ca^ down feme ^^^ of the Host and of the Stars to the ground. Dm. 8. lo/ andjiamped upon them : We have a Key- to unlock the Myfterious Expreflions of the fame kind in the New Teflament. As when 'tis faid ( if it be to be under- ftood of the deftrudion of Judea) that the Sun Jhall he darkned, and the Moon Matt. 24, fial/ 7iot give her lights and the Stars fia// ^9' fall from Heaven j and that a third part of the Sun , Moon , aJid Stars feai/ he Revel. 8. darkned, 6cc. it is to be underflood after ^^* the fame manner as the other. Now by a refledion upon the ftate of thofe Nati- ons abovefaid, as well as the nature of the thing, we find all intended in thofe Myftical Expreflions was. That thefe Nations ihould be utterly deftroyed, and all Orders and Degrees of Men (repre-cea. 37.9. .fented by the Sun, Moon and Stars) (hould be diflblved : And therefore ac- cordingly are we in the Prophetical paf- fages in the New Teflament, to under- ftand thofe Phrafes and Forms of Speech the like way. It would be endlefs to profecute this Argument as far as it will bear 5 for then imditgendi I might go through the 154 Rules oi smptHras Francifcus Ruizjt^ •, but what I have here pt7T^».A-o are plain places and Books enough and Sermon enough, to filence all fuch prefumptuous HI, and arrogant Cavillers. If we will believe our own Eyes, and credit our own Underflandings , the Scripture is plain in all that is neceflary for us to know ^ and if we do accordin-.^\->n of others better than himfelf. This he was Sermon too late fenfible of as to himfelf^ he lift up iV. his eyes, but he was in torments •, he cri- ed to his Father Abraham, but he proves inexorable *, he calls for mercy, but is minded of his former ingratitude to God, and his uncharitablenefs to others, and is put to (ilence with a Son remember, that thou in thy life-time receivedft thy good things, ver. 2 5. When he could not prevail for him- felf, he then turns his thoughts towards his Five brethren, whom he left behind, that were as carelefs, and fo likely at laft to be as miferable as himfelf, and intreats Abrahafn that Lazarus might be fent to teflify unto them, how it was with him, and how it would alfo be with them unlefs they repented, ver,2y. To which Abraham replies, ver. 2 9. They have Mofcs and the Prophets, let them hear them. But that doth not fatisfy him, and he urges farther: 'Nay, Father Abraham, but if one went from the dead, they ivill re- pent, ver, 3c. This he fpeaks from his own Experience, who \\2AM0fes and the Prophets as well as they, and yet he was as fecure and carelefs, as it he had never heard or knew what they Taught •, and therefore unlefs fome other Expedient Bb 2 be 5 7 2 The Z^tjreafoj7ablcf?efs of Injldelily, '^^^^^ be thought of, ot fome other means u- Sermon fg^j^ ^^^y ^iXQ like in the conclufion to be ^^- as miferable as himfelf ^ and furely that, if any, would prevent it, if one went from the dead. But to this Abraham re- plies in the Text, If they hear not Mofes and the Prophets^ neither ivilJ they be perfvpaded^ thoifgh one r of e from the dead-^ that is, if they give no Credit nor re- gard to what is contained in their Wri- tings concerning a Future State of Re- wards and Puni(hments, they are incu- rable, neither will they be perfwaded to repent, (as it is ver. 30.) though one rofe from the dead. That there is a Future State of Hap- pinefs or Mifery, in which the Souls of Men do li\'e after a feparation from their Bodies, has been -in all Ages univerfally recei^'ed : But yet was not fo convin- cingly to be proved from the fole light of Reafon^ but that a fuller evidence of it was very defirable: For which there are but two. ways, Either that of Divine Revelation, by perfons Divinely Infpired •, Or by the return of one from the Dead, who was before known to the Living. And thefe are the ways taken here into confideration by our Savio<.n', in the cafe before us: Where there may be three forts of perfons concern'd, t- 1. Tliofc the Vnreafomhlefiefs of Infidelity. 373 I. Thofe that had not Mofis mA the r^^.^^^^ Prophets, and were wholly without a Sermon Revelation •, as was the cafe of the Hea- IV. thens: And hoiv Jhall thej; believe, who have not heard ^ Rom. 10. 14. . 2. Thofe that had Mofes and the Pro- phets, and yet were incredulous, and -did not believe what Mofes and the Pro- phets relate concerning a Future State. Such were theSaJducees, who held there was no refiirreBion, angel, «£^r_^/'nf exift- Mate 22. ing out of a Body. .' a'as 23. 8. 3. Thofe that had Mofes and the Prophets, and did believe what was therein revealed, concerning the Soul's Immortality and a Future Life, but were not thereby perfuaded to repent. Such were the Pharifees, who profelfed to believe what the Sadducees denied : And of this fort were the Rich Man (here fpoken of) and his Five Brethren fuppofed to be. Now toward the convidion of each of thefe, it might be fuppofed, that if one rofe from the dead, the former would be perfwaded to believe, and the latter to repent. Thus the Heathens reafoned, who had. }io Revelation. As that Excellent per- fon Ca?ms Jrdns (that Seneca fpeaks of) who iuft before his Execution faid to B b :^ bJS 574 ^'"^^ Z^fjreafonablenej s of Infidelity. his Friends, ^ Te are ifiqtti' tales animx fine. Ego jam fi^'^^ ^^ ^''^W whether the fciam. SottJs are Immortal'^ I fiall t Si quid Exploraffc^ ^^^^^ j^^^^^ ^ j j^ j, circiimicurum amicos, ^ r i t m r j ■ r i indicaturiim, qui effet atii- led, -f Jj be JOUnci it JO, that marum ftatus. De Tran- /^^ wOltU gO ahout among his - ' ' ' Friends, and would inform them what was the ft ate of departed Souls, And the fame Seneca, when difcour- fing to Liiciliits about the behaviour of Bajfts JrifidiiiSy how dying he fpake of Death as a Friend, and what a confirma- tion this gave to the Dodrine of the Souls Immortality, he adds, * Plus ut puto haberct * But I fuppofe you would fidei apud te , fi quis re- ^jq^^ fir?nly believe it. if one vixiffec, & in morte nihil p j-j / ir ■ raali eiTe narraret Expcrtus. jhonld return to life again, Epift. 30. and JJjould declare that he found no evil in death. To this they gladly repaired as an evidence where they found it. And therefore ?lato T>e Rep produceth tile inftance of Erus Armenius, '' '°' that after he had been dead Twelve days, revived, and gave much fuch an account of the other State, as we have in this Parable. But*tis the cafe of Revelation we Chri- flians are more immediately concerned in, and which our Saviour here fpeaks to, and prefers before the Teftimony of one rifing from the dead. The way here propofed concerning the Gpming The ^^nreafonablenefs of Injidelity. 575 coining of one from the dead, has fome- r^"^'^*-^^ what of common Experience on its fide, ^^^^"'^^ri For we fee that notwithftanding the clear ^ *^' Revelation of another flate in Scripture, and the belief that Men have of it, yet generally they are but little affeded with thefe Arguments, though allowed to be of the greateft Importance, becaufe they lie dead in a Book, and are propofed to them by fuch as have no mor^ perfonal Experience of thefe things than them- felves, having never been out of this world, nor had any fight of, or convert fation with the other. But now if a fpecial MelTenger fliould be fent from the other world ^ a La&a- nts who was known to them when alive, and known by them to be dead ^ one that had been an ocular Witnefs of the things he fpoke of and related, and fliould tell them, that as there is a ftate of Happi- jiefs for good Men,' fo a ftate of Mifery for the wicked, a ifate of Mifery with- out eafe, refpit, or hope of deliverance, and confirmed all by his appearance, furely this would move them: Surely no heart fo hard, but this muft pene- trate, no mind fo fi:upid, but this muft a- waken^ no Sinner fo incorrigible, but this muft reclaim. And it may be left to eve- ry one to judge. Whether if there were B b 4 fuch 3 7 6 Tl^(^ 'Vnreafonablenefs of Infidelity. rv.^^^^ fach an Apparition that (hould come up- Sermon on this terrible Errand , any one could IV. fee and hear it with the fame calmnefs and indifference, as he hears a Sermon, or reads a Chapter in the Bible upon this ferious Argument. So that the advantage feems to be much on the fide of the Apparition •, and the Propofal here made, agreeable to the Common fenfe of Mankind. But how probable a courfe foever this feems to be, yet our Saviour here deter- mines on the contrary, If they hear 7iot Mofes and the Prophets^ neither ^ 6iC. Which Anfwer may be refolved into thefe Two parts. 1. That the Arguments contained in Scripture«i, are fufficient to perfwade Men to repent. 2. Wht/i Men difregard the Holy Scriptures, (the ordinary means of Sal- vation) fo as not to be perfwaded to re- pent by the Arguments therein contain- ed, fhey will not be perfwaded by means extraordinary, and though, for example, one jhoTild rjfefro?n the dead. Th e fir ft of thefe, (t'iz. That the Argit- ments contained, (3cc.) is fuppofed, ver.i^. when Abraham faith, they have Mofes and the Prophets, let them hear them: And thi^ the other doth not deny. Now The TJfireafonableuefs of Injidelity. 577 Now the chief Arguments relating to r\.x\-o this Subjeft are briefly touched upon in Sermon this Parable •, which are thefe : IV. 1. That the Souls of Men are Immor- tal. This is implied when the Rich Man and Lazarus are faid to be in Being after they were dead, ver. 22. 2. That the State into which the Souls of Men are difpofed after death, is a State of Recompence, Abraham faith, ver, 25. He is comforted^ and thou art tormented. 5. That that State of Recompence is a State of unchangeable Happinefs to fome, and of endlefs Mifery to others, ver, 16, Between 116 and you there is a great gulph fixed ^ fo that they which would pap from hence to you [^to relieve you], ca?mot'^ neither can they pafs to Its ^ that would come from thence [for relief.] 4. That Men are difpofed to Happi- nefs or Mifery there, according to their behaviour in this World, ver, 2 5. faith Abraham, Son, rejnember, that thou in thy life time receivedjl thy good things, and likewife Lazarus evil things, but 7Wiv he is comforted, and thou art tormented, Thefe are Confiderations of fuch force and confequence, that this miferable Per- fon defires not that Lazarus fhould be fent 278 The Utjrea[onable?2efs of Infidelity, r^->^-^ fent to argue upon them with his Five Sermon Brethren, but to tejlify concerning their IV. reality. Arguments they are of fuch force, that he that will not by thefe be perfwaded to repent, will never be perfwaded by any other. But though this be all grant- ed to be true (as it's fuppofed), yet in his Opinion , as the Cafe would admit farther evidence, fo it feemed to need it ^ and therefore if this extraordinary courfe were taken of fending one from the dead, they would (in his Opinion) certainly repent^ who with the ordinary means continue impenitent. This brings to the fecond General. 2. When Men difregard the ordinary means of Salvation, and are not to be perfwaded to repent by the Arguments re- vealed in holy Scripture, they will not be perfwaded by means extraordinary, and though one fhould come from the dea(J to perfwade them. For the refolving of which Point, we are to confider what are the Reafons why the ordinary means of Salvation, fuch as the holy Scriptures are, prove ineffeda- al •, which cannot be from the want of proper and forcible Arguments ^ for what ever one from the dead can fay to move ^r perfwade, is as plainly deliver'd in Scripture The Vnreafomblenefs of Injidelity. 379 Scripture. He cannot more expreily tell o^^.^^ them that there is a God, that the Souls Sermon of Men are Immortal, that ]there is a IV. Heaven and a Hell, than the Scripture doth : And therefore if what is thus re- vealed, and believed upon fuch Revela- tion, (hould not prove as efFedual, as what is reported by a fpecial Meffenger from the dead ^ it muft be from fome Reafons which belong to the one, and not to the other ^ but that there is no ground for •, and therefore from whence can this proceed, but from the excelli^e love to the things of this Life, and the indulgence Men give to themfelves in the enjoyments of it } Whence fhould this proceed, but from the power of thofe Lulls and vicious Habits they have con^ traded? And where thefe and the like caufes are, a Meffenger from the other World will make no flronger an impreffion, nor will an impreffion thereby made, be of any longer continuance, than in the other Cafe : But that he that will not be per- fuaded by Mofes and the Prophets, will not be perfuaded though one come from the dead. And this I fhall make good, I. By parallel and futable Cafes and Inftances, - By 5 So The %)nreafonablerjcfs of In fidelity. r>-^v-^-> 2. By a particular inquiry into the Sermon caufes of Impenitence, which will holcl IV. in one cafe as well as the other. I. By parallel cafes. As, (i.) If means as extraordinary, and more extraordinary than the coming of one from the dead, have failed in this point, and not perfwaded Men to Repen- tance, we have as little reafon to exped, nor can it reafonably be prefumed, that the coming of one from the Dead, Ihould perfwade and become efFedual. As for inftance:, Let us confider the Cafe of Pharaoh, before whom fuch flu- pendipus Miracles were wrought, and upon whom fuch aftonifhing Judgments were inflided, as could not in reafon be fuppofed refiflible: When the Waters, Earth, and x'^ir. Beads, Fiflies, and Fruits of the Earth, Men and Children, either felt or were made the inftru- ments of Divine Vengeance. Could it be thought that when the Waters were turn- ed into Blood, and Frogs covered the face of the Earth, and the Dud of it was converted into Lice, and the Plague of Flies followed that of Lice ^ and Mur- rain, Flies-, and Boils, the Murrain^ and Hail, Boils •, and Locufls, Hail -, and Darkncfs Locufts-, and the killing of th^ Firft- The Vnreafonahlenefs of Infidelity, g 8 Firft-born, the Darknefs •, that he fliould yet be fo obftinate as not to let the Peo- Sermon pie of Ifrael go •, and when he did, fhould IV. follow them into the midft of the Sea > Could difappointinent, vexation, and re- venge, fo far infatuate him, that Mira- cle after Miracle, Scourge upon Scourge, could not perfwade him, nor the fenfe of fo imminent a danger flop him in his carier, but that he perfifted in his firft refolution, and blinded thus with Rage, purfued it to his deftrudion ? Can it E^od. ■:, be fuppofed now, that one from the '^''''' dead could more have prevailed upon him than this Scene of Judgments? Could it have come with fo much Terror ? Or if it (hould, may not the Sinner be alike obftinate and infatuated? May not the like Paflions and fenfual AflFections, or a habit of Sin, keep a Perfon from hearken- ing to, or following the Advice of one come from the dead? Let us confider again, how it was with the Ifraelkes, who had not only been Spectators of thofe Miracles and De"f-i'?2, Judgments in Eg j)pt, but flood fafe in^j^^a.^. the midft of them ^ that were preferved, io6. 24. direded, and fed by a continued Series ^^^^™* 9* of Miracles, and yet were not only up- on every occafion tempting and provoking God by their diftruft, impatience and murmur- 3 8 2 The Unreafonabletjefs of Infidelity. f-^wA.^^ murmuring, but were for returning in- Sermon to ^7/?f again. IV. Thus it was alfo with their Pofterity in our Saviour's time, who notwith- flanding the plain fulfilling of their an- cient Prophecies in him, notwithfland- ing the Innocency of his Life, the Pu- rity, Sandity, and Evidence of his Do- ,drine, the Power of his Miracles, chang- ing the courfe of Nature as he pleafed ; healing the Sick, opening the Eyes of fuch as were born blind, cafting out De- vils, and railing the Dead. Nay, not- . withflanding his Refurredion, and the I unqueftionable confirmation of it, yet 'J continued obflinate and incredulous, and " Mat. 12. what they could not deny, would im- 24. pute to Beelzebub, Now what comparifon is there be- tween the coming of one from the Dead, and this Cafe? Or what reafon is there to conceive that a wicked Jew fhould have been more efFedually reclaimed | from a vicious courfe of Life, and be made a Penitent by the coming of one from the Dead, than the Jewip Infidel fhould be made a Convert by all thofe numerous Miracles, and become a Chri- ftian? And why may not the one be as well Imoenitent, as the other an In- fidel? 2. It The Z^nreafonabknefs of Infidelity. 582 2. It may be fuppofed in reafon, that rv.A-^-r what a Perfon hears from another, fhould Sermon in a matter of Importance, alike afFeft IV. him in one Cafe as in another: And if he is not perfwaded by the one, there is no reafon to exped he fhould be prevailed upon by the other. Such indeed is the Teftimony of one rifing from the dead, who mufl be ac- knowledged to be a very fit Evidence concerning the reality of a Future State, and the condition of Separate Souls in it, as he has been perfonally acquainted with it, and had a part in it. But fucli alfo is the Teftimony of k trembling Sinner, that after a vicious courfe of Life, entring upon the con- fines of Death, and expeding every mo- ment to be fnatched away by that inexo- rable Enemy, feels now the Anguilh no lefs than he formerly relifhed the Plea- fures of his Sin ^ that cries out in the bitternefs of his Soul, That he is fenfi- ble, but he fears too late, of his former Folly : That he is now prey'd upon by a Thoufand Vipers, and feels a Hell in himfelf before he defx:ends into it. And in this Agony calls upon all about him, and the once Sworn Companions in his Vices, to take warning by him, and no longer to entertain themfelves with f the 384 T'he TJnreafonablenefs of Infidelity, r>^\-'0 the Charms of thofe noxious Pleafures he Sermon is now burdened with the guilt of, and IV. would not for a World repeat, if he was to live his Life over again. Is not here a living and prefent Tefli- mony ? And if one fhould come from the Dead, can he fay more, or canhisTefti- mony be of greater force concerning the State he comes from, than this of the a- wakened Penitent, if not defpairing Sin- ner, is, concerning the Evil, the Guilt, and Terror of Sin } And yet if this be not attended to, or the force of it be foon carried off by a Glafs of Wine, and the charms of Com- pany and Temptation, or trad of Time j Can it be fuppofed that the fame Event may not happen to the other? And will not the hardned and impenitent Sinner as much defpife, or as foon forget the ad- monitions of this ghoftly Monitor, as thofe of a dying defponding Friend? g. It may be expedled that what a Per- fon fees himfelf, Ihould more affed him, than what he hears only by the report of others. And if what he fees, (though in a matter of neceflity and importance) makes little or no impreffion upon him 5 how can it be fuppofed, that what he hears only from another fhould aifed him? And this is the cafe; For if one came The %) nreafonahlenefs of Infidelity. 585 came from the Dead to bear Witnefs tx) (-^...^^.y^ the truth of a Future State of Recom- Sermon pence, and of the Mifery of impenitent IV. Souls in it, it's only Teflimoriy and Re- port, and what can neither be of that certainty nor force, as if the Perfon to whom he comes upon this Errand, had himfelf been in that State. But now there are thofe things which a Perfon fees, and which Ihould in rea- fon, according to the nature of the things^ as much move him, as the Teftiraony of one coming from the Dead* And of this kind is Death , which V\"e every day have in view, and are no more fecured againfl the very next moment, than thofe that are already de- parted. The plain confequence of which is til is. That 'tis then our greateft wifdom fo to order our felves and all our affairs, that we may meet it without furprize or terror, and may live as we would wifh we had done, when that fatal Hour doth approach. And yet if we take a view of Man- kind, we find them generally as fecure, as if they alone were inmiortal ^ or as improvident, as if they had Death under fuch an obligation, that it muft give C c them 385 The ^ttreafomhlenefs of Infidelity, «^>-/^'^ them time and leifure fufficient to put all Sermon things in order, before itlhall proceed to IV. execute its Sentence. Now if in a matter fo apparent, fen- fible, and certain, there is fo little, where there ought to be the greateft con- cernment, and Mankind is fo difficultly moved, that they either don't confider, or the Confideration of it makes them no wifcr or better ^ what reafon is there to imagine, that theTeftimony of another, though it be one from the Dead, fhould make any lafting impreflion upon them, and perfuade them to repent? 4. What a Perfon feels himfelf, fliould in reafon more affed: him, than what he hears or fees of others. And if what he himfelf feels makes little or no impreflion upon him, 'tis not to be conceived, that what he only fees or hears (hould move him. In confirmation of which, we may re- lied upon the common State and Beha- viour of Mankind, in the Judgments and Afflidions that befall them , the Dangers they are in, the Terrors they are under. In which and the like Cafes, we fhall find them too often infenfible and incorrigible, or inconftant and un- refolved. Some- The Z)nreafomhlenefs of In fidelity, 587 Sometimes they are infenfible under ^^^^^^-^ the fevereft Judgments: As it was with Sermon Aha^, who for his Idolatry was delivered *^' up to his Enemies^ On theEaft, the King of AJfyria'^ on the North, the King of Ifrael'^ on the South, the Edomite'^ on the Weft, the Philijiijies, invade and fpoil his Territories •, as we have it, 2 Cbro7i. 2 8. 5,6,17,18. And yet when brought thus low for his Tranfgreflions, it's faid of him, Li the time cf his diflrefs he trefpaffecl yet more again ft the Lord, ver. 22. At other times, if fenfible, yet they are inconftant, and in the event prove in- corrigible. As it was with the Jfraelites, Pfal.78. 34,€^<7. When he Jlew them, then they fought him, and enquired early after God, 6cCi Neverthelefs they did flatter him with their mouth, Hkc. For their heart was not right with God, neither were they ftedfafl in his cove7iant. Now can it be fuppofed that an Appari- tion of one from the Dead Ihould do more than thefe •, and that He fhould by that be difpofed to repent. Whom the fevereft Judgments left impenitent } Or fuppofe the Sinner terrified here- by, and melted into an affedionate tem- per :, yet have we not examples of that C c 2 kind 3S8 The Vnreafonablenefs of Injidelitf, rN.A-^-^ kind e\'ery day, of Perfons that after all Sermon the Terrors they have been under, arefet IV. no nearer to a true Repentance •, and tho* they feem for a while by fome good Re- folutions to make towards the Kingdom of Heaven, are 7iot able to enter, (as our Saviour exprefTes it) Luke 13. 24. View we then a Sinner under the power of his Convid:ions, in the time of Danger and Diftrefs, when he has no way to efcape. How terrified has he been in his own Mind at the approaches of Death ! How Grave, Solemn and Serious has it made him! How importunate has he been for Mercy, and for fome longer time to tinifh his Repentance ! What Prom ifes, Refolu- tions, andVowshashe made! What Im- precations has he wifhed upon himfelf, if ever he fhould prove falfe to them ;, and de- fired no Mercy if ever he fhould break them! Lord, will he fay, "Spare me but " this once 5 try me but once more, and " then if I return to my former Sins, or • " negled to put my felf into a capacity for " thy Favour and Mercy, let me never " find it. As it was with Pharaoh, who faid to MofeSj Forgive 7ny Sin only this once^ and intreat the Lord that he may take away from me this death only, Exod. 10. 16. Now Tlje 'Vnreafonallej7efs of Infidelity, 389 'Now could the Apparition of one from r*"'-^"*-^ .the Dead do more than rhis> Can we Sermon fuppofe the Sinner more terrified, more ^^ ' ferioufly concerned and refolved, than •when he had his own Confcience thus impartially reprefenting the Cafe to him, and Almighty God awakening his Con- science by an extraordinary Providence? And now let us coniider the event of this, and whether afier this tender difpo- -tionof Mind, and feeming refolution, he is a true Penitent^ or that, in thePhrafe ..of the Text, he will repent, and that this will neceffarily be the illue of it. Suppofe we then this languilhing Per- fon reicued out of the jaws of Death by a merciful Providence, and put into the Condition of making a fecond tryal, and of giving a proof of his thankfulnefs to God, and of his fidelity to his Sick-bed Vows and Refolutions. Let us fuppofe him again breathing in a free Air, and having all the inticing Objeds afrefh prefented to him, that he was before converfant with. Let us trace him along, and we fhall find him, as the terror and fenfe of his danger wears off, firft covertly looking, then remotely following, at laft over- taking and clofingwith the fame Tempta- C c 3 tions ^ 290 The ^nrcdjonablenefs of Injldeltty. r^"^^^ tions ^ and perhaps plunging himfelf far- Sermon i-i^ej. ii-jfQ i\^Q fame licentious State than ^^* before. Grant we now that there is a juft reafon for the Sinners Terror, if the Ghoft of his deceafed Friend , and the once infeparabie Partner in his Vices, Ihould appear, and plainly reprefent to him the defert of Sin in the Miferies of another Life, and the certainty of his having a Portion in them without Re- pentance. Grant we (and he mufl: be a Stone rather than a Man, whom it has no influence upon) that he is brought by it into the State of Beljhazzar, Dan. 5. that his Countenance is changed ^ and his Thoughts fo trouble him, that the joi?tts of his Loins are loofeJ, and his Knees frnite one againfl another. Yet flill this may be, and he be no true Penitent, nor this prove a means effe- clual enough to reform him. For a Man repents no farther than his Will and Temper is changed •, and if thefe remain the fame, he no more repents to whom the dead has appeared (whatever Terrors he may be under) than he that was upon the borders of Death ; And he may, and will as foon as he, upon occafion, repent of his Repentance. So certainly The TJnreafonablenefs of Infidelity. 3 9 i certainly true is that which was before ^-^-''^■^-^ obferved, That the caufes which hinder ^^"^^^ Men from being perfuaded to Repentance ^^ » by the Arguments of Scripture, will alfo keep theni from being perfuaded by Means extraordinary, fuch as the coming of one from the Dead. And that the cares of this worlds and the deceitfidnefs Mark 4.19. of rkhesy and the Infts of other thmgs^ will as well render the extraordinary Means ineffedlual, as choke the Word of God, and make it unfruitful. Let God fend all the Plagues of Egypt , and ytt Pharaoh will harden his Heart: Let the Sea be divided, and Manna rain- ed from Heaven, and Water break out of the Rock, and the Water of the Rock follow them for 40 Years together. Let iCor.10.4. them have a Cloud by Day, and a Pillar of Fire by Night as their Guide, and an Angel for their Safeguard, and yet the Ifraelites will be tempting, provoking, and murmuring. Let one come a?id (J.,A-^^ the Teftimony and Perfuafions of one Sermon from the Dead, as it doth the Arguments IV. of Divine Revelation. ( I. ) The reafons have been partly fliewed already, and they are the preva- lency of corrupt Inclinations^ the Pre- fence of Temptations-, the Habits of Vice *, or a Worldly Intereft -^ which are the ufuai Obflrudions to Repentance, and have a greater power over Men to detain them in Sin, than all the x^rgumenrs of the Gofpel, and the Con vid ions of their own Minds, have to reclaim them from it. We fee that though they have Line upon Line, the mod powerful Motives in the World, fuch threatnings as make them at feme times with Foslix to trem- Afts 24. ble: Such comfortable Dodrines as make ^^' them at other times with Herod, to hear Markd 20 gladly: Such moving and awakening con^ iiderations, as bring them with Balaam, Numb. 25. to defire to dye, and farther than him, ^°* to a defire to live the Life of the Righte- ous j yet they foon fail of their force : And the Fcelix was the Foeltx that left his Preacher Faul in Bonds : And the Balaam Numb. 91, was the Balaam that as well took, as he '^• loved the wages of itnrighteonfnefs : And 2 Pet. i. 15. the Herod v/as the Herod that beheaded John 5P4 ^^^ 'Vnreafonablenefs of Infidelity. r^wA^o John Baptift whom he fometime obferved Sermon and heard with pleafure. IV. For all thefe Paflions are like Qualms that foon pafs off, and prevail not fo far as to alter the Temper. And where perfons are thus under the power of their Luus, they will continue in the fame ftate, if one came from the Dead to warn and reprove them : And therefore if Matt. 14.2. John B. had rofe from the Dead, as He- rod once imagined and believed, it would no more have made him a true Penitent, than the Preaching of that Holy Man did, when alive •, as long as Herodia^ was by him to feduce him, and he was con- tented to be feduced. (2.) The cafe is the fame with per- fons in delaying their Repentance •, and if the Excufe againft the prefent necefli- ty of it prevail in one cafe, it will alfo prevail in the other. So that he that will not be perfuaded to a prefent Repentance, by the Arguments of the Gofpel, will not be perfuaded by the Teftimony and Admonition of one from the Dead. And upon the whole the Queftion is. Whether a perfon may not reafon the fame way, and as much to his own De- lufion, againft the Teftimony and Perfua- (ions The Z^nreafoftabkfiefs of Injidelity. 595 fions of one from the Dead, as againft the r^-^v-*^ Authority arid Arguments of Scripture, Sermon and at laft be as far from Repentance and IV. a prefent Repentance? And whether there is not reafon to conclude. That if thefe and the like Ex- cufes prove fufficient to detain Men in impenitency notwithflanding all the Ar- guments to the contrary, contained in Scripture •, the fame will not be of as much force, and have as much influence upon the Sinner, if one (houldcome from the Dead to admonifli him > I am confident that this is not to be gainfaid. And fo the Propofition before laid down remains good. That the reafons for which perfons give no heed to, or are not perfuaded by the Authority and Ar- guments of Scripture, to believe and re- pent, will keep them from giving heed to, and being perfuaded by the coming of one from the Dead. But this is a cafe I (hall not farther profecute^ for it needs Confideration , rather than Proof I Ihall therefore clofe all with Three or Four Inferences. I. From hence I infer. That there is no abfolute need of any other courfe to be 59^ The ZJfireafonablenefs of Injidelity, f^'^-/^^ be taken for the Conviclion and Con- Sermon verfion of Sinners, than what is alrea- * *^* dy taken •, or that extraordinary means Ihould be ufed , where the ordinary are fufticient. If there be a Revelation, which is be- lieved certainly to be Divine, and the Arguments contained in that Revelation are fufficient to perfuade Men to believe and repent, Then there is no need of Miracles, nor of a Voice from Heaven, nor the Refurredion of one from the Dead. If there be impenitency with reafon and proof fufficient to convince and perfuade Men, there will be impe- nitency ftill , with fuch proof as is more than fufficient. Thefe things are writteji that ye jnight believe^ Joh. 20. 31. And confequently, what is Written, is fufficient to perfuade us to a belief of what is Written. 2. God is not bound to give, nor can Men in reafon defire or exped, that he fhould ufe an extraordinary courfe where the ordinary is fufficient •, and that: one ihould rife from the Dead for their Con- vidion , who have Mofes and the Pro- phets, Chnft and the Apoftles. It was the Temper of Thomas^ Except I jhall fee in his hands the print of the nails, and thritj} T/;e %^ nreafonablemfs of Infidelity. :^^y thru ft my hand into his fide, I will not be- J^"^^''"^ W,Joh.20.2 5. . Se™on This was the Temper of the incredu- ^^* lous Jews, Let hi?n come down from the crofs, and we will believe. Matt. 27. 42. So Celfus the Heathen will have it, If Chrjfi were the Son of God, that he fjould have beefi wo-7r|S 6 ^'/a©', like the Origen, Snn\ and the miferable perfon here'^* would have one rife from the dead. There will be no end if once we ex- ceed the ordinary bounds, and exped evidence beyond what is fufficient: For then Men may require to be rapt up in- ^Cor. 12. to Paradife, as St. Faid was ^ or to fee the heavens opened, and the Son of Man Afts 7. $5. panding on the rigjjt ha?id of God, as did St. Stephen : Nay, they may be as im- pertinent as Philip, and fay. Shew us the John 14. r. Father, and it fiifficeth. 5. We are bound to believe what we have fufficient evidence for •, and to re- pent when the Reafons and Motives to it are fufficient, though we have not all the Evidence that may be given, and that 'tis poflible for God to give. *Tis pof- fible for God to fend a Lazarus from the Dead, to teflify unto the impenitent, con- cerning the certainty of ^/?/^/6V of torment in the other World. And gp8 77?^ Z^fjreafonablefiefs of Infidelity. J**-^^*-^ And 'tis poflible, though not very pro- Sermon babjg^ ^3g J i^^^g fhevv'd) that may be a *'• means to awaken fuch, and bring Them to repentance, whom the Docflrine of Divine Revelation, and the Arguments of Scripture could not prevail upon. But that doth not lelTen the Obligation of believing and doing according to Revela- tion •, and which without fuch farther evidence is of it felf fufficient for their Converfion. 4. Thofe that have the Evidence of Divine Revelation , and yet do not be- lieve and repent according to that Reve- lation , are wholly inexcufable •, They have Mofes mid the Prophets, faith our Saviour, let them hear thetn ^ for that was fufficient, and all that was necelTary to bring them to Repentance here, and Salvation hereafter* And if they that had Mofes and the Prophets only, were inexcufable, what can thofe plead, who have not only Mofes and the Prophets, but Chrift and the Apoftles, who have brought life and immortalhy to light through the Gofpel.^ And who muft therefore have fo many more reafons againft them, as there are more for the conhrmation of the Truth of our Religion, and for the convidion of Unbelievers, than there were The Vnreafonallenefs of Infidelity, ^pp were under the Law : And therefore if rv-A^i* any continue in a ftate of Unbelief and Sermon Impenitence under the Gofpel, u will be ^* more tolerable for Sodom and Gomorrah in the day of Judgment than for them. If fuch do perifh , 'tis wholly from them- felves : If fuch do perifh, 'tis not through want of Information fufficient to dired them ^ not through want of Arguments powerful enough to convince them ^ not through want of Authority fufficient to oblige them ^ not through want of fuffi- cient Grace to enable them •, not through want of Mercy in God, or Merit in a Saviour, or a Will, Defire or Endeavour in both to fave them, but from thera- felves. And how juft will then the Sen- tence of Condemnation be to fuch ! How will all Pleas then be prevented ! And how miferable muft his cafe be, that is Condemned by himfelf before he is Con- demned by God ! To conclude. Here is Life and Death fet before us, in the moft preffing Arguments-, the moft powerful Motives ^ the moft per- fuaiive invitations to Repentance. We have . here propofed to us all that Mofes and the Prophets, Chrift and the Apoftles have faid to convince us : And we have ftill. 400 The ^nreafonabktiefs of Infidelity. rv-^v-o ftill, through the Merciful Providence of Sermon God, means to aflifl: n$ in it, and time IV. and opportunity for the performance of it. But the time is coming, and will moft certainly come, when, if we have not before believed and repented, Nei- ther Mofes nor the Prophets, neither A- brahmn , nor one greater than Abraham^ will or can relieve us. And therefore how neceflary is it for all now to heark- en to Mofes and the Prophets, to Chrift and the Apoftles, in this their Day r* For if they now hear them not, they can no more hereafter be faved, than they would have been perfwaded thoidgh one had rofe from the dead. SER' f A SERMON Preach'd at a General Meeting OF THE C L E R- G Y, In and about LEWES, July 30, 1702, 1 By the Right Reverend, 7OHN Lord BiOiop of CHICHESTER, LONDON, Printed for Beri;IArd Lintott at the Crofs Keys between the Two Temple-Gates in fleet- ftreet. 1708. iThefr.II. 13. for this caufe alfo thafik we God without ceajing^ becaufe when ye received the word of God, which -ye heard of us, ye re- ceived it not as the word of men , but (as it is in truth) the word of God, which effetiually worketb alfo in you that believe, IN the former Chapter the Apoftle St. ?aiil gives an account of the wonderful Suc- cefs, which he and his Co-partners, Syha- 71116 and Timotheus, met with in preaching the Gofpel, notwithftanding the fierce op- polition (lirr'd up againft them, as he pro- ceeds to fhew in this Chapter. For, faith he, your felves know our en- vcr. i, trance in unto you, that it was not ifi vain. But even after that we fujfered before, and were fiameful/y intreated, as ye know, at PhiHppi, we were bold in our God to [peak wit 0 you the Gofpel of God, with much con- tentiorh Which Courage and Conftancy of theirs was a convincing evidence to others, of the truth of what they taught, and of their fincerity in the Profeflion of it j as he de- clares, ver. 2. For, faith he, our Exhortation or Do^ ftrine was not of Deceit, not a cunningly D d ? deviffd 404 -/^Sermon preach' d rv.^^-^^ devifedFahle^ it was not defigned to miC- Sermon Jead you into any Error (as the wordalfo I. fignifies) OK -urXavur. §pec.i„!(<. 2\V of Uticlean7jefs^ it was not like the obfcene and impure Rites ufed among the Jieathens|> or like the Dodrines of fome pretended Chriftians, who fuited their Re- ligion to the vileft Inclinations of Mankind, 9Pet,2.i8. that throz4gh the Litjh of the Flefi, they might alltire thofe that were efcaped from them^ who live in error, *Ev J"oxo> t^or 171 Guile •, not corrupting, fophifti- 2Cor.2.i7. eating, or debafing the Word of God-, nor handling it deceitfully -^ fo as to be a Jew with the^^H?, and a.Ge?itile with the t°^lfil^. Gentile 'j complying with each in time of ? Cor. 4. 2. danger, left they fiould fttjfer perfeattiofi Is either itfed we flattering words ^ feek- ingby fubtle infinuations, and fair fpeech- Rom. 16. ^j.^ j^ deceive the hearts of the fmple. Nor a cloak of Co%)etoufnefs^ and under the pretence of Devotion, Mortification, sPet. 2. 3. and Self-deniaJ, ma^e merchandize and gai?i of you. Nor of Men fought we glory ^ fetting up our felves as Heads of peculiar Se6ls, (afr ter the manner of Philofophers) nor be- C:o]. 2. 18. jj^g vainly puff' d tip hy a flejbly 7nind^ did we intrude into thefe thi?igs, which we have not feen, nor had the Knowledge and Revelation of (as fome have pretended). And before the Clergy. < And when we might have been bur- denfom, as the Apoflles of Chnfi^ and un- Sermon der that Charader, and by virtue of that L Authority, have juftly claimed a Main- ver.d.&c* tenance fuitable to our Labour afid Stati- on. On the contrary, We were gentle among you ^ even as a Niirfe cberiJJjeth her Children : So being affeElionatel) defirous of jioii^ we were willing to have itnparted to yoii^ not the Gofpel of God o?ily, hit rdfo 'our own Souls. In confirmation of this, he ap- pealsbothto God and themfelves, i^^-^ Ghoft, it could never have come to a Sermon -urXn^i^c^a.^ to a full alfurance. It is upon I. this the Author to ihQ Heheips grounds his Exhortation, to give the more earriefl heed to the things they had heard, becaufe it be- gan to be fpoken by the Lord^ and was con- firmed iinto us by them that heard him. God ^Ifo bearing them witnefs, both with figns and wonders, and with divers miracles and gifts of the Holy Ghoft, Heb. 2. i, 6cc. But now this Evidence as well as the Revelati- on, was peculiar to the Apoftolical Age, or the next in Succeffion : And therefore, fince the Apoftles, and all other infpired Perfons died, and that fort of Infpiration and Evi- dence ceafed, and as it were died wdth them, there was fome other way to be taken for the attefting and conveyance of this to af- ter Ages. (4.) And that is, that what was thus taught, and after this extraordmary man- ner confirmed by the Perfons infpired, fhouldbe by them, or their Diredion, com- mitted to writing, for the benefit not only of the prefent Age, but alfo of Pofterity to the World's end ;, that (as St. Peter faith) sP.-t.i.is. they might be able, after the deceafe of the Apoflles, to have thefe things always iti re- viembrance. This was the reafon given by thofe infpired Perfons for their writing. So ^U'Johfi, chap. 20. 30, 3 1. Ma?jy other fig?is truly 410 -/^Sermon preach*d r^A^-^^ trufy didjefiis in the prefence of his Difci^ Sermon pies, which are iwt written in this Book : But I. thefe are written, thatje (who read, as well as thofe that faw and heard ) might believe,- (5.) When a Revelation was at firft thus attefted, and afterwards was commited ta Writing by Perfons divinely infpired, that is then the Word of God, and not the Word of Men, though written by them, as much as it was fo when fpoken by them. So the fame John 21. Evangelift •, This is the Difciple who tefiifieth of thefe things, and wrote thefe things, and we know that his tefii?no?iji (whether by Word or Writing) is true. So our Apoflle requires that they fhould ferioufly mind what he wrote, as well as what he taught, iThell 5. / charge (^h^'il,^ adj7tre) yon by the Lord, ^^' that this Epiftle be read wito all the holy bre- thren. From thence in all Ages hath the Teacher Authority for what he delivers, and the Hearer for what he receives and believes^ Luke 24. ^nd therefore our Saviour and the Apoflles 27,44>45-^jj remit their Auditors to the Scriptures of the Old Teftament (which were written by Divine Infpiration) as the {landing Rule, iThn. ^.16. I Cor. 15. ^, 4. Search the Scriptures, John 5.59. And St, Paul rea- foned out of the Scriptures, Ads 17. 2, 3. (6.) From thence it naturally follows, that if what is taught by Perfons not infpi- red, be either the exprefs Dodrine contained in fuch divnie Writings, or be confonant there- before the Clergy, 411 thereunto -^ fuch Dodrine is then to be re- r^^A.^^ ceived not merely as the Word of Men Sermon (though fpoken and delivered by them ) but I. as it is in truth the Word of God. All Chriftians allow the holy Scriptures to be the Word of God, and to be of his im- mediate Infpiration ^ and in which he hath made known his Mind and Will to Mankind. All fuch again generally allow, that there are Teachers appointed by God in Succeflion, though not immediately Called and Infpired, as the Apoftles were ^ and whofe Work and Office it is to expound thofe Sacred Books, and to inftrud the People out of them in all things neceffary to their Salvation: And be- ing in the faithful difcharge of this their Office, and making the Word of God their Rule, their Dodrine is not theirs, but his that fends them. What St. ?aiil wrote is of like Authority with what he taught ^ and what he taught and wrote was not after Man^ neither re- ceived he it of Ma?ij neither was he taught it but by the Revelation of Jefus Chriji, as he profeifeth. Gal. i. 11, 12. And therefore the Dodlrine which he taught was to be accounted, as if Ch rift him- felf had been fpeaking and Writing , and of the like Authority and Obligation : So the Apoftle, 2 Cor. 5.21. Now then we ai'e Ambajfadors for Chrijl ^ tve pray yon in Chrift's (lead. And 412 ^Sermon preaclfd f-^^^^^ And now in like manner, if what is taught Sermon by others authorized thereunto, be confo- I. nant to what St. Paitl, and the reft of the Divine Pen-men wrote, it is to be regarded as if he and they were ftill in Petfon the Teachers, or as if Chrift himfelf werefpeak* ing by them. Such a Do6lrine may be called Apoftoli- cal and Divine, and is to be accounted, not as in appearance the Word of Men, but a^ it is in truth the Word of God. Upon thisi account it is our Church receives the three Creeds, viz. the Nice Creed, Athanafms\ and the Apofiks-^ becaufethey may, (as thd Article 8. Article exprelFeth it) be proved by inofi cer- tain warrants of Holy Scripture, To which we muft refer both Auditor and Teacher ^ and both are equally obliged to make it their Rule : And under that Noti- on and Charadler, I fhall in the next place confider the Word of God. 2. The Word of God contained in holy Scripture is a Rule for our Direction in mat- ters of the greateft Moment in the World 5 fuch as relate to Faith, Worfhip, Confcience, Pradice, Comfort, and Life Eternal. It is Ifa. 8. 20. for thefe we muft repair, To the Law and ti> Luke \6. the 'Teflimony. They have Mofes and the ^9' Prophets, let them hear them. Of thefe in order. (i.) TheScripture is a Rule of Faitk and Dodrine. Revelation, propefly fo called. before the Clergy, 41^ and Reafon, are of a diftin£t Order and Con- <^^^^ lideration : For though fuch Revelation be Sermon agreeable to reafon, yet it is not derived I. from it, not to be difcovered by it. Of this kind is the procefs of our Redemption by Jefus Chrift, which is wholly to be re- folved into divine Revelation. Thus our Saviour ftates the Cafe in the refledion he rnakes upon P^^^r's Anfwer to his Queftion, Whom fay ye that I am ? Thou art the Chr'ifl^ the Son of the Living God : Saith he, Flefj and Bbod hath not revealed it unto thee, but my Father which is in Heaven, Mat. 1 6. 1 5. So faith our Apoftle in the place before quoted. The Gofpel which was preached by me is not after Man •, for I neither received it of Man, 7ieither was I taught it, but by the revelation of Jefus Chrif. And there- fore in matters of that Nature, we that have no fuch immediate Revelation, as St. Peter and St. Fazd had, mufl have recourfe to Scripture, and to Scripture alone for our information in* all things necelfary to Sal- vation. Thus our Church fums it up, Holy Scripture containeth all things neceffary to ^alvation ^ fo that whatfoever is not read therein, nor may be proved thereby, is not to be required of any Man, that it fljould be believed as an Article of the Faith, or be thought reqnifae andneceffary to Salvation. Arcidc 6. When therefore any Point or Doctrine is afferted to be of neceHity to be believed, or any j^ij^ ^Sermon preach' d r^->'^-^ any Precept is required of neceflity to be ob- Sermon ferved, in order to Salvation, we may juftly I. afk. Where is it written? Or what Scrip- ture-proof have ye for it? But if that Evi^ dence be wanting, the Doftrine or Precept fo wanting may, and ought to be rejeded with an Anathema, Gal. i. 8, 9. This is the Cafe depending betwixt us and the Church of Ro?ne^ vlz>. Whether Scripture be a fuf" ficient and the only Rule to dired and o- blige us in what relates to our Salvation? The apparent want of which lays them un- der a neceflity of expofing thofe holy Books as deficient, obfcure, and unintelligible •, and of having recourfe to Tradition and Church-Authority for their Defence, be- caufe they have no better, and durft not venture their Caufe upoin the Sacred Wri- tings alone. For if their corrupt Dodrines were to be found in thofe divine Records, and that the Pope's Supremacy, their Churches infallibility, the Dodrines of Tranfubftantiation and Purgatory,d^f. were as legible there as the Birth, Life, Death, the Refurredion and Afcenlion of our Savi- our, they would doubtlefs have made no farther Appeal, nor have call'd in Traditi- ons for their relief;, nor injoyn'd that they fhould be received, pari pietatis affeBity with the like pious regard as {be Holy Scrip- tures (as the Council of Trent hath deter? mined. Seff, 4.) 4 Jt before the Clergy, 415 It was certainly a prefuniptuous and im- rv->\--o pious attempt of that Church, to annex their Sermon Traditionary Dodrines to the Nicene Creed, I. and to make them to be of equal Authority and Neceflity to be received : And when af- ter the Recital of the Articles, they con- clude, Hane efTe veritm Catholkam Fidem^ The Form extra quain nemo falvus effe foffet. prefcribcd And it is the moreprefumotuous in them, by the De- becaufe many, or moil of the learned De-^^J^^^^'' fenders of their Church have acknowledged cording to that there is no ground in Scripture for the the Decree chief Points that they differ from us in •, as council of the Pope's Supremacy (which "^ Eellarmme ^''f''^ faith is the fiim of Chrijlimnty) Tranfub- j)fcm%e ftantiation. Purgatory, Indulgences, Image- Refom. wor(hip,c^.. -vtj,;-; But m the mean while it is to our ad- Frsf. vantage and fatisfadion, that we have a certain Rule to examine all Principles by, and fuch a Rule as even our Adverfaries muft acknowledge to be of Divine Authori- ty : A Rule that is as All-fufficient, as it is the only meafure of Apoftolical Dodrinc necelTary to our Salvation. 2. The fame is to be faid as to Divine Worfhip, which Scripture- is an eftablilhed Rule for. How necelTary it is that there (hould be a prefcribed Rule for this, the various Superftitions and Declenfions from the Purity of it doth ftiew, notwithftanding , fhere is fo fufficient and perfed a Rule for the 1 6 v^Sermon preach' d the regulation for it ^ for if it be fo where JSermon there is fuch a Provifion made, what a cor- J. ruption would it have been, if all were left to Liberty and human Invention. It is in- deed wifely provided in the Gofpel-Confti- tutipn, that it be not under the reftraint of fuch Particularities as were under the Law injoyned, and were ftridly tobeobferved^ but it is on the other hand necelTary, for the reafon before given, that all the chief Lines, and effential parts of Worfhip, (hould be drawn out and particularly defcribed : Such are the Objed of it, fuch the Acknowledg- ment of the great Mediator, in whofe Name all our Praifes and Prayers fhould be oiFer- ed up to the Father-, fuch the Language in which all the Offices of publick Worlhip ftiould be performed ^ fuch the Ordinance by which we are initiated and admitted in- to the Chriilian Church ^ and again, that in which the great Benefits we are made Par* takers of by Chrift's Death are commemo- rated. But if we enquire into the Ways of Worfhip intruded upon the World, we ihall often find fuch Irregularities as have made the Chriflian Worfhip to be quite ano- ther thing than is contained in Scripture ^ fuch reprefentations of God 5 fuch other Objeds of Divine Worfhip propofed, as are wholly irreconcileable to it. The Subjed then is large, and I fhall therefore confine my felf to one inftance alone, and that is, thq before the Clergy, 417 the Adoration given to the Bleffed Virgin rs-A^-i in the Office of the Church of Rome, which Sermon that fo abounds in, that one would think her L Name was to be. found in every page of the New Teflament, and that there (hould be a Gofpel for her, as well as they have made aPfalter. And what a difappointment would it be to a Perfon that had been converfant in the Breviary, and other devotional Books of that Church, but meanly fkill'd or read in the Scriptures, to findfo little faid of her in thofe holy Writings, that her whole Hifto- ry, and all that is fpoken of her there, will not make up one fingle Leaf of the Bible. We thankfully own that fhe was an extra- ordinary Perfon for Piety and Vertue, or elfe (he had never been made choice of to be Mother of our BlelTed Saviour : Bleffed *was jhe among and above all Women in the World, that was fo highly favoured, as to conceive and bring him into the World, Luke I. 28. And (he is therefore taken into our Calendar. And yet 'tis very remark- able, that inftead of thofe glorious Appella- tions and Titles given to her in the Offices of the Church of Rome, of hemg-^ Oiteen of Heaven, and "^ that by the right of a Mother cafi * 0 Fjilix puerpera Knftra pans Scslera Jure Matus impera ReJemptor't. This is generally otnitrtd in the late borms, and is denied upDH occalion to be fcund in them : Buc as ic was undeniably E.e : ia 2|.i8 -/^Sermon preach' d r-^,^.^/n can command her Son, and can fhew that Mer-' Sermon cy to Sinners which he doth not, &c, I fay, J, 'tis very remarkable, that inftead of that ihe fhould be Thrice reprehended by our Saviour, and fpoken of by him in no other term of refped than Wornan^ John 2. 4. chap. 19. 26. And that the Evangelifts fhould ufe no other than the Mother of Jefiis, John 2. i. Ads i. 14. Is it not worthy our notice, that there is no more faid of her in thofe Books, than that the Angel Gabriel w^s fent to 2iVirgin efponfedto a Man whofe name w^ Jofeph, of the Houfe of David, and the Virgins name wa6 Mary : That he Ihould fay. Hail, thou art highly fa- voured, the Lord is with thee *, and bleffed art thou among Women. And behold, thou Jbalt conceive and bring forth a Son, afid call his name Jefus: That llie went upon this to viiit her CoLilin Elizabeth, and both joined to- gether in a divine Hymn, Lr4ke i. 26, 6cc. That fhe went to Bethlehefn with Jofeph, -and was there delivered. Mat. 2. 1 1. That fhe kept what was faid upon that, and other occ^^iom in her Hearty l^vkt 2.1^, That after the Nativity (lie was purified accord- ing to the Law, and went into Egypt ^ in tlie ancient OfFices, fo it is rtill retained in fome j as^in the Hyni;i cfeFlan^u B.Afarh-^ in the Proprium Fejhrum Ordinii MUviYiim ad Formum Officii Navi redniiam. Printed at ParU^ apud Jacobum Kerner, i 58;^. and annexed to the Miffale Ro- manum ex Decreto Sti. ConciHi Tridentini- reJlitHfum. Fii. V. Jujfu edititm. Mat' before the Clergy, 419 Mat. 2. 13. That (lie went up to Jemfa- rv.^^-^^ lem when he was twelve Years old, Luke 2, Sermort 22. That when fhe found our Saviour in I. the Temple, difputing with the Dodors, llie faid, Why haft thou thus done with 7{s, 6cc. And kept thefe things in her Hearty Luke 2. 48. That fhe was with our Saviour at the Wedding mCanaan^John 2. 4. Went to feek for him at Cafjer?iazi?n, Mat. 12.46. And was with him at the Crofs, Johni(^. 25. That fhe fhould be but once mentioned in the^(^j,attheAirembly ofthe 120, ABs i. 14. and not the leaft notice of her through- out the Epiflles. It looks as if the Holy Ghofl that guided the Sacred Pen-men, did it from a forefight of the great abufe that would in future Ages be put upon the Chriflian World by the vileSuperftition, and grofs Idolatry of that Church. And it {hews how neceffary it is, that we fhould keep to the prefcribed Rule in the Dodrineand Faith we receive, and the Wor- fhip we are to perform to Almighty God, and to alTent to. what St.Jero7n faith, Tso7i Adverf. credimiis quia non legi?fius. Tm 2"^ 5. The Word of God is a Rule of Diredi- on and Confcience. The Apoftle faith, That what things foever the Law faith ^ it faith to them that are under the Law, Rom. 3. 19. That zvhere no Law t5, there is no Tranf- grejjion, Rom. 4. 1 5. And that fin is not im- E e 2 pited 2i5 ^20 y^SERMON preach' d puted 'ti)hen there is no Lan>^ Rom. 5. 15. So that we are not under an Obligation as to point of Confcience, when there is na Law •-, and what the Law requires of us is thereby made our Duty, what the Law for- bids, is a Sin •, but what the Law neither commands nor forbids, may be done or left undone, as occaiion ferves -^ for it is indiffe- rent : It may be a matter of Prudence and 1 Cor. 10. Expedience, but not of Confcience. ^^* The Law of Mofis forbad the ufe of fe- veral Meats, and during that Law xhtjews under that Miniftration were obliged in point of Confcience to obey it •, and it was Rom. 14. necelTary, becaufe of the Divine Command. But thofe things being of a pofitive and arbitrary Nature, when that Law was relax- ed or abolifhed, the Obligation ceafed, and the Unlawful became Lawful^ and every Creature of God, as it was good in it felf, and proper for Mankind,fo was not upon a point I Tim. 4. of Confcience to be refufed, if it be received wii.h Tbankfgiving. In fuch a cafe it is as with the Law of the Land, which reftrains the Liberty of the Subjed in many inftances •, and whilif that Law is in force, we are for the prefent as much bound up in Pradice and Fad, as if the Matter were in it felf unlawful ; But the Law being Temporary, and the Matter in it felf indiflPerent, the Legiilators may, according as they fee occafion, forbid what they S^-i- before the Clergy, /j.2 f they before commanded , and command r-^.^.^^ what they before forbad, revoke what was Sermon eftabhfhed, and then the Subjed is at liberty J. to ad: or forbear as he pleafeth. And thus it is in Religion with all pofi- tive Laws, which receive their force not from the things themfelves, but from the Authority of the Lawgiver ;, they do oblige or not oblige, according to the pleafureand declaration of Almighty God ; But if there is no Command nor Prohibition, we may conclude the thing to be indifferent and matter of Liberty. It being true here, which* the Apoftle faith in another cafe. If our heart condemn lis not, then have we i John ;.. confidence towards God. And our Heart ^^' cannot reafonabiy condemn us, where the Law doth not. So that as to Confcience, the Law of God is the Rule, and where the Law is not a Rule, 'tis no Matter of Con^ fcience. Thus the Apoftle determines it in the cafe of Meats ^ 'Neither if we eat, are i Cor. 8. 8. we the better, neither if we eat not are we the worfe: For neither of thefe things do commend us to God, or oblige us. How^ ever, I acknowledge that the Gofpel doth often give us general Rules, as to the ob- fervation of things in their own nature in^ different, and by which even in that matter we are to govern our felves. Such are, (i.) The Cuftoms and Ufages of the Church and Nation, when falling under E e 2 the ^22 ^Sermon preached rv.>v-^ the former Rule, of being neither command- Sermon ed nor forbidden in Scripture. When Cu- L ftoms are founded on things in themfelves unlawful, they are the more to be oppo- fed, becaufe they are then like a habit of Sin, which makes the Condition fo much the worfe ^ but when a Cuftom is in a Mat- ter of Liberty in it felf, the Cuftom carries fome Authority of Age with it, and expeds (as it were) an obfervance; So it was in the cafe of taking and adminiftringanOath, which in the time of the Patriarchs was by putting the Hand under the Thigh, G^«. '24. 2. cb. 47. 7C). But afterwards, it was by lifting up the Hand, Fzek. 20. 5, 6, 2:?. Van. 12. 7. Rev. 10. 6. Such was the cafe of Mens being uncover*d in DivineWorfhip ^ the Cuftom aniong th^ Jews and Eaftern Na- tions had been to becover'd in fuch Service ^ but the contrary afterward prevailed in the Chriftian Church: And the Apoftle argues upon it, as from the reafonablenefs of it, T Cor. 1 1. 3. fo he thinks fit to end the di- fpute upon it, Ifaj^y be contentions^ and will after all be obftinate and tenacious, let him know we have no fuch cuftom, nei- ther the Churches of God, ver. 16. He muft be of a contentious Spirit, that will in fuch a cafe maintain fuch a fingulariry. (2.) x^nother reftraint is Decency, which arifes from feveral Occafions and Cafes -^ as fometimes from divine intimations. Thus 4 from before the Clergy, 423 from God's requiring Mofes to put off his r^^v^^ Shoes, Exod. 5. 5. probably came that Cu- Sermon ftom among the Jews^ of putting off the I. Sandals when they enter d the Temple, Mat, 5. 1 1, and from his putting a Veil up- on his Face, Exod, 34. 33. probably came the Cuftom of their being veiled in Divine Worfhip, 2 Cor, 3. 7, 13. It were endlefs to give inflances of this kindjbut the general Rule is always in force, I Cor, 14. 40. Let all things be done decently mid in order. In which cafe that is often- times decent in one Church or Nation, or Age, which is not fo in another •, and de- cency being a variable thing, our Pradice muft go along with the publick Pradice, which is a Rule fufficient, and the beft guide of Confcience, without farther doubt or fcruple, as will farther appear. (3.) Another reftraint is the Confcience of others. Confcience is always a Rule to a Man's felf, aiid wbatfoever is not of Faith is Jin, Rom, 14. 23. however he may be miftaken in his opinion. So the Apoffle determines the point, ver. 14. Ikncw^ faith he, and am perfuaded by the Lord Jeftts^ that there is ?iothitjg unclean of it felf: but to him that efleemeth any thing to be unclean^ to him it is unclean. But though a Perfon is thus fully fatislied in himfelf, and his fatisfadion is grounded upon Truth and Reafon, yet fince every Man hath not that i Cor. 8./ E e 4 know- 4^4 . -^ S E R M o N f re^r//rf '^--^-^^ knowledge^ he that is thus ftrong muft take Sermon heed, lej} by any fneans this liberty of his L becomes a Jinmblmg-block to him that is Ver. 9. weak *, and he be thereby emboldned to do with offence to his own Confcience, which the other doth ( fuppofe ) with the allow- ance of it : As it was in the cafe of Meat offered to Idols, and afterwards exposd to fale in the Shambles, or fet before them at an Entertainment : The Perfons buying or invited were not obliged to alk any Quefli^ ons about it, but did freely eat, and buy, as if it had not been fo offered. But though the ftrong was not confcious to himfelf of any unlawfulnefs in it, )'et if a Perfon weak in the Faith fhould admonifh him about it, as a matter in his Opinion unlawful, the o- ther is to fufpend, or forbear for the pre- fent, becaufehe is under no neceflity, there I Cor. 10. being a fufHciency elfewhere: And the ' ' Earth is the Lords, and the fulnefs thereof. Confidering therefore the tendernefs of the fcrupulous Perfons, and the danger that may follow, the Apoftle doth with great Judg- ment and Compaflion decide the cafe ^ and Ver. 32. concludes the whole. Give none offence^ nei- ther to the Jews nor to the Gentiles, nor to the Church of God. When he faith, not to the Church of God, it diredls us to another reflraint;, which is, (4.) The reftraint of Authority 5 for that ^releafes us from the former, even 4- froiT^ before the Clergy, 415 from the yielding to the Confcience of others, if r^^^^-o thefe two are inconfiftent. Whilft we are in our Sermon own power, Charity and Chriftian Compaihon j, fhould attend us •, and we may then with the Apoftle, compl}^ with the Infirmity of a Bro- ther to the utmoft degree. If meat make my hro- \ Cor. %. ther to offend^ I will eat no fle/Jj while the world ^'^' fiandeth, left I make my brother to offend. But now wh.re Authority interpofes and requires, and the Law of the Land or Church injoins, we are not in our own power •, and then Obedience to the Church of God, or the Civil Government takes place of a private Confcience •, and we are obliged to fubmit to the Injundtions of our Su- periors, when there is no higher Authorit}'-, no divine Command to hold or reftrain us. As for inftance -, It is a Law amongft us, that all Per- fons receiving the Sacrament fhould receive it Kneeling, and not otherwife. It is the com- mand of God that I fhould receive, but whether kneeling, ftandingor fitting, is, I fuppofe, in it felf a matter of libert}'-. But now when the pradice of the Church, and the Law of the Land has directed and order'd it otherwife, the offence of a private Perfon will neither warrant me wholly to forbear to do what the command of my Saviour requires, nor to receive other- wife than the Law injoins, or the common and univerfal practice of the Communion doth. But after all, thefe are reftraints of our Li- berty in operation, but do not alter the nature , pf the things. For true Cliriflian Liberty con- fifts in our Mind and Judgment, and in a free- dom of acting as the cafe fhall require : And when the reafons abovefaid do notinterpofe and reftrain, we may fafely, and with a good Con- science, practice as we pleafe, ad or not adt as the 426 v^Sermon preach' d r>s-A«-^ the occajfion ferves, and as we fhall judge it ex- Sermon pedient. This cafe is extraordinarily well ad- I^ jufted in St. Aughjiins Epiftle to Januayiusy in the account he gives of his Mother Monica^ who obferving the different Ciiftom of eating or not eating on the Saturday, in Rome and Milan^ ad- vifed with St. Aml^rofe whcit fhe Ihould do, being often at both. He told her that the Cafe was indifferent, it was in it felf lawful to fafl: or not fall, and therefore that Ihe might ufe her liberty ^ and when Ihe was at Rot/fe to fail:, and at Milan to eat : And fo woul^ not fhe be an Offence to them, nor they to her. St. Aujiin admires the ftilfulncfs of the Refolution, and look^ upon it as if it were an Oracle from Heaven. This is true Chriflian Liberty, and he that Gal- 5. 1. 3£ts according to this Advice, StatuU fafl in the liberty wherein Chrifl hath made us free, I have been the more particular upon this, that I may lay down what I think the mofl effedual Method for quieting the Minds of Chri- icians-, and if we do rightly apply the Apoffle's Maxim before quoted, W'here there is 710 Law, there is no Tranfgre^ffion ^ we are at perfedt Li- berty, to pradtife as the Church of God pradifes wherever we are : And though we may perhaps fometimes wiih that this or that Article were accommodated more to our liking, yet if it be in a Cafe not unlawful, the expedience of a qui- et Confcience, the expedience of L^nion among Chriftians,and Duty of Obedience to Authority is to preponderate and weigh down all other lit- tle Prejudices and Diflikes whatever. And he that {hall lay thofe prejudices afide for the fake of thefe Expediences, will find more eafe and fatisfadion in himfelf , than he could do in doubting before the Clergy. 427 doubting or cherifhing his doubts, or in for- rv../^-^^ bearing ^ and much more than in impofing pub- Sermon lick Orders or Cuftoms of the Church where he is. I. (4.) The Scripture is the Rule of Life and Pradtice j and being an univerfal Law, that reaches every Cafe, Perfon and State, it re- quires of all a ftridt and univerfal Obedience, without Exception, Reftraint, or Favour. So the Apoftle, James 2.10. Wbofo Jhall keep the whole law, and yet offend in one pointy is guilty of all : That is, the Authority of the Law is fupported by an obedience to it in all particu- lars therein required. And he that breaks in up- on any branch of it, knowingly and wilfully, attempts the whole, and in the fight of God, and witli refpeit to the Legiflative Authority, might with as much allowance, nullify and vio- late the whole : So that our Obedience is to be intire and univerfal : And by that we may judge of our finceritjr, of the truth of our Obe- dience , and the fafety of our State ^ for our State cannot be lafe without Obedience, nor our Obedience iincere without it be intire. And therefore he that lives in the breach of any one divine Law, that lives in the commillion of any known and wilful Sin, or in the conftant o million of any known Duty, is in effedt a TranfgrefTor of the whole Lav/ ^ and muft needs- conclude againft himfelf, if he will judge of his State by that which is the chief and moll fenfi- ble meafure for the trial of it. The having refpeEi to all the Commandments, is the beft and Pfil-n?*^' fafeft Character to judge by : And if we find upon enquiry, that we live up to this Character, we have laid our Foundation upon a Rock which cannot be Ihaken. We then approx^e our felves to our felves, and to God the judge 6f all. -^Sermon preach' d all. So faith the Apoftle , BeluveJ, if our heart condemn us not^ then have roe confidence towards God. This brings me to the neit par- ticular, viz. (5:.) The Scriptures are a Rule or Dire6lion for Rom. 1 5. 4. our Comfort : So the Apoftle, Whatever things vpere written aforetime^ rvere written for our learn- ing, that we through patience and comfort of the Scriptures might have hope. The cafe of Man- kind, as it ftood or ftands without a Revelation, is a ftate full of Perplexity, and altogether un- capable of relief from any thing that can b« ofe'd by Nature and Reafon to prevent or re- medy it. Let us confider the Infirmity and Corruption of human Nature, the Terrors of a guilty Mind, the approaches of Death, and the expedation of a future Judgment. Let Nature bring forth its ftrong Rcafons, and make an ex- periment of its Power j where are the fruits of itsConqueft '> Where is the Pcrfon that hath ob- tain'd fuch a Victory over himfelf, over his Pafhons and Lufts, his own Strength, fc as to have no need of other and better helps to eniiire it ? Where is the expiation for Sin, or aii equi- valent that Mankind can reft upon ? Where's the Perfon that can triumph over Death, or that can ftand it out in the Judgment > Where's the Perfon that could quell the Thoughts, and the Fears, and Iflue of thefe by human Wifdom, or by the Principles of Philolbphy and Morality ? Where are tJie Gods of Hamath and Arpad ? W'here are the Gods of tSepharvaim^ Hena and Iva, are they able to deliver Mankind out of the Hands of the Jffyrian, thofe great difturbers of the World ? Where is that Power that can effectually defeat the Power of Darknefs ? No ! if that be all that ye have to reft upon, we muft conclude before the Clergy, 4^9 conclude in deipair, and undergo the fad fate cfaC^/«, an Jcbitophel, 2. Judas. But God be thanked that there is no Malady but what there is a futable Remedy for ^ the Scriptures come abundantly furnilhed with Antidotes, with pro- per Arguments and Confiderations : There we have the promifes of Pardon, Peace and Recon- ciliation of God to the Creature : There God has publickly declar'd, That he defireth not the death of a firmer^ and that the blood of his Son cleanfeth from all Jin, Now what a comfort and fatisfadlion is this to a Perfon who hath known what it is to have uncontroulable Conflids within himfelf 5 that knew not where to reft, nor what to retire to as long as he carries himfelf with himfelf, and is purfued b}^ his own guilty Mind, he is en- compafs'd with Horror and Confufion. What a Comfort is it now to be relieved, to have his Soul calm and quiet ^ that when he be- takes himfelf to Reft, can fay with the devout Pfalmift, / will both lay me down in peace and fleep -^for thou Lord, only makefi me dwell infafsty. When he lies upon a Sick-bed with Hezeiiah, Remember, 0 Lord, I befeech thee, how I have jf^. ^2.2. walked before tbee ifi truth, and with a perfeSl heart, and have done that which is good in thy Jight, When he is ready to expire, to be able to fay with the holy Pfalmift, Into thy hands I com- pf^i. ^\. 5; mit my fpirit, 0 Lord God of Ifrael. And to dole his days with the Apoftle's faying, I have fought 2Tim.4. 7. a good fight, Ihave finijh'd my courfe, I have kept the faith, henceforth is laid up for me a crown of rigbteoufnefs^Sccy/hence doth tins good Man de- rive all this ? Whence, but from theWord of God that inexhauftible Treafure of Mercy and Good- nefs > V»' hence but from the Promifes made to the 430 -/^Sermon preacffd r^^A,.o the Penitent ? Whence but from his Saviour, Sermon from his Atonement and Intercelllon ? Now I 2, would propofe it to any Man living, to fhew the like example, from whatever other Confi- derations may be ofter'd and found out. Com- pare a true Chriftian with an Infidel that que- ftions or denies all this, and fee how the bal- lance will turn, or which part any one would take: "Whether this that is left to himfelf, and has but felf-created Comforts to fupport him j or he that fetches his from thofe Wells of Salva- tion ; that rich Treafure of Peace and Comfort which doth fupport him in any condition. It muft needs be, that every Perfon that is up- on inquiry and at a lofs, is fo far miferable, that cries out, 0 rvrefchedman^ who Jhall deliver me from the body of this death ? And that Perfon happy, who can with chearfulnefs fay, Thayihs he to God which giveth me the viEiory through Je- fus Chrifi my Lord. (6.) The'Scriptures are to be the Rule of Judg- ment : For as God will judge according to Truth, Rom. 2. 1 5. and will then render to every ynan according to his deeds, fo thofe Deeds will be judged of accord- ing to the Gofpel. Tlius our Saviour declares, John 1 2. 27je word that I have fpnken , the fame fhall judge ^ ' him in the la(i day. And if Judgment be the laft A6t, from which there is no appeal, and upon it Men are irrever- iibly determined to Happinefsor Mifery,it doth above all things concern them to dilcern and keep up to that which fhall be the final Rule of Judgment, and by which they fliall then be Sentenced. And if this be fo, and that the Scripture is fuch a Rule, tlien by this Men will be enabled to judge of their State now, and to fcretel, with- out before the Clergy. out the Spirit of Prophecy, what will be the Ifliie, what their Doom at that day. It is a Queftion of the greateft importance, a Cafe which certainly ahove all we fhould feek for fatisfaftion in, viz. What will become of me in the other World > And how fhall I be able to ftand in the Judgment > Whether I fhall be a- inongfl the Sheep or the Goats, and be deter- mined to the Right Hand or Left of our Savi- our ; to Salvation or Damnation ? But as important as the Queftion is, it is not difficult to refolve, if we repair to the Rule, and judge of our Adions and State by it ^ for fuch as the one is, fuch fhall the other be : The Rule whereby we are to be judged hereafter, is the fame by which we may judge of our State here j and fuch as our State is here, fuch fhall it be then. Ihere we fhall foon find what the Terms are upon which the Proceedings of that day will turn ', and then how neceffary is it to be well acquainted therewith. lid. General ^ which is The manner and way that the Thejfalonians received the Word in \ wJiicJi was, as it was the W^ord of God, and not merel}'- the Word of Men, This is literally true of theScripture,that it is the Word of God, or a Divine Revelation j and this is reducibly fo of all Dodrines contained there- in : And fo tar as thofe Dodrines are confonant to the Scripture, they be called theWord of God. And whatever bears upon it thatTitle, and is the Word of God, and brings with it a fufficient Evidence and Proof of its fo being, comes with Authorit}^ and the higheft Authority in the World : For what can more oblige us to Revc- renre, Attention, and Obfervance, than what God himfelf teaches and requires. I. It is, I fay, to be received with Reverence, with -/^Sermon preacf/d^ &c, with Serioufnefs and Confideration. It is fo to be received as to the Matter and Subjed of it, which is of the greateft Importance and Con- cernment to us, of no lefs Concernment than our Eternal Salvation, and that enforced by the dignity of it ^ when it is. as it were, God Ipeaking to us. And this is an Argument the Apoftle makes ufe of, Hek 12. 25. See that ye refnfe not him that fpeaheth -^ for if they efcaped not vpho ref life d him [Mofes] that f poke on Earthy much more jhall not vpe efcape, if we turn aveay from him that fpeaketh from Heaven. And then how ought M7^ (as the Apoftle proceeds) toferve God with reverence and godly fear : With what ferioufnefs and devotion Ihould we hear or read the Divine Oracles ? If this were v/ell con- fider'd, that we in all our Services coniider'd that we are in the Prefence of God, and have him dictating to us, and inftrudting us, how would it affed us > 2. The Word of God is to be received with Attention. There is (as I have faid) that Au- thority in it that commands our regard, and if it fails in it, it muft proceed from Infidelit}'', Carelefnefs, or grofsStupidit}?-. But furely if any thing can prevail upon Men, and bring them as it were to themfelves, it muft be a con- lideration, and a conftderation grounded upon fuch Authority as this before us is j it muft be Attention that muft aftect them, and it muft be the nature and weight of the Argument that muft bring Men to attend: And without this all is loft upon them. ?. The Word of God is to be received with Obfervance, and the putting in practice the Dodrines and Inftrnctions we receive : And that is the iftiieof all. That we he. doers of the word, and not hearers only, left wc deceive our felves, James 1.22. Of Of fnjiification by Faith. SERMON Prcach'd before the CLERGY, In the Parifli Church of All-Saints in Chichester^ OEiober 7. 1702. By the Right Reverend JOHl^ Lord Bifhop of CHICHESTER, LONDON, Printed for Richard Chiswell at the Rofe and Crown in St. PauPs Church- Yard, and Ber- nard LiNTOTT at the CrofsKeys between the Two Tempk-Gates in Ecetftreet. 1708. 435 Sermon Rom. V. I. II. therefore being juflijied by Faith ^ we ha've Peace with God ^ through our Lord Jefus Chrifl. TUftification by Faith Is, by One of the firft in the Reformation in Foreign Parts, faid to be, Articiihi^ Jiantis d^ ca- dentis Ecclejt^, a Point on which the Foundation of the Chriftian Religion doth fubiift. And being of fuch Con- fequence in it felf, as we muft needs own it to be, not for his faying fo much (though that is well enough expreffed) as for that it is grounded on Scripture, it is of great Ufe to have a right Notion of it. And it is for that reafon that I have at this time made choice of this Subject, which our Apoftle in his other Epiftles, but more efpecially in this, doth fo much infift and enlarge upon. In difcourfing upon which the Apoftle confiders Mankind under a Threefold Charader, as Geiitiles^Jexps^ and Chrijiians, The Firft of thefe he difcourfes upon in the Firfl Chapter, and defcribes their State, which in the Conclulion appears to be very deplorable. F f 2 The 43^ ^f Jnjiijication by Faith. r-^ v-^ The Second State, though much mors germon excellent than the Firft, having a Reve- ^^' lation, which they had not, yet was ve- ry defeftive, and even under that Dif- penfation there needed a Reformation. So that the Apoftle infers in the Third Chapter, that both Jews and Gentiles were all under Sin •, and all the world was guilty before God, ver. 1 9. What then is to be done? There remains therefore the Evange- gehcal State, which is by way of Reme- dy : This the Apoflle calls a Righteonf- 7iefs withoul; the Lam ^ chap. g. 21, 22. but which (he faith) was rnanifefted by the Law and the Prophets, even the Righ- teoufnefs of God which is by Faith of J e fits Chriji. And of this he gives an Inftance, chap, 4. in Abraham, who lived before the Law given to the Jeivs, and confe- quently could notbejuitified by it: And yet Abraham w^ls juftiiied, and had a Faith v/hich was imputed to him for righ- teoufnefs, vcr. 20, :5i, 22. From hence the Apoftle proceeds to the Application of this Hiftory, ver, 23, 24, 25. Fow, faith be, it was not written for his fake alojie, that it was imputed to hifn ^ hit for us alfo, to whom it jhall be imputed, if we believe en hi?n that raifed up J^fiis cur Of Jnjlijication by Taith. j^^^ buy Lordfrofn the dead-^ who was delive- r^^-N.^ red for our offences^ and was raifed again Sermoii for our Juftification. {[; From all which he infers in the Text, Therefore beins; jujiified by Faith, we have Feace with God, through our Lord Jefiis Chriji, In which Words there is, L The State we are brought into, fig- iiificd in the Term ju/iijied. II. The Condition upon which we are, juftified, and that is Faith? Beiitg jujiified by Faith. i III. The Privilege confequent upon out Juftification, and that is, Feace with God, IV. The Means by which this Grac6 and Favour is conferred upon us, that fuch a Covenant is made, and fuch Con- ditions are offered, and fach a Privilege is annexed to it *, and that is through Chrifl. Being jujhfied by Faith, we have Feace with God, through our Lord 'Jefiis Chrif^. I fhall obferve this Order, in the faf^ ther Profecution of this Argument. 1. I fhall confider the State \yc ai*e ad- mitted into, and that is. That we are jiijiified. To juftify is a Forinfecal or Law-Tei ra; and is no other than to clear, acquit, and; difcharge by fome folenm Ad and Decla- ration, SoDeut.2^.i:lftherebeaco?i- F f 3 trovefjy AoS Of Jujiijication by Faith. rv^A-,0 troverfy between men^ and they come into Strmon jiicigmetit, that the Judges may judge them^ 11, then they floall pifiify the righteGiis : Tliat is , if a Perfon appears upon a due and impartial hearing, to be innocent of the Fad he is taxed with, he (hall forthwith be acquitted. So that to juflify, implies that a Per- fon is impleaded, and has an Accufation brought againft him, and that upon his Trial being found not guilty, he is juri- dically and finally difcharged. And this may ^refped a Threefold Cafe. 1. It refpeds the Cafe of a Perfon, that upon a Charge and Allegation againft him, after a full Tryal and Examination has been found innocent, and by the Sentence of the Court has been thereupon acquitted. But this is a Cafe that belongs not to us, it's a Plea none can make or infift up- on, with refped to God, as our import le had (hewed, chap, i. 2, 3. Where he had proved both jews and Gentiles to be all under Sm, and all the world to be guilty before God '^ as he faith, chap. 3. from ver, 9. to v. 25. 2. Another Cafe is, when the Delin- quent has upon due Examination been found guilty, but by fome after-Ads 5 doth Of Juflijication by Faith, 45^ doth make fuch fufficient Amends and ''^^^-o> Reparation for his former Mifcarriages, Sermon and thereby deferves fo well of his Prince ^^° and Country, that it would be a manifeft Piece of Injuftice to impute his former Faults to him, and puniih him for them. This is the Cafe of Merit. So the Apo- ftle, chap. 4, 4. To htm that worketh [fo as to Merit,] is the reward not reckoned of grace ^ hut of debt. This again belongs not to us ^ for all boa fling is here exchded , chap. 3. 27, For if Man could noti merit when he was Innocent, and neither retaliate what he had received, nor claim Eternal Life up- on the virtue of any Performances of his , then how can he be fuppofed to merit, when he has been found Guihy, and juft- ly forfeited the Favour he before re- ceived } 5. Another Cafe is, when a Delin- quent is found Guilty, but upon an Ad: of Indemnity and Oblivion tendered by the Prince to fuch as are within the Terms of it, and upon pleading fuch an Ad of Grace, he is difcharg'd. And this is our Cafe 5 When we that were before Criminals, and fo fell under the Sentence of Death and Condemnati- ' on, were by the fpecial Grace and Favour ©f God taken into a new Covenant ^ and F f 4 without 44^ ^f J^j^if^cMion by Faith o r^../^-^^ without any pretence to Innocency on the Sermon one hand, or to Merit on the other, II. were juftified and received into Favour. So our Apoftk, chap, 4. 5. To hhn that worketh not, [by way of Merit,] but he^ lieveth on him that jujhfieth [^thofe that were once] the ungodly, his faith is counted for righteoufnefs : That is, is fo accoun- ted, that it (hall be accepted as if it was a Righteoufnefs originally and complete- ly Perfect •, and he fhall be as fully Ju- ftified, as if he had been wholly Inno- cent. So that Juftification in the Gofpel Sence, is not with refped to the Inno- cency or Merit of the Perfon , as if he was clear of all Fault, or deferved not to be punifhed j but that though Guilty, and liable to the Penalty, there is Mer- cy allowed, and offer'd •, upon a claim to which, and the fuliilling of the Terms therein appointed, he is by a Rule of Court, as it ^ere, acquitted. As a Cri- minal has a Right to the Mercy and Fa- vour of the Bench, that produces a Par- don, or pleads an Ad of Indemnity, I and upon fuch a Plea is in Equity to be difcharged, and no longer to be detained, and no more to be punifhed, than if he had never offended,- ' '> Such Of Jujiijication by Faith, /^^t Such are then juflified from all things '^^-'^.'^ that might heretofore have juftly been Sermon alledged againft them. ". They are therefore then faid to be wajh- ^^^J |'^j^; ed and to be righteous 3 and have a Claim j John s-y- and a Right to all the Privileges of that State. (As I fhall prefently fhew.) But this Juftification is not fo of Grace, as to be without any Condition on our Part. The Apoftle doth cautioufly pre- vent any fuch Surmife and Mifconftrudi- on, by what he here faith, be'mg jnftified by Faith. To grant an Ad of Oblivion, belongs to God the Governor -^ to Juftify belongs alfo to him, and both are free Ads of His 3 (as I fhall Ihew.) But the Condition, though appointed by God, belongs to us, and what we are to perform, it is by Faith. He it is that juftifies us upon our Faith : Which is the next thing to be Conlider'd. II. Here is the Condition upon which we are Juflified, and that is Faith. We are fometi-mes in Scripture faid to be Juflified by the Grace of God and by the Blood of Jefus^ as we are here faid to be Juftitied by Faith ^ but all confpiring to coniplete the Sence. (i.) For when we are faid to be Jufli- fied/fv-f/y by the Grace of God, Rom. 3. 24. it is as that was the impullive Cauie mo* , ving 44 - ^f Jtiftification by Faith. r^-/w^ ving him thereunto •, it being purely of Sermon his Grace that Almighty God offers us II. Terms of Peace and Reconciliation, ante- cedent to any Kdis of ours. So our Apo- ftle, Rom. 4.6. Dav id defcribeth the blejfed'- 7iefs of the man, unto whom God imputeth Titus 3. 5. right eonfnefs without works, that is, with- out any Confideration of what was done, or could be done on our Part to procure it. And accordingly, the Gofpel-Covenant is here called the free gift, ver. 1 5, 16. chap.8.35. In which Sence, it is God, and God chap.5.25. alone, that Juflifies, and fo he is called the Jujlifier. (2.) We are faid to be Juflified by the Blood ofChrift. So it is here faid, ver, 9. that is, as the Death and Sufferings of Chrift were the procuring and meritori- ous Caufe of our Juflification -^ and by Heb. 1. 3. Virtue of which, he is faid to have purged ch. 9. 14. ii^fyQffi OUT fins, and we are faid to be waf^" ed from our fins in his blood. Rev. I. 5. In which Sence it is Chrift, and he a- lone, that Juftifies. So our Apoftle, ver. 1 8. By the Right eoiifnefs of one [that is Chrift] ^-^^ fi^^ g^fi [of Pardon and Re- conciliation, ver. 10.] came upon all men imto juflification of life. By Him alone, and by no other, are we thus Juftitied. Thus doth the i i^^Article of our Church defcribe it. viz* " We are accounted " Righteous, Of Jujiijication by Faith, 445 ^* Righteous, only for the Merit of our rN-A.,,0 " Lord and Saviour Jefus Chrift^ by Sermon " Faith, and ix)t by our own Works and iL " Defervings. Wherefore that we are Ju- " ftified by Faith only is a mod whole- " fome Dodrine, and very full of Corn- " fort -^ as it is more largely exprelTed in " the Homilies. (3.) We are juftified by Fakb-^ fo in the Text: That is, as Faith inChriilisthe Condition upon which we are jullilied 5 and is fo neceliary a Condition, that without it we cannot be juftified. In which Sence it is Faith alone that juftifies, as our Article faith. So that we are faid to be juftified by each of thefe , that is, by the Grace of God, by the Blood of Chrift, and by Faith : By the Grace of God, as the Im- puliive and Moving Caufe, by the Blood of Jefus, as the Meritorious Caufe ^ and by Faith, as the Condition : And v/e are jufti- fied by each of thefe alone •, that is, there is no other Impulfive Caufe but the Grace of God ^ no other Meritorious Caufe, but the Blood of Chrift, and no other Con* dition, but Faith. All which do amount to thus much. That Almighty God of his mere Grace and Favour did fend his Son to dye as a Sacri- fice and Propitiation foi: the Sins of Man- kind ; 444 ^/ J^ftifi(^^^ion by Faith. r-v-A^*o kind •, and upon our Faith in him, doth Sermon for his fake juflify us, and deal with us as II, if wenever hadoifended. So our Apoftle, ver. 10. When we isuere enemies^ we ivere reconciled to God by the death of his Son, And chap. 4. 5. T^? him that believeth, 6ca his Faith is counted for right eoitfiiefs. And (ince all this in the Conclufion doth depend upon our Faith, it remains to take that into our Confideration, that we may have a right Notion and Under- ftanding; of it. 'Tis faid here, being juflified by Faith -^ by which we are to underftand, not a m.ere Notional Faith (for that is no other thari an Aitent to the Truth of what is reveal- ed) but a Faith in operation, a Faith active and vigorous, and that doth comprehend in it all that Duty and thofe Graces, which elfewhere in Scripture are made the Condition of the Gofpel-Covenant, and which give' us a Title to all the Privile- ges of it, fuch as Forgivenefs of Sin, A- doption and Glorification : And that is a Pradical Faith, and to which Repentance, Obedience, and Perfeverance do belong, as the elfential parrs of it. When I fay, that the Faith which juftifies is fuppofed to in- clude in it fuch Conditions, and as ne- cellarily to be fo underftood, as if particu- larly expreifed, it is agreeable to Scrip- ture- Of Juflijication by Faith, 445 ture-Order, where it is cuftomary, r^./^-^^ (i.) To underftand Notional Points and Sermon Phrafes in a Pradical Senfe. As when Life 11. Eternal is promifed to the Knowledge of God, John 17. 5. This is life eternal, that they may know thee the only true God, and Jefus Chrifi whom thou haft fint. That Knowledge is not there fuppofed to be alone ^ but as accompanied with the Love of God, and Obedience to him, &c. And fince Faith alone can no more fave, than James 2. Knowledge alone can •, when the like *4- Bleffings are promifed to Faith that are to : Knowledge, it mufl be underftood with the fameProvifoes, and in a Complex and Pradical Sence. In like manner, (2.) Where there is a Connexion of Graces, and Duties, and Adls, all concur- ring to the fame end, it is ufual in Scrip- ture to put any one for the whole of that kind^ and all are there fuppofed to be prefent and mutually concurring. As it is in Repentance, oi which Coniedion to God is but one Branch ^ and yet being an eflential and neceflary part of that godly forro'w which worketh repentance, the x^po- ftle puts it for the whole: ijohni.c^. If we confefs our fins, he is faithful and jitft ^0 forgive its our fins, 5cc. And thus it is in the Cafe before us -, becaufe Faith is a necelTary Condition of '' the 44^ ^f Juflijication by Faith, n^^/^^^^ the Gofpel-Covenant, and the firfl Prin- Sermon ciple of all Spiritual Life and Operation II. in us, we are therefore faid to be jullified and faved by it : Not as if that alone, ex- clufive of all other Graces and Duties, did juftify and fave, without Repentance, Re- generation, and new Obedience, without the Love of God, and other Chriftian Graces*, but fuppofing them as equally necelTary to our Acceptance. Thus the Fiiblkan is faid to ht jujlifi- ed upon his Repentance, Luke i8. 14. And a New Creature avails to the fame purpofe as Faith. For when the Apo- flle had laid. Gal. 5. 6. 'Neither circnmci- Jion availeth any thing, nor uncircimcifwn^ hut Faith which worketh by love : In the next Chapter he faith, Gal.6.\'y. Neither circwmifion availeth any things nor uncir- Jion, but a new creature-^ thereby inti- mating, that Faith and Regeneration are the fame, or rather are necelTarily requi- red and conjoined to the fame Effed^ fo that where the one is, there the other alfo is. And thus it is alfo in Faith andW6rks : For as our Apoftle here faith, we are ju- flified by Faith, fo he faith the eloers of the Laiv jhall be iullified^ Rom. 2. 15. And St. James expreHy faith. That A- braham was juftified bylForks, Jam. 2. 21, And, Of Jitflijication by Faith. aaj And, which is remarkable, appeals for r-^^^^wO the Proof of this, to the very fame Scrip- Sermon ture-Quotation of Ge?i. 15. 5, 6. which H. St. Paul produces for his AlTertion, that we are juftified by Faith, Rom. 4. 5, 22. For thus St. James argues, Was not A- hrahain our father juftified hy Works, when he had offered his fon Ifaac upon the Al- tar, <3cc. ^ And it follows. The Scripture was fulfilled, which faith, Abrahafn be- lieved God, and it was imputed unto him for right eoujhefs, ver, 23. Now how could the Two Apoftles quote the fame Scripture, the one for a Juflification by Faith, and the other for a Juftification by Works, if the Faith in one were not the fame as Works in the other ? Nay, how could St. James prove his AfTertion, That Abrahatn was jufti- fied by Works, from a Quotation, that hk Faith was imputed to hi?n for Righte- oufnefs, if his Faith and Works were not the fame? iVnd that is no other than a Pradical, an Obediential Faith. Such a Faith as Abraham's was, who flaggered not at the Prornife. Such a Faith as Abraham's was, when at God's Command he offered his Son Ifaac up- on the Altar. And thus St. James pro- pofes him as an Example, ver. 22. See ft thou how Faith wrought with his Works, and 44^ Of Jnflijication by Faith, f^--^"^^ mid hy Works was Faith made perfeB: Sermon ^j^^ therein^ faith he, the Scripture was ^^' fulfilled. If we take this Key, and thus underfland it, that Apoftle s way of Ar- guing is Clear and Natural, and home ' to the purpofe he produces it for. So he divinely infers, as the fum of all, ver. 24. Te fee the?i how that by Works a man is jiiftified, and not hy Faith only -, that is, We arejuflified by both, both concurring to the fame end. And therefore what the Scripture doth thus joyn together, we are not to funder •, left we pervert the Order and the Sence of it. We find in Scripture, That by the word Soul is often underftood the Per- fon, confiftin^ of Body and Soul. Thus the Souls that went down into Egypt 2iXQ Gen. 45. fa id to be fixty fix. *^- We find (as aforefaid) that Confeffion is taken for Repentance. But now how abfurd would it be to conclude from hence, That the Souls of JacoFs Family went down into Egypt without their Bodies? Or that if we on- ly confefs our Sins to God, though we forfake them not, they (hall be forgiven •, and by Virtue of that Confeffion alone we ihall be Accepted and Pardoned. And Of Jnjiijication by Faith. 44P And as abfurd is it to think, when we rN../v-^-> are faid to be Juftiiied by Faith, that Sermon Evangelical Obedience is thereby ex- IL eluded, without which Faith is dead^ faith J3"i^s 2, bx/jajnes. ' To conclude this, we fee what a ftrid connexion there is between all the Gra- ces and Duties, and 1 may add, the Pri- vileges of the Gofpel, which make up the whole of that Covenant, as to us, betwixt God and Man. And this Chain is admirably reprefented by our Apoftle, Whom he called^ them he alfo Juftifiedi Ch. 8. 30. and who?n he Jnftified, them he alfo Glo- rified-^ (for fo I underfland it.) And confequently, upon the fame Terms they fhall be glorified hereafter, upon the fame they are Juftified now : And if they are not Glorified upon any other Terms than Faith, Repentance, and Obedience, they are not Juftified upon any other. For if a Perfon might be Juftified up- on any other Terms, than thofe are which he ftiall be glorified upon, then he may (contrary to our Apoftle's arguing) be Juftified, and yet not be Glorified. But if he that is Juftified, ftiali be Glorified, ( as our Apoftle allures us ) then what is necelfary to Glorification is alfo neceffary to Juftihcation : And confequently, if the G g Faith 45^ Of Juflijication by Faith. r>>-^^-/^ Faith that Glorifies be not a Solitary Sermon Faith, but inclufiveofObedience, then the If. Faith that Juflilies is of the fame kind 3 and aMancanbeJuftified no more than he can be Saved, without a Faith working by- Love, and an Obedience fuitable to our Faith. ^ Having thus far confider'd the nature of that Faith, which our Juftification de- pends upon, I fhall in the Third Place proceed to the III. Confideration, Of the Privilege of that State, which is Peace with God. And that implies. Pardon for what is part •, an Acceptance of our Perfons and Services for the time to come, and a Reward confequent up- on it. (i.) Pardon for what is paft. Being Jiiftifiedby Faith *, that is, having performed thofe Conditions which the Gofpel requires, we have Peace with God, all ground of Difference is removed. We are then, by Virtue of the Atonement made by Chrift, in a State of Reconcili- ation 5 and notwithflanding all the Threat- nings denounced againft Sinners, and which belonged to us wliilfl in a State of Unbelief, Impenitence, and Difobedience, we arc as fecure, as if there never had been any fuch Threatnings, nor we had ever Of Jujli feat ion by Faith. 45 i ever been obnoxious to them* For where rv-/^^n the Gofpel Qualifications are found, fuch Sermon as Faith and Repentance, we are as fully II. Juftified and Acquitted as if we had nevet Offended, but had inviolably kept the whole Law of unerring and perfed Obe^ dience*^ and may with as much aliurance plead the Promife of God in our own Favour, for the Remiffion of our Sins^ and for a Title to Everlafting Life and Salvation, as Adam might have jfleaded a Right to Life upon the Promife, if he had never fallen, but continued fledfaft in his Original State. For Repentance is to us, what Inno- cence was to him, and places us in the fame Circumilances of Favour. So that now it is not the Nature, the Number^ or the Kind of Sins paft," nor the Aggra- vations they may be attended with, that debar us, and render us uncapable of the Divine Mercy ', but it is the rejeding of the Terms offered, our Unbelief, and final Impenitence, that do exclude us. We are now juftified fro7n all tbhigs : And ther^ Afts 1 3.5^; ie 710VP no condemnation^ Rom. 8* i. And is not this an unfpeakable Privi^ lege? For what is a Sinner, but one that -iias God for his Enemy, that itands ob- noxious to theDifpleafure of an Almighty Power? What is a Sinner, but one^hat G g 2 ha^ 4?^ Of Juflijication by Faith, r-v^A.-^ has the Law againft him, and by the jufl Sermon Sentence of which he flands convided, II. and condemned to receive the Wages of Sin, which is Death? What is a Sinner, but one that has the whole Creation againft him? The Flood fwept away the Ungodly. The Fire from Heaven con- fumed a wicked Sodom. And it is the Creature as armed in the Caufe of their Creator. What is a Sinner, but one that hath his own felf for his Enemy, and the Terrors of his own guilty Mind to conflid with ? What is a Sinner, but the moft miferable of all Creatures? Afk but the Sinner himfelf, when he is from under the Power of Temptation, when his Blood is cool, when he is alone, and hath a Heart to confider. Afk him when under the PrelTure of Afflidion, when confined to his Bed or his Cham- ber by a painful or wafting Difeafe, and by that taken ofF from all the Diverfions oF the World, and that perhaps his Body as well as his Mind pay the Price of his Extravagances. Aik him again, when he is upon the Contines of Death, and he is taking his laft Farewel of all his Pleafures and Sen- fual Gratifications-, when his Pomp and hisWealth, and the deareft Enjoyments of Life are upon the point of expiring with I':.. himfelf: Of Jujiification by Faith. 455 himfelf : When there is nothing left him, ns^-A.^-* nothing to pafs with him over the Gulph, Sermon but the Terrors of a guilty Mind, the IL fad Prefages of what he is to exped as the Wages of all in another State. Afk again that miferable Wretch (if he were to be confulted ) when he left behind him his Plenty and his Five dilTo- iute Brethren, Luke 16, 24. when he wanted a Drop of Water to cool his in- flamed Tongue, Alk any of thefe, If the Guilt and Punifhment of Sin be not a Burden in- fupportable ^ and confequently, the For- givenefs of it the greateft Privilege that can be tendered to, hoped for, or enjoy* ed by Mankind. Nay, if the Sinner be refolved to run the Venture, and is not to be jnftruded or perfuaded by the dear-bought Expe- rience of fuch that have gone before him in that unhappy Courfe •, it is but a little while, when he will be taught by his own, what it is to want a Pardon, when he is to feek it, and perhaps feeks it too late to find it : When he will find the Door to be fhut, and Mercy inexorable to all his importunate Intreaties ^ and he like the Five Foolifh Creatures in theMatth. ?§, Gofpel, Ihall be anfwer'd with a Verily, '^* / know ye not, G g 5 An4 454 ^f J^jiifc^^ion by Faith. r^-wA.-^^ And yet as great a Privilege as this is. Sermon 'tis what every Sinner is invited to accept IL of ^ 'tis what every Sinner in this World hath the Promife of, if qualified for it by Faith in Chrift, and Repentance from dead Works. He will then be jullified, he fhall be pardoned. This is given as the Sum of the Go-' fpel, God was in Chrift reco7iciling the world to himfelf, not ijnputing their tref- fajfes unto the?n, 2 Cor. 5. 1 9. 2. The next Branch of the Privilege belonging to a Juflified State, and in- cluded in the Phrafe, Pe/7ce with God^ is. Acceptance of our Perfons, called in Scripture Adoption^ which gives us the Title of Children. So our Apoftle, chap. 8. 15. Te have not received the fpi-, tit of bondage again to fear •, hut ye have received the Spirit of adoption, whereby we cry Ahha^ Father, A Title that fe-ts us in the neareft Re^ Jation unto God, and gives us the fureft Title to his Favour. A Confideration that begets in us a blelTed Tranquillity of Mind, a fecur.e Dependence upon him, an entire Refignation of our felves to his difpofal, a patient expedation of Events j and quiets and eftablifhes the Heart un-, der all Difficulties whatfoever* Fcv Of Juflijlcation by Faith. 455 For what of Kindnefs, Tendernefs, and rv.^^-^^ Compaflion, what of Beneficence and Fa- Sermon vour is there not comprehended in fo IL near a Relation ? The Apoflle St. John wants words to exprefs it : BehoU, faith he, what manner of love the Father hath hejlowed upon us, that we JJjonU be called the fons of God! Beloved, 7iow we are the fons of God, i John 3. i, 1. Sec how our Saviour improves it, M/itth. 7. 9. What man is there of you, whom if his fon a/k bread, w'tllhe givehim a Jione^ or if he afk a fijh, will he give him a fer- pent .^>^-/^ bejuftified, to be Accepted, to be Sandi- Sermon fied, to be Saved by him. IL So that from the beginning to the end of the Gofpel, through the whole Com texture and Frame of it, Chrift is inter- woven, it is all done by him, or through him, or of him. By him the Grace, and Favour, and Gifts of God defcend upon us •, and by him again all that we do is fandified, accepted, and rewarded. After this manner fpeaks our Apoftle, I Cor, I. 50, 51. Of him are ye in Chrifi Jefits, who of God is made iinto us wify domy and right eoufnefs^ and fanBijicatton^ and redemption. There is then no Religion without Chrift ^ for other Foundation can no man lay, . than that is laid, which is Jefus Chrifi y I Cor. 3. 1 1 : And no Favour or Salvation is there to be obtain d, but through him, Ad:s 4. 11, 12. 'E either is there falvation in any other ^ for there is none other name under heaven given among men whereby we mufi be f avid. If it fliould be enquired whence all this proceeds, that there is fuch a Scheme or Order laid down, and that through all the parts of it Chrift is thus elTential tQ it, thus interwoven with it? /^6o Of Jujiijication by Faith. rv-^^-^^ I anfwer. It is partly with refpedl to Sermon Chrifl; himfelf, partly with refped to us. 11. With refpeci to himfelf^ and that the Apoftle doth with great Emphafis de- fcribe, Phil. 2. 6, d^c. That being in the form of God, he thought it no robbery to be equal with God ^ but made himfelf of no reputation, and took upon him the form of a fervant, and was made in the likenefs of men : And being found in fafiion as a ma?i, he humbled himfelf and became obedient unto death, even the death of the Crofs. Wherefore God hath highly exalted him^ and given him a name above every name \ that at the name of Jefus every kneefiordd bow J dec. and that every tongue fioidd confefs that Jefus Chrifl is Lord, to the glory of God the Father. That is that upon thefe two Ads of Debafement, in taking upon him the form of a Servant^ and becoming obedient rmto the death of the Crofs, he was exalted by God to this Supreme Authority. But this, though a Reafon as to himfelf and his Exaltation, yet hath not that imr mediate refped to us, unlefs we take in the Reafon of his Sufferings ^ and that, befides the intimation in this place, our Apoftle elfewhere abundantly fupplies, and particularly, 2 Cor, 5. 21. He [God] i^^th fnade hi?n [Chrifl J to be fin [orSin- •^ Offering] Of J uji if cat ion by Faith. 4^1 Offering] for Z4s, who kfievp no Jin, that rv.yv-^-i Te/ Can we fuppofe this to have been the Faith of Abraha?n, or would he upon the account of fuch a Faith have been (tiled the Father of us all^ And would it have Roi^- 4'J^- been faid by our Apoftle, It was notwrit- 4^4 ^f J^fi^fi^^^^on by Faith. r^-^^^^ ten for his fake alone, that it was impii- Sermon ted unto him, but for us alfo . as ver. 9. If the Fne/i /i?i, let hvn bring for his Sin a young Biillock unto the Lord for a Sin-Offering. The word Sin Hands alone in the He- brew •, but ourTranflation aptly fupplies it Sin-Offering : And which it gives No- tice of by putting the word Offering in a different Characier or Letter from the word Sin. So it is c. 5 and 7. Thus it "^ ,is to be underflood, and fhould alfo be 'tendred, Hofea 4. 8. They eat up the Sin Dfmy People^ the Si?i, that is the Sin-Of- fering.. So Ezek. 4. 22, 23. Ifai 53. 15. After ^tlfis manner is it in the New Teftament. So Rom. 8. 3. God fending his own Son for Sin, condenmed Sin in the Fle(h, for Sin, 2. e. by a Sacrifice for Sin, as it is well rendred in the Margin. So iiTd^. 9. 26. Chrifl: was once offered to bear the Sins of many, and unto them that look for him fhall he appear the fe- cond time without Sin, that is without a Sni-offering. And the King at St, James V. ^6^ And thus it is to be underftood inthe r-v_/wO Text, he was made Sin for us^ that is 'a Sermon Sin-Offering, or a Sacrifice for Sin. • ' III. That we might be made the ri^hteoitf- nefs of GoJ, that is, that we for Chrift's Sake, and upon the terms of the Gofpel may be accepted and dealt with by Al- mighty God, as if we were perfedly rio;hteous. So is the Phrafe ufed, Rom. lo. Thej (the Jews) behig ignorant of God's right e- oufnefs^ and going ahoitf- trr eftablifb their 0W71 right eoufnefs^ have notfiSmitted them- felves to the righteonfnefs of God. Igno- rant of God^s righteonfnefs^ that is of th^ way by which God jiiftifies and faves Men under the Gofpel ( which is a way of Grace and Favour) would efiablifj in the flead of it a Righteoufnefs of their own^ of their own chooling, a Juftilication by the Law of Mofes^ (as he farther explains himfelf, ver. 5^.) So Phil. 3. 9. So that the meaning of the whole is , that God did gracioully appoint, and Chrift was pleafed freely to become a Sacrifice for our Sins, and for our Sakes to be treated as an Offender, when without any Sin of his own, that we though guilty, might be pardoned, accepted and juftified upon the Faith and Repentance. H li 3 H^ 47© >^ S E n M o N preached before rs^-^*^^ He was thus made Sin for us^ 6cc. Sermon In treating upon which words I ftiall III. ihew. 1. WhatChrift did when he was made Sin for us. 2. What there was in his being made Sin for us, that could be the Reafon of making us Righteous : For that is here affirmed, he was made Sin for us, that ' we might he made the right eoitfnefs of God 271 him, g. How far his being made Sin for us, did conduce to the making us righ- teous. 4. That his being for that Reafon made Sin for us, that we might be made the Righ- teoufnefs of God in him is a very forcible Argument for our being reconciled to God, For after this manner are the words in- troduced, ver.'io. We pray yon 171 Chrijl's ftead^ he ye reconciled to Gody for he hath made, 6cc. Before I proceed to the Particulars pro- pofed, let me obferve fome things that are fuppofed. As, 1. That by the Fall, Mankind was in a Condition that wanted Relief, that needed Pardon and RemiiTion. 2. That the King at St, James V. 47 1 2. That Mankind has all along fup- ^-^-^-^-^ pofed that there needed an Atonement, that Sermon is, foniewhat over and above Repentance, IIJ, as it Is evident from Sacritices. 9. That we are not to queflion whe- ther God conld remit Sin without an Atonement upon Repentance only : But to take it for granted , that he will not remit it without an Atonement. 4. That we are therefore to confider upon what Terms we are to have the Be- nefit of fuch Atonement, and by which we are taken into Covenant with God, Thefe things premifed, I fhall return to the Particulars before recited. As, I. What Chrift did when he was made Sin for us -, that is (as I have fhew*d) when he was made a Sm-Offering^ as he is fald to be facriticed for us, 1 Cor. 5. 7. And accordingly the Text doth covertly point to the feveral Qiialiiications requi- red in an expiatory Sacritice, or a Sacri- fice for Sin, and to which the Sufferings of Chrift bear an exad Refemblance j which are fuch as thefe. I, Defignation. He hath m^de him to be fin, appointed him fo to be •, as thofe Sacrifices under the Law were of ppd*s own immediate Inftitution. So it's H h 4 ell'^^ 47 2 v^Sermon preach' d before r^-^^-^n elfewhere faid of our Saviour, Rom. :^.2$. Sermon that God frit him forth -ar^ihlo predeter- JII. mined him, to be a Propitiation. 2. Subftitution. It was/or us, and in our {lead. And fo he is faid to be woun- ded for our trayigrejjwns , &c. Ifai. 55, 3, &c. to be a Propitiation for our Sins. I Job. 2. 2. 3. Purity. He, Whohiew no Sin, as the Sacrifice under Law, was to be without Spot, l^iim. 19. 2. So 'tis faid of our Saviour , How mitch more fiall the Blood of Chrift, who through the eternal Spirit ojferd himfelf without Spot to God, Heb, 9. 14. iPet.i. 19. c, 2. 21. c. 3.18. 4. There is a farther Emphafis to be put upon the Perfon, he hath made hifn to be Sin ^ which doth denote the vaft Difference between the legal Sacrifices, and that of Chrift. So the Apoftles, Hek 9. iq. For if the Blood of Bulls md Goats fanciijieth, <3vc. Horc much more fluiU the Blood of Chrift purge, dZc. iPet, i. i. 2 # General. VVhat was there in Chrifl*s being made Sin for us that could be the Realbn of making us righteous ? And that was that God might manifeft his JulHce and Holinefs , his Hatred to Sin, ;ind his Refolution to punifli it, when the Ki}^ G at St. JamcsV. 475 when he would pardon the Offender , r>>^/^^^ and remit the Penalty upon no lefs valu- Sermon able a Confideration, than the Blood of III. his own Son. So Rom. 3.25. Who?n God hath fet forth, to be a Propitiation through Faith in his Blood, to declare his righte- oufnefs for the Remiffion of his Sins that are paH, through the forbearance of God, ver. 26. So Rom. 8. 3. God fending his own Son in the likenefs of finful Flefh, and for Sin (or by a Sacrifice for Sin) con- demned Sin in the Flefh. By this Means , as God hath teftified his Mercy on the one hand, by admiting a Sacrifice 5 fo his Juflice and Holinefs on the other, by requiring it, and that a Sacrifice of ineftimable Value, i ?et. i. 18, 19. Forafmzich as ye were not redeem- ed with corruptible things. 3. General. How far Chrift's being made Sin, or a Sin-Offering for us doth conduce to the making us righteous. There is no doubt but that the Sufferings of our blelfed Saviour were fo fuflicient and perfed:, fo fully anfwering their end, and fo fuitable to the cafe they reipeded, that there needed nothing more of that kind to complete them •, for^r one Offering hath he ferfeBed for ever them Pljat are fanBified^ 474 ^Sermon* preach'd before r^^.f^'^^'^ fanSified, Heb. lo. 14. So here, ver, 19. Sermon God was in Chrifl recoyictl'mg the World to IJI. ht?rjfelf\ that is, tht;re was now nothing wanting on God's part to teftify his Re- conciliation. But as there are two Parties concerned in the Covenant ^ the Perfon reconciling and the Perfon to be recon- ciled^ the one forgiving and the other to be forgiven. So there is requifite on our part, a certain capacity for Pardon and Reconciliation, as well as a difpofi- tion on God's part to pardon ^ and there- fore it follows, ver. 20. Wherefore be ye reconciled imto God : Whereas verfe 19. did Ihew how far God had proceeded, when he teftified his good Will to Man- kind, by appointing and accepting the Atonement j fo verfe 20. is a limitation upon the former, and fhews that there is an expeflation of a Reconciliation on our part to complete it, and render us capa- ble of that favour : For it follows, Notp then we are Emhaffadors from Chrtfi^ be- feeching you^ &c. that ye be reconciled tm- to God. From whence it is evident, that as the vertue of Chrift-s death did make way for God's being reconciled to us, and that without any derogation to his Authority, Juftice and Holinefs, he might receive Sinnprs t the Km G at St. JamesV. 475 Sinners into his Favour. So it was upon '-v./v-o the Condition of our being reconciled to Sermon him, that we fhould be partakers of that HI. favour, and without which reconciliation on our part, neither would Almighty God be adually and fully reconciled to us, nor could we be the Righteoufnefs of God in Chrift. And therefore the fuf- ferings of Chrift, how valuable and me- ritorious, how effedual and fufFicient fo- ever they were in themfelves, yet they were never defign'd to weaken God's Au- thority, to affront his Laws, or derogate from the perfedions of his Nature, by reconciling him to fuch as remain irre- concileable Enemies to him. Chrift is indeed faid to be a propitiati- on for our Sins: But as a Propitiation in the nature of it, doth declare God^s love to Juftice and his hatred to Sin, when he would not pardon it without a com- penfation , and fuch a compenfation as the Blood of his own Son : So it implies the Favour and Mercy thereby procured, and upon that confideration promis*d to us, is in no other way to be obtained than what is confident with, and tends to the promoting the fame ends: And that God that defigned and appointed his beloved Son as a Propitiation, that he might 47^ -^Sermon preach' d before r-^-A->n might with a falvo to his own Honour, Sermon Authority and Law, receive Sinners into III. favour, never defignM they lliould be fo received in fuch a way as would utterly overthrow them. For if he might par^ don Sinners, whether penitent or impe- nitent, and deal with them as righteous, whether they were wicked or righteous, this might have been done as well with- out a Propitiation as with it-, and the Ihedding of the Blood of Chrift, and the whole procefs of his Humiliation and Sufferings might have been fpared. The honour of God's Juftice, Authority and Holinefs might have flood as fafe, where there was no Propitiation as where there was. But if the doing right to thefe [vis;, his Juftice, Holinefs and Authority] was the reafon of a Propitiation, and of fo valuable a Propitiation as the Blood of the only begotten Son of God, then the cafe is not alter'd by a Propitiaton •, and impenitent Sinners can no more be par- doned upon a Propitiation than they could have been pardoned without it. And we may as well exped God fhould par- don us without any Atonement, as pardon us after an Atonement, when he mult quit his Holinefs, Juftice and Authority for it. So that the Gofpel-Terms of Faith, theKiJ^G at St. ]2imGss. 477 Faith, Repentance, and new Obedience, r^^.A,^^ are eftabliflied upon the fame reafon and Sermon neceflity as a Propitiation. And we may III. as well exped God fhould pardon us without any Propitiation, without any Atonement made on our behalf, as pardon us after that Atonement is made, without obliging us to the performance of the Conditions required in the New Cove- nant '^ which would leave us in the fame ' confufed State, as if God fhould pardon us without a Propitiation. Nay, fo much the worfe would the cafe have been, as it may bear a Qiieftion, Whether God could have pardoned (if he had fo pleafed) without a Propiti- ation? Mic. 7. 18. Matth.6. 14. But it is impoffible in the nature of the thing, to pardon us without Repentance on our part, and fave us without our Converfion to himfelf. Nay, fo much the worfe is it now, that when there was fuch a valuable con- lideration as fhould be a fufficient propu Ttation for the fins of the whole Worlds fuch as refufe the Gofpel-Terms do de- clare, that they value their Sins above the Blood of their Saviour, when they chofe to adhere and continue in them, after God has flamped fuch a black and 478 ^Sermo^ preach* d before r^-^>--^and indelible Charader upon them, by Sermon the Sacrifice he appointed and required III. for their Expiation, as the Blood of his own Son. Before therefore any can think to be pardoned for Chrift's fake, without the Gofpel- Qualifications of Faith, Repent- ance and Obedience, they muft fatisfy themfelves, that Sin is not hateful to God ^ that to pardon it without Repent- ance is no derogation to the Perfedions of his Nature; Nor is the end of Chrift's death defeated, though they are not re- deemed from the power of their imquities. But if the contrary to this be true, as certainly it is, then the impenitent Sin- ner is in a very dangerous and unfalvablc condition, and notwithftanding fo valu- able and meritorious a Sacrifice as that of Chrift, fuch a one will be fent away with thofe to whom it fhall be faid at the laft day, I never knew youy . depart from me ye workers of iniquity , Mat. 7, 2 3. , But if on the contrary, there be a true Faith in Chrift, and a Repentance from dead Works, we are reconciled to God and God to us ^ we are one with him, and he with us. And forafmuch as Chrift was made a Sin-offering for us, we ftiall be made the Righteouf- the King at St, JamesV. 479 Righteoufnefs of God in him 5 then rv.-A^,o whatever Sins we have before been guilty Sermon of, fhall for his fake be pardoned ^ and III. we (hall at laft obtain eternal redemption by hiniy Heb. 9. 1 2. For if when we were enemies^ we were reconciled to God^ by the death of his Son'^ much more being reconciled, we Jball be faved by his life^ Rom. 5. 10. To bring this point to a clofe, let us put the cafe of a Sinner after this man- ner. Put the cafe that the Sinner be im- penitent, and continues in that State li- ving and dying, what can he hereafter plead for himfelf, why, as an obftinate Sinner he fhould not be proceeded againft, and the fentence of Condemnation pafs up- on him? By what means is he fecured or juftified? What hath he to plead for him- felf, when he hath no Pardon, no Pro- mife, no Expiation, no Saviour, to which he can be entitled •, having not fulfilled the Conditions, nor complied with the Terms upon which alone thofe are made over to him. His Mouth mufl be ftop'd, and all his Arguments for Mercy before clofed. But now on the other (ide : Put the cafe that the penitent Sinner is im- pleaded 5 wherewith fhall hf come before the 480 ^Sermon preach' d before r^-'^^-o tbd Lord, who is a God of infinite Pu- Sermon rity, and fo hates Sin, and of infinite III, Juftice topunifh it? Here is the remedy for fuch, here the Ground of his Com- fort, here the Foundation of his PJea and what he is to depend upon •, and that in the firft place is a vakiable Propitiation, the Blood of the Son of God, in vertue of which his Repentance is accepted and * his Sins are pardoned. The Sinner is then no Sinner in the Eye of the Evangelical Law and Confli- tution of the New Covenant, his Sins are forgiven, his Services and his Perfon ac- cepted •, and when the Sinner is reconci- led to God, God is reconciled to him : And lince Chrift was made a Sin-offering for him, the Sinner is made the Righteouf- nefs of God in^him. IV. General. Chrift's being made a Sin-offering and a Sacrifice for us, that we might be made the Right eoufnefs of God, dec. is a powerful Argument for our being reconciled unto God. This is a point that has peculiar Con- fiderations to enforce it, taken from the Context. As I. 'Tis God reconcilifig the Creator ftooping to the Creature, to one that doth as well fubfift as he was made by his Power. 2. It the King at »S>. James V. 4^ 2. It was God reconciling the TVorU, the whole Race of J^^;^, the perverfeOfF- Strinoti fpring of a degenerate Parent. And that III. when we were jQt without ftrejigtb, while Sinners and Enemies (as the Apoftle carries on the Climax, Rom. 5. 6, 8, 10.) we were reconciled to God by the death of his Son. 3. We are ftill led on: God was in Chrift reconciling the World to himfelf, no meaner a Perfon than the Son of God, one no lefs dear to him than his only- begotten Son, that was made a Sacrifice for us : When there are thoufand thonfands minifier to him, and ten thousand times ten thoufand (land before him, Dan. 7. to. When there were Cherubin and Seraphin that might have been employed, and were employed in proclaiming thefe glad Ti- dings of Reconciliation to the World, yet he fent his Son to accomplifh it ^ He [pared not his own Son, but deliver\i hint up for tis aU, Rom. 8. 12. 4. He made him to be Sin for lis, that we might be made the Rifihteoiifnefs of God in him, and that we fnight be received to favour, and be dealt with as if we never had offended. And is not all this a fuf- ficient, and iliould it not alfo prove an effedual Argument for our Reconciliation unto God? Herein is love, (faith the Apo- ftle, I John 4. I O.J) not that we loved God, I i but ^%2 >4Sermon preach' d before r>»-/^-/^ but that he loved us, and fent his Son to Sermon l^e the propitiattcn for our Sins. And he III. might well conclude, as he doth verfe 19. We love him, becanfe he firjl loved iis. For could there be more done to teftify his Love to us, than to fend his Son, and to fend him to die for us, and be our pro- pitiation? Could there be more done than to feek firft to be reconciled? Can there be more done, than that the Creator ftiould thus condefcend to the Creature, the Offended to the Offender? Were we tut duly fenfible what Sin is, what it deferves •, what it is that makes, and what it is to have Almighty God for our Enemy •, how follicitous fhould we be to obtain his Favour, and what would we not be willing to give for fuch an expedi- ent as might purchafeit? How Ihould we be apt to fay with them in the Prophet, Micah 6, 6. Wherewithal jhall I come be- fore the Lordy and how my felf before the nwji High ^ will the Lord be pleas d with thoufands of Rams and ten thoiAfands of Rivers of Ojyl.^ Shall I give my firjl-born for my TranffireJJion, and the fruit of my Body for the fin of my foul^ &CC. How readily ihould v/e then hearken to fuch a Propofal, how.earneftly lhoul/1 we fue for it? How chearfully ihould we embrace it when offer'd? This would be out the King at St. James /. 48 3 our cafe if we faw our danger, but had r>^.A-^ no profpeft of a Remedy, and no Revela- Sermon tion of it. And is there not the fame III. reafon for our Reconciliation to God when God is reconciled, when there is a Pro- mife and a Revelation, as if there was no Promife, no Propofal, no Revelation? And efpecially when the danger is ftill be- fore us, and we may everlaftingly perilh, not through want of a Reconciliation in God, not through want of a Propitiation valuable and fufficient, but through want of our Reconciliation to him. And this Argument will ftill be im^ proved, if we confider how the Son of God was made Sin for wj, and what he fuffered to redeem us from it. The coming of Chrifl into the World was fo infinite a Condefcenfion, and his Life in it fuch a ftate of Humiliation, that no- thing but the fervent defire he had of do- ing the greateft good to Mankind could induce him to it. He bad a glory with the Father before the World was^ John 17.5. and fo all the Kingdoms of the World and the Glory of them, could be no motive to him to quit thofe Manfions of Blelled- nefs. What a condefcenfion then was it for him not to have a Houfe where to lay his Head > Mat, 8. 20. What to be treat- ed as the worft of Criminals, and to be I i 2 loaded 4^4 ^Sermon preacUd before r;^-A-^^ loaded with the heavieft reproaches, to Sermon be buffeted, fcourged, crucified > What III. was it for him to die, and fuffer more than Man could inflid or Man could bear? What a death was that which made him Luke 22. ^g -^ drew near, to fweat as it were great drops of Blood '^ and with ftrotig crying Heb. 5- 7- atul tears ^ to beg i[ it were pojjible^ that ^^■^^*^^' Cup might pafs from him / What a death was that which Nature trembled at, and that the whole frame of it feem'd to bear a part in ? When the Heavens were co- vered with darknefs, the Earth fhook, the Rocks rent, the Graves were opened, and many of the bodies of Saints arofe? Mat, 27. 51. What a death was that which made the Son of God himfelf to cry out, j^y Gody my God, why haft thou forfakeii me^ Mat. 27. 46. Good God! what muft that be that drove his Soul into fuch bit- ter Agonies, that thus afllided him under the delign of doing the greateft good to Mankind, and a Service moft acceptable to the Father? What could thus move him, him I fay, in whom the mofl fpotlefs Innocence, the moft fixed Refolution, the moll: invincible Patience, the moft perfect Charity met together? What could thus fhake the Powers of his Soul, and thus embitter the Cup which his Father gave him to drink? John 18. 11. Could it be death? the Km G at St, JamesV. 485 death > How could that diftrefs bim rv.-/^^-> that was the RefurreBion and the Life ^ Stnnon John II. 25. Could it be the kind of III. Death, the Pain and the Shame of it > that -even others have not only born with Patience, but triumphed over in hisCaufe^ and he is faid to have endured the Crofs and defpifed the Sharne^ Heb. 12. 2. But this it Was to be wounded f&r our Tranf- grejjions^ to be bruifed for our hiquities, j^^ --. <, and to be made Sin for us. And is not this a powerful and irrefiftible Argument for our Reconciliation to God } Did our Sins cofl fo much, and was it thought ne- celTary by the Father that before they fhould be expiated, the Son of God (hould thus do, and thus fufFer •, that he ftiould drink of fuch a bitter Cup, that he might tafle death for every Man, Heb. 2. 9. And was he content to do it for fo im- portant a confideration, as the reconci- ling God to Man ? And is it not then as iit, reafonable and necelTary, that we Ihould be reconciled to God through him? And can we think flightly of Sin, which God did thus condemn in the Flelh and Sufferings of Chrift, and would not for- give under a lefs expiation than the Blood of his own Son } Can we then think with Reafon or Safety to continue in that which he lias thus branded as the objed of 486 ^Sermon preach' d before rN^A.^> of his higheft Difpleafure? Wilt thou Sermon then, Sinner, fee what Sin is, how difplea- III. fing to Almighty God> Follow Chrifl from the Cradle to the Grave, through all the Adls of his Abafement and Humi- liation ^ follow him more efpecially from Gethfemane to Calvary^ from the Garden to the Crofs^ behold him fweating, ftriving, crying •, behold him betrayed, bound, reproached, buffeted, fcourged, and crucified •, behold him in his Agonies, and earneflly praying the terrible Cup might pafs from him *, and at lafl crying out my GoJy my God^ why haH thou for* faken me^ And then fee if there was any 5^rr<7ti? //)^tf tinto his. Lam. 1. 12. or any Evil like unto Sin, that he thus fuffered for. Carift thou. Sinner, fee all this, thy Saviour, the Son of God, thus fuffering, and thus diftrelTed, and not be deeply concerned and afhidled! Haft thou no Trouble, no Compundion for his Agonies, no Tears of Repentance for his Drops of Blood, no Indignation a- gainfl Sin , which he by this means made Expiation for ? And after all wilt thou be as blind and infatuated,as inflexible and obftinate as the deluded Jew that cru- cified him, that ravingly cried out. His Mac27.25. Blood be on its and on our Children'^ and, not this Man^ but Bar abb as » What the King at St. James' j*. 487 What a Reproach was it to that People, h^^^-% that the Rocks were more yielding than Sermon they, that the Earth trembled, and the Sun III. hid its Head at what they gloried in •, that the Heathens declared him to be righteous, whom they accufed as aMalefador-, that a Thief believed in him, whom the Scribes and Rulers did rejed ! And fhall we be more unrelenting than they, and by our Infidelity and Difobedi- ence, our Obftinacy, betray to fcorn our Saviour and his Religion, and nail them as it were to his Crofs. Ceafe at length, O impenitent Chriftian, the Profecution of thy blelTed Saviour ^ triumph not over him in his Sufferings;, trample not that facred Blood under thy Feet, by which if ever thou muft be fanftified, and thy Sins forgiven, and thou eternally faved j from this Day begin to love, admire and adore. At length throw down thy Arms, and declare that thou art conquer'd by a mighty Love •, by the Love of God, in thus fending , his Son, and by the Love of his Son, iii thus dying for thee. Turn all thy Difpleafure and Indignati- on againft thy felf, or rather againS: thy mofl mortal Enemies, the World, the Flefh and the Devil, and call upon thy Saviour for his Affiftance. Dedicate all the Powers of thy Soul to his Service, and 4 fay /i S E R M o N preacl/dy &c. fay with our Vidlorious Apoflle elfewhere. Sermon God forbid that I fioidd glory ^ fave in the III. Crofs of the Lord Jefus, by who?n I am cru- cified to the worU, and the world is cruci- fied to me. Gal. 6. 14. And fince we are. bought with fuch an ineflimable ?rice, let us glorify God with our Bodies and Souls which are his^ i Cor. 6. 20. For to this end Cbrijl both died, and rofe, and reinved, that he might be the Lord both of the Bead and of the Living, Rom. 14. 9. or as it is here, God was in Chri/i recojiciling the World unto himfelf not imputing their Tref- pajTes unto theiti, and hath com?mtted unto us the Word of Reconciliation, Now then we are Ambajfadors fromChrist, as though God did befeech you by us, we pray you in Chrift's ftead, be ye reconciled to God, For he hath made him to be Sin for us, who hievo no Sin, that we anight be made the righteoufnefs of God in htm. To whom with the Father and the Holy-Ghoft be all Honour, Glory, Majefty, Power and Dominion for ever and ever. Amen, FINIS, Y