^\ J. Whetham, I Theological & Classical ; Bookseller, | No. 1'14 Chesiiut street, | Fbiladelphia. | /i_ ^_ THEOLOGICAL SEMINARY,! Princeton, N. J. J z^'O^l ■^Si Case, Pivi4iop Shel/y Section _ *a«^ /^ ^* q HJl ,1 S, T I A DI REGTb RY, Guiding M E N to their ETERNAL SALVATION. ; Divided into Thre& BOOKS; r The firft whereof, appertaining to Resolution^ is contained in this Volume, divided into T W^ O P A R T S, and fet forth now again with many Corredions and Additions. By ROBERT PARSONS. Fllii hominum, ut quid diltglth 'vanitatem. You children of men, why love you vanity. PsAtM iv. ver. 3. Porro utium ejl neceffarium. But one thing is neceffary. Luke x. ver. xz. LONDON, Printed by John Hoy les: And Sold by Thouas Me I CHAN in Drury-Lane. MDCC XXXIX. a>aig3^c»Ea^^^S!«'>aatB«ig*»gaumMijaio^aiio THE PREFACE. H R I S T I A N reader, the book I offer to your perufal has al- ready appeared in fo many edi- tions, and fo often pafs'd thro' the world v/ith that applaufe, with which folid piety will al- ways meet, that it would be needlefs to detain you in iliewing the value of a work, the lecfture of which will force the readers to become its panegyrifls, not only by the praife they will allow it in their difcourfe, but much more folidly by the change of their manners, and refokitions of a virtuous life. For it is almofl impolfible any one fliould read it with a ferious attention, with- out being penetrated with fuch fentiments of his duty, as will make him refolve on the pra6ti(ie of whatfoever is neceffary to fulfil it, and attain that great end to which we are all borii, which A 2 is ly mje PREFACE. is to love and ferve God in this world, and en- joy him in the next. This was the intention of the author in firll publifliing the book: and God almighty has blefs'd his pious defigns with fuch an extraordi- nary fuccefs, that, I dare fay, few or none have perufed it with attention, but have been ferioufly moved to a reform of their manners by returning from vice, or confirm'd in a regular way of living by the practice of virtue. This is alfo my intention in offering to you this new edition. God grant it meet with like fuccefs ; and that the fpirit of the author, ftill exciting in the reader thofe fentiments of Chri- ftianity which he breathes in every line, I may have fome fhare in the reward of his good works, .having by this edition made my felf in fome fort partaker of his labour. The reafon which iirfl engaged the pious and leai'ned author to undertake this work, was the love of God and his neighbour. The continual crimes of that dilTolute age, by which a perverfe generation not only offended, but infulted and even blafphem'd their Creator, flruck deep into a heart inflam'd with the love of God : and the deplorable blindnefs of numberlefs Chriftians, who having in thofe days abandon'd at once tlie principles of morality and religion, ran on thought- lefs to their eternal ruin, could not but draw tear$ of compaifign, from one who had deeply rooted rhe P R E F A C E. ^ tooted in him, that favourite precept of his- divine Mafter, that commandment which he calls his own ; the obfervance of which he gives as a chai:a(5leriftic of his Difciples, that com- Jo^? 15: mandment, I fay, by which every Chrillian is taught to love his neighbour as himfelf. He tells us, in the eighth chapter of the fecond part of this book, the caufes of the diiTolute licentioufnefs of thofe days were chiefly two. The iiril, divilion, fchifni and herefy in matters of faith, which by raifing many doubts, and by contentious quarrels, wearing out man's wit,, brings him at length to care for no religion, but rather to contemn all. The fecond, inordinate love of the world, and thofe things which are of the world, which brings men even to hate God and rank themfelves with thofe whom the Apoftle calls Enemies of the Crofs of Chrifi. PhiUp. 3; Would to God the fame caufes did not con- tinue to produce in thefe our days the like efFed:sJ but I fear I may apply to our age without danger of being impeach'd of fcandal, that faying of the Roman poet JEtas parentum pejor avis^ &c. Religion is almofb difputed out of doors, bare- faced Deifm does not only triumph in every bookfellers flail -, but much more difFufive and loud in thofe publick meetings where numbers who have been baptifed in the Church of Chrifl, forfwear each day the facrcd bonds by which, at their regeneration, they were made part of his A 3 liock^, yi ^e P R E F A C E? £ock, and blafpheme that very religion, of which they were (o folemnly fworn members. It is no wonder all chriflian virtues fhould be difcarded, where all religion is. Nature will always prevail, where virtue is not grounded on folid principle ; and no laws are capable of re-^- ilraining the will, where no conviction is fuffici- ent to fix the underflanding. Hence this univer- fal misfortune of our age, ii^ which we fee thati an unbounded licence of framing, even antichri- fliaa fyftems in regard to the law of God, has uflier'd in an unwarrantable liberty of tranf- . grelTmg the xnoii effential precepts of the law^ giver. The aflertion is fad: : and I am forry bare- faced wickednefs makes it fo clear ; I need not inftance in particulars to convince the reader. If he has any fentiments of religion left, his ears muft be continually fhock'd with the groffeft blafphemy againft our Redeemer : and if he has not quite worn out his morals, he mufi; glow with a perpetual blulh, at the fight of thofe crimes which infult his God and damn his neighbour. In thefe deplorable circumflances, I know not what better prefervative I can offer againft the growing diftemper than this treatife, the author thought the propcreft remedy for the like evil in his days, ne PREFACE. He has divided it into two parts, correfpond- ing to the two caufes of the diiTolute Hcentiouf- nefs he condemns. The firft caufe being a careleiTnefs, and almofl utter contempt of religion ; in the firft part of this book, having folidly eflablifh'd againft the Atheijl^ the exigence of a fupreme Being, or God J and thence by an undeniable confequence infer'd the obHgation incumbent on man to love and ferve him : he proves no lefs folidly againft the Free-thinker and Deift^ that the only re- ligion in which we can difcharge this our duty, is and mufl be the evangelical difpenfation, which is the law of Chrift. But whereas the profellion of chriflian faith will avail little towards falvation, unlefs the in- tegrity of our life correfponds with the fincerity of our belief, that is, unlefs we pracftice the re- ligion we profefs -, he lays down rules by which even the mofl limple may difcern whether he is a true Chriflian, both as to the profeflion of his faith, and the practice of his life. He avoids purpofely fuch points of controverfy as were occalion'd by divifions and novelties in matters of faith, to infill chiefly on the duties of a chriftian life, being convinced that if he could banifli from our hearts the love of vice, he fliould foon remove the obflinacy of error from our underflanding. A it To viir rhe PR E F A C 1^1 To this end, having in the fixth chapter made it inconteiluble, that the practical duty of a Chriilian confifcs in avoiding fin and embracing virtue, according to that of the Pfalmiji, 'Turn Vjalm 33. aiJoay from evil and do good : he employs the remaining chapters, in convincing us of the ne- ceffity we he under of conforming our Hves to this duty : which he does moft perfuafively, by laying before our eyes the grievoufnefs of fin, and that terrible day of account in which God will judge all our ad:ions : drawing from thence fuch motives as will frighten us into our duty, if we cannot be allured to it by the greatnefs of the rewards, which will be the everlafting re- compenfe of thofe who adore, love and ferve God in fpirit and verity. Having thus, in the firfl part of this book, eftablifli'd the certainty of chriftian religion, and the indifpenfable obligation every one lies under of conforming to it : in the fecond part, which Correfponds to the other caufe of the wickednefs he complains of in thofe days ; he removes all the difficulties, which may hinder fuch as are convinced of their obligation, from a fleady refo- lution of coming to the praifticc : and therein not only il'iews the deceitfulnefs and vanity of the riches, honours and pleafures of this world, to dr^w our hearts from a criminal attach to it; but moreover, difcovers the fnares by whicJ^ the infernal enemy endeavours to make us defer at leaft iThe PREPACK he leaft the amendment of our life, when he finds he can no longer difguife to us the hnportance of that great duty. In which performance her fo reconciles the feverity of God's judgments with the greatnefs of his mercies, that whilft he deters us from prefuming on the mercy's of God^ by a iliew of his juftice, he arms us againft defpair by minding us of his goodnefs. Both ought to be puiiTant motives to our duty.' Whilft the judgments of God make us tremble with fear, his bounties will inflame us with love j thefe will raife in us gratitude, thofe fill us with terror, that what we owe to our Creator may be the eifedt of a wholefom fear, if it is not the return of a grateful love. Take therefore, chriftian reader, and perufe this book ; not with the curiofity with which you devour a novel, but with fuch attention as the main bufinefs of your eternal welfare re- quires. Confider ferioufly and reflect often on the importance of this grand affair. It is the fole affair for which you were placed in this world ; it is the end for which you were created. If you deviate from this end, an unavailing repentance will be your eternal doom. It is now in your power to fecure to your felf everlafting happinefs, by turning away from evil and doing good. The perufal of this treatife will fupply you with motives to both, by con- vincing you of your obligations and making them "The T R E F A C E. them cafy to you. May the holy grace of God guide your thoughts and move your heart, that being dired:ed in the ways of our Lord by the knowledge of thefe great truths, you may walk conftantly in his paths by the pradice of virtue. THE THE CONTENTS. PARTI. C H A P. I. Of the many dangers worldlings run into fot want of conjideration, and how necejfary it is for every man to enter into ferious thoughts of his own flate whilft he has time. Page i CHAP. II. 'That there is a God who rewards good and evil ; againfl all atheijls of old, and modern times : with the ■proofs, alleged for the fame, both by Jew and Gentile. Sect. I. Every part of the Creation fhews there is a God. P« 17 Sect. II. How the heathens proved there was d God. p. 24 Sect. III. How the Jews were able to prove God. p. 42 Sect. IV. The conclufwn of the chapter^ with the application. p. 7^ CHAP. III. Of the final end and caufe why Man was created by Gody and placed in this world. Sect. I. That man being created to ferve God, what- foever takes him from this end is vanity. P- 7^ Sect. II. Concerning the fame argument by fome examples^ p. 84 CHAP. IV. That the fervice, which God requires of Man in this prefent life, is religion : with the particular confir- mation of chriftian religion, above all others in the world. Sect. The CONTENT S. S E C T. I. Of religion in general, and the purport of this chapter. P- 9^ Sect. II. How Chrijl was foretold to Jew and Gentile. P- 97 Sect. III. How the former predi5fions were ftdfilled in Jefus, being upon earth, P- 127 Sect. IV. How Jefus proved his Deity, after his departure to Heaven. P- 170 S E c T. V. 'I'he Conclufion, p. 200 CHAP. V. How the end whereunto Man was created, may he at- tain^d by us, and the duties belonging thereunto. With e declaration of the two general parts whereunto all thofe duties may be reduced, which are Faith and good . Works, Sect. I. Concerning Faith. p. 206 Sect. II. Concerning good Works. P* 215 CHAP. VI. ^wo principal Exercifes, that appertain to a Chrijiian. life *, which are : 'To refijl all Jin ; and to exercife all kind of ^virtue and good works : with the means how to perform them both. Sect. I. The reafon of- this chapter. p. 224 Sect. II. Refijlance of Sin. p. 226 Sect. III. Chrijiian Duty for abounding in good Works. p. 241 CHAP. VII. The account Chrijlians muji yield to God, of the forefaid duties and offices -, as alfo, of the majejly, feverity, terror, and other circumjiances of that Reckoning-day ; with two feveral times appointed for that purpofe. S e c T. I. A point of great Wifdom. p. 249 S £ c t . II. Of preparations, before this general day of Judgment. p. 254 Sect. Ill, Of things that mufi pafs in this Judg- ment, p. -259 Sect. The contents: Sect. IV. Of the final End^ and that which hill enfue. p. 2^5 CHAP. VIII. Of the nature of Sin, and of the Malice of him that commits the fame, and perfe-veres therein. For the juftifying the feverity of God's judgments, of which we have fpken in the foregoing chapter. p. 269 CHAP. IX. ^Another confideration for the further jujlifying of God's judgments, and manifeftation of our grievous offences. 'J'aken from the inejlimable Majejly of him whom we offend : and from the innumerable benefits which he has befiowed upon us. S E c T. I. Of the ineftimable Majejly of God. p. 285 S E c T. II. Of the Benefits of Almighty God, p. 289 CHAP. X. Of what opinion wejhall be in, concerning the matters cforefaid, at the time of our death. S E c T. I. Of thofe things which make death terrible, p. 299 S j: c T. II, Containing the application of the pre- mifes. P- 3'*^ C H A P. XI. Of the great and fevere pains and punifhments, tempo- ral for them that will be faved, eternal for the damnhi, appointed by God for fmners after this life. Sect. I. Of God's punijhments in general. p. 323 Sect. II, Of temporal punifijments after this life. p. 3 2 S Sect. III. Of the everlajling punifloments which the damn'd are to fuffer in the next life. P- 341 Sect. IV. Of a fecond fort of pimifmnent upon the damn'd, which is called pain of Lofs or Damage, with the remedy to prevent them both. P- 2^i$ C H A P. XII. Of the moji honourable, excellent, and magnificent re- iKiards and payments, ordain'' d for fuch as truly firve God. The CONTENTS. God, and do employ their time i?i performance of his moft holy Commandments. Sect. I. That God is a nioji liberal rewarder. p. 365; Sect. "II. . Of the reward and payment in general, p. 367 Sect. III. Of the two parts of felicity in Heaven \ to wit, that of the foul, and that of the body. p. 375 S E c T. IV. Of circmnftances increafing the joys of Heaven. ^ P* 382 Sect. V. To what a Chrifiian is regenerated in baptifm. With a conclufion ofthisfrft part, contain- ing motives to refolution, V'3^9 PART II. Which treats of the obflacles and impediments that hinder Resolution ; and hoiv they may be removed. The ARGUMENT. CHAP. I. Of the firjl impediment , thai hinders Jinners from refo^ lution ; which is mifirufl and diffidence in God's mercy, hy reafon of the multitude and grievoufnefs of their offences. P^ge 397 S E c T . I. What manner of love God bears to man. p. 40 1 Se c T . II. Hozv God exprefjes his love towards Jinners, p. 408 Se CT. III. What affurance of pardon God gives to them that repent, and return to him. P- 4 1 5 Sect. IV. Containing the application of all that has been faid, p. 423 CHAP. II. ^be fecond hindrance of refolution, which are certain \ pretended difficulties of the hardnefs a?fd afperity of] « virtuous life: the fall a. cy whereof is difcovefd-, and thc: The CONTENTS, the fnamfoU help, that make the fame mofl eafy^ fweet, and pleafant, declared. Sect. I. i'hat the way of virtue is mi fo hard as firmer s generally apprehend . p. 43® S E c T. II. Of the helps that are given to Chrijiians ■ to make a virtuous life eafy. P- 435 Sect. III. Of five other helps and comforts tn the fame effe5f, ^ ^ ^ P* 448 Sect. IV". Containing certain inftruBions and exam- pies to help towards overcoming difficulties, p. 463 CHAP. III. The third impediment which deters men from refolution in God's fervice : which is the fear they conceive of per- fecution, affli^ion, lofs, danger or tribulation, p. 473 Sect. I. Whether all good mm tnufi fuffier trihida"- tion, or no. \"''\ T P- 474 Sect. II. Ths caufes why Cod' fends affiimons ta the godly. p. 480 Sect. III. Divers reafons, why tribulations Jhould he-received joyfully by us, when they come. p. 491 Sect. IV. How we muji behave our felves in time of tribulation. p, 4^^ CHAP. iv. The fourth and greateji impediment that hinders refolu^ /ion ; to wit, the love and refpeSl, which tne?i have for their pleafures, commodities and vanities of tjpis world. ' P- 5i> Sect. I. Hoijo all the World is vanity. p. 516 Sect. II. How worldly vanities are alfo deceits, p. 535 Sect. III. How the world is Thorns, P< 53.^ Sect. IV. The world is Mifery. p. 542 Sect. V. How the world Jirangles. P- 54^ Sect* VI, How we may avoid the evils of the World. P- SS'^ CHAP. V. Exa-mples of true refolution^ in the two former pot fits ; fuffering for CHRIST, and contemning the world. For The contents: J^or the httter confirmation of the two fore^'omg^ chapters, p. 553 C H A P. VI. ^he fifth impediment of refolution^ in the fervice of al- mighty God : proceeding from over much prefumptiort in the mercies of our Saviour -i without remembrance of his Jufiice. "'^ '^ Sect. I. T*-^'"- God is merciful and juft. p, 586 Sect. II. Whether God's Mercy be greater than his- Jujiice, P- 59^ CHAP. vn. ^he fixth thing that ufes to hinder men from mature re-^ folution : which is the deceitful hope and perfuafion to do it better^ or with more eafe afterwards. Sect. I. '^he longer we defer our converfion^ tht more difficulty we find in it. p. 604 Sect. II. Wherein is treated of the example of the thief pardoned upon the Crofs j and how doubtful the converfton of a finner is at his death. p. 61 j S E c ,T . Ill- Containing fundry examples of the fame matter^ worthy to be noted. p. 6if CHAP. VIII. t)f three other impediments that hinder men from refolu- tion J to wit^ Jlothfulnefs^ carelefs negligence^ and hardnefs of heart ; utterly contemning all motions and tailing of almighty God : with the conclufion of the whole Book. S E c T. I. Of Slothfulnefs . p. 640 Sect. II. Of negligence and carelejjnefs. p. 645 Sect. III. Of hardnefs of hearty and how dangerous it is. p. 650 Sect. IV. Containing the conclufion of the whok Book^ with an exhortation. p. 6^y A Christian Directory. PART L CHAP. I. Of the many dangers worldlings run into for wani of confideration, and hoii) neceffary it is for every man to enter into ferious thoughts of his own fate whilft he has time^ H E Prophets and Saints of almighty- God, who from time to time have been fent by his merciful providence, to ad- vertife and warn finners of their perilous flate and condition, have not only fore- told them their wickednefs, and dangers imminent for the fame ; but alfo have revealed the caufes thereof, whereby they might the better provide a remedy againft the inconveniencies which from thence enfue. Such is the charitable proceeding of our moft merciful Lord with the children of men. Among other caufes, none is more general, or more often alleged, than the want of confideration -, by which comm.on fnare and deceit of our adverfary, moli men B 'U\ The diari* table pro- ceeding of God by his Prophet;*. The dan- ger ofln,- confide^ 2 ^ Christian Dire CTORY. Parti." fall into fin, and remain in the fame, to their final de- Jiaiah 5. {Vruflion and eternal perdition. So Ifaiah the Prophet, fpeaking of the carelefs nobility and gentry of Jury, that gave themfelves to banqueting and mirth, without confideration of their duties towards God, repeats often the threat of wo againft them ; and then puts down the caufe in thcfe words : Harp, and viol, and timbrel, andjhalm, and wine in yourfeajls, and the work of our Lord you regard not, nor conjider the work of his Thefenfu- ]nands. — 'Therefore hath hell dilated his foul, and ^Vi't°V/?, opened his mouth, without any limit, and the flrong gentry!^ o'ri^s, and their people, and their high and glorious ones^ JJjall defcend into it. Here are two caufes, as you fee, and two effefls linked together, of thefe Jews damnation, the one de- pending on the other. For as good chear and fenfuality brought thefe men to live without confidering God*s works, and proceedings towards finners •, fo incon- fideratenefs brdught them to the mouth of hell. I fay, that inconfideratenefs of God*s works towards finners, brought them to this peril, for it follows in the very fame place : And the Lord of Hofls fhall he exalted in judgment -, and the holy God fhall be fan5lified in jufiice : as if he had faid, tho' you will not confider now God's judgments and juftice amidft the heat and pleafure of your feaftings ; yet fhall he, by exercifing the fame upon you hereafter, be known, exalted, and fanccified throughout the world. God himfelf addreffes the like difcourfe by the fame Prophet, to the daughter of Babylon, and by her, to every finful and fenfual foul figured by that name. Ifaiah A- . Comedown fays he, fit in the dufi, O virgin daughter of Babylon — - Thou hafi faid, I will he a lady for ever.^ thou haft not put thefe things on thy heart, neither haft Ths thou reme?nher''d thy end. And. now hear thefe things.^ ^Tb'm ^^^°^ ^^^'^ ^^^ delicate and dwdleft confidently-— Thefe two forwels'her things fmll come fuddenly to thee in one day — Evil fhall end! come upon thee, and thoufljalt not know the rifitng thereof: and Chap. I. Of Inconjideratenefs. ^ and calamity JImU fall violently upon thee which thou canfi not expiate. Mifery /hall come upon thee fuddenly, &c. Holy Jeremiah^ after he had weigh'd with himfelf what miieries for fin the Prophets Ifaiah, AmoSj Hofea, Joel^ Abdias^ Micheas, Nahum, Sophonias, and him- felf (all which Prophets lived within the compafs of one hundred years) had foretold to be impendent not only over Samaria^ and the ten tribes of Ifrael, which were now already carried into banifhment to the furtheft parts of the Eaft ; but alfo over the ftates and coun- tries that moft flourifh'd at that time, as Babylon^ Reg. 4.;' jEgypt, Damafcus., Tyrus, Sidon, Moab, and finally over 15- ^ '7* Jenifalem^ and Judea it felf, which he forefaw would loon after be deftroy'd ; when he faw alfo by long experi- ence that neither his words, nor the words and cries of the other Prophets, could move the hearts of wicked men 5 he broke forth into this moft lamentable complaint : I'Vith defolation is all the land made defolate : hecav.fe J ere 1 1, there is none that confiders in the heart. Jeremiah made this complaint out of compafTion of his people, that ran miferably to perdition for want of confideration. And the fame complaint, with much reafon, may every good Chriftian make at this time, for the infinite fouls of fuch as perifh daily by ineon- fideratenefs. Whereby, as by a general and irreme- diable inchantment, many thoufand fouls are lull'd afleep, and find themfelves within the gates of hell, before they think of any fuch inconvenience -, being led through the vail of this prefent life, as it were blind-fold ; by carelefs negligence, like beafts to the flaughter-houfe ; and never permitted to fee their own danger, until it is too late to remedy the fame. God lays by the mouth oi Ifaiah : therefore is my Ifaiah^^-, people led away captive., becaufe they had 710 1 know- ledge — 'therefore has hell dilated his foul, and opened his mouth., without any limit., and their fir ong ones., and their people., and their high and glorious ones ftjall de- fcend into it. Will you fee what a myilery and /coaled B 3 fecres 4 -^Christian Directory. Parti. fecret this is ? hearken then how another defcribes the The my- fame, and with what drcumftances. Furthermore fays onfide- ^'' ^^' ""^ certain hidden word was fpoken unto me, and ratenefs. mine ear, as it were by ftealth, received the veins of Jo6 c. 4. his whifpering : it was in the horror of a vifiort by night, when dead fleep is wont to pofiefs men. Fear came upon me, and trembling, and all .my bones were extreamly terrified. At length a fpirit pafled by in my prefence, whereat the hairs of my flefh flood up in horror. There flood before me one, whofe face I knew not. His image was before mine eyes, and I heard his voice, as the found of a foft air. Hitherto is defcribed in what manner and order this fecret was revealed : but now, what faid this vifion or fpirit, think you, at the laft ? truly he made a fhort difcourfe, to prove by the fall of the Angels for their Jiiii' fm, that much more, T'bey that inhabit houfes of clay (as all mortal men do, whofe bodies are of flefh) which have an earthly foundation of earth ( as moft people of this world have, that put their confidence in things of this life ) fhall he confumed, as it were of the moth : From morning until evening ( within lefs fpace perhaps than there is from morning to night) they Jhall be cut dovm^ when they think leaft of it. And to fhew that herein flands a point of high fe- Wantof ^^^^y (^ mean, to confider and ponder well this dif- confidera- courfe) he makes his conclufion in thefe words immedi- tioncaufe ately following. And becaufe none (of thofe men before j^if^"?^^ mention'd, who have fuch earthly foundations) under- ' Jiand they fhall -peri fo for ever : And this is a fecret v/hich jamc)i. fe^v nien will believe : The unwife man will not know, A point ^'^^ ^^^ f^^^ '^^^^ ''^°^ underftand thefe things, lays the tha: fools royal Prophet. But what things ? it enflies in the fame will not place : how wondv^rful the works of God, and how confider. ^^^.p j^jg cogitations are about finners, who fpring up as grafs and flourifli in this world, 'That they may perifj for ever. The. Chap. I. Of Inconfiderafenefs, ^ The Prophet Daniel had many vifions and flrange revelations of great and high myfteries : but one amongft all others, and this not the leaft, of the moft dreadful judgment of God upon finners in the end of the world. The vifion was by the great river Tigris ; where, as i^an. lo. divers Angels were attending about the banks, one Amoilter- in the likenefs of a man, of exceeding dreadful majelty ribleviiion flood upon the water. His apparel was only linen, ^ /'^^"^^ through which his body jGbined like precious fVones, fgy^ chrift. his eyes like burning lamps, his face like flafliing light- ning, his arms and legs like brafs inflamed, and his voice as the fhout of a whole multitude of people that fhould fpeak together. This was Chrift, by all interpretation, at whofe terrible prefence, when Daniel fell down as dead, he was ere6ted again by an Angel, and made flrong to abide the vifion : and fo having heard and feen the molt wonderful things, which in his book he recounts ; he was bold to ask a queftion or two for better underftand- ing thereof: and his firft queftion was : How long the ^ end of thefe marvels ? whereunto the man upon the water anfwer'd, by ftretching out both his arms to heaven, and fwearing by him that lived for ever and ever -, that it fhould be a time^ and times, and the half of a time. Which anfwer Daniel not underftand- ing, began to queftion further ; but he was cut off with this anfwer : Go Daniel, becaufe thefe words are fljut Up and fealed until the -prefixed time. And yet, for his further inftru£lion, it was added in the fame place : The impious fhall do impioujly, neither fhall all the im- „ pious underjland., thefe myfteries, tho' we ihould never fo much expound them. Whereby, as by all the reft, that hitherto has been Wilful ig- alleged, is made apparent, that inconfideratenefs, ne- "orance. gligence, carelefs ignorance, and want of underftand- ing our own ftate, and God*s judgments and proceed- ings with iniquity and fin, have been a bane, and a common perdition of carelefs men from time to time. B 3 Ana 6 ^Christian Directory. Parti. M'hccaufe And if we will turn our eyes to this our age, much of fo much more fhall we fee the fame to be true. For what is the j^^ caufe, think you, why at this day, we have fo many "Job 15. of thofe people, whom one of Joh^ friends calls abomi- nable, that drink up iniquity, as beafrs do water ; that commit all fin, all injuftice, all turpitude, without re- morfe or fcruple of confcience ? what is the caufe of this, I fay, but wantof confideration, want of underftand- tvke iQ. ^"S» want of knwledge ? For, as Chrift faid to Jerufakm concerning her deftruftion, fo may we fay to thefe fin- ners: If thou alfo, O finful foul, didfl know, what hangs over thy head for this carelefs life of thine : if thou, daughter of Babylon, wouldil remember, and Ifa'ab ±1 P°"^^^ ^^ ^^y heart, what will be the end of thefe thy delights; thou wouldfl: not live fo pleafantly, as thou Luke 19. dofl:. But now, fays Chrift, thefe things are hidden from thine eyes. Voluntary Not, but that thou mayft have known them, if thou mconfide- v^Quldft ; but becaufe thou art one of them, who fay ^ , " to God : We will not the knowledge of thy ways. One Job 24! ^^ them, that have been rebellious to the light and illu- Pfalm 35. mination of God's grace. One of them, that would Pronj. 28. not underjiand that he might do well. And finally one of - ' them, of whom the wife man fays. He that turns away his ears from hearing the law, his prayers fhall be exe- crable and deteftable in the fight of his maker. T>eut. 6. Truly, nothing in reafon can be lefs tolerable in the y • prefence of God's majefty, than, whereas he has pub- F^Imii^ lifhed a law unto us, with fo great charge to bear it deck/. 6. ^" mind, to ponder it in heart, to ftudy and meditate 6c zz. upon it both day and night, at home and abroad, morn- ing and evening ; to make it the objed of our thought, our difcoiirfe, our talk, our exercife, our meditation, and our delight ; that we fhould notwithftanding, fo contemn the fame, as to give to it no part of our thoug'^t, but rather to fly the knowledge thereof; as we fee mpft men of the world do, not to trouble ihtv^ confciences. Chap. I. Of Inco7iJideratenefs, j But the Holy Ghoft has laid down the reafon hereof Sap. 17, long ago in thefe words: For whereas wickednefs is '^^^^J^^^ fearful, it giveth teftimony of condemnation ; for a foolinTmrn troubled confcience does always frefume evil things^ when- flycouride- foever it thinks of the law of God, or of honefty. So ration. Felix the governor of Jury, when St. Paid began to talk of juftice, chaftity, and God's judgments before him, he was wonderhilly afraid, and faid to Paul : For this time go thy zvay : but in time convenient I will Ads 24. fend for thee. But he never did ; and what was the caufe ? for that, as Jofephus teftifies, he v/as a wicked Jofep/K man ; and Drufilla his lady, that was with him at ^''^•20. St. Paulas fpeech, was not his true wife, but taken by ^"^'^' ^'^^* allurement and violence from another ; and therefore it offended them both, to hear preaching of chaftity. This then is one principal caufe, why men of this Thefecond world will not enter into confideration of their own caufe why ftate, and of God's commandments, left they ihould "i^" % read and fee their own faults, and bear againft them- nation," felves witnefs of their own condemnation. Whereunto the Scripture annexes another caufe, not far unlike to this, which is, that worldly men do fo drown them- felves in the cares and folicitudes of this life, that they leave in their minds no place to think of their eternal concern •, which is the bufinefs of their own fouls. This ^Jeremiah the Prophet exprefles moft effeftually, when jcn. 7. having made his complaint, that notwithftanding his preaching and crying in the temple-gate, for a long time together, where all the people pafled by him, and heard him ; yet no man, fays he, would enter into confideration, or fay with himfelf, What have I done ? Jen. %^ whereof he adds prefendy the caufe and realbn •, l^hey are all turned to their own courfe, as a borfe going with violence to battle. 'The kite in the heaven has known her time, the turtle and the fw allow and the flork, have obferved the time of their coming : but my people have not known the judgment of the Lord. By which comparisons the Holy Ghoft expreifes very lively the B 4 irrecoverable S -/^ Christian Director Y. Parti. irrecoverable ftate of a fettled worldly man, that fol- lows greedily his own defigns in his worldly concerns, without thinking of the judgments of God. Thefe then are two of the chief caufes of inconfide- ratenefs, to wit, wilful averfion from the laws of God, for fear of feeing their own danger, and continual . occupation in the vanities of this life. And yet the caufeV Scripture mentions a third fort of inconfiderate men, Hiconfide- "^ho neither deliberately, nor alfo by reafon of too raten^fs. many occupations in worldly affairs, negleft confide- ration ; but rather out of a certain levity and idle negli- gence, becaufe they will not trouble their heads with any thing but fports and recreations, of whom it is Sapf 15. written : 'They ejieemed our life to be a pajl-time. And Ecclef. 8. in another place of the fame men ; They live as fe- curely, and confidently without care or thought, as if they had the good works of juil men to Hand for them. But as the Holy Ghoft pronounces in the fame place ; This is vanity and folly in the higheft degree. For as in things of this life, he would be but a foolifh merchant, who for quiet fake would never look into his account-books, to fee whether he is behind hand, or profpers in his trade , and as that fhip- mailer would greatly be to blame, who to avoid care, would fit down and make good chear, and let the fhip go whi- ther fhe would : fo, much more in the bufinefs of oqf^ foul, is it madnefs and folly, to fly confideration, to avoid trouble ; feeing, in the end, this negligence muft needs turn upon us much more trouble, and irremedi- Jere. 30. able calamities. For as Jeremiah fays to all fuch men : In the end jj^ fjjg i^igy j^ys you Jhall under ji and thefe things^ SiaJlunder ^^^^^ "°^» ^°^ ^^^^ ^^ giving your felves any trouble, itand whe- Y^^ "^"^ ^^^ ^'^^^ ^^ pains to think of But when do therthey you think this will be? he tells you plainly in the ?vill or no. iiime place : When the fury of our Lord jfhall come forth as a whirlwind, and fhall ru(h, and reft upon your heads as a tempeft j then you fhall know and underftand tbefe things. And in a^nother chapter h? faya : Behold chap. I. Of Inconjideratenefs, p Behold the whirlwind of the Lord^s indignation fmll J ere. 23, {:ome forth^ and a tempefi breaking out : it Jhall come upon the head of the impious. 'The fury of the Lord fhall not return till he do it^ and till he accornplijh the cogi- tation of his heart : in the later days you fhall under- Jiand his coiinfel. It feems that the Babylonians were a people very The ex- faulty in this point of con fide ration, as all wealthy ample of people are, becaufe before the mod terrible de- y^^^'^h- ftrucftion of that great city, by the Medes and Perjians.^ Ijaiah a-j. God cried unto her in thefe words : Babylon my beloved Ifaiah 21. is made a miracle unto me. Lay the table ^ look about in the watch tower the eaters and drinkers : arife ye princes take fhield. For thus hath our Lord faid unto me : go and fet a watchman : and whatfoever he fhall fee let him tell. And then there was a watch- man fet upon the walls, and a lion to denounce wjth open mouth, whatfoever danger he faw coming to- wards them. And a lion cried out : I am upon the watch tower of our Lord., flanding continually by day : and I am upon my watch flanding whole nights., &c. And in the fame chapter God taught the people to cry in this fort to their fentinel or watchman : Watchman, 7^//. what of the night ? watchman., what of the night ? That is, O fentinel what feeft thou coming towards us, what danger efpieft thou drawing on us in the darknefs, ^c. By all which circumftances, what elfe is infinuated, Wemuft but that God would have us (land upon our watch, i^and upon for that his judgments are to come upon the world by o"^ watch. night, when men leail think thereof? they are to come as a thief at midnight, as alfo in another place we are admonifli'd : and therefore happy is the man that Ihall be found watchful. But now the fole entrance into this watch, whereon the fecurity of our eternal life depends, can be nothing eile but confideration. For that, where no confidcra- tion is, there can be no watch, nor fore-fight, nor Icnowl^dge of our Hate j and confequently no hope of falvatiou;^ ' lo ^ Christian Directory. PartL "Bernjih. falvation, as holy St. Bernard holds -, which thing caufed yde con- ^.j^g^j. bieffecl man to write five whole books of confidera- ''^ ' tion to Eugenius. Confideration is the thing which brings us to know both God and our felves. And touching God, it lays before us his majefty, his mercy, his judgments, his commandments, ' his promifes, his threatnings, his proceedings with other men before us -, whereby we may gather, what we alfo, in time, muft exped at his hands. The many And for our felves, confideration is the key that commodi- opens the door to the clofet of our heart, where all f? d °"' ^^^ books of account do lie : it is the looking-glafs, or rather the very eye of our foul, whereby fhe takes the view of her felf, and looks into all her whole eftate ; into her riches, her debts, her duties, her negligences ; her good gifts, her defefts, her fafety, her danger j the way ihe walks in, the courfe (lie fol- lows, the pace fhe holds, and finally, the place and end whereto fhe draws. And without this confidera- tion, fhe runs on headlong into a thoufand troubles and difficulties, {tumbling at every ftep into fome inconve- nience or other •, and continually in peril of fome great and deadly milchief. And it is truly wonderful, that in all other bufmefs of this life, men can fee, and confefs, that nothing can be either begun, profecuted, or well ended with- out confideration ; and yet in this great affair, of gain- ing heaven, or falling into hell, few think confideration greatly neceffary to be ufed. Tlffeftsof I might here fhew the infinite other effefts and jconfidera- commodities of confideration, as that it is the watch or alarm- bell, and flirs up and awakes all tiie powers of our mind •, the fewel that nourifhes the fire of our devotion •, the blaft that kindles and enflames the fame ; the fpur that forwards us to all virtuous, zealous, and heroical ads -, and the very thing, that gives both light S,nd life J arjd motion to the f(:xui. Our tion. chap. I. Of Inconfideratenefs. 1 1 Our faith Is confirmed and increafed by confidera- How all tion of God's works and miracles ; our hope by con- ^^^^l^^^^ fideration of his proraifes, and of the true performance and quick- thereof to all them that ever trufted in him : our cha- ned by rity or love of God, by confideration of his benefits cpnfidei-a- and innumerable deferts towards us : our humility, by ^^°"* confideration of his greatnefs, and of our own infirmi- ties : our courage and fortitude, by contemplation of his afliftance in all we undertake for his honour : our contempt of the world, by confideration of the eternal joys of heaven : and fo all other virtues, both moral and divine, do take their heat and quickning, and vital fpirit from confideration. By the exercife of confideration and meditation, holy David fays. That he felt a burning fire to flame Pfalm 38, within his breaft ; that is, the fire of zeal, the fire of fervour in religion, the fire of devotion, the fire of love towards God and his neighbour. And in another place he fays. That by the fame exercife, he fwept and purged his own fpirit, which is to be un- pfalm 76. derftood from the duft of this world, from the dregs of fin, from the contamination and coinquination of human creatures, becaufe confideration indeed is the very fan that fevers and drives away the chaff from the corn. For which caufe we fhall never read of any holy Theexer- man from the beginning of the world, neither before ^^^^of^^f^j>" Chrift or after, who ufed not much and familiarly inf Christian Directory. Parti. and as Ifaac could not have this cuflom, but from his father Abraham ; fo no doubt but he taught the fame to his fon Jacob, and Jacob again to his pofterity. Mofes^vd And as for Aff^/^j and his fucceflfor J(?/^«^, it may Jojhm. eafily be imagined how they ufed this exercife, by the Deut. 6. moft earneft exhortations, which they made thereof to & II. others in their fpeechesand writings. The good kings of Judah alfo, notwithftanding their many great tem- ^^-^ ^' poral affairs, do teftify of thcrnielves how they ufed this exercife, as David almoft every where fays, That the K.Da'vU. commandments of God were his daily meditation, and 6 r/is' ^^^ ^^'^y ^y ^^y» ^^^ ^^^^ ^^y^ ^^^ every day-f in the morning, and [even times a day : but alfo he infinuates his P/alm 76. cuftom of meditation, by night : I did meditate by night in my heart upon thy commandments, O Lord 5 figni- fying hereby, both his watchfulnefs by night, when other men were afleep ; and the hearty care that he had of this exercife, which we efteem fo iittle. Solomon alfo king David's fon, as long as he lived in the grace and favour of God, obferved this exercife of ^cc/ef. 6. his father, and exhorts other men to it. Have, fays he, thy cogitation in the precepts of God, and in his commandments moji of all be daily converfant, and he will give thee heart, and the defire of wifdom fhall be given thee. Which if himfelf had continued ftill, it is likely he had never fallen from God by women, as he K Hezf- ^^^- '^'^^ %0Q^^ king Hezekiah is reported to have medi- iiah. tated like a dove, that is, in filence and in folitarinefs ifaiah 58. ^ith himfelf alone ; which is the true way of profitable IfaicJ] 26. fneditation. Ifaiah teftifies of his own watching by night in this exercife, and how he did the fame faying : My fold has defired thee in the night : yea, and with my fpirit in my heart I will watch to thee in the morning. The con- Holy Job makes mention, not only of his manner fideration of confidering, but what alfo he confider'd, and what ^"^'f- y^^ effe6t he found in himfelf by the fame. Firfl: he con- the fruits ^^^er'd, as I faid, the ways, footfteps and command- ^hefeof. ments of God, and then his dreadful power j For^ fays Chap. I. Of Inconjiderafenefs. i ^ fays he, he is alone ^ and no man can turn away his Job 23, cogitation : and whatfoever his foul would that has he done — Jnd therefore I am trouhled at his face, and conftdering hitn I a?n made penftve with fear. In which Two ef- words he infinuates two moll excellent efFedls of con- ^^^^ ^^ fideration ; firft, the fear of God, of which it is ^Sf'^''*' written, ^he fear of our Lord, that is his treafure -, if^' ^2. and the fecond, that by this fear he was made folici- tous, watching, and diligent in God's fervice, of which the Prophet Micheas fays thus. / willfhew thee, 0 man, ^ic^- 6» what is good, and what our Lord requires of thee: verily, to do judgment and to love mercy, and to walk folicitcus with thy God. But O ! thou holy and blefled man Job, did this exercife A confide- of con fideration bring forth in thee fo great fear and '^^^o" terror of God, and fo careful watchfulnefs in the ob- Ss of fervance of his commandments ? now I fee well the JoL caufe, why thou writeft of thy felf, that thou didft 7°^ 9. doubt and fear all thy works and adions, were they never fo circumfped. But what fhall we fay now-a- days, moft happy Saint, who do not fear even our own diflblute, carelefs, and inordinate a6tions ; who feel no terror of God at all, nor do ufe any watchfulnefs in obferving his commandments } truly this proceeds from nothing elfe but inconfideration : it proceeds from want of knowledge both of God and of our felves. For doubtjefs, if we knew either of thefe two things aright (as indeed neither of them can be well under- fVood without the other) it could not be, but that many ot us would change our wrong courfes. O merciful Lord, what finful man in the world would live as he does, if he knew either thee or him- felf as he Diould do? I mean, if he confider'd what thou art, and what thou haft been to others, that lived and continued in fin, as he does ? not without great caufe, that holy dodlor of thy Church, cried fo often and earncftly to thee, for obtaining thefe points at thy hands : ut cogyiofcam te, ut cognofcam me. That ^^z'^fl- in T lib. coafci". H Know- ledge and belief in grofe. A fimlll- tude. The im- portance of cor.fide- ration. ^ Chr iSTi AN Dire CTORY. Parti. I may know thee, and that I may know my felf, fays he : that is, that I may confider and feel the true know- ledge hereof, fOr many men do know, but to little profit and advantage. We know and believe in grofs the myfteries of our faith, that there is a God who rev/ards good and evil, that he is terrible in his counfels upon the fons of men ; that there is a hell for finners, a heaven for good livers, a moft dreadful day of judgment to come, a flrait accompt to be demanded, and the like : all this we know and believe in general, as merchandize wrapped up together in a bundle. But becaufe we unfold not thefe things, nor meditate upon them in particular -, becaufe we let them not down into our hearts nor ruminate on them with leifure and atten- tion -, becaufe we chew them not well in our mind by a deep confideration, nor digefl them in our heart, by the heat of meditation ; they remain with us a fword in the fcabbard, and help us as little unto a good life, for which they were revealed, as a preferva- tive in our pocket never applied, can help our health. We bear the general knowledge of thefe myfteries locked up in our breafts, as feal'd bags of treafure that we never counted nor open'd ; and confequently we have neither feeling, fenfe, or motion imparted to us thereby : even as a man may carry fire about him in a flint ftone without heat ; and perfumes in a pom- mander without fmell, except the one be beaten, and the other chafed. All depends then, good reader, on this one point, for the direftion of our felves in this life, and for reaping benefit by the myfteries of our faith and re- ligion ; that we allot our felves time to meditate, ponder, and confider what thefe things do teach us. For as the fick man that has moft excellent remedies and precious potions fet before him, could exped: no profit or eafe thereby, if he only did look upon rhem, or fmelt them, or took them into his mouth alone. Chap. T. Of Inconjtderafenefs, j> alone, or (hould caft them forth off his ftomach again, before they were fettled or had time to work their operation : even fo is it in this cale of ours. And therefore with great reafon St, Paul faid to Timothy^ after he had taught him a long lefTon : Meditate, confider, and ponder upon thefi things 1 7-/^. .; which I have fhew'd you : as if in other words he had faid, all that hitherto I have told you or written for your inflrudtion, and all that ever you have heard or learn'd befides, will avail you nothing for your falvation, except you meditate and ponder upon the fame, and do luck out the juice thereof, by frequent confideration. Wherefore to conclude this chapter, my dear and The con- well-beloved brother, feeing confideration is fo preci- ^^"^'?" °^ ous, and profitable, fo needful and neceffary a thing, ^ ^^ ^^^ as has been declared ; I thought it convenient in this firft front and entrance of my book, to place the mention and diligent recommendation thereof, as of a thing moft requifite for all that follows. For without ; confideration, neither what I have faid already, nor any thing elfe, that will or can be faid hereafter, can yield thee profit -, as by moil lamentable experience wc fee daily in the world, where many millions of men The miTe- pafs over their whole age, without reaping any profit ^^ °^*^^ of fo many good books, fo many preachings, fo miany virtuous examples, fo many terrible chaftifements of God upon finners, which every vv^here they fee before their face. But yet, becaufe they will not, or have not leifure, or dare not, or have not grace to enter into confideration thereof j they pafs over all, as fick men do pills, diverting as much as they can, both their eyes and thoughts, from all fuch matters as are ungrateful unto them. ' But as good Jeremiah fays, The time will come when Jerem.io. they will be forced to fee and know and confider thefe ^ 23, things, when perhaps it will be too late to reap great comfort or con.folation thereby. Wherefore, dear bro- ther. j6 -^ Christian Directory. Partll ther, that which perforce thou muft do in time to come, and that perchance to thy greater damnation ( I mean to enter into confideration of thine own ftate ) do that now wiUingly to thy comfort and merit, to prepare the way to thy falvation. Prevent the day, and redeem the time, according to St. Paul*s wife coun- : tphef, 5. fel : Run not headlong with the world to perdition : ftay ' Jerem. 7, fome time, as holy Jeremiah admonilhes thee, and fay to thy felf: JVhat do I? whither do I go? what courfe hold I ? what will be my end ? take fome time from thy pleafures, and from the company of thy plea- fant friends, to do this ; although it be with fome lofs of paftime and recreation : for 1 do alTure thee, it will recompence it felf in the end, and make thee joyful when thy laughing friends will weep. The effea The effedt of all the confiderations that enfue, is, of all the rightly to know God: for by knowing him we fhall chapters i^^ow ourfelves, and all things elfe, which are neceflary o owing. |-^^ ^^ ^^ know ; and' without knowing him, all know- ledge in the world is vanity and meer folly. H^c eft vita John I J. aterna^ fays Chrift to his father: ut te cognofcant folum Deum verum : Rt quern miftfti Jefum Ckriftum. This is life everlafting, that men know thee, which art only true God ; and Jefus Chrift whom thou haft fent. The ways God's nature and effence we cannot know in this life ; J^^"°^ but the only way to know God in this world, is to know this life his majefty, to know his mercy, to know his juft ice, to know his judgments ; to know his hatred to fin, his favour to the good, his benefits, and promifes to all : his grace, his threats, his ways, his commandments, his dealings towards other men before us, all which things the confiderations following do fet before our eyes, and confequently, they do teach us to know God aright. Read them therefore, dear brother, with atten- tion ; and remember the words that God ufes to us Pfsim 45. all ; Vacate^ ^ videte quoniam ego fv.jn Deus. Take leifure, and confider that I am God. It muft not be done in hafte j nor as the faftiion is, for curiofity only. chap. II. That there is a God, 17 to read three or four leaves in one place, and To in another : but it muft be done with fuch ferious atten- tion, as appertains to fo great a bulinefs, which in truth, is the weightieft affair, that polTibly under heaven, can be taken in hand. It is the bufinefs whereof Chrift is to be efpecially underftood, when he faid : Unum eft necejjarium^ One only thing is necef- ^^^^ ic)-* fary. Becaufe all other things in this world are but trifles, in comparifon to this alone, which of it felf, is of more importance than all the reft together. CHAP. II. That there is a God who rewards good ajtd e*uil ', againji all atheijis of old, and modern times : with the proofs alleged for the fame^ both by Jew and Gentile. Sect. I. Every part of the Creation fhews there is a God, IT is a thing both common and ordinary in fciences A common and arts, when they are learn'd or delivered by cuftom in others, to fuppofe divers points and principles, and ^'^'^"c^* *<> to pafs them over without proof, as either known be^ pmSpIes, fore to the learner, or elfe fo manifeft, eafy, and evi- dent of themfelves, that they need no other proof, than only declaring them. So when we take in hand to inftrudt a man in ehi- Anexain- valry or feats of arms, we fuppofe that he knows be- pleinchi« fore, were he never fo rude, what a man, what a horfe, ^^Iry. what armour, what fighting means : as alfo, that war is lawful and expedient in divers cafes •, that princes of the world may wage the fame -, that foldiers are bound to live in order and difcipline under their regiment j C and i8 -^ Christ I AN Directory. Parti. and that for this reafon, Kings entertain generals, colonels, captains, and other like officers in their pay, and keep them in garrifons, camps and armies, to fee due order obferved. InKandy- In manual arts and occupations likewife it is evi- crafts. dent, that divers things mufl: be prefuppofed to be fore- known by the learner ; as in husbandry or agriculture, in building, in painting, and other fuch exercifes ; when a man is to be taught or inftru6ted, it would not be convenient for the teacher, to ftand upon every point or matter, that appertains to the fame, but he muft leave and pafs over many things, as apparent of themfelves, or eafily to be dilcern'd by every learner's natural fenfe, reafon, or common experience. In liberal But yet in liberal fciences and profeffions of learning, fckxices. tiiJs is more apparent, where not only fuch common, Groundsto and vulgar points are to be prefumed, without proof or be granted difcourfe ; but alfo certain proportions are to be granted in laences. '^^ ^^^ beginning, as grounds, whereupon to build all In logick. the reft that enfues. So the logician, for example, will have you grant before he enters in difputc with you, ^bat contradi^ory propojitions cannot be together either falfe^ or true : and alio, T'bat the fame thing cannot be cffirnt'd, and denied of the fame fubje^y in the fame cir^ (U?njiances of exiftence^ time, &c. In moral The moral philofopher will have you grant at the philofo- beginning, That there is both good and evil in mens ^ ^' anions : and that the one is to be followed, and the other In natural ^''Voided. The natural philofopher will have you confefs, philofo- that all phyfical bodies, which depend of nature, have V^Y' motion in themfelves, and are lubje6t to alterations j and whatfoever is moved, is moved 'by another. The In the ma- mathematician will have you grant, as an undeniable thematicks principle, 'That every whole is bigger than any of its Inmeta- parts. As alfo the metaphyfician, or fupcrnatural phyfick. philofopher. That nothing can be exifi&nt, and not he exifient at the fame time. And fo other fuch like principles and common grounds, in thefe and all other fciences. Chap. II. ^bat there is a God, tg fciences, are to be demanded, granted, and agreed upon at the beginning, for the better purfuit and efta- blifhment of that which is to follow, being things in themfelves, as you fee, either by nature, common fcnk, or experience, mod clear and manifeft. And is not this true, think you, alfo in divinity, arid Indivkity. in the affairs, that we have now in hand ? yes certainly, if we believe St. Paul, who writes thus to th.^. Hebrews: Credere enim oportet accedentem ad Deum, quia eji, ^ ^^^- »»* inquireniibus fe remunerator fit. He that is in coming towards God, muft believe that there is a God, and that he is a rewarder to fuch as feek him. Behold here Two Prin- two Principles, wherein a man muft be refolved, before J?!^! '" he can feek or draw near unto God. The one. That ^^^"^^^ ' there is a Gods and the other, That the fame God is juji to reward according to his deferts, every man that feeks him. "Which two principles or general grounds are fo evi- dent indeed of their own natures, and fo ingrafted, by God's own Ijand, into the mind and underftanding of every particular man at his nativity, according to the faying of the Prophet : The light, of thy countenance is ^M"^ ¥. fealed upon us, O Lord % that were not the times we live in, too too wicked, and the fhamelefs induration of iinners intolerable, we fhould not need to ftand upon the proof of thefe points, for confirmation of the matter we now treat, which is of refolution : but rather, fup- pofing and afluring our felves, that no reafonable crea- ture living could doubt of thefe principles, we fliould purfue only the confideration of other things, that might ftir up our wills to the performance of our duties towards this God, that has created us, and will give us oifr reward at the end, to every one according to his works. But as iniquity has fo advanced her {x^Vi at this day, The came in the hearts of many, as not only to contemn and ''(i'^^' offend their maker j but alfo to deny him, thus to ^ ^ '* " gatronize their evil life, and to extijiguilh the worm of C % their 20 -^Christian DiREiCTORY. Parti. their own afflided and moft miferable confciences •, I am forced, before all other things, to difcover this abfurd and grofs error of theirs, and to remove alfo this refuge of defperate iniquity, by fliewing the invin- cible verity of thefe two Principles, the one depending of the other, in fuch fort, that the firft being proved. If there js ^j^g fecond muft of neceflity follow. For if once it be ts 1 'uA re- nianifeft, that there is a God, who has care and provi- warder. ^ence of all thofe, whom he has created and governs ; then muft it enfue by force of confequence, that he is alfo to reward the fame men, according to their merits and the works they have done in this life. Firft then to prove this Principle, there is a God, I need ufe no other argument, or reafon in the world, but * See Lac- only refer each man to his own * fenfe, in beholding the iantius at -yyorld, whereof every part and portion is a clear glafs, u!% "J-J'^ reprefentingGod unto us, or rather a fair table, wherein Nvorkman- God has drawn and imprinted himfelf, in fo many juft fliip of the charafters and legible letters, that the fimpleft may world. ^ read, and underftand the fame. Thewoncs j^^ rclpeft hereof, the wife man faid fo long ago, Vain world de- ^^I'^cl foolifli were all thofe, who confidering the works, cb.re the that are feen in this world, could not thereby rife to workman, underftand the workman. And he gives this reafon, 8np. 13. j4 magnitudine enini fpeciei i^ creature, cognofcibiliier potent creator horum videri. For by the greatnefs of beauty in the creature, may the Creator thereof be feen and knovjn. Which St. Paul confirms when he fays, Rom. I. Xhe invifible things of God may be feen, and known by the vifible creatures of this world -, which is to be underftood in this fenfe, that as a pnfoner in a dungeon may eafiiy, by a little beam that fhines in at a chink, conceiv^there is a Sun, from whence that beam defceods : and as a traveller in the wildernefs, that falls upon (pme channel or brook, may afcend by the fame to the well or fountain : even fo he, that beholds and confiders the Vv-onderful v/orks of this world, may thereby conceive Alfo the wonderful artificer or workman that made them. If Chap. II. That there is a God. 2 1 If a man fhould pafs by fea into fome foreign, A fimili- ftrange, and favage country, where nothing elfc, hut ^^^^• birds and beafts did appear \ yet if he fhould efpy fome exquifite building, or other work of art and reafon in the place, he would prefently aflure himfelf, that fome men dwelt, or had been in that country ; for fuch things could not be done by beafts, or unreafonable creatures : even fo in the view and confideration of this world. If we caft our eyes upon the heavens, we remain The hea- aftonifli'd, at the marvels we behold : but who made ^^^'^'^^^ them ? we fee the skies of exceeding huge bignefs, diftinguifh'd with moft admirable variety and beauty," adorn'd with ftars and planets innumerable, and thefe qualify'd fo with their divers, and different, and une- qual motions, as if they neither moved nor went toge- ther i yet do they never ftop or hinder one the other, nor change their courfe out of order or reafon. ^uis J°^ 28. enarrahit ccelorum rationem, £ff concentum cceli quis dormire faciei ? Who is able to declare the reafon of the heavens, or who can make ceafe or fleep the uni- form courfe of their motion, fays God to J oh ? as who would fay, that becaufe no man or mortal creature can do this, therefore we may imagine of what power, and perfedion their Maker is. "Which king David had done when he pronounced Coeli enarrant gloriam Dei, £s? opera manuum ejus, annunciat jirmamentum. The hea- vens declare the glory of God •, and the firmament does preach the works of his hands unto us. If we caft down our eyes from heaven to earth, we be- The earth hold the fame of an immenfe bignefs, diftinguifh'd with, teaches hills and dales, woods and pafture, cover'd with all ^^^ variety of grafs, herbs, flowers, and leaves ; moiften'd with rivers, as a body with veins •, inhabited by crea- tures of innumerable kinds and qualities ; enrich'd with ineftimable and endlefs treafures : and yet itfelf (landing, or hanging rather with all this weight and poife, in die iiiidft of the air, as a little ball without prop or pillar. C 3 At t Z% -^ Christian Directory. Parti. At which furprifing and moft wonderful miracle of nature, God himfelf, as it were, glorying, faid unto Joh^S. Job, IVbere waji thou, when I laid the foundations of the earth ? tell me, if thou hajl underjianding. Who fet the meafures thereof, if thou know? or who fir etched out the line upon it ? upon what are the foundations thereof grounded? or who let down the corner fione thereof^ when the morning fiars praifed me together, and all the fons of God made jubilation ? Thefea If we look neither up nor down, but caft our coun- (hwsGod. tefiance only afide ; we efpy the fea on each hand of us, that environs round about the land. A vail creature, that contains more wonders, than man's tongue can ex- prefs. A bottomlefs gulf, that, without running over, receives all rivers, which perpetually flow. A reftlefs fight and turmoil of waters, that never repofe neither day nor night •» a dreadful, raging, and furious element, that fwells, and roars, and threatens the land, as tho' it would 4r'i}. Uh. devour it all at once. And tho' in fituation it is higher 'ae mirabi- than the earth, as the Philofopher fhews, and makes af- 4iius. fault daily towards the fame, with moft terrible cries and waves mounted even to the sky : yet when it draws near to the land, and to its appointed borders ; it ftays upon the fudden, tho' nothing be there to ftop it ; and is forced to recoil back again, murmuring, as it were, becaufe it is not permitted to pafs any farther. Of which reftraint, God asks Job this queftion: y«3 38. Who fhut up the fea with doors, when it breaks forth, pro- ceedtJig as it were out of a matrice ? whereunto no man being able to give anfwer, God anfwers himfelf in thefe words : I compaffed it with my bounds, and put bars and doors. And I faid, hitherto thou Jhalt come, and fhalt not proceed furthex : and here thoufh^lt break thy fweU ling waves. The things This, in lliort, may be fufficient to prove the exift- ininande- gj^^.^ q^ ^ Qod, from thefe things we fee without us. cisr^ 0 . g^j. j|: ^^ f}^ould leave thefe, and enter to feek God within our own felvcs \ whether we cpnfider our bodies. Of Chap. IL 7hat there is a God, 23 or our fouls, or any one part thereof, we fhall find fo many ftrange things, or rather fo many feas of miracles and wonders, that preach and (hew the glory of their Maker, that we (hall not only perceive and fee God moft evidently, but rather as a certain old heathen has. writ- ten, we jhall feci and handle him in his works. Which 7^^^^' cut kind of fpeech alfo ^x.. Paul doubts not to ufe, affirming, ^' ^•' '^"'^ that God has given fpace to every man in this life to feek him, Si forte attre5lent eum^ aut inveniantf If per- -^^^ *7'. haps they may handle him, or find him out. Which manner of words do fignify, that by confideration of God's creatures, and efpecially of the wonders in man himfelf, we may come to fee, and perceive the Creator fo clearly -, that, in a fort, we may be faid to feel and handle him. So joindy do all things concur to the mani- feftation of their Maker : fo maniteftly, and efFe6lually do they teach, and demonitrate, and paint out God unto us : nothing being fo little, that declares not his greatnefs ; nothing fo great, which acknowledges not his fovereignty ; nothing fo low that leads us not up to behold his majefty ; nothing fo high, that defcends not to teach us this verity. It would be a labour without end, to go about in this place to allege, what might be faid in the proof of this principle, that there is a God \ feeing there was never yet learned man in the world, either Gentile^ or other, tlut acknowledged and confirm'd not the fame, being driven thereunto by the manifeft evidence of the truth it felf. If you objeft againft me Diagoras, Protagoras, Thea- Oldathe- dorus Cyrenenjis, Bion Borijlhenes, Epicurus, and fome ^^^5- few others, that were open atheifts, and denied God : Lacrtlus I anfwer, that fome of thefe were utterly unlearned, and ^- 2- ^ 4' rather fenfual beafts than reafonable men ; and confe- ^J^'J.' quently might deny any thing, acco/ding to the faying o^ \\o\y David : The fool faid in his heart there isnoP/a/mi^, God. Others that had fometinfture of learning, rather S^- jefted at the falfliood of their own pagan idols, than denied the being of one true God. C 4 But ij [/^ Christ IAN DiREC TORY. Parti. But the moftpartof thefe men, indeed, and fuch others as in old times were accounted atheifts, denied not God fo much in words, as in life and fads ; fuch as RofK. I. St. Paul called atheifts in his days, that obey'd their Pbtl. 3. bellies, and followed their pleafures in fin and fenfu- ality, not vouchfafing to think of God in this life : fuch was Epicure, and in our days many others of his pro- LaSr. 1. 3. feflion, but yet, as LaBantius well notes, when the injlitut. fame men came to be fober, and fpeak of judgment, as at their death or other times of diftrefs and mifery, they were as ready to confefs God, as any other who- foever. But for learned men, and people of difcretion, fo- briety, and judgment, there was never yet any, whe- ther he was a Jew or a Gentile^ that doubted of this verity -, but had means and arguments to confirm the fame, as more particularly will be declared in the re- mainder of this chapter. SECT. 11. Mow the heathens proved there was a God. phjlofo- A M O N G the Gentiles or heathen people, thofe phers. £\. men were always moft in credit, and in greateft efteem, that profefs'd the love of wifdom i and for that refpeft were call'd Philofophers. Who being divided into divers forts, and feds, had four principal fciences, whereof they made profeflion : each one of thele having other lower fciences comprehended under it. Four prin- The firft of thefe four, is call'd natural philofophy -, cnS ^^' ^^ fecond, moral ; the third, fupernatural, or meta- phyfick ; the fourth, mathematicks : and for the firft three, they have each one their proper means, and pe- culiar proofs, whereby to convince, that there is a God. themat^' '^^^ fourth, which is the mathematicks, becaufe it dans prove ^^^ no regard at all to the efRcient or final caufe of not God. things (under which two refpedts and confiderijtions " t " only Chap. II. ^hat there is a God. 2^ only God can be known, and manifefted tomen in this world ) therefore this fcience has no proper means pecu- liar to it felf, to prove this verity, as the other fci- ences have, but receives the fame as borrow'd from the former. The natural philofopher among the Gentiles, had The natu- infinite arguments to prove by the creatures, that there r^lphilo- was a God -, but he reduced all to three principal and ^°P^^^* general heads, which are term'd, ex Motu, ex Fme, (^ ex Caiifa efficiente. That is, arguments drawn from the motion, from the end, and from the caiife efficient of creatures that we behold ; which terms, the examples following will make clear and manifeft. The argument of motion Hands upon this general Thefirft ground in philofophy •, that whatfoever is moved, is ^g"inent moved by another. Wherein alfo is obferved, that in the phiiofo- motions of creatures, there' is a fubordination the one to phy. the other. As for example, thefe inferior bodies upon -^rifl. 1. 7, earth, are moved and turn'd by the air, and other ele- ^ ^- -^'^> ments j and the elements are moved by the influence and motion of the Moon, Sun, and other heavenly bodies ; thefe planets are again moved by an impulfe from the higheft orb or fphere of all, that is call'd the firjl move- TrimioK able, above which we can go no further among creatures, "^"l^^^^- Now then the philofopher asks here, who moves this firfi moveable ? for if you fay that it moves it felf, it is againft our former principle, that no thing is moved in nature, but by another. And if you fay, that fome other thing moves it ; then is the quellion again, who moves that other .? and fo from one to another, until you come to fome thing, that moves, and is not moved by another i and that muft be God, who is above all nature. This was the common argument of Plato, and Ari- ^^ T -^ Jlotle, and of all the beft philofophers. And they thought jviji. 1. 5. it a demonfVration unavoidable, and it feem'd they were Phyf. c. 5. admonifli'd of this argument by confidering the motion Anargu- of a clock, whofe hammer, when it^ftrilies, fhews the ^^^ f^om » ' " next the clock. 26 y^ Christian Directory. Parti, next wheel, whereby it is moved j and that wheel fhews another wheel ; and fo from one to another, until you come to that which was the firft caufe of motion to all the wheels, that is, to the clock-maker himfelf. A//?. Uh. Arijiotle^ to king Alexander^ ufes this pretty fimili- de mundo. tude : that as in a choir of fingers, when the foreman A fimili- ]^as given the firft tune or note, there enfues prefently " * a fweet harmony and confent of all other voices, both great and fmall, fharp and grave : fo God in the crea- tion of this world, having given once the firft motion to the higheft heaven, call'd Primum Mobile^ there en- foe upon the fame, all other motions of heavens, pla- nets, elements, and other bodies, in moft admirable order, concord, and congruity, for confervation, and government of the whole. And thus is God proved the argument of motion. Thefecond The Other two arguments, of the end, and of the argument caufe efficient of creatures, are made evident in a certain hT? manner by this, that has been fpoken of motion. For phy. feeing by experience, that every thing brought forth in nature, has a peculiar end appointed, whereto it is direded by the felf-fame nature, (as we fee the bird is diredted to build her neft by nature, the fox to make his den, and fo the like in all other creatures ) the Phir lopher asks here : what thing is that, which direfbs nature herfelf j feeing each thing muft have fomewhat to diredt it to its end ^ and no anfwer can be made, but that the diredor of nature muft be Ibmething above nature -, and that is God himfelf This argument of PhiloJe f[^e ^:^^/ g^^ js lYioft excellently handled by Phih ^mlndi Judceiis, in his moft learned treatife. Of the workman^ The third fhip of the world, argument From the caufe efficient, the Philofopher difputes thus. ^'^vt'T'^^ It is evident by all reafon, in refpedt of the corruptions, , \\\\.^' alterations, and perpetual motions of all creatures^ j ^/^iVtP/^- that this world had a beginning ; and * all excellent tarch.de Philofophcrs that ever were, have agreed thereupon, Vp^r" except krijhtle^ who for a time, inclined to maintain, •^' that Chap. II. ^hat there is a God. 2y that the world had no beginning, but was from all eter- ^rifi. i. 8. nity •, though at laft in his old age, he confefled the ^"^ ^' ^• contrary, in his book to king Alexander. CorZp This then being fo, that this world had a beginning, Ariji. /. je it muft needs follow alfo, that it had an efficient caufe. mmdo & Now then is the queftion, who is that efficient caufe^ 'vidsPhtin that made the world ? if you fiy that it made it felf, it ' ^"^^''" "*■ is ab'urd : for how could it have power to make it felf before it felf was, and before it had any being at all ? if you fay, that fomething within the world, that is, that fome part of the world made the whole, this is more abfiird: for it is, as if a man fliould fay, that the finger, and this before it was a finger or part of the body, did make the whole body. Wherefore we muft confefs by force of this argument, that a greater and more excellent thing, than is the whole world put together, or than any part thereof, made the world, and was the caufe efficient., of the frame that we fee ; and this can be nothing elfe, but God, that is above the world. So that hereby we fee, how many ways the natural philofopher is provided with arguments to prove there is a God, and that by reafon only, without all light or afHftance of faith. But the metaphyfician, or fupernatural philofopher The meta- among the Gentiles.^ as he to whom it appertain'd more phyfician, particularly, to handle thefehigh and fupernatural affairs, ^^^ ^'^,,^'' had many more arguments and demonftrations, to prove jind convince the being of one God. And firfl of all he faid, that it could not (land with TKeiirll any poITibility in his fcience, that ens finitum, a thing ffg^^ment finite^ or clofed within bounds or limits, as this world ^1,"?^S" and every creature therein is, could be, but from fome Maker or Creator. For fays he, the thing that in it felf is not infinite, has its bounds and limits ; and confe- quently there muft be fomething, that alTign'd thefe bounds and limits. And feeing in this world, there is no creature fo great, which has not bounds and limits ; we jTii*ft of neceffity imagine fome infinite fupreme Creatof 28 A maxim in meta- phyfick. Arlft. lib. 2. metaph. caput 2. ITow all creatures are by par- ticipation of God. ^ Christian DiR EC TOR V. Parti. Creator or Maker, that limited thefe creatures even as we fee, that the potter, at his pleafure, gives bounds and limits to the pot he frames. This argument the metaphyfician confirms by a received principle in his fcience, That every things which is by participation^ muji be reduced and refer fd to jome other thingy that is not by participation., but of it felf. And he calls a thing by participation ^ which is not in the fuUeft or higheft degree of perfedion in its kind, but may have addition made unto it : as for example, water, or any thing elfe that is heated by the fire, is hot by participation, and not of it felf, becaufe it can always be hotter, and have addition of heat made unto it : but fire is hot of it i^^., and not by participation, be- caufe it hath heat in the higheft degree, and in that kind can receive no addition \ wherefore the heat of all other things which are hot by participation of fire, are redu- ced, concerning their hear, to the heat of fire, as to their original. ;j Now then, fays the metaphyfician, we fee by experi- ence, that all the creatures and parts of this world, are things by participation only ; becaufe they are finite in nature, and have limitations in all their perfections, and may receive additions to the fame \ and confe- quently they muft of neceffity be referr'd to fome higher caufe, that is infinite in perfection, and exfifts of it felf alone, without participation from others ; and this is God, who being abfolute, endlefs, and without all limitation of perfedion in himfelf, communicates from his own incomprehenfible infinitenefs certain limited natures, and perfedtions to every creature, which per- fedlions in creatures, are nothing elfe, but little par- ticles, and participations of the bottomlefs fea of per- feftions in the Creator, whereunto they are to be re- ferr'd and reduced, as the beams to the Sun, and the brook to the fountain. The metaphyfician ufes a fecond argument, ground- ed upon ceriain rules of unity, v/hereof one principle - is. Chap. II. ^hat there is a God. 29 is, 'That every multitude or diJlin5fion of things > pro- Thefecond ceeds from fome unity ^ as from its fountain. This he ^gument Ihews by many examples of things in this world. For phyfu-k de we fee by experience, that the divers motions or moving Multitude. of the lower fpheres or celeftial bodies, do proceed from T'latoin the moving of one higheft fphere, and are to be re- P'^^^^^- ferr'd to the fame, as to their fountain. Many rivers Prhnum are reduced to one well or fpring : innumerable beams mobile. to one Sun : all the boughs of a tree to one flock. In the body of man, which, for its beauty and va- Mjcro- riety, iscall'd the little world: the veins which are with- ^°"^* out number, have all one beginning in the liver -, the arteries in the heart ; the finews in the brain. And that which is more, the infinite aftions of life, fenfe, and Thein£- jeafon in man, as generations, corruptions, nourilh- ^!^ ^.^^ ments, digeftions, and alterations, feeling, fmelling, ceedfrom tafting, feeing, hearing, moving, Ipeaking, thinking, the foul, remembring, difcourfing, and ten hundred thoufand particular actions, operations, and motions befides, which are exercifed in man's body under thefe or other fuch names and appellations: all thefe, I fay, being infinite in number, mod admirable in order, and di- ftin6t in every one of their offices and operations, do receive, notwithftanding, their beginning from one moft fimple unity, and indivifible fubftance, call'd the foul, which produces, governs, and diredts them all to fo innumerable, different, and contrary fundions. By this concludes the metaphyfician, that, as among the creatures, we find this moft excellent order and con- nexion of things, whereby one brings forth many : and every multitude is referr'd to its unity : fo much more, in all reafon, muft" the whole frame of creatures contain'd in this world, wherein there are fo many millions of multitudes with their unities, be referr'd to one moft fimple and abftradl unity, that gave beginning to them all-, and this is God, A third argument ufcd by the metaphyfician, is de- '^^^^ ^^'^f^ rived from the fubordination of creatures in this world •, J^'i^neta" which phyfick. 3© !/^ Christ I AN Directory. Parti. Subordina- which fubordination is fuch, and fo wonderful, that we ^^ fee, that no creature is by nature defign'd to ferve it felf alone, but alfo others, and altogether confpire in ferving the whole creation. We fee the heavens move about continually without ceafing ; and this, not to ferve themfeves, but inferior creatures, lefs excellent than themfelves. We fee that water nnoiftens the ground j the air cools, opens, and cheriflies the fame •, the Sun heats and quickens it ; the Moon and Stars pour forth their influence •, the winds refrefh it •, and all this, not for themfelves, but for others. The Earth again, that receives their fervices, ufes not the fame for her felf, or for her own commo- dity ; but to bring forth grafs wherewith to feed cattle •, and they feed not for themfelves, but to give nourifh- ment unto man. A fimili- Now then, fays the metaphyfician, if a man that flood ^^^- afar off upon a mountain, Ihould fee in a field under him, a great, huge, and main army of foldiers, moft excellently well appointed, each one in order agreeing with the other ; divided into ranks, fquadrons, com- panies, and officers, fubordinate the one to the other by degrees •, and yet all tending one way, all their faces b^nt upon one place, all moving, marching, and turning together, all endeavouring with alacrity towards the performance of one common fervice by mutual afiiltance, without diffention, difcord, difference, or clamour: he that fhould fee this, fays the metaphyfi- cian, as he could not but imagine fome general high captain to be among thefe foldiers, whom all obey'd, and from whofe fupreme command and order, this j^ioft excellent fubordination, agreement, and union, proceeded ; fo much more, upon confideration of the former coherence, confent, and miraculous fubordina- tion of creatures among themfelves in their operations, mufl we infer, that they have fome general commander over them all, by whofe fupreme difpofition, eacii crea- ture has \j^ charge and peculiar task appointed, which he Chap. II. '^hat there is a God. 2 1 he muft perform, for the common and univerfal fervice of the whole. The fourth reafon or argument alleged by the fuper- The fourth natural philofopher, is from the marvellous providence, f^S^n^ent art, and wifdom, difcover*d in the making of even the pw^J^ leaft creature within the world. For feeing there is no- Providei^e thing fo litde, nothing fo bafe or contemptible, within the compais of this heaven, that covers us, but if you confider it, you find both art, order, proportion, beauty, and excellency in the fame : this cannot proceed from chance, as foolilh Lucretius^ and fome others would have Lucretius It ', for that chance is cafualty without order, rule, or made di- certainty ; and therefore needs it muft come from the vers books wifdom, and providence of fome omnipotent Creator, ^orkman^ If you take a flie, or a flea, or a leaf from a tree, or fhip of the any other the leaft creature, that is extant in the world, world, and confider the fame attentively, you will find more miracles, than parts therein : you will find fuch pro- portion of members, fuch variety of colours, fuch di- ftindion of offices, fuch correfpondence of inftruments : and thofe fofit, fo well framed, fo coherent, fo fubor- dinate, that the more you contemplate, the more you will marvel. Neither is there any one thing in the world more effedual to draw a man to the love, and admiration of his Creator, than to exercife himfelf often in thefe contemplations j for if his heart be not of ftone, this will move his afledlion. We read of Galen^ a prophane, and very irreligious Gakn phyfician, that, as himfelf confefies in a certain place, forced to taking upon him to confider the parts of man's body, 5?"^?,'^ and finding much wifdom in the order, ufe, and difpo- vidence. fition of the fame, he fought firft to give the praife and Gakn I. 5. glory thereof to nature, or to fome other caufe, than to deufapart. God. But in procefs of tim.e, being opprefs'd, as it were, with tl>e exceeding great wifdom, proportion, and providence, which he dilcover'd in every leaft parcel and particle of man's body, wherein nothing was re- dundant, nothing defective, nothing pofllble to be added, alter'd. 3^^ y^ Christian DiREcTORv. Part Iv ialter'd, or better devifed : he broke forth into thefe Lib. 3. de words, Compono hie profe5lo cantiaim in creator is nojiri ufufart. laudem^ quod ultrb res fuas ornare voluit^ melius quam in ulla arte pojfent. Here truly do I make a fong in the praife of our Creator, for that of his own accord, it has pleafed him to adorn and beautify his things better, than by any part pofTible it could be imagined. Hereby then does the metaphyfician gather^ and con- clude moft evidendy, that there is a God, a Creator, a moft wife and powerful artificer, that made all things ; fuch a one as exceeds all bounds of nature, and of human ability. For if all the world fhould join together, they could not make the leaft creature, which we fee in this world. He concludes alfo, that the forefight and provi- dence of this Creator is infinite, for things to come in all eternity ; and finally, that his wifdom and cogitations are inlcru table. And tho' fometimes he reveals unto us fome part thereof, yet often again we err therein. For which caufe, a wife heathen platonick concludes thus, A wonder- ^i^^^^ long fearch about thefe affairs : / will praife God^ of a hea^ ^^^^ ^^' ^^^ fearch about thefe affairs^ I will praife Gody then. in ihofe things I underjland j and I will admire him in flotin. lib. thofe which I underftand not : for I fee^ that niyfelf often- de prov, jjmes do things^ wherein my fervants are blind, and con- ceive no reafon : as alfo I havefeen little children cajl into the fire jewels of great price, and their fathers writings of great learning and wifdom ; for that they were not of capa- city to t^derfiand the value and wor thine fs of the thing. The fifth I will allege one argument more of the metaphyfi- argument ^j^p^ grounded upon the immortality of man's foul ; phvfick' which immortality is proved with one confent of all Im'morta- learned men, as Plato alleges -, for that it is a fpirit and lity of the immaterial fubftance, the nature of which depends not p"'- on the ftate of our mortal body : for fo by experience d^ReLb" ^^ ^^^ daily, that in old men, and wither'd fickly bodies, the mind and foul is frequently more quick, clear, pregnant, and lively, thaa it was in youth, when the body was moft lufty. The Chap. II. I'hat there is a God. <)-> The fame is alfo proved by the unquenchable defire^ which our mind has of learning, knowledge, wifdom, and other fuch fpiritual and immaterial things ; wherein her thirft by nature is fo great, that it cannot be fatisfied in this life ; neither can the objeds of fenfe and bodily pleafures, or any other commodity, or delight of this material world, content or fatiate the refllefs defire of this immaterial creature. Which is an evident argument Wh^the to the Philofopher, that fome other objed and fitif- ^er.re cf faftion is prepared for her in another world ; and that TnT^^ r of fuch excellency and fupereminent perfection, that it tisfied will have in it all wifdom, air learning, all knowledge, all beauty, and all other caufes of love, joy, and con- tent, wherein our foul may reft for ever. This being fo, fays the Philofopher, it muft enfue of neceflity, that the foul and mind of man is immortal, that an immortal Creator fent the fime into our bodies,' and that to him again it muft return, after her departure from this life here. This was the true meaning indeed (howfoever fome later interpreters have mifunderftood the fame) of that ancient doftrine of old philofophers r; -n ■ which Ptor.^ alleges out of Pythagoras and Plato\ liLdel^l affirming, that all particular fouls of men came, fent ^na. iHut. from one general and common foul of the whole world ^''/^^^■^■'• as iparks from the fire, and beams from the common '^''^'^^ Sun ; and that after their leparation from their bodies, Theme^n^ they will return again to that general Ibul, callM anima ing of Jid mmdt^ the foul of the world, for that it gives life and P^'''^^'^" being to the world. ' " phcrs ton- This was the doftrine of old philofophers, which 'l^'^^.l^J leems indeed to have bsen nothing elfe tho' deliver'd in other words, than that which Sdojnon himfclf affirms in ^ , , plainer fpeech, Et fpHtus redihtt ad Deum, qui ckdit "'^^ ''' ilium : And our foul or fpirit, fhall return to (}od that gave it unto us. And this may fuffice for a tafte of that which the metaphyfician or llipernatural philofopher can fay for proof, that there is a God. •*-^ There 34 y^ Christian Di RECTORY. Parti. Ti^e moral There remains yet a third part of human wifdom philofo- Qj. philofophy, cali'd moral, whofe reafons and argu- ^ ^^* ments for proof of this verity, I have of piirpofe re- ferr'd to the laft place, becaufe they are more plain and eafy, than the former •, and more fenfible to the capa- city of every fimple and unlearned reader. The firft For ftrll of all, he obferves that there is in tlie very argument natural inclination of man, be his manners otherwife ^vTr h "^"^^^ ^° ^^^^' '^ certain propenfion and difpofition to ? ' 0 op y ^,Qj^^'^|-g fome God or Deity ; as he proves by the example of all nations, tho' they were never fo fierce or barba- rous ; yet always confeffed they fome God by nature, Teyfiil/hfi tho' no man did teach or inltrud; them therein. The handles fame is connrm'd by the common ufe of all heathens, in *'!'!i7"^w lifting up their eyes and hands to heaven, in any fudden •hrApo'oi diftrefs that comes upon them : which imports, that nature herfelf has ingrafted this feeling, that there is a God : yea, further he alleges, that by experience of all ages, it has been proved, that atheifts themfelves, that is, fuch men, as in their health and profperity, that they might with more liberty go on in a finful life, would difpute ngainil the being of any God ; when they came to die, or fldl into great mifery, they of all other men, Saiiui 1 1. would fhew themfelves moft fearful of this God, 2l^ Seneca dc ira. declares, and as Suetonhis fhews in the example of C alii - S-ftm. m ^y_y^ . ^vj-jicii is a token, diat their confcience forced ' ^* them to believe a Godhead. The faying Nay, Zeno the philofopher was wont to fay, that it oiZevo, feem'd to him a more fubftantial proof of this verity, thedeath ^'^ ^^^'^^ ^^" athcift at his dying day, preach God from a -of'atheiirs. p^ir oi" gallows, or other fuch place of mifery, when he aks God and nature forgivenefs j than to hear all the philofophers in the world dilpute the point : for at this inftant of death and mifery, it is like that fuch men fpeak in earned and fobriety of fpirit, who before ia their wantonnefs, impugn'd God, either Qut of vanity, ambition, fcnfuality, or (^iiflimylation. Now Chap. II. ^haf there 'is a God, 35 Now then, when tlie moral philofopher has proved, by this natural inclination of man, that there is a God, who has imprinted in us fuch a feeling of himfelf, that no confcience can deny him, when it comes to fpeak fincerely : then Ifeps he a degree further, and proves, that this God, which is acknowledged, can be but one; fhereafon for if he is God, he muft be infinite, and if he is infi- why there nite, he ^an have no companion : for two infinite things can be but cannot ftand together, without impeachment the one ""^ ^°^* of the other's infinity. He proves the fame by the cuftom of moft Gentiles^ Laa. l. 2. who as LaSlantius well notes in his time, when they ^'^y"^- ^'"' fwore, or curfed, or pray'd, or wifli'd any thing hearti- ^^^' '^"^' ^' ly, efpecially in afflidion, that lightens the underftand- ing, their fafhion was to fay, God^ and not the gods, jy^^^^ ^ And for the more learned fort of them, howfoever they mn Dii. diflembled, and applied themfelves outwardly to the error of the common people -, yet, in carneft, they nevef fpeak of more than of one God ; as Plato himfelf fig- Plat ep. nifies to Bionyjius king of Sicily in a certain letter, '3- wherein he gave him a fign, when he fpeaks in earneft, ^'^ ^*°^W' and when in jeft. Hinc difces tu^ fcriham ego ferib, ncc-^ Tie. Cum ferib^ ordior epflolam ab uno Beo ; cum [ecus a plurikis. By this fign Ihall ye know, whether I write Cyrillus in earneft or not: for when I v/rite in earneft, I begin lib. contra my letter with one God ; and when I write not in car- 7^'^'''"- neft, I begin my letter in the name of many gods. £^17/3 Julian the apoftate in his three moft fcorntul books, c. i. 2. W that he wrote againft us Chriftians, v/hom contemp- <:. 6. /. 4. tuouily he call'd Galileans., endeavouring by all means ^- ''-'3'4- to advance and kt forth the honour of paganifm, al- ^/Jf£a '^ leges this Plato for a chief pillar, and father thereof-, j,je'occa. and dares prefer him before our Mofes : and yet you c.zi.Proc/. fee, what he teftifies of himfelf. And that this was 'pf''°^\^ his perpetual opinion, three of his worthieft fcholars, 1 / J-^'^^//.^ mean, three of the moft learned, that ever profefied ^d^jh .?. the platonick fed, Plotymis, Porphyrius., and Proclus^ t- 31, 42, all heathens themfelves, do teftify and prove in divers 53- D 2 parts 36 -^^Christian Directory. Part I, ^ocrates. parts of their works, afluring, that both they and their Jpuleiiis, nQ^ftei- Plato never beheved indeed but only one God. ^YaJrt?us ^^^ ^^ ^^^ Socrates, that wasPiato^s mailer, and pro- /a '-vifa nounced by the oracle of Apollo^ to be the wifeft man of Socrates, all Greece •, the world knows, that he was put to death, forjeftingatthe multitude of Gods among the Gentiles. Arifiotle Arijlotk, that follow'd after Pinto, began the fe6t of and the pe- peripateticks, and was a man fo much given to the fearch npd e ic s. ^^ nature, that in many things he forgot thc*author of nature ; or at leaft, he treated little, and very doubt- fully thereof : yet in his old age, when he came to write the book of the world to Alexander, ( which book St. Jujiin the martyr etleem'd greatly, and call'd it the epitome of Arijtotle^s true philofophy ) he refolves the matter more clearly, faying thus of God : He is the Father of gods, and men •, he is the Maker and Con- ferver of all things, that are in the world. And he adds further in the felf-fame place, that the multitude of many gods was invented to exprefs the power of this one God, by the multitude of his minifters : fo that he makes ail gods to be fervants, befides only one. Which fentence of their mafler Theophrafius, and Aphrodifaus ^ two principal peripateticks, do confirm at large. Zeno the chief, and father of all the ftoicks, was wont to fay, as Arifiotle reports, that either one God, or no God : which opinion is averr'd every where by Plutarch, and Seneca, two moft excellent writers, and great admi- rers of the ftoick feverity. And before them, by EpiSfetus, a man of fingular account in that {cGt, whofe words were efceem'd oracles. Dicendum, ante omnia unum efje Demn, omnia regere, omnibus providere. Before all things, fays he, we muft afHrm, that there is one God ; and that this 'Jiijlin in Apolog. Arift. de mundo. Theo. in jnetaph. Alex. Aphrod. lib. dt ■pro'^id , Tjeno and the ftoicks, Flut. de fea. de tranquil, de qn^Jl. Flat. Se- neca de 'vita heat, de proijid. Ebisi.abi'd ^^^ governs ail, and has providence over all. Arianimi. As for the academicks, who made the fourth divi- fion or fedl of philofophers, it is fufhcient, which I have mention'd before, that Socrates their founder was put to death for his opinion in this matter ; tho' it feems that fuch as follow'd in that fe(5t, whofe profeiHon was to Chap. IL That there is a God, ^r to difpute, and doubt of every thing, * came, at length, * So m this by their much jangling and difputing, to believe and '™^ of hold nothing. Whereof Cicero himfelf may be an ex- Ti?"*^ °^ ample, who in his books, De Ncitura Deorum, follows fo far the academical vein ot doubtful difputing to and fro about the nature of gods ; that he may feem ( and fo did he to divers Ghriftians of the primitive Church) ^-^^^^-^ to be very irrefolute, whether there were any God, or 2"^' ^** no. Tho* in the end he makes fhew to conclude very plainly and peremptorily with the ftoicks. All the four fefts then of philofophers, who in their AlloWphi- time bore the credit of learning and wifdom, made pro- lofophers feffion of one God, when they came to fpeak as they ^^'j^^^'^w- thought. But if we afcend up higher, to the days be- Qq^ ""^ fore thefe feds began, that is, to Pythagoras and Archy- tas 'Tarentinus \ and before them again, to Merairius ^''^^^p«d Triftnegiftus, that was the firft parent of philofophy to ^g"lT"^^' the ^Egyptians ; we fliall find them io refolute, and Phihf' "' plain in this point, that no Chriflian can be more. Trijheg.in "Whereof he that defires to fee innumerable examples, ^'«'f «'»<''•. as well of thefe mens fayings, as of other learned heathens jr"^ of all ages, let him read but St. Cyril's firfl book againfl Julian the apofVate -, or Lan£fantius's firft and fecond books againfl the Gentiles^ and he will remain fatisfied. This then is the moral philofophers firfl argument : T^f rccol- the inclination of all people to believe a Godhead ; the ^^^^'i °^ inftin6l of nature to confefs it ; the force of man's con- mment^in fcience to fear it ; the cuftom of all nations to adore it j moral phi- and finally, the confent and full agreement of all learned lofophers^ and wife men, in applying this Godhead, not to many, but to one only, that made this world, and governs tihe fame. Non hominibus^ non d<£monibus^ non diis ipjis, Tnfmeg.in quos non nature ralione, fed honoris caufa, Deos nomitia- P^mand. mus. We do not attribute the appellation of true God, ^' ^'l'"!'.^' Hiys Trifmegijlus^ either unto men, or unto devils, or jr^il] '" unto the multitude of other gods themfelves ; becaufe we 2, 6, i^c, call them gods, not in refped of their natures, but' for honour's fake. That is, we call them gods, to honour P 3 them 33 ^Christian Directory. Parti. them for their fiimous acts j and not that we think them in nature true gods. Which Cicero confirms in thefe Cicero's wotds : 'The life of man, and common cufom has now opinion of received, to lift n-p to heaven, by fame and good-zvill, tude of pa- f^^^-^ ^'^^^' ^^ f^^ ^^^^'^'^ benefits are accounted excellent. gangods. And hence it comes, that Hercules, Caftor, Pollux, jiow they ^fculapius, and Liber, are nozv become gods, and hea- vveremade. ^^^ jj almcfi fill'd with mankind. Th f 0 d '^^^ fecond argument of moral philofophy is, de tdti- argument ^^ fi^^ ^ fiimmo bono, that is, concerning the lafi eyid of moral of man, and of his higheft or fupreme felicity, whereby philofo- the being of God is alio confirm'd. And tho' I have ? X' faid fomewhat of man's end before ; yet what in this place I am to add, is more proper and peculiar to moral philofophy. For as other fciences may, and do confider the final ends of other creatures, which are divers, and yet all concur for the fervice of man ; fo the fcience of moral philofophy does properly confider the final end of man himfelf, calling it, fummum honum, his greatefl and highefl happinefs, whereunto he was created, and whereunto he tends in this life, and wherein he refts and repofes without further motion or appetite, when he has obtain'd it. Every For better underftanding whereof, it is to be confi- *v"^ ^", , der'd, that every thing in this world has fome parti- h'as anatu- cular end, together with an appetite and defire, in- raldefire of grafted by nature, of attaining that end j which defire obtaining ceafes, when the end is obtain'd. As, for example, ztsend. ^ ftone has a natural appetite to go downward to the centre or middle of the earth, and fo it refts in noplace, except by violence it be llop'd, until it come thither. On the contrary, fire repofes no where except it be reftrain'd, until it mount up above the air, to its peculiar and natural place of abode, where, of itfelf, it refts.' And fo in other things that are without fenfe, there is ?. certain natural appetite and defire, carrying theni to .their end ; v/hich end being once obtain'd, that ckfire and appetite, of it felf repofes. In chap. II. *That there is a God. 39 In beafls likewife we behold, that they have a defire The felfci- to fill their bellies, and to fatisfy their own fenfes, which ^y^^^'^"** being fatisfied, they remain contented, and defire no- thing elfe, until the fame appetite of fenfe wants its objedh again. Whereby we perceive, that fenfuality or content- ing the fenfes, is the final end defired by beafts, and their vtxj fummimi bonum, or fupr erne felicity. But in man, altho' for the fupport of the body, there is this appetite alfo to iatisfy his fenfes, according to the lower portion of his mind, that is call'd y^/?/?//w i yet according to the other higher part of his mind, which we call reafon., or the reafonable part, which is the only part indeed, peculiar to man, that diftinguifhes him from unreafonable beads j he has an appetite of fome more high and excellent objedt, than is the con- tenting of thefe fenfes ; for by experience we fee and feel, that oftentimes, when the fenfes are all fitisfied, yet is the mind not quiet ; which argues that fenfuality or fenfual delegation, is not our fummum bonum, wherein our mind muft reft and enjoy her felicity. Hereupon have philofophers and wife men fallen to difpute, in all ages, what fhould be the final felicity 3.nd fummum bonum of mankind ? and Cicero fays, that Cic. I dc this point, is cardo totius Philofophi^y the hinge where- f^^H'-hon^ on all philofophy hanp;s. For this being once found ^^"""^ out, clear it is, that all other things and aftions are to be referr*d to the obtaining of this end and happinefs. And therefore, about this point, there has been mar- Thecon- vellous contention, and fight among philofophers ; the ^^"w^ Stoicks refuting the Epicures, and the Peripateticks re- p/^.g futing again the Stoicks ; and the Platonicks, who came about tlie neareft the truth, impungning and refuting both the felicity of one and the other : and this difiention went fo far, ^^^"^ the one part affigning one thing, and the other another, to be this felicity, or fummum bonum ; that Marcus Varro a moft learned Roman, gather'd two hundred J^o-. /. 19. eighty eight different opinions, about this matter, as ^^ ^^^'i^- Sz, Augujiine notes. ^■^' D 4 Aftd 4P ^Christian Directory. Part I. And finally when all was faid and examln'd, Plato found, that nothing, which could be named or ima- gined in this life, could be the felicity or fummum bonum of man •, for it could not fatisfy the defire of our mind: The fen- '^^d therefore he pronounces this general fentence. It tence of is impoffibk, that mm Prjould find their felicity, cr fum- Plntoia nium bonum in this life, feek what way they will; but P/j^do/7.^ z;/ the next life, without all doubt, it mufi be found. The thin? in reafon of which fentence and determination was, that ,. this life Plato was able to refute any thing, that the other phi- can be our lofophers did, or could name to be our felicity and final tehoty. ^^^ |j^ j.|^-g j-r^^ \jq.\:q, it riches, honours, pleafures, moral virtues, or the like, which each fe(^ did aflign. As, for example, he proved that riches could not be fummum bonum or happinefs, for that they are uncertain, inconftant, vain, variable, and things that bring with them more danger oftentimes, and trouble of mind, than poverty does. Honours he refell'd, becaufe, be- fides their vanity, they depend of the mouth and minds of other men, who are changeable and inconfbant. Pleafures of the body and voluptuoufnefs, for that they are common to us with beads, and always have annex'd their iting, and difcontent, when they are pad". Moral virtues, by reafon they confift in a certain perpetual fight and war with our paiTions, which never give us reft or repofe in this life. Finally, whicherfoever we turn our felves, and whatfoever we lay our hands upon in this life, to make it our felicity, ov fummum bonum: it fails us, fays Plato, neither does it give any durable content to our mind ; wherefore this felicity is to be fought and obtain'd in the life to come, TV f J. Thus far arrives moral philofophy by reafon, ten moral phi- prove, that man's felicity or final end cannot be in any lofophy thing in this lite or world. It proves alfo by the fame reachcMH j-e^q^fon, as in part it has been touch'd before, that t^etcrmiR- ^j^.^ fehcity of our mind in the life to come, muft be jnff 1112.11 S * _, "ll"'*^r* "1 ' fehcity. ^- fpiritual and nnmaterral objett, fince our mind and foul is a fpirit : it muft be immortal, as our foul is chap. II. T^hat there "is a God, aj is immortal. But what, does human philolbphy go on any further ? or can Plato affign the particular point, wherein it flands ? Hear his words, and confefs, that not without reafon he was calPd divine. In this it confifts, fays he, ut conjungamur Deo^ q^ui omnis bea- piatoin titudinis fajiigium, meta finis. That we be join'd to Phced. God, who is the top, the goal, and the end of all blefTed- nefs. And can any Chriftian, think you, fay more than this ? yet hearken what a fcholar of Plato fays, for PhtinEm. explication of his mafter's fentence. Suf remits hominis i-^-4-f-i» finis^ fupremum honum, id efi Deus. The final end of man, whereunto he tends, is a fupreme or fovereign good thing, and this is God himfelf. By which words, we fee, that thefe heathens, by the end of man, could find out Gofcl ; which was the fecond argument pro- pounded in moral philofophy. A third argument ufes the moral philofopher for The third proof of God, which fhall be the laft I will allege in argument this place, deduced from con fideration of good and evil, i" ™oral vice, and virtue -, and efpecialiy of the reward, which P|j''°^°" by nature, reafon, and equity is due to the one, as alfo dJ^g^^l of the punifhment belonging to the other. For, fiiys ward and he, as in all other things, creatures, and adions of P"i"^- this world, that pafs from the Creator, we fee propor- "■^"^* tion, order, juftice, wifdom, and providence obferved ; fo much more muft we aflure our felves, that the lluiie is obferved in the fame Creator's aftions and proceedings tov/ards man, that is the chief and principal of all his other creatures. Now then we fee and behold, that all other crea- tures are direfted to their ends by nature, and do receive comfort, and content, as long as they hold that courfe : and lofs, difeafe, and grief, as foon as they break or fwerve from the fame. Only man has reafon given him, whereby to know and judge of his end ; as .alfo free-will, and eleftion, whereby he may, either direft his way to the fame by virtue, or run aftray by following of wickednefs. Whereupon it enfues, that in 42 -^ Christian Directory. Parti. in all equity and juftice, there muft remain reward for fuch as do well, and follow the right path affign'd them to their end and felicity, which is done by a good life : and puniHiment for the others, that abandon the fame, for pleafure and fenfuality. But we fee in this world, fays the philofopher, that moft wicked men do receive lead punifhment j and many there are, as princes, and high potentates, whofe lives and adlions, be they never fo vicious, yet are they above the corredlion of mortal men : and many poor men on the contrary, who for their virtue, patience, and honefty, receive nothing in this life, but envy, malice, contempt, reproach, defpite and oppreffion. * See of * Wherefore, fays he, either there wants providence, this mat- ^^^ equity in the government, and difpofition of thefe Trate°s'i)i B^^^^ affairs, which we fee not to be wanting in things Jpologia of leffer moment : or elfe there mull be a place of pu- j^lato in nilhment and reward in the life to come, for the fouls ^''p^{^ of fuch, as pafs from hence ; and a juft and powerful S/^^S! J'-^^S^' ^^ make recompence of thefe inequalities, and i5*/v//. lo. injuffices, permitted in this world: which judge can delig.Plnt. be none but the Creator himlelf defera mt- ^^^ fg hitherto I havc declared, how every particu- ^"cia And ^^"^ Science, among the Gentiles, had particular means others. and ways to demonftrate God, by contemplation of his creatures, and by force of reafon, which no man could deny. Now it remains to fhew, how the Jew, or faithful Ifraelite, before Chrift's appearance, was able to confirm this verity to a heathen^ which Ihall be the fub- jedt of the following fedlion. SECT. III. Hoik) the Jews were able to pro've God. ^\c(I7r np^^ people. of Ifraeh who for many years and W God's ^S*^^ ^^^^ ^^^ peculiar people and partage of God ; prtage. as they dwclt envirou'd with G^/z/Z/^j, of each fide, that chap. II. 'That there is a God. ^^ impugn'd their religion and worfliip of one God ; and had many weaklings among themfelves, that were often tempted to doubt of the fame religion, by the example of fo many nations and countries about them, diat made profelfion of a contrary religion : fo had the divines and learned men of this people, divers forcible proofs and mofb reafonable argmuments peculiar to themfelves, be- fides the gift of faith, or any other demonftration that has been alleged, to confirm their brethren in the belief of one God, and to convince all atheifls or infidels in the world. And tho* thefe proofs which they ufed, were many ; Divers * as the creation of the world by one God ; the deriving tilings of the Hebrew religion from the beginning ; the con- thereby verfition of God with Abraham, of whom the Jews de- ^^^^ Cod. fcended ; the miraculous delivering of that nation from yEgypt ; the law received from God's own mouth by Mofes \ the llrange entrance of Jews into the land of promife \ the extinguifliing of the Gentiles who before inhabited there : the eredion of the Jewijh monarchy, and protection thereof againft all other nations ; the miraculous deeds and fayings of Prophets, and a thou- fand things and reafons befides, which confirm moft evidently, that the Jews God was the only true God. Yet becaufe all thefe things and layings with an infidel, had no more credit than the writings or Scriptures wherein they were recorded ; hereby it came to pafs, that all, which a Jew could fay for the proof of God, more than a Gentile, depended only upon the autho- rity of his Scriptures fupported by tradition. And for this caufe he referr'd all his proofs and arguments to make evident the truth and certainty of the Scriptures, which thing once»perform'd, the being of one God cannot be call'd in controverfy : for the Scriptures are nothing elfe but a narration of the ads and gefts of that only one God, whom the Jezvs acknowledged. We are now then to fee, what the Jew was able to fay for proof of his Scriptures 5 and confequendy, for demon- 44 yf Christian Directory. Parti. Comfort?- demonftration of God ; and of his judgments declared ble to hear therein. Whieh difcourfe, as it was profitable in old ! -^r^^r times, for to encourage and confirm all fuch, as were Scriptues or might be tempted with infidelity : fo can it not be declared, but very comfortable to us Chriftians of thefe days, to behold the certainty of thefe Scriptures laid before us, upon which the foundation of our whole faith de- pends. Thefirft Firfl, therefore, the 7^z«; for proof of his Scriptures, proof of alleges, the great and wonderful antiquity thereof. Scriptures ^^^ ^^ God, fays he, was before idols, and truth before ^ falfhood •, fo was the Scripture, which is the hi ftory of the *Jofephis true God, long before the writings of Pagans or * In- ^■^°:""^' fidels. Nay, further he fhews, that the moil part of handles^^ things, recounted in the bible, were done before mofb tliis at of the Pagan gods were extant ; and that the very laft hxgt. v/riters of the Hebrew canon, which are Efdras^ Ag~ Eujcbtus g^^ns^ Tjacharias^ and Malachu writ almoft fix hun- themVoj ^"^^^ years before the coming of Chrift, when thefecond iiidiiou: monarchy of Perfians began, and confequently were before the moft ancient heathen hilloriographers -, to wit, before Hellanicus, Herodotus, Pberecides, 'Thucy- dides, and Xenophon. And altho* the Gentiles had fome poets before, as Orpheus^ Homer, and Herodotus, and Lycurgus the law- maker, who lived a good while after thefe ; yet the eldefl: , of thefe arrived no higher than the days of king Solomon ; which was five hundred years after Mofes the firfl writer Euphemc' of the bible. Long after whofe time, the greatefl: part riisMejfen. ^^ heathen sods were unborn ; as Ceres, Vulcan^ irtLienealo. ^ tj 7t^ r i • ^ n n u i Dconm. Mercury, Apollo, mjculapuis, Lajtor, Pollux, and Hercules, as the Gentiles themfelves, in their genealogies, do confefs. And as for Abraham, that lived five hun- dred years before Mofes, he was not only elder than the leffer gods, which I have named ; but alfo than J^if/^Z/fr, Neptune, Pluto, and fuch others •, who for dignity's CicJcKat. fake and antiquity, are call'd by the Gentiles, Dii majo- Deonun. rum Gentlum^ the gods of the firft clifs. And yet before chap. II. ^hat there is a God. ^ ^^ before Abraham, do the Scriptures contain the hiftory of two thoufand years, or thereabouts. So by this it is evident, that the writings of hea- thens, and the multitude of their gods are but late fables, in refpedt of the old, and venerable antiquity of Hehj'ew Scripture ; and confequently, the authority of the Scriptures, muft in reafon be greater, than of all other writings in the world befides ; feeing they were extant before all others, in thofe firft times of fimplicity Eu/eb. I. g. and fincerity ; and were in part tranflated into divers l^^"^^' languages, before the monarchy of the Ferfians^ that cap.zl^A.. is, before any hiftories of the Gentiles were written, as Eufehius, declares, out of many heathen authors. Next to the reafon of antiquity, is alleged the man- ner of writing, authorifing, and conferving thefe Scrip-r tures, which is fuch, as greatly confirms the certainty of things contain'd therein. For firfV, whatfoever is The prodf fet down in thefe writings, was either taken immedi- ^^ ^cnp- - tUTCS ately from the mouth of God, as were the prophecies ^\^^{j^ and books of the law •, or elfe collected from time to manner of time by general confent, according as matters and wrltingard miracles fell out ; as vv^ere the book of Judges, the ^•^^^^^■^'"^S" books of Kings and Chrdnides, and fome others, that contain records and hiftories of times. Which books were not gather'd by fome one private man, upon hear-lay, or by his own imagination, long after things were pafs'd ; as heathen hiftories, and other prophane records and monuments are : but they were written by general agreement, in the felf-fime days, when things were in fight and knowledge of all men, and fo could not be feign'd. Secondly, when books were written, tliey were not n.nvScrip- admitted into the canon or authority of Scriptures, that tarei w,5re is, of Go'd's word, or divine writings, but upon great ''^^^^^^^^*'^*^- deliberation, and moft evident proof of their undoubted verity, p'or either the Vv'holc' congregation or fyna- gogue, who had the approving hereof, and among whom conuncnly were divers i^'oplicts, did know moit ccrtainlv 46 -^Christian Directory. Parti. certainly the things and miracles that were recorded in theie writings, containing their hiftory to be true, as did alfo the whole people : or dfe they fav/ the fame confirm'd from God by figns and wonders ; as it fell out in the books of their Prophets, and of their law-giver Mofes. The care Thirdly, when any thing was written and admitted of confer- ^^^ Scripture, the care of confervation thereof was fuch, and the reverence of Jews thereunto fo great, as eafily to aflure us, that no corruption or alteration could happen unto it. For firfl:, the thing was copied out into twelve authentical copies, for all the twelve tribes •, and then again in every tribe there were as many copies made as were particular fynngogues within that tribe. All was done by fpecial notaries, fcribes, over-feers, and witnefies. The copies after diligent review taken, were laid up by the whole congregation in the treafure-houfe of the temple, under divers locks, and keys, not to be touch'd, but by men appointed ; nor to be ufed, but with fingular reverence. To add, diminifh, corrupt, or alter, was prefent death by the laws of the nation. And how then was it pofTible, fays the Jew^ that among thefe writings, either faifliood fhould creep in, or truth once received, could after- wards be corrupted ? It is impoflible, fays he, in reafon -, and therefore he obferves another thing relating to this caufe, which in truth, is of very great moment ; to wit, that no The other nation under heaven, did ever fo much efteem ^^™ha? ^^^^ ^^" writings, as to offer themfelves to die for the ^7heir fame, whereas the Jews were ready to do it for every Scriptures, fentence and fyllable of their Scriptures. Whence alfo it did proceed, that in all their miferies and" afflidions, wherein they were a fpeclacle to all the world, in their flights and banifhments to j^gypt^ Babylon, Perjia, Media, and other corners of the earth ; in all their misfortunes, aflaults, and devaftations at home ; yet they ever had fpecial care to confcrve tht^fc writing?, more , Chap. n. T^hat there is a God. . „ ; more than their own lives : and fo have kept the fame •without maim or corruption, more ages too^ther than all the nations in the world have done any other monuments. The third perfuafion which is ufed by the Jew for The third the verity of his Scriptures, is, the confideration of the P^oo^ of particular men, that wrote them j who were fuch as in ^"'^P^^^^s. reafon cannot be fufpeded of deceit or fallhood. ' For, The fmce- as I have faid, the ftories of the bible were written frorn ^'^^^ "^ ^^« time to time by publick authority, and by the teftimony ^'"^'^• of all men, that faw and knew the things that are re- hearfed. The books of Prophecies were mdited by the Prophets themfelves, who were plain, fimple, and ^m~ cere men, authorifed from God by continual miracles; and yet fo fcrupulous and timorous of their own fpeeches' that they durft fay nothing, but only, Our Lord fays this ; the God of Hojis commands that, &c. ^ And when they had preach'd, and read their wri- tings in the hearing of all the people, they proteiled that it was not man's word, but God's ; and that for fuch they left it in the publick treafury of their nation until by trad of time, the event and fulfilling of their Prophecies fhould prove them true, as it always did ; ThehVes and their own both lives and deaths declare, that they '^''^ ^^^^^ meant no fallhood ; their lives being fuch, as were not "'l^^^^''^- ^^^l^^^^^^^^ovru^non, pride, vanity, or ambition ^ ot this .lite, as other prophane and heathen writers were • and their deaths, for the moft part, offer'd up in holy martyrdom, for defence of that truth which they had preachM and written: as appears in Ifr.iah, that was See F./- lawed in pieces by king yk&;^#,: m Jeremiah, xki^tphnn.de was Itoned to death by the common people- m-^'^'^P"' J^ekicl, that was flain by the captain of the Jezvs ^^f^-'"'^"''"' Babylon : m Amos, whofe brains were beaten out by jimafms the wicked and idolatrous pricft in Bethel • in Michcas v^^hok neck was broken by prince Joram foa to king Jchab: in Zachary, that was llain at the altar, and the like, ' And 48 ^Christian Directory. Part L 1st ^ ^""^'^'^ ^^'^ ^he P^^Phets of later times among the tionof y'"^'- ^""^ "^w ^f we confider the firft Prophet ot all, Ma/es, firft that wrote among that people, I mean Mofes, that was writer in not Only a Prophet, but alfo an hifloriographer, a the bible, law-giver, a captain, and a prieft j the firlt that ever reduced the people to a commonwealth j and the firft! that put their ads, and gefts in writing, or rather the! ads and gefts of almighty God towards them : this man, ' I fay, if we confider him only, I mean the circumftance i of his perfon, the Jew thinks this a fufficient motive, to make any man of reafon believe whatfoever he has left written in the bible, without further confirmation ^ ff^-^f And firft as to his antiquity, I have fpoken before, ZJpE- ^^^ ^^^ heathens do contefs it: and as for the miracles 'van. Jo- done by him, the gi'^ateft enemies that ever he had in fepL 1. 1, the world, that is, Appion in his fourth book againft cont A^ Jews, and Porphyrins in his fourth book againft Chri- S/" "" ^^^^"^' ^° acknowledge them : and Porphyrins adjoins more for proof thereof, that he found the ftme'con^ firm'd by the hiftory of one Saconickthon a Gentile, who lived, as he fays, at the fame time with Mofes. But what? allthofe miracles, fiy they, were done by art- magick, and not by the power of God, as Mofes boafted. But then the Jew asks them, where Mofes, a ftiep- herd, could learn fa much magick ? or why could not ^xod. 3. the magicians oi Pharaoh, whole ftudy was in that pro- Themira- ^^^1°^^ ^.^om their infancy, either do the like, or at culous leaft deliver themfelves from the plagues of M^ypt ? works of why did they cry out, The finger of God is here ? where Mofes. ^jid you ever hear fuch works done by magick, as Mofes . did, when he divided the red fea ? when he called into J\iVii.' tiis camp fo many quails upon the fudden, as fufficed J of. .-. to feed fix hundred thoufand men, befidcs women and Ffa/m 7j. children ? when he made a rock to yield forth a foun- tain ? when he caufed a dew to fall from heaven, that nourifti'd his whole camp for forty years together ? when lO. he caufed the ground to open, and fwallow up alive three of the richeft noble men of all hi^ army, together with Chap. II. That ther^ is a God. ^g with cheir tabernacles, and all whatfoever belong'd to Jofeph.L^ them ? when he caufed a fire to come from heaven, and -^"^'-q-c. 2. confume fifty gentlemen adherents to the former rebels, ^' without hurting any one that flood about them ? Thefe things did Mofes and many others in the fight of all his army j that is, in the fight of fb many hun- dred thoufand people, among whom there were divers his emulators, and fworn enemies, as by the hiftory and Scripture it felf appears. Korah^ Dathan, and Abiram^ Num. 16. with their faction, fought in all things to difgrace him, ^eut. i.i. and to diminifh his credit ; and therefore if any one ^f'^-'^'' ^-• point of thefe miracles had been reprovable, iVf^j would ^" never have durft to put the lame in writing \ nor would the people have flood with him, and much lefs have received his writings for divine, and for God's own words, being folicited againfl him by fo potent means ; had they not known all things therein contain'd to be true, or had they not feen his flrange miracles, and familiarity with God. But he dealt plainly and fimply in this behalf; he wrote The plain the things of his own doings, v/hich every man prcfent and fincere did know to be true : and of God's fpeeches and com.- prccceding munications to himfelf, he wrote as much as he was ^^^^°f^^' commanded, whereof both God, and his confcience did bear him witnefs. He caufed the whole to be read unto the people, and laid up in their lacred ark and taber- nacle, as God's own writing and covenant with that nation. He caufed all the whole armiy to fwear and vov/ the obfervance thereof. And drawing towards his death. Num. 20: he made a mofl excellent exhortation unto them, per- much to fortune ; they will attribute to the place, to the wind, to the weather, to the fhining of the Sun, to the raifing of the dull in the enemies eyes, to the flying of foms E 2 little 5^ Heathen law-ma- kers. Deuf. 6. Prophets and fouth- iayers. Veififiers and poets. P/a^n 1 7. The vehe- ment love of David. Fi'alm 72. Propliane vvritings ireat only frf men. ^ Christian Di recto ry. Part 1. little bird in the air, and a thoufand fuch petty obfer- vations befides •, but to God, nothing. Whereas on the contrary in the Scriptures, it is in every battle recorded. God delivered them into their enemies hands : God over- threw them : God gave the viBory. Again, confider the laws, and the law-makers among the Gentiles, as Lycurgus, Solon, Draco, Ntima, and the like, and fee whether you can find any one fuch Jaw, or tending to fuch an end as this is of the Jews : 1'houjhalt love the Lord thy God with all thy heart, and with all thy foul : and Jhalt love thy neighbour, as thy felf.. Gonfider in all the fouthfayers and diviners among the Gentiles, whether they ufed to fay in their predidli- ons, as the Prophets of Ifrael did : JDominus dixit : our Lord has fpoken it : or elfe : Ego dico : I do fpeak it. Compare their verfifiers and poets with thofe of the Scripture, and fee, whether they have laboured in the praife of men, or of God. And whereas heathen poets have fill'd up their books, as alfo the moft part of ours at this day, with matters of carnal love -, mark whether any of them ever brake forth into fuch pangs of fpiritual chafle love, as holy David did, when he faid : / will love thee, O Lord, jny Jlrength, our Lord is my firma- ment, and my refuge, and my deliverer, my God is my helper, and I zvill hope in him, my protestor, and the horn of my falvation. And again in another verfe : For what is to me in heaven ? and hefides thee, what would I upon the earth ? — God of my heart, and God my portion for ever. By all which it is evident, that as prophane writings and writers, which do treat of men, extol men, feek the grace of men, refer all to the commodity and good liking of men, do proceed from the fpirit of man, and are fubje6t to thofe infirmities of falfliood, error, and vanity, v/herewith man is intangled in this life : fo the Scriptures, which handle matters above the compafs of flefh and blood ; that refer all to God, and fuperna- Eural ends, could not proceed from nature or human fpirit. Chap. II. *That there is a God. '53 fpirit. For by nature the Jews were men, as the Gentiles were, and had their infirmities of flefh and blood, as the others had. And therefore it muft needs be con- cluded, thefe high and fupernatural writings among them, proceeded from God that fpecially directed them, and gave them light of underftanding above all other nations and people in the world. Next after the argument and end of the Scriptures, the The fixth Jew would have us to confider the peculiar ftile and P^'oof of phrafe which they ufe ; for, fays he, it being different ^jj^f fS?' from all other manner of writing in the world, and un- SeeSt.^%. imitable to man, it does difcover the finger of God, by of this at which it was framed. For, whereas human writers do ^^^Z^y ^(^. labour much in adorning their ftile, and reducing their ^■. ^"'^* words to number, weight, meafure, and found, with ad- dition of many figures, and other ornaments, for to allure the reader-, the Scripture takes quite another courfe, and ufes-a moft marvellous fimplicity, thereby to accommo- SimpKcfty. date itfelf to the capacity of the weakeft : yet always carrying with it fo great profundity, that the moft learn- Profundity.' ed, in fearch thereof, muft neceffarily confefs their own ignorance. For example fake •, confider but the firft words of the bible ; In the beginnings God created heavejt and Gen, i.' earth •, and the earth was void and vacant \ and darknefs was upon the face of the depths and the fpirit of God was moved over the waters •, and God faid : be light made ; and light was made^ Szc. What can be more plain and fimple, than this narration, to inftrudt the unlearned about the beginning and creation of the world ? and yet, when learned men come to examine every point thereof, how, and what, and where, and in what manner, and when things were done •, it aftonifhes them all to con- fider the difficulties, which they find, and the depth of fo infinite and infcrutable myfteries. Befides this, there is found with the fame fimplicity, Thegra- a ftrange majefty and gravity of fpeech, declaring fuffi- vityand ciently from how great and potent a prince it proceeds. "^'"^J^jjyof For, as great monarchs in their cdids, and proclama- thrscrS- E ^ tions, tures. '54 [/f Christian Directory. Parti. tions, are wont to fpeak unto their fubjefts, not in figures and rhetorical phrales, but plainly, briefly, and peremptorily, to fhew their authority : fo the Scriptures, to declare whofe edi6ls they are, ufe the like manner of phrafe and ftile to all the world, without alluring or flattering any man, and without refped of monarch, Deut. 4- emperor, prince, or potentate. Fac hoc, ^ vives .v 16, z2. jJq j-j^jg^ ^^^ j-j^Q^ fj-j^jj- liyg . ji peccaveris in me, mo- rieris in aternum : if thou fin againft me, thou fhalt die everlaftingly. The force And altho* as I have faid, the Scriptures do ufe this of the fimplicity of fpeech, and do not admit that kind of in moving; Pointed and artificial ftile, which human writers do fo aJFe<5tions. much covet : yet in perfuading, inftruding, moving of aff'eftions, and all other effeds which fpeech or writing can work -, there is no comparifon, which is moft won- derful, between any other writings in the world, and thefe. Whereof I could allege many proofs and ex- amples ; but it would be too long. Let any man read attentively but the firft chapter of the prophecy of Ifaiah, and compare it with any one part or parcel of 'Tully^, or Demojlhenes orations, and fee, whether the difference of words be as great, as the difference of no- tions ? let divers hymns, and holy Pfalms of the Scriptures be conferr'd with the moft pathetical poems, that man's wit has invented, and fee whether there be any compa- rifon in ftirring and firing of affections, or no ^ Th'vlus This I am fjre, that Jofephm the Jew, who for glory Jofcphus of i^is eloquence, had his image of metal, ereded by i f'-^' 1'itus the emperor in the market-place of Rome, wrote the fame ftory which the Scriptures contain ; and be- SeeSt.H/V- ftow'd much labour, and human cunning therein. But rorn. lib. de ygf^ gygj^ jn thofe places, where he endeavour'd moft G^^ " ' ^^ ^^^ ^^^^ ^^^' "^ ^" ^^ facrifice of Ifaac by his father % JuJici'x. ^^^ If^ the meeting cijepiha with his only daughter, whom by vow he was conftrain*d to put to death , the Scriptures are able to pierce the heart, and wring out tear-s of the reader j whom Jofephus will not greatly move Chap. II. ^haf there h a GgJ. 55 move with his rhetorical oration, the' otherwife very learned, and artificially penn'd. Ariji^us that learned Gentile^ of whom we have made Twomlra- mention before, who was in fpecial favour with Ptolomy des report- the fecond great monarch of jEgypt, about three hun- ^" ^^ ^''^' dred years before Chrift's nativity j and a chief underta- '^^' ker in procuring the tranflation of the Hebrew bible into the Greek language, reported, of his own knowledge, to Ariji^ui the king, two ftrange accidents which had happen'd in ^'^^^^^° ^^ his time, and which he had underftood of the parties ^T^^'^^' themfelves, to whom they had happen'd. The firil was ^ apud of I'heopompus an eloquent hilloriographer, who having Euj: I. 8. tranflated certiiin things out of the bible ; and endeavour- '^^p^'^p- ing to adorn the fame with vain colours of eloquence ; ^^""f'^P-^ could net perform his defire, but was fcrucken with a fudden maze and giddinefs in the head ; and was warn'd in his fleep, not to proceed further in that work after that fort : for fuch manner of ftile was too bafe for fuch high matters, as the Scriptures contain'd. The other exam.ple was of Theoda^es^ a writer o'i Theoda^a'^ tragedies, who told Arijiaus^ that once he attempted to bring a certain matter out of the Jewijh bible, into a pagan tragedy, and that thereupon he was prefently llruck blind ; whereupon he being aftonifh*d, and fal- ling to repentance for what he had done ; and defifting from the enterprife, as alfo T^heopompus did : they were both of them reftored again to their health. And thus much did three pagans confefs, of the authority, divi- nity, and peculiar facred ftile of our Scriptures. But now further it enfues in order, that after the The fe- ftile and phrafes, we fhould confider a little the contents ^^"th of the Scriptures, which will, perhaps, more clearly P™?^°^ , direft us to the view of their author, than any thing the con- ' elfe, that hitherto has been fiid. And for our prefent tents. purpofe, I will note only two fpecial things contain'd in the bible. The firft fhall be certain high and hidden do- High do- ftrines, which are above the reach and capacity of hu- "^^'^^es. manreafonj and confequently, could never fall into E 4 man's 56 The pro- phecies in J^cripture declare their au- thor. Jfaiah 4 1 23. How tlie devils and other crea- tarcE may ibretei tilings to come. >^ Christian Directory. Part L man's brain to invent them. As for example ; that all this wonderful frame of the world, was created of no- thing, whereas philofophy fays, l^hat of nothings nothing can he made : that Angels being created fpirits, were damn'd eternally for their fins : that Adam, by difobedi- ence in paradife, drew all his pofterity into the obliga- tion of that his fin ; and that the woman's feed fhould deliver us from the fame: that God is one in fubftance, and three in perfons : that the fecond of thefe perfons being God, fhould become man, and die upon a crofs for mankind: that after him, the way to all felicity and honour fliould be by contempt, fufFering, and difhonour. Thefe do6lrines, I fay, and many more contain'd in the bible, being things above man's capacity to devife, and nothing agreeing with human reafon, mod evi- dently declare, that God was the author and inditer of the Scriptures •, for by him only, and from no other, thefe high and fecret myfteries could be revealed. Thelecond thing contain'd in Scriptures, that could not proceed but from God alone, are certain prophe- cies or foretellings of things to come. Wherein God himfelf challenges the idols of the Gentiles, to make experience of their power in thefe words : Shew what things are to ccme hereafter ; and we fhall know that ye are gods. Vv'hich is to be underftood, if they could foretel particularly, and plainly, what was to come in things meerly contingent, or depending of man's will, they lliould thereby declare their power to be divine. For altho' the idols of Gentiles, as Apollo and others that gave forth oracles, (which were nothing elfe in- deed, but certain wicked fpirits, that took upon them thefe names) did fomerimes happen upon the truth, and foretel things to come •, as alio fome aftrologers, fouthfayers, and magicians do, either by knowing the motions of the ftars, and other elements, or by the aiTiftance of thefe vvickcd fpirits and devils i yet are the things which they prognofticate,. either natural and not contingent ; Chap. II. T^haf there 'is a God. ^y contingent •, and fo may be forefeen and foretold in their caufes-, as in rain, heat, cold, winds, and the like : or elle, if they were accidental, thefe predidions of theirs were only conjectures, and fo, rnoft uncertain and fubjeft to errors. This Porphyrins, the great patron of paganifm teftiHes, TheopJm- in a fpecial book of the anfwers of his gods, wherein he onofahea- fwears, that he has gather'd truly without addition or jJj^JJ^^j'J^'^' detraftion, the oracles that were mod famous before his prophecies time, with the falfe and uncertain event thereof-, in con- ofhisgods. fideration of which event, he fets down his judgment of their power in predictions, after this manner. " The Porphyr. l. gods do foretel fome natural things to come, for they ^^ '"^-^* ^■ do obferve the order and conjunction of their natural ° caufes. But of things that are contingent, or do de- pend of man's will, they have but conjectures only, in that by their fubtilty and celerity they prevent us. But yet they oftentimes do lie, and deceive us in both. kinds i for, as natural things are variable, fo man's will is much more mutable." Thus far Porphyrius of the prophecies of his gods, Oenowaus whereunto ao:rees another heathen of ":reat credit amons ^^Mfi-'^t'' the Grecians, named Oenomaus, who, for having been °^"^^ "^"^^^ much delighted with oracles, and more deceived : wrote fdbus w«' a fpecial book in the end, of their falfliood and lies ; ^efi- and yet fliews, that in many things wherein they deceived, it was not eafy to convince them of open falfliood ; for they would involve their anfwers, DeceltfuT purpofely with fuch obfcurities, generalities, equivoca- oracles. tions, and doubtfulnefs ; that they would always leave themfelves a corner, wherein to fave their credit, when the event fhould prove falfe. As for example, when Crocfiis, that famous and rich monarch o^ Lydia, con- fulted v/ith Apollo, whether he fiiould make waragainft the Pcrfmns, and thereby obtain their empire ; or no .? Apollo, defirous of bloodfhed, as all wicked fpirts are, Eufeh.l.i^, gave his oracle in thefe words, for to deceive Crcefus : ^^P'''^P' JJ QvQciws, without fear, Jhall pafs overVldXys, (this ^y^^^' was 58 [/^ Christ IAN Dire c TOR V. Part K was a river that lay between him and Perfia ) he Jhall bring to confufion a great rich kingdom. Upon which , words, Crcefus pafTed over his army, in hopes of con- , quering Perjia \ but foon after, he loft Lydia, by mifun- derftanding this doubtful prophecy. Thecir- T\\i^ then is the imbecility of both human and ange- \ cumftances lical power, in prognofticating things to come, which ofprophe-are meer contingents. In which kind, notwithftanding, ciesinthe {^^^^a that the Scripturcs have many and almoft infinite c"P ^^ • pi-ophecies, foretold many years, and fometimes ages, before they came to pafs, fet down in plain, particuliar, and refolute fpeech, at fuch times as there was neither caufe to conje(5lure them, nor probability that ever they would be true ; deliver'd by fimple and unlearned per- fons, that could forefee nothing by skill or art ; and yet, that all thefe, by their events, have proved moft true, and never any one thing in the fame has fail*d : this, I fay, alone, does convince moft apparently, (all proofs and reafons, and other arguments laid afide) that thefe Scriptures are of God, and of his eternal and infallible fpirit. And therefore of thefe- prophecies I will allege in this place, fome few examples. • I. The Abraham, the firft father and fpecial patriarch of the P^'opJ'^y Jews, had many prophecies and predictions made /w?«fo?hi3 ""^*^ him; as, of his ilTue, when he had yet none, pofterity. nor ever like to have ; of his inheriting the land of Gen. 12. Cafiaan, and the like. But this, which follows, is i3.^S>i7' wonderful, of his pofterity's defcent into Mgyft ; of ^ * their time of fervitude, and manner of deliverance thence ; the fame being foretold more than four hun- dred years before it was fulfilPd \ and at that time when no likelihood thereof in the world appeared. The words are thefe : Know and foreknow^ that a. filgrim JJjall thy feed be in a land not their own (and they jhall bring them under bondage, and affii^ them) four hundred years : but the nation whom they Jhall ferve I will judge : and after this they jhall go forth with Chap. II. That there Is a God. 5^ with great fiihftance. This is the prophecy, and how exactly it was afterwards fulfill'd by the ruin of the ^Egyptians, and dehverance of the Ijraelites, even at that time which is here appointed, not only the book oi Exodus does declare, where the whole flory is laid Exod. 12. down at large •, but alfo the confent of * heathen wri- 2^^- 3- ters, as has before been touch'd. And it is fpecially ^°^Ph-'^- to be noted, that this prophecy was 10 common and chriji.Jp^ well known among all the Jews^ from Abraham^s time pion. 1. 5. down unto Mofis^ and fo delivered by tradition from ""^- 7'^- fathers to their children ; that it was the only comfort '^°^^- and hope, not only of all people in their fervitude of Mgyp^ but alfo of Mofes and others, that govern'd the people afterwards, for forty years together in the defert ; and was the only way to pacify them in their diftreffes and miferies : and therefore Mofes^ in every exhortation almoft, makes mentionof this promife and prophecy, as of a thing well known unto them all, and not devifed or invented by himfelf, or any other. Long after this, Jacob, that v/as Abraham^^ nc- n. The phew being in Mgypt, and making his teftament, prophecy faid of his fourth fon Judah : Judah, ihee thy brethren ^"""^^^ S°* jhall praife — thy fathers children Jloall adore thee. — q^j^j^^- The fcepter Jhall not be taken away from Judah, and Gen. 49. a duke out of his thigh, till he come, that is to be fent •, Jofeph ds and the fame fhall be the expe^ation to rebuild Jericho again, and was terrified from the fame by the fudden death o^Abiram ?ivASeguby his children, as the book oi Kings reports, according to the word of our Lord., which he had fpoken in thi hand cf Jolhua, the fon of Nun : and fince that time to this, no man, either Jew or Gentile., has taken upon him to raife again the faid city, altho* the fituation be moft pleafant, as by relation of hiitories, and geographers appears. VI. The In the third book of Kings is recorded, that when prophecy Jeroboam had withdrawn ten tribes from the obedience bkth and ^'^^oboam., king o^Judah \ to the end they might never afts of have occafion to reunite themfelves again to Judah, by Jojias. their going to facrifice in Jerufalem., as by the law they 3 Reg. 12. Y^-ere appointed j he built for them a goodly fumptuous high chap. II. ^hat there is a God. 63, high altar in Bethel, and there commanded them to do their devotions. And when he was one day there prefent himfelf, and offering his incenfe upon the faid altar, and all the people looking on ; there came a man of God, fays the Scripture, and flood before the altar, and cried out aloud, and fpoke thefe words : Altar, altar ! thus faith our Lord : behold a 3 Reg. 13: child Jhall he horn to the houfe of David, named Jofias, and he fhall immolate upon thee priefls of the excelfes, which now do hum frankincenfe upon thee ; and he fhall hum mens hones upon thee. Thus fpoke that man of God in the prefence and hearing of all the people, more than three hundred years before Jofias was born -, and it was regifler'd prefently, according to the manner of that time, as I have noted before : and with the fame were regifler'd alfo the mi- racles, which happen'd about that fa6l; as that the altar cleft in two upon the man's words ; and Jeroboam extending forth his hand to apprehend him, loft pre- fently the ufe and feeling thereof, until it was reftored again by the holy man's prayers -, who notwithftanding, Di^obedi- for that he difobey'd God's commandment in his return, ^"/^ygrje- and eat with a Prophet of Samaria, which was for- voufly in bidden him, was Qain in his way homeward by a God's lion, and his body was brought back again, and buried wl«j defcribed the fame as diftindly, as if he had lived in Pcrfians^ them all, and as by experience we find fince to be true. andi?